some facts on sriyantra and its worship

[Guest guest]

Dear devotees,

 

I have used a wrong word " disposed off " . This does not mean that one

should leave the yantra in the temple or in the flowing river. The

pancha gavya samskaras and kala nyasa should be performed again.

 

regs,

sriram

 

, venkata sriram

<sriram_sapthasathi wrote:

>

> The shastra says that sriyantra made of gold is uttama and the

worship can be carried out till one’s life time. The sriyantra

made of silver has the life for 20 years and then to be disposed

off. Similarly the sriyantra made of copper has the span of 12 years

and the sriyantra made on bhUrja patra has 6 years. However, the

sriyantra of sphatika (crystal) is the uttama sriyantra which can be

handed down to generations.

>

> Regarding the gurumandala puja, the shastra mentions the

Divougha, Siddhougha and Manavavougha Parampara to be ParA, parA(a)

para, aparA. Extreme care should be taken in worshipping the

gurumandala so that parA gurumandala should not exceed the number of

7 gurus, parA(a)parA should not exceed the number 4 and aparA

gurumandala should not exceed the number of gurus.

>

> There are 8 manavougha gurus and immediately after the 8th guru,

one’s swa-gurupaduka should be contemplated so that it becomes 9.

Some sampradayas are prescribing entire guru lineage worship at

Manavougha gurumandala which is wrong. The pratyavaya of such

worship is vamsha nashTa. Jnanarnava tantra refers to this as

“pushpa sankocha yogaâ€.

>

> Moreover, the prasada cooked by males is not prescribed for

offering to Sriyantra. It is the females preferably Sumangalis who

should cook the food for mahanaivedya to sriyantra.

>

> The upasaka should everyday take the head bath (male). He

should perform his ntiya, naimittika karmas like sandhya, brahma

yajna, vaisvadeva, devatachana and then resume the chakra archana.

However, his better half who cooks the food for naivedya need not

perform head bath but should observe necessary shoucha dharma. A

purnadikshita need not observe the sUtaka etc. and should continue

his chakrArchana.

>

> With regards,

> sriram

>

>

>

>

>

> From Chandigarh to Chennai - find friends all over India. Click

here.

>

>

[Guest guest]

Respected Sir,

 

I have heard that naivedya prepared by a person who is who is not a srividya

dikshita if even in case of female it should not be offered. Can you clarify

this.

 

Subramanya

 

 

 

 

________________________________

venkata sriram <sriram_sapthasathi

 

Sunday, 9 November, 2008 2:25:48 PM

some facts on sriyantra and its worship

 

 

The shastra says that sriyantra made of gold is uttama and the worship can be

carried out till one’s life time. The sriyantra made of silver has the life

for 20 years and then to be disposed off. Similarly the sriyantra made of copper

has the span of 12 years and the sriyantra made on bhUrja

[Guest guest]

The better half who cooks the food for naivedya to sriyantra should

also be initiated in srividya. Otherwise SHE IS NOT FIT FOR COOKING

NAIVEDYA.

 

Both husband and wife should be initiates and each one of them has a

role to play in upasana.

 

A bachelor who is in srividya has to ensure that his fiancee / would

be should also be an initiate in srividya. This should remind us the

incident of married life of lopamudra and agastya.

 

regs,

sriram

 

, subramanya h c <subba_mce wrote:

>

> Respected Sir,

>

> I have heard that naivedya prepared by a person who is who is not a

srividya dikshita if even in case of female it should not be

offered. Can you clarify this.

>

> Subramanya

>

>

>

>

> ________________________________

> venkata sriram <sriram_sapthasathi

>

> Sunday, 9 November, 2008 2:25:48 PM

> some facts on sriyantra and its worship

>

>

> The shastra says that sriyantra made of gold is uttama and the

worship can be carried out till one’s life time. The sriyantra made

of silver has the life for 20 years and then to be disposed off.

Similarly the sriyantra made of copper has the span of 12 years and

the sriyantra made on bhUrja

>

[Guest guest]

Do you have a shaastra pramaaNa for this?

 

sriram wrote:

> The better half who cooks the food for naivedya to sriyantra should

> also be initiated in srividya. Otherwise SHE IS NOT FIT FOR COOKING

> NAIVEDYA.

