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Shat Aamnaya Guru mandalam(reply to Adhiji)--part 2

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Dear Adhinarayanji, Srinathadi guruthrayam Ganapathim peetathrayam bhairavam siddhaugam

vatukathrayam padayugam doothikramam mandalam veeradhyashta chatushkashashti navakam veeraavali panchakam srimanmaalini mantraraaja sahitam vande guror mandalam This is in continuation of the reply (message number 2532). Sorry for the delay. I had been rather busy these days moving about but finally found some time to type a few lines for you today. I stopped at "dhoothikramam". Dhoothikramam means

in sanskrit the heirarchy/list of dhoothis(Dhootis being messenger deities of Amba in a strict sense but they do many other additional functions). Kramam has many multiple meanings in sanskrit. The heirarchy goes like this: 1.Yonyaambaa 2.Yonisiddha Naathaambaa 3. Mahaa Yonyaambaa 4. Maha Yogisiddha Naathaamba 5. Divya Yonyaambaa 6.Divya Yonisiddha Naathamba 7. Shanka Yoniyaambaa 8. Shanka Yoni siddha Naathamba 9. Padmayonyaaamba 10.Padma Yoani Siddha Naathaambaa Priyam

Modam Pramodam Aanandam The desire to enjoy something rises in a rajo-mana and in this mind the Atma-chaitanya is delayed. Yoni not only means a woman's sexual organ but also is indicative of enjoyment. If a person enjoyes something and it is because of an object (yoni sthala--point of enjoyment) then the enjoyment should be for all but it is not and hence Anandam is inchoatory from the mind. The seer exists here esoterically speaking Yonis are categorized into 5 types.---Shabda, sparsha, roopa,rasa,gandha Shabda-sound Sparsha-touch Roopa-Form and figure Rasa-Taste Gandha-Fragrance. These five parameters define a humanbeing's lower Ananda which emnate from the sense organs related to such Yoni Ananda is related to Akaasha Tatwaa In Yoni Akaasha there is Aaakasha(sky the expanse the paramam vyoman Adhara) In Mahayoni Akaasha there is Vaayu(wind) In Divyayoni Akashaa there is Agni(fire) In Shankayoni Akashaa there is Jalam(water) In Padmayoni Akashaa there is Prithvi(earth) The Akasha Tatwa is

indestructible-siddhantha and hence the yoni Vayu rupa emnates and Mahat Agni is luminous and divya Jala takes recourse in shanka which emnates from the jala and the gandhaka which emnates on top of the jala is charecterized by prithvi. Kamam(lust) will throw the sadhaka into a an abyss and hence the vicharana(thought and meditation) on what constitute "Ananda" is imperative. This is what is known as Turiyaa Vimarsanam in Srividya terminology, Adhiji. Next

comes Mandalam in your query: Vahni Mandalam, Sooriya Mandalam, Soma Mandalam all lie in three distinctions and are further termed Eeshwaraa, shakthi and Jeeva Vahni=fire Sooriya=sun Soma=moon and the cool elixir(deva soma) All these are Bimbas(reflections) of swaroopa too. This Mandala-Trayam comes in Paatrasadhanam. Fire is the fire in the Homa-receptacle(either antaryagna or bahiryagna) and sooriya is the enlightening energy and the soma defines the amrita in the sadhaka which fructifies as the culminatory point. Then the sholka

talks about 4 Veerabhairavas(veeradwaashtakam) 1.Shursthi---Mruthyu Bhairava 2.Sthithi----Bhadra Bhairava 3.Samhaaram---Paramaarka Bhairava 4.Rakta---Marthaanda Bhairava Then

comes in the shloka 64 siddhas Chitshakthi takes refuge in Maya and functions.This Maya is an obstacle to Nidhidhyasana and creates a noose and this noose has to be cut the manovritthis form the 64 siddhas. As days proceed Karma Abhyasa should decrease and Gnaana Abhyaasa should increase.This is the essence in that portion of the shloka. Then come the Navamudraa(9 mudras) 1. Sarvasamkhobini Mudra 2. Sarvavidraavani Mudra 3. Sarvaakarshani Mudra 4.Sarva Vashankari Mudra 5. Sarvonmodini Mudra 6. Sarva Mahaankusha Mudra 7. Sarva Khechari Mudra 8. Sarva Beeja Mudra 9. Sarva Yoni Mudra Vidraavini and

Samkshobini mudras are : That which increases joy, clears obstacles for nityaasana and removes afflictions including the greatest obstacles of Samkshobini and the iccha roopa of Mind-desire(pain emnating from it) Aaakarshani Mudra: to Attaract mind into Abhyaasa Vishaya Vashamkari Mudra: That which controls and vasheekarans the indriyas(sense organs) of the sadhaka. When the indriyas are controlled the mind goes into a lunatic state and this is controlled by Unmaadini mudra The form of Vasanas and thoughts emnating from Vaasanas(past birth tendencies) are eliminated using Mahaankusa Mudra Thus these external and internal enemies are decimated and the Gnaanaksheera sthithi is attained and is made static through Khechari Mudra which preserves such a state. Sarva Beeja Mudra is used to attain "Tat twam Asi" and "Aham Brahmosimi" experiential states with Guru-guidance and shakthipatha. Sarvayogini Mudra is used to

respect and be devoted to Eshwara rupa Guru. Sahaja Ananda Sthithi is attained through Trikhandaa Mudra. The nine mind-states are achived and the tenth is used to get Jeevan Mukti. Then comes in ths shloka 'Veeravali' Brahma,vishnu,rudra,eshwara,Sadashiva Veeravali Aavali(row/series): The five row-deities= Brahma,Vishnu,etc who do the five duties. Their duties do not affect their knowledge and hence they are called "Veeras"(brave people). And the Srividya symbology is that these panchakrityas(five duties) are there for humanbeings too and hence one should try to emulate the 'veeras' and gain Jeevanmukti and also obtain the Aaaradhara-dhyanam. Next in the shloka comes the Maalini Mantra: Ayieem Hreem Shreem Am Aam..........and so on till....Ksham Shreem Hreem Ayieem This is apt for Oordhvaamnaayam. This is Maatrukaakshara Roopa and is necessary for Aparoskha Gnaana. Next comes Mantra Rajam Hraam Hreem Hum Phat Mantra Raja is like the King among Mantras(Panchadasi, Mahashodasi,etc) Mahapaduka is onething which I cannot help Adhinarayanji, because you have to know it from your Gurunatha(Glaum) Finally, Anuttaraamnaaya Gurumandalam refers to Sampradaya Padukas.....Shreem Hreem Kleem Amritavarshini Paadukaa Parameshwari Vaushad Sampradaya Paadukaa.....(Guru-shishya Paramparaa is the Sampradaya Padukaa) With this, I hope I have done justice to your query. If you need any further clarifications on this shloka you may email me. Submitted at His Holy Feet. Yours yogically, Shreeram Balijepalli

 

 

 

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