[Rajarajeshwari_Kalpataru] skin of animals for meditation

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Whilst the deer skins are handed over to the rishis, then it can also be interpreted that the rishis are also incuring a sin by accepting the skin of animals. They could have advised the hunters in not killing the deer. So they also become a media for the hunters to commit a sin. The hunters would also be killing the deers with a view to handing over the skin to the rishis, probably. Now to talk of sasya bhojanam and mamsa bhojanam. Is

it right on part of the hunters to kill and eat mamsa, when sasya bhojanam is available? Mamsa bhojanam is got only after killing. so they also get the sins. Dont tell me that the animal which is killed gets moksha and hence this act. Give me more information. So far my understanding is Tiger skin is the best and next comes deer skin and third is Dharba. Plz throw more light. Also it is stated not to sleep on the floor lest the energy shall be absorbed by the earth and to meditate in the mind as Kaladevan draws energy from our meditation. We also know of some saints using wooden sandals for walking. Even meditation needs an asan. Can you throw some light on this? Wooden planks are used while doing pooja. In Tamil/Malayalam it is called Palaka. We have Ama Palaka (Tortoise shaped wooden planks). While they say that Tortoise should not be kept in home, how can this be

justified for pooja purposes? Ambal Thunai para_anuloma <para_anuloma wrote: Dear Rajkumar Avargale, Though it is digressing a bit away from the main forum discussions I will answer the question.It can be answered even by you if you think both literally and laterally.Killing of animals is sin be it a Tiger or a Deer.But Bhagavad Geetha has Krishna saying that deer skin is to be used for meditation.In olden days hunters used to kill deers for meat and their consumption. The number of people(wordl population) was less when compared to what it is now.The

demand for deer skin was negligible when compared to what it is now.The deers were thus killed mainly for consumption by spiritually unevolved hunters.These hunters used to give the skins to rishis to be used for their meditation purposes out of love and affection and not for money.Also many rishis like Pippalaada used to be very ahimsic and used to take the dry skin of a dead deer which died due to natural death(which is no sin).Deer skin does send good vibrations when done this way. Sometimes in rare cases as with Brahma rishis the deer themselves come in the Rishis aura and give up their lives(this sounds ridiculous to unevolved people) and beseech the rishi to use their skins and thus attain merit.Deers which have died a violent death thus mark their curses as a taint on the skin and it will interfere with meditation. But the same skin if blessed by a spiritual person absorbs the curses and relases the

deer atma to a higher plane.These are subtle things beyond the comprehension of ordinary folks and thus I never ask anyone to sit on a deer mat. Lest they go and kill some innocent deer in their pursuit of moksha.Also these days hunters(if at all they exist as a tribe) kill for consumption. Kaliyuga is such that they kill for profit.Deers and Tigers are also endangered animals and rampant killing for spirituality will incur heavy karma from God and the race for human beings.I use a dharbaasana and a white cloth placed on that.Using deer skin for brahma mudichu during upanayanam is just symbolic of renunciation.But here the above points are valid.The extensity of karma is also to be seen.Buddhism has three hand law1. The hand that kills2. The hand that sells3.The hand that consumesThe last hand gets the least karma eventhough one may argue that he is the demand. If he is the

'demand' wher did the spiritual intelligence of the person who killed and sold go? Thus the karma is heavy upon the actual killer and the actual seller.Ofcourse the one who consumes has least karma.Some deerskins are got from forefathers and is a legacy from Gurus who have done sadhana on it.That will have heavy mantric vibrations and augurs positive for spirituality of the person.Such a deer skin is not a sinful item.Spiritual equations move solely by Karmic equations not by Math!May Paramamvyoman be the greater equation for you and for me!Yours Mathematically,Shreeram Rajarajeshwari_Kalpataru , "SR.Raj kumar" <srirajarajeswari9> wrote:>> killing of animals is a sin. even removing the skin of dead animals is also not correct. . Then how is it that skins of tiger and deer are used for asan? but then for upanayanam deer skin is tied at the

brahma mudichu. what is the logic behind this?> > Group Owner <para_anuloma> wrote: Dear Rajam ji,> > Jayosthu Paraamba!> > > > Iam happy to note that you are a Srividya initiate. You have asked me three questions. Iam happy to help you out here but always ask your Gurudeva first before asking others.>