>

>

[Guest guest]

It is funny to hear this. When an upasaka is able to sanctify and cleanse his

body and mind, can he not cleanse the food offered. Let us not fool ourselves by

such statements, for Divine Mother is simple and the way to reach her is also

simple. Patram, pushpam, phalam and thoyam are all offered with a good heart and

accepted.

S.SHANGARANARAYANAN

 

 

 

: abhayambika: Mon, 10 Nov 2008

10:33:41 -0600Re: Re: some facts on sriyantra and its worship

 

 

 

Do you have a shaastra pramaaNa for this?sriram wrote:> The better half who

cooks the food for naivedya to sriyantra should > also be initiated in srividya.

Otherwise SHE IS NOT FIT FOR COOKING > NAIVEDYA. >>

 

 

 

 

 

_______________

Search for videos of Bollywood, Hollywood, Mollywood and every other wood, only

on Live.com

http://www.live.com/?scope=video & form=MICOAL

 

 

[Guest guest]

Dear sir,

 

There is nothing funny about it. Please refer the " strI dharma "

from " pUrna dIkShA prakaraNa " of Nityotsava. Shri Umanandanatha and

Shri Bhaskaraya discusses this issue.

 

Even Shri Karapatri Swamigal has elaborately discussed this issue to

one of his disciples Brahmananda Saraswati who is currently in

Hyderabad. Brahmananda Saraswati, who holds the name Annambhotla

Ramalingeshwara Sastry, is a purna abhishikta alongwith his

sahadharmacharini. Shri Karapatri swamigal conferred the Shodashi

and Paduka Diksha to the wife of Annambhotla Ramalingeshwara Sastry

saying that there would be pratyavaya if the wife is not initiated in

Purna Diksha. For Naivedya (naturally one's wife has to cook), one

should be initiated in atleast Panchadasi.

 

One adhama paksha, the wife should be initiated in Gowri Panchakshar

(please note that this is adhama paksha).

 

Brahmasri Tadepalli Raghavanarayana Sastry also discussed this issue

of stri-dharma as regards to offering of the naivedya and bali

pradana.

 

For laghu srichakra archana, one can follow the rule of " viprAh

kshoNibhujo….. " for naivedya ie., for chaturvarnAs the naivedya karma

is Milk, Ghee, Honey and Sugar Cane Juice (or the intoxicant

extracted from Sugarcane Juice) respectively. But for Kalpokta

Srichakra Archana, the Maha Naivedya and the Anna Bali which is to be

offered by the Upasaka should be cooked by sva-stri who should

invariably be a panchadasi initiate (ref. Nityotsava).

 

If at all one offers Patram, Pushpam, Phalam and Toyam, then one does

not require the Kalpokta Navavarana Archana and elaborate Bahir Yaga

rituals.

 

One can simply follow the Devi Manasika Puja Paddhati and offer

whatever is possible to Tripura Sundari.

 

Please understand that one HAS TO UNDERGO THE RITUALS OF BAHIR YAGA

BEFORE ENTERING INTO ANTAR YAGA PUJA. AND FOR BAHIR YAGA, THE

KALPOKTA CHAKRA ARCHANA PADDHATI HAS TO BE FOLLOWED ALONG WITH

NECESSARY BHUTA BALI, ANNA BALI, MAHA NAIVEDYA.

 

SRIVIDYA CANNOT BE TUNED AS PER OUR OWN CONVENIENCES AND

REQUIREMENTS. AS I HAVE ALREADY SAID, IT IS A WAY OF LIFE NOT JUST A

COUPLE OF HOURS OF JAPA OF PANCHADASI. TO HAVE A LUNCH AND DINNER,

THE UPASAKA HAS TO OBSERVE CERTAIN RITUAL OF DRAWING A MANDALA YANTRA

ON THE GROUND AND HAS TO PLACE A LEAF AND PERFORM MULA VIDYA JAPA AND

ONE'S SVA-STRI / MOTHER / DAUGHTER-IN-LAW HAS TO SERVE THE FOOD THAT

HAS BEEN OFFERED AS NAIVEDYA.

