Bindu Tarpanam

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Dear Ashoka Mitran Avargale, I will answer your technical question according to my Mandali practice. The litany Lalitha Sahasranama contains the name 'Bindu Tarpana Santhushtaa'. This means that Amba is pleased by the act of Bindu Tarpana. Normally, Bindu Tarpana is done

as the last stage of the Srividya puja.For that matter, even the name "Bindu Tarpana Santhushtaa' comes in the litany as one of the last Naamaas,974rth to be precise. In the Navachakra Mandala Bindu is in the centre of the Sarvanandamaya Chakra of the Sri Yantra.That is the spot which is unioized with Amba or rather the place or point in which Amba resides.To make an 'Arpana'(giving /surrendering) of oneself at that centre-point is the purpose of this Bindu Tarpana. While doing the Puja toward the end if Guru is present then one should offer a Namaskara to Guru and do the Gurupaadukaa mantra puja and take the 'Vishesha Arghya Paatra' and do the Bindu Tarpanam. If the Guru is not around one can give the Amrita Patra to one who has the deeksha. But before that one should do a puja on one's Shiras(head) the 'three gurus'(Swa,parama and Parameshti) and then worship the 4 atmas in the heart region and then do the Devi Tarpanam and according to Upadesha do the 'Tatwa Shodhanam'. Pushpanjali: Prakata, Gupta,Gupta Tara, Sampradaya Yogini are one among 9 nine yoginis reigning the navachakra. One should worship these deities and then one should concentrate on the 'three gurus' and then do the Atmapuja in the heart region as mentioned supra to the 4 atmas. Now for those who do not

know what the 4 atmans are-- Atman,Antar Atma,Paramatma and Gnaanaatma constitute the 4 Atmas(roughly translated Atma means soul in English but the langauge is deficinet to express what the Sanskrit seers meant by the word 'Atma') In Taoism it is said in the very first chapter/verse that 'Tao can be talked about, but not the eternal Tao. Names can be named but not the eternal Name. As the

origin of heaven-and-earth, it is nameless: As the "mother" of all things it is nameable. So, as ever hidden, we should look at its inner essence: As always manifest, we should look at its outer aspects. ....." Thus a parralel can be drawn here. To

quote Adhyatma Upanishad: In the cave of the body is eternally set the one unborn. The earth is His body. (Though) moving within the earth, the earth knows Him not. The eater is His body. (Though) moving within the water, the water knows Him not. The fire is His body. (Though) moving within the fire, the fire knows Him not. The air is His body. (Though) moving within the air, the air knows Him not. The ether is His body. (Though) moving within the ether, the ether knows Him not. The mind is His body. (Though) moving within the mind, the mind knows Him not. The intellect is His body. (Though) moving within the intellect, the intellect knows Him not. The ego is His body. (Though) moving within the ego, the ego knows Him not. The mind-stuff is His body. (Though) moving within the mind-stuff, the mind-stuff knows Him not. The unmanifest is His body. (Though) moving within the

unmanifest, the unmanifest knows Him not. The imperishable is His body. (Though) moving within the imperishable, the imperishable knows Him not. The Death is His body. (Though) moving within Death, Death knows Him not. He, then, is the inner-self of all beings, sinless, heaven-born, luminous, the sole Narayana. We offer our meditations to this 'One' in us. Then with all mantras got as initiation one should perform the Tarpana(Mahaganapathy, Bala,

Panchaakshari,Ashtaakshari,Shodasaakshari...a Tarpana for each of these mantras). Tatwa Shodhanam: In tatwa shodhanam one should visualize that one does a homa of onesle fin the chid-agni.Like Vimalananda I believe in Sampradahana as opposed to sampradaya and it is in this light that Tatwa shodhana is done. In this context, Kaushitaki-Brahmana Upanishad quoting a rigvedic verse says thus: Having Yajus as Her belly, having the Saman as Her headHaving the Rik as Her form imperishable.Is Brahman – thus is She to be known.The great seen consists on the Vedas.She says to him; ‘Wherewith does one acquire many masculine names ?’ He should answer: ‘With the vital breath’.‘Wherewith does one acquire the feminine names?’ ‘With speech’.‘Wherewith the neater ones ?’ With the mind’.‘Wherewith the odours ?’ ‘With the smell’.‘Wherewith the forms ?’ ‘With the eye’.‘Wherewith the sounds ?’ ‘With the ears’.‘Wherewith the taste of food ?’ ‘With the tongue’.‘Wherewith actions ?’ ‘With two hands’.‘Wherewith pleasure and pain ?’ ‘With the body’.‘Wherewith bliss, delight and procreation ?’ ‘With the generative organ’.‘Wherewith the going ?’ ‘With the two feet’.‘Wherewith thoughts,

what is to be understood and desires ?’ ‘With intelligence’, he should say. To him he says, ‘The waters, verily, indeed are my world. That is yours ? Whatever victory is Brahma’s, whatever attainment, that victory he wins, that attainment he attains, who knows this, who knows thus’. Toward this victory of the self is the Tatwa shodhana directed. One should do the tarpana by keeping the pavitra in the left hand middle finger and an elaborate yet simple procedure to do the Tarpana.The actual procedure including the Anga and Prathyanga Devata is quite big and it needs a Guru?Srividya Adept to teach you how to do it sir, so I rest my ever speeding fingers here. Madhuvaatha Ruthaayathe'Madhu Ksharanthi Sindhavaha! .....Madhu! Madhu! Madhu! Yaam petra inbum peruga ivvayagam! Neengal Emadhu Aaasaan Rajagopalarai kandu pesi, muraipadi deeksha petrukkolungal putthagam paddithu oru prayojanam illai. Ooninai urrukki Ulloli perruki Deviyai Kandu Magilungal! Ungal Atmavin Annukku-thondan, Shreeram Balijepalli

 

 

 

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