> > > Srividya Sampradaya is Gurubaddha. It follows what a Guru initiates,teaches,practices and says.> > I also thankyou for giving me permission to post my answer toyour personal query as an article of Srividya interest in our group.Long time since I gave a good posting on Srividya.I seek your continued support and patronage for our group. Also please pay my respects and regards to your Guru Shree Gnanadeshikaananda ji.Please do share

his pearls of wisdom for the benfit of all group members.> > Your query 1.> > How should I worship Srichakra? Should I do any Paarayana apart from the normal puja?> > My answer: PLEASE FOLLOW WHATEVER YOUR GURUNATHA HAS ADVICED YOU.> > The above answer alone is enough but since you will not be happy with it. I will proffer some more.> > Generally a Srividya Initiate has to do three basic things(this is as per my Gurunatha's advice and also as per Vaagdevi's instructions)> > > Gold plated Mahameru-Koorma

Prasthara> > Mahameru> > 1. Perform the Srichakra/Mahameru puja-In the manner prescribed by your tradition or GuruMarga(for example, we follow the Guhananda Mandali Paddhathi for Avarana Puja (I have taken the permission of my Guru before revealing this to all)). If your Guru has not given you permission for Avarana Puja which requires strict discipline then do what ever archana or puja modology your Guru has prescribed.> > > > This beautiful Rudraksha dress is developed using references from ShivPurana on wearing different number of Rudraksha on different parts of the body to attain Rudrahood . > > This dress is made of > 3 strands of

120 Rudraksha each , to be worn across the chest as Yagyopaveet .> One strand of 108 Rudraksha for chest> 11 Rudraksha each on both wrists and arms> 6 beads on each ear> 5 Rudraksha on Naval> 32 Rudraksha on Throat> 550 Rudraksha beads on Head> Total - 1111 Rudraksha > All Beads used are five faced of high grade Nepalese variety . The beads are strung so that the mouth of the beads is joined with their mouth and rear part is joined with their rear part in red thread with knots between each bead.> > > 2. Meditate daily prescribed number of rounds of the Srividya mantra initiated. Here too Acharya vaak is to be followed(by acahraya I mean srividya Guru not Shankaracharya). If your Guru says "Do Panchadasi for eleven rounds" Then you have to do it.Even when Iam

in Canada I make it a point to telephone Him and consult Him before I undertake any sadhana.If he says "No"...that is my veda!> > > (My guru Shree Rajagopala Anandanatha popularly known as Nanganallur Swami, if the photo does not open please see the second photo album in our group and have his holy darshan)> > But if your Guru has not given any explicit instructions for the same then you may wish to do 11 rounds of the holy mantra if time permits.Atleast do one round of it daily.This has to be done with Rishyaadi,Kara,anga,varna,tatwa,matruka,shodha,etc nyasas as prescribed by your preceptor. You have asked me to initiate you into nyasa. I cannot do that for you as you have to approach your Guru as even nyaasas also require initiation for it to fructify.No use doing it from books or learning it from others.>

> Guru Sarvam Guru Shreshtam! for Srividya Tantra--Remember this much and spirituslity will augur well for you.> > > > Lalithambika in Kalasha(sacred pot)> > 3. Lalitha Sahasranama chanting--Do this atleast in one sandhya preferably in the morning time(This has been alluded to in the Sahasranama Phalashruthi itself).If you know the mudras for this do it and again I repeat like an untiring parrot that this too has to be first ordained by your Guru.You may however just get his permission for this and then refer a Mudra Nighantu for the same.> > > > Apart from the above whatever you do is an extra > > You may do> > Mantra Maatrhukaa