 

With regards,

sriram

 

 

, S Sangaranarayanan <sangarsai

wrote:

>

>

> It is funny to hear this. When an upasaka is able to sanctify and

cleanse his body and mind, can he not cleanse the food offered. Let

us not fool ourselves by such statements, for Divine Mother is simple

and the way to reach her is also simple. Patram, pushpam, phalam and

thoyam are all offered with a good heart and accepted.

> S.SHANGARANARAYANAN

>

>

>

> : abhayambika: Mon, 10 Nov 2008 10:33:41 -

0600Re: Re: some facts on sriyantra and its worship

>

>

>

> Do you have a shaastra pramaaNa for this?sriram wrote:> The better

half who cooks the food for naivedya to sriyantra should > also be

initiated in srividya. Otherwise SHE IS NOT FIT FOR COOKING >

NAIVEDYA. >_______________

> Search for videos of Bollywood, Hollywood, Mollywood and every

other wood, only on Live.com

> http://www.live.com/?scope=video & form=MICOAL

>

>

[Guest guest]

Dear Divine,

It is sad that you are not prepared to come out of the cobweb. You are

forgetting the fact that Srividhya is athma vidhya and whatever rituals

prescribed by some of the elders relate to the body and mind and not to the

soul.

How can you say that patram, phalam, thoyam etc., cannot be offered mentally

during sakthi upasana.When one travels, what he will do. He will offer neivedya

mentally only. No doubt one has to master the bahir muka upasana and leave it

off to understand the importance of the anthar mukha upasana.

Please do not confuse the upasakas by bringing again and again the upasana

relative to the body and mind. One has to have the goal before him and that

should be the mergence with the Divine Mother.

 

Please do not take my statement personally.It is not intended to hurt anyone and

I understand that you are a great upasaka belonging to a great guru parampara. I

am fully convinced that during my 50 years of Upasana, one has to go beyond the

rituals to come out of the cobweb. Remember that the upasana of the Divine

Mother confers all the purusharthas - mentally, morally, spiritually,

environmentally, financially, etc.,etc. I have done more than 1500 aavarna

pujas, 150 or more chandi/srividhya and amnaya homams and fortunately for me I

am also fully energised by my great Master with divine energy and he taught me

too to transmit the energy to everyone without possessing them and become power

gross. It is my personal conclusion that one has to go beyond creations to reach

the creator. May Divine Mother bless us all.

 

Interestingly, one has to personally experience the Divine Energy to understand

that merely following the scriptures and becoming a book worm is not going to

help. If the Guru is an adept and has merged in THAT condition of the totality

of the Divine Absolute reality, then he is capable of transmitting that energy

to his sishyas and everyone and make them realised souls. I am praying to Divine

Mother that we should all have such a satsang to become one with the Guru

Mandalam and merge with Divine Mother.

 

Kindest regards,

S.SHANGARANARAYANAN

 

 

 

: sriram_sapthasathi: Tue, 11 Nov

2008 07:09:35 +0000 Re: some facts on sriyantra and its

worship

 

 

 

Dear sir,There is nothing funny about it. Please refer the " strI dharma " from

" pUrna dIkShA prakaraNa " of Nityotsava. Shri Umanandanatha and Shri Bhaskaraya

discusses this issue. Even Shri Karapatri Swamigal has elaborately discussed

this issue to one of his disciples Brahmananda Saraswati who is currently in

Hyderabad. Brahmananda Saraswati, who holds the name Annambhotla Ramalingeshwara

Sastry, is a purna abhishikta alongwith his sahadharmacharini. Shri Karapatri

swamigal conferred the Shodashi and Paduka Diksha to the wife of Annambhotla

Ramalingeshwara Sastry saying that there would be

[Guest guest]

sadguru pAdukA jayathI.

 

Dear sir

First of all, my sincere namaskArams. I am not versed in the

sAstrAs or even possesed of the upAsanA balA as yours or many many

more in this list.But I take great delight in seconding your

opinion/conclusion.

It seems that most people are either in the field of

confusion or are bent on spreading that confusion further by

repeatedly identifying all the scriptures etc to only the realm of

body and mind.It is extremely clear from the effects of Atma vichArA

and sAdhanA that we cannot put a finger on the creator until the

idea/notion of creator and created and creation is destroyed or

transcended.

My humble and most sincere thanks to you for holding the flag

of upAsanA which does not always insist on being more concerned with

the finger that points rather than being concerned about what or

where the finger is pointing at.This is probably why so many people

even though performing the trikAla sandhyAvandanA religiously, do

not pause to reflect on the aikyAnusandAnA on a day to day

basis.Even repeating ''asAvAdityO.... bramhaivAhamasmI'' everyday,

it is back to the distinction of this is brahmin, this is shudrA,

this is pure and this is impure as far as day to day life is

concerned.How does one transcend the limitations of this narrow box

if one does not use the strength of upAsanA to break down this box

which appears to limit and measure the unlimited and unmeasurable?

Of what use is upAsanA which merely reinforces the same idea of

difference to an even higher degree?

 

Om IdrgityAdi vinirdEshyAyai namaha.

 

, S Sangaranarayanan <sangarsai

wrote:

>

> Dear Divine,

> It is sad that you are not prepared to come out of the cobweb. You

are forgetting the fact that Srividhya is athma vidhya and whatever

rituals prescribed by some of the elders relate to the body and mind

and not to the soul.

> How can you say that patram, phalam, thoyam etc., cannot be

offered mentally during sakthi upasana.When one travels, what he

will do. He will offer neivedya mentally only. No doubt one has to

master the bahir muka upasana and leave it off to understand the

importance of the anthar mukha upasana.

>

[Guest guest]

Srimaan Sadhaka

 

Sri Vidya is Brahma Vidya.

 

Well does it mean that rituals prescribed by elders like Jagadguru

Adi Shankaracharya relate to Body and mind only ?

 

well coming to antar pooja we have to get the bhavana. for that one

of the easiest way is food. Shankara goes to maata Annapurna for

biksha but the opposite is not considered. Who ever serves the food

is supposed to considered as maata Annapurneswari (Bhochesu maata)

the women may be Mother wife sister or even daughter that is the

first lesson for antar pooja. In normal homes usually women cook as

she has better knowledge of serving and so on.

 

Its not confusing but puting a check that upasaka's do thier

preparations themselves and distrubuting the work accordingly

(so that no catering order is give for neivedya)

 

Keeping this aside well for suvasini pooja we invite a soubhaghyavati

who is also initiated in srividya and here the Bhava is that Maata

Lalitha has come in the form suvasini and the offerings are

considered to be taken by maata lalita herself but not the body or

Mind . Here also the opposite is not Visualised i.e, parameswara

coming and taking our pooja's

 

Well These are the steps for " Stairway to heaven " or Antar pooja and

the " elders " have prescribed such practices so that after good guided

practice we can reach there.

 

 

One little observations what are we going to do with the SOUL without

BODY AND MIND.

 

UPASANA IS INCLUSIVE BUT NOT EXCLUSIVE COMPIMENTING BAHYA POOJA AND

PREPARING OURSELVES FOR ANTAR POOJA ARE THE RITUALS PRESCREIBED BY

THE EEEEEEEEEEEEELDERS.

 

REGARDS

N.DIWAKAR

 

, S Sangaranarayanan <sangarsai

wrote:

>

> Dear Divine,

> It is sad that you are not prepared to come out of the cobweb. You

are forgetting the fact that Srividhya is athma vidhya and whatever

rituals prescribed by some of the elders relate to the body and mind

and not to the soul.

> How can you say that patram, phalam, thoyam etc., cannot be

offered mentally during sakthi upasana.When one travels, what he will

do. He will offer neivedya mentally only. No doubt one has to master

the bahir muka upasana and leave it off to understand the importance

of the anthar mukha upasana.

[Guest guest]

Dear Sir,

 

When one cannot do justice to swa-dharma, upasana and srichakra

archana, IMHO one should not go for the Srividya Upasana, per se.

Our acharya has passed down wonderful stotras like Saundaryalahari,

Tripurasundari Ashtakam, Bhavani Bhujanga Stotram etc. People who

have devotion and bhakti towards Ambal can sincerely do the parayana

of these and can get the grace of Mother.