Stavam> Some stotra from Saubhagya Tantra> Trishati> Ashtottaram> Khadgamala> Rashmimala(after getting up from the bed).> Any other Paarayana Vidhi which your Gurunatha has adviced for your pertinent case.> > I leave all these upto you.Here too please talk with your Gurunatha and consult him before you do anything.If he says ok, surge ahead! Do not dilly-dally.> > Your second query:> > > > Why at all Navavarna Puja if antar puja can be done?> > My Reply:> > If Bahya Puja is purely external then it is the lowest form.But if done with the true consciousness it can bring the greatest possible

completeness to the adoration by allowing the body and the most external consciousness share in the spirit and act of worship.> > > > Worship is done to the Goddess in the Sri Chakra-Srichakra Nayaki-Shree Rajarajeshwari Devi,the spot in which all the rays of the Great radiance are focussed. There develops an intimate relationship betwen the worshipper and Srichakra,as the worship proceeds and the worshipper begins to feel this emblem of the great Goddess as a part of himself.He looks to the Chakra for everything and always gets the needed response,guiding him through the labyrinths of his sadhanic endevours.> > Navaavarna Puja is a systematic worship of the deities situated in the nine chakras of Srichakra.> > When the great Goddess Rajarajeshwari Devi transmits Herself in

the universe She has created this transmission taking two forms- a stepping up,padavikshepa and a gradual rise -Kramodaya.I know all these are technical, i refrain from giving technical srividya terms much for the lack of familiarity with regards to most members but since you are in the path I do give some for better understanding.> > > > The former transmission as the name suggests is evident in the creation of Gods and Goddesses who are in various steps in the course of evolution and occupy graded positions in the heirarchy of the universal scheme.While the later transmission is typal of graded evolution found in rest of the beings that are created and who actively take part in evolution.> > >

> Bhairava Yamala Tantra says> > > > 'Divine mother conjoined with Kameshwara is stationed in the Bindu in the form of great effulgence and from Her body emnate thousands,lakhs,crores and myriads of rays whic are various gods andgoddesses who pervade the whole universe.'> > > > > > > This then is the scriptural reference to the Greatness of Rajarajeshwari Devi and Srichakra.> > If you look at the Srichakra you find that there is the Bindu in the centre and it is surrounded by 8 chakras.>

> > > One has to pass through a host of Parivaara Devatas to get a glimpse of the Pradhana Devata in the Bindu.> > The nine chakras are thus called nine sheaths(koshas),covering the supreme truth,nine planes through which one has to traverse to reach the summit,nine steps in the staircase of existence.> > > > As one climbs from chakra to chakra,greater and greater vistas are opened out before one.Finally when one nears the summit,thinking everything is lost,all is gained with grand vision of the Supreme Goddess Rajarajeshwari in all her glorious splendour in the Bindu sthana.> > This is what the Tantra describes as 'Nidhane Dhanam'-wealth at the point of termination. Not many understand this perfectly as they

have mostly bookish erudition.> > It should be noted that these steps,padaani,stations dhaamaani, or plateaus are there in one's own being and there is a close correspondence betwen the levels in one's own being and the levels in Sri Chakra.Infact, this is the rationale underlying the worship of Nava Avaranas.> > > > > > Aavarana means an enclosure or a veil(even refers to a petal) in Sanskrit.> > > > The nine chakras from Trailokya Mohana to the Sarvaanandamaya Chakra are the nine Aavaranas.There are nine enclosures to be traversed ,nine veils to be lifted before one could come face to face with the Truth.> > >

> Many kriya yogis think one needs to cut asunder the the three knots but the vedic seers and the Tantric adepts are very clever! they do not try for such an arduous process. They just ask for the three knots to be slackened a bit!> > uduttam varunam paashamasmadavaadham vi madhyamam shrathaaya !> > Athaa vayamaaditya vrathe tavaanaagaso aditaye' syaam!> > > > The seer of the veda prays to Varuna to slacken the triple noose that is above ,below and in the middle,so that fixed in Varuna's law he may be without blemish for Aditi,the Infinite mother(effulgent mother of all).> > > > He does not pray for cutting sunder the noose;he only asks for the slackening of the knot