 

Now, what exactly is the definition of " Upasana " Acharya Sankara

Bhagavata wonderfully gives in his commentary on " Chandogya

Upanishad " . Upasana is not " shedding off " one's swa-dharma and

contemplating on " aham brahmasi " or " atma vichara " .

 

I reiterate the statement of Bhagavan Ramana Maharishi when

approached by a devotee regarding the rituals and image worship.

Bhagavan says that so long as one worships " this body " (pointing

towards His physical body) with morning coffee, tea, breakfast,

lunch, snacks, dinner etc. one should perform the swa-dharma and

devatarchana.

 

As regards my objective, I have role models for my upasana and I

caution myself not to transgress their teaching as far as srividya

upasana is concerned. My role models of Upasana are Brahmasri

Tadepalli Raghavanarayana Sastrigal and my gurunatha. During the

travels, they used to halt in temple in the evening performing their

sandhya anushtana, mula mantra japa. If by any chance, they miss the

devatarchana during the travel, they used to observe fast and perform

the prayaschita the next day. They have nitya-agnihotra and

aupasana krama and used to maintain tretagni upasana. Used to

perform sthalipaka on every prathipath tithi. Used to perform the

IshTi and were holding to the portfolio of Brahma, Srouti, Hota to

several kratus.

 

Myself, hailing from the traditional smarta family, I value the swa-

dharmacharana to the core.

 

If varnAshrama dharma is a " narrow box " then they can shed off

their " useless thread " which is hanging on their shoulders. I have

no issues with such people. As far " asAvAdityo brahma " is

concerned, it is " Dahara vidya " in the form of ahamgrahopAsana " which

is mentioned in veda.

 

With best wishes and regards,

sriram

 

, S Sangaranarayanan <sangarsai

wrote:

>

> Dear Divine,

> It is sad that you are not prepared to come out of the cobweb. You

are forgetting the fact that Srividhya is athma vidhya and whatever

rituals prescribed by some of the elders relate to the body and mind

and not to the soul.

> How can you say that patram, phalam, thoyam etc., cannot be

offered mentally during sakthi upasana.When one travels, what he will

do. He will offer neivedya mentally only. No doubt one has to master

the bahir muka upasana and leave it off to understand the importance

of the anthar mukha upasana.

> Please do not confuse the upasakas by bringing again and again the

upasana relative to the body and mind. One has to have the goal

before him and that should be the mergence with the Divine Mother.

>

> Please do not take my statement personally.It is not intended to

hurt anyone and I understand that you are a great upasaka belonging

to a great guru parampara. I am fully convinced that during my 50

years of Upasana, one has to go beyond the rituals to come out of the

cobweb. Remember that the upasana of the Divine Mother confers all

the purusharthas - mentally, morally, spiritually, environmentally,

financially, etc.,etc. I have done more than 1500 aavarna pujas, 150

or more chandi/srividhya and amnaya homams and fortunately for me I

am also fully energised by my great Master with divine energy and he

taught me too to transmit the energy to everyone without possessing

them and become power gross. It is my personal conclusion that one

has to go beyond creations to reach the creator. May Divine Mother

bless us all.

>

> Interestingly, one has to personally experience the Divine Energy

to understand that merely following the scriptures and becoming a

book worm is not going to help. If the Guru is an adept and has

merged in THAT condition of the totality of the Divine Absolute

reality, then he is capable of transmitting that energy to his

sishyas and everyone and make them realised souls. I am praying to

Divine Mother that we should all have such a satsang to become one

with the Guru Mandalam and merge with Divine Mother.

>

> Kindest regards,

> S.SHANGARANARAYANAN

>

>

>

> : sriram_sapthasathi: Tue, 11 Nov 2008 07:09:35

+0000 Re: some facts on sriyantra and its worship

>

>

>

> Dear sir,There is nothing funny about it. Please refer the " strI

dharma " from " pUrna dIkShA prakaraNa " of Nityotsava. Shri

Umanandanatha and Shri Bhaskaraya discusses this issue. Even Shri

Karapatri Swamigal has elaborately discussed this issue to one of his

disciples Brahmananda Saraswati who is currently in Hyderabad.

Brahmananda Saraswati, who holds the name Annambhotla Ramalingeshwara

Sastry, is a purna abhishikta alongwith his sahadharmacharini. Shri

Karapatri swamigal conferred the Shodashi and Paduka Diksha to the

wife of Annambhotla Ramalingeshwara Sastry saying that there would be

>

[Guest guest]

Dear Sriram,

 

You have stated your position clearly. Thank you.

 

 

If you have the source text, can you kindly post the lines that state

these requirements? Is it there in kalpa sutra-s?

 

In which work, bhaaskraraaya states this?

 

 

Thanks in advance.

 

Ravi

 

 

sriram wrote:

> Dear sir,

>

> There is nothing funny about it. Please refer the " strI dharma "

> from " pUrna dIkShA prakaraNa " of Nityotsava. Shri Umanandanatha and

> Shri Bhaskaraya discusses this issue.

>

> Even Shri Karapatri Swamigal has elaborately discussed this issue to

> one of his disciples Brahmananda Saraswati who is currently in

> Hyderabad. Brahmananda Saraswati, who holds the name Annambhotla

> Ramalingeshwara Sastry, is a purna abhishikta alongwith his

> sahadharmacharini. Shri Karapatri swamigal conferred the Shodashi

> and Paduka Diksha to the wife of Annambhotla Ramalingeshwara Sastry

> saying that there would be pratyavaya if the wife is not initiated in

> Purna Diksha. For Naivedya (naturally one's wife has to cook), one

> should be initiated in atleast Panchadasi.

>

> One adhama paksha, the wife should be initiated in Gowri Panchakshar

> (please note that this is adhama paksha).

>

> Brahmasri Tadepalli Raghavanarayana Sastry also discussed this issue

> of stri-dharma as regards to offering of the naivedya and bali

> pradana.

>

> For laghu srichakra archana, one can follow the rule of " viprAh

> kshoNibhujo….. " for naivedya ie., for chaturvarnAs the naivedya karma

> is Milk, Ghee, Honey and Sugar Cane Juice (or the intoxicant

> extracted from Sugarcane Juice) respectively. But for Kalpokta

> Srichakra Archana, the Maha Naivedya and the Anna Bali which is to be

> offered by the Upasaka should be cooked by sva-stri who should

> invariably be a panchadasi initiate (ref. Nityotsava).

>

> If at all one offers Patram, Pushpam, Phalam and Toyam, then one does

> not require the Kalpokta Navavarana Archana and elaborate Bahir Yaga

> rituals.

>

> One can simply follow the Devi Manasika Puja Paddhati and offer

> whatever is possible to Tripura Sundari.

>

> Please understand that one HAS TO UNDERGO THE RITUALS OF BAHIR YAGA

> BEFORE ENTERING INTO ANTAR YAGA PUJA. AND FOR BAHIR YAGA, THE

> KALPOKTA CHAKRA ARCHANA PADDHATI HAS TO BE FOLLOWED ALONG WITH

> NECESSARY BHUTA BALI, ANNA BALI, MAHA NAIVEDYA.

>

> SRIVIDYA CANNOT BE TUNED AS PER OUR OWN CONVENIENCES AND

> REQUIREMENTS. AS I HAVE ALREADY SAID, IT IS A WAY OF LIFE NOT JUST A

> COUPLE OF HOURS OF JAPA OF PANCHADASI. TO HAVE A LUNCH AND DINNER,

> THE UPASAKA HAS TO OBSERVE CERTAIN RITUAL OF DRAWING A MANDALA YANTRA

> ON THE GROUND AND HAS TO PLACE A LEAF AND PERFORM MULA VIDYA JAPA AND

> ONE'S SVA-STRI / MOTHER / DAUGHTER-IN-LAW HAS TO SERVE THE FOOD THAT

> HAS BEEN OFFERED AS NAIVEDYA.

>

> With regards,

> sriram

>

[Guest guest]

Respected Ambaal devotees :

 

Iam really amused to find this discussion on Antharmukhi versus

Bahyamukhi Saadhna. Iam sure all of you are aware that Sri Latita devi

is attainable by both Antharmukhi and Bahyamukhi Saadhna. In this

context , it is my pleasure to bring the follwing excerpt

 

Please read :

 

" This My Form is Brahmâ, the Cause of all causes, the Seat of

Mâyâ, the Witness of all, infallible and free from all defects or

blemishes. What all the Vedas and Upanisadas try to establish, what

ought to be obtained, as declared by all the rules of austerity, and for

which the Brâhmanas practise Brahmacharyam, I am all that. I have

told you about that Brahmâ, of the nature of the Great Holy Light.