appropriate to the three places-high above,below and middle, Ut Slathya, Ava Slathaya and Vi Slathaya.To get at the whole truth,the vedic seer and the Tantric adepts affirm that it not necessary to destroy partial truths.This I would say is great lateral thinking done by Tantrics of the Srividya marga!> > > > If the avarana's have to destroyed there will not be any puja. You can do a antar puja as you have reffered the Goddess in Her supremity.But this is not easy.> > > > The whole truth is to be realised and in the perspective of such realisation,the partial truths have to be perceived.The one great Goddess in the Bindu does not negate the many Goddesses in the chakra.This has to be understood clearly. Please refer to our personal communication regarding Aamnaya krama

where I have repated a similar point.> > > > In the navarvarna puja,worship is done to the Srichakra,chakra by chakra. The worship proceeds from the outer to the inner,from the Bhupura to the Bindu,from the Trailokya Mohana to the Sarvaanandamaya Chakra.There is apresiding deity,Yogini(nyasa,puja etal) and Mudra Devatas. For example, in the fifth avarana puja,worship is done in the outer ten edged figure known as Sarvaartha Saadhaka Chakra to the Kulottirna Yoginis like Sarvasiddhiprada,Sarvasampatprada,etc and the Sarvonmadini Mudra appropriate to this chakra is shown.The fifth avarana puja intends that the yoginis are stationed with their mudras and siddhis,weapons,shakthi,vehicles andf their retinues.> ('samudraaha Sasiddhayaha Saayudhaaha Savaahanaaha Saparivaaraaha Sarvopachaaraihi sampoojitaaha santarpitaaha

santu')> > > > the fifth avarana mantra will be Hsaim....H%^^ & ...H@####( Iam refraining from giving the mantra openly,please get it from your Deshika) and the presiding deity will be Tripura Sundari.> > > > Each avarana puja is dedicated with devotion to Rajarajeshwari devi who treats with motherly love those who take refuge in her and the fulfilment of one's wish prayed for.> > > > Kamakala Vilasa says> > 'When this great Goddess Supreme(Rajarajeshwari Devi) evolves in the form of the chakra,the evolutions of the limbs in hr body are all the Aavarana deities'> > >

> The worship done to each avarana has an effect on the corresponding level in the being of the aspirant and a pauja truly done always lifts the aspirant towards the supreme consciousness-Bliss concentrated as a point in the Bindu. It is common experience that a puja uplifts the spectators as well and each experiences an elevation and an elation according to his receptivity.Please watch one devotee who does Avaranapuja in Nanganallur Shree Sarvamangala Rajarajeshwari devi temple during pournami. He, incidentally is my teacher too who teaches me mudras with the permission of my Swami.> > > > Brahmanda Purana says thus> > 'The Goddess Lalitha,she alone knows the gains that come out of the worship of her chakra'> > >

> > > > > Your third query:> > How do I maintain my Mahameru?> > Reply to this too is "Please ask your Guru"> > > > One can maintain it thus(I do thus to my golden plated panchaloha mahameru energised by swami)> > Do daily abhisheka with various fragrant unguents(which I keep in a special box), and then give cermonial bath and other worship modolaties which include worship by flowers and then naivedya.The process is lengthy but there are laghu versions of it too.> > I also undertake a special cleaning to restore the Meru back to it's original brightness. Sometimes when this schedule is broken

it makes the sadhaka ill with fever.So be careful.You start developing an intimate connection with your Mahameru.I can reveal only this much as you know the value of secrecy in Srividya upasana(please refer my old postings on the subject of Secrecy in Srividya Upasana)> > > > Hope this much satisfies you my dear Srividya Bhratha!> > Your past questions show that you are highly erudite.So you may express your words more boldly in the group sire.> I do not know why you are asking me all these questions when you are so well read and have a great Srividya Guru. But it is my Apara-Bhagya to help you out sir.> > ''This is the knot that ties together the stars:> The two who are one are the secret of all power,> The Two who are one

are the might and right in things''> ---Aurobindo:(Savitri)> > > > Paraamba Priyathaam!> > Yours yogically,> > Shreeram Balijepalli> > > > > > > > > > > > > > > > Purity, Powers, Parabrahmam...> > > > Click to join Rajarajeshwari_Kalpataru > > > > >

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