The sages declare that That Brâhman is revealed by " Om " and

" Hrîm " , the two Vîjas (mystic syllables) that are My two

first and foremost Mantras wherein I remain hidden. I create this

universe with My two parts (in My two aspects); therefore My Vîja

mantra is two. " Om " Vîja is denominated as Sachchidânanda

(everlasting existence, intelligence and bliss) and " Hrîm "

Vîja is Mâyâ Prakriti, the Undifferentiated Consciousness, made

manifest. Know, then, That Mâyâ as the Highest S'akti and know

Me as that Omnipotent Goddess at present revealed before your eyes. As

moonlight is not different from the Moon, so this Mâyâ S'akti

in the state of equilibrium is not different from Me. (The powerful man

and the power he wields are not different. They are verily one and the

same.) During Pralaya (the Great Latency period), this Mâyâ lies

latent in Me, without there being any difference. Again at the time of

creation, this Mâyâ appears as the fructification of the Karmas of

the Jîvas. When this Mâyâ is potential and exists latent in Me,

when Mâyâ is Antarmukhî, it is called Unmanifested and when the

Mâyâ becomes Kinetic, when the Mâyâ is Bahirmukhî, when

She is in an active Kinetic state, it is said to be Manifested. There is

no origin or beginning of this Mâyâ. Mâyâ is of the nature

of Brahmâ in a state of equilibrium. But, during the beginning of the

creation, Her form consisting of the several Gunas appears, when

Mâyâ is Bahir Mukhî, She becomes Tâmas, in Her Unmanifested

state. O Indra! For this reason Her state of abstraction, and becoming

introspective, this is Her Antarmukhî state; it is known as

Mâyâ and Her looking outward is Her Bahirmukhî state; it is

denominated by Tâmas and the other gunas. From this comes Sâttva

and then Râjas and Brahmâ, Visnu and Mahes'a are of the nature

of the three gunas. Brahmâ has the Râjo guna in Him

preponderating; in Visnu, the Sâttva guna preponderates and in

Mahes'a, the Cause of all Causes, is said to reside the Tâmo

guna. Brahmâ is known as of the Gross Body; Visnu is known as of the

Subtle Body; and Rudra is known as of the Causal Body and I am known as

Turîya, transcending the Gunas. This Turîya Form of Mine is called

the state of equilibrium of the Gunas. It is the Inner Controller of

all. Beyond this there is another state of Mine which is called the

Formless Brahmâ (Brâhman having no Forms). Know, verily, that my

Forms are two, as they are with or without attributes (Saguna or

Nirguna). That which is beyond Mâyâ and the Mâyic qualities is

called Nirguna (without Prâkritic attributes) and that which is

within Mâyâ is called Saguna. O Indra! After creating this

universe, I enter within that as the Inner Controller of all and it is I

that impel all the Jîvas always to their due efforts and actions.

Know, verily, that It is I that engage Brahmâ, Visnu and Rudra, the

causes of the several works of creation, preservation and destruction of

this universe (they are performing their functions by My Command).

Through the terror from Me the wind blows; through my terror, the Sun

moves in the sky; through My terror, Indra, Agni, and Yama do their

respective duties. I am the Best and Superior to all. All fear Me.

Through My Grace you have obtained victory in the battle. Know, verily,

that it is I that make you all dance like inert wooden dolls as My mere

instruments. You are merely My functions. I am the Integral Whole. I

give sometimes victory to you and sometimes victory to the Daityas; Yea,

I do everything as I will, keeping My independence duly and, according

to the Karmas, justly. Oh! You all, have forgotten me though your pride

and sheer nonsense. You have been carried deep into dire delusion by

your vain egoism. And know now that to favour you, this My Adorable

Light has issued suddenly. Hence forth banish ever from your heart all

your vain boastings and idle pratings. Take refuge wholly unto Me with

all your head, heart and soul, unto My Sachchidânanda Form and be

safe. (At times the Devas forget and so fall into troubles). "

 

( The Highest Shakti (Shrimad Devi Bhagavatam, Book Twelve, Chapter 8-

Arthur Avalon)

I think it is futile to argue how to worship Devi - In the beginning of

a sadhakas life , it is necessary to observe Rituals etc for

purification of mind and body .( deha shuddhi and chitta shuddhi) and

rituals are also performed for Bhuta shuddhi! ! but once the Mind and

body becomes pure by constant Sadhana then it is time to tiurn the

sadhana inwards and do antharmukhi sadhana! Rituals are only a means to

an end not the end themselves! Sri Lalita Mahatripurasundari is a

compassionate Godedess - she is not a 'punishing' goddess !

Sri ram asks what is the use of chanting the Rama nama if we cannot

cultivate the qualities of Sri Rama ? Precisely ! by constantly

chanting the Traka mantra , the mind and body becomes pure and we start

imbibing the qualities of sri rama ! we all know how the dacoit

Ratnakara did not even utter the tarakamantra correctly kept on saying

'mara' mara ' and then ended up saying 'rama' rama' and composed the

Great ramayan as sage 'valmiki' !

 

My question to Sri Sankaranarayana is this - can you see your reflection

in a mirror that is covered with dust and grime ? First you have to

polish the mirror and make it clean then only you can see your image !

is it not ? It is for this simpkle reason, bahirmukhi sadhana is needed

to make the mind and body pure and clean to receive the Grace of Devi!

 

Salutations to Devi WHO IS ATTAINABLE BY BOTH 'ANTHARMUKHI' AND

'BAFHIRMUKHI' SADHANA .

 

 

 

 

, " Diwakar N.V.L.G " <diwakarvlg

wrote:

>

> Srimaan Sadhaka

>

> Sri Vidya is Brahma Vidya.

>

> Well does it mean that rituals prescribed by elders like Jagadguru

> Adi Shankaracharya relate to Body and mind only ?

>

> well coming to antar pooja we have to get the bhavana. for that one

> of the easiest way is food. Shankara goes to maata Annapurna for

> biksha but the opposite is not considered. Who ever serves the food

> is supposed to considered as maata Annapurneswari (Bhochesu maata)

> the women may be Mother wife sister or even daughter that is the

> first lesson for antar pooja. In normal homes usually women cook as

> she has better knowledge of serving and so on.

>

> Its not confusing but puting a check that upasaka's do thier

> preparations themselves and distrubuting the work accordingly

> (so that no catering order is give for neivedya)

>

> Keeping this aside well for suvasini pooja we invite a soubhaghyavati

> who is also initiated in srividya and here the Bhava is that Maata

> Lalitha has come in the form suvasini and the offerings are

> considered to be taken by maata lalita herself but not the body or

> Mind . Here also the opposite is not Visualised i.e, parameswara

> coming and taking our pooja's

>

> Well These are the steps for " Stairway to heaven " or Antar pooja and

> the " elders " have prescribed such practices so that after good guided

> practice we can reach there.

>

>

> One little observations what are we going to do with the SOUL without

> BODY AND MIND.

>

> UPASANA IS INCLUSIVE BUT NOT EXCLUSIVE COMPIMENTING BAHYA POOJA AND

> PREPARING OURSELVES FOR ANTAR POOJA ARE THE RITUALS PRESCREIBED BY

> THE EEEEEEEEEEEEELDERS.

>

> REGARDS

> N.DIWAKAR

>

> , S Sangaranarayanan sangarsai@

> wrote:

> >

> > Dear Divine,

> > It is sad that you are not prepared to come out of the cobweb. You

> are forgetting the fact that Srividhya is athma vidhya and whatever

> rituals prescribed by some of the elders relate to the body and mind

> and not to the soul.

> > How can you say that patram, phalam, thoyam etc., cannot be

> offered mentally during sakthi upasana.When one travels, what he will

> do. He will offer neivedya mentally only. No doubt one has to master

> the bahir muka upasana and leave it off to understand the importance

> of the anthar mukha upasana.

>