Khadgamala further query

October 7, 2008

Namaste Sriramji Thanks for the prompt reply! I am aware that many texts deal with the khadga mala,didnt realise that you were quoting the puranic reference specifically as that was what was asked. I do have a version of the mala where the phalashruthi ends with ''vamakeshware tantre...'', but that was not the only reason I mentioned that tantra. Anyway, the copy I have does not include garima siddhi. To the most part all my practices are based on the saparya paddhathi of sri chidhananda natha. I realise there is a lot of confusion regarding the meaning of the word Kadga, but having looked at the kosha for refrences to 'praises' etc, it seems that at the moment the meaning of sword makes more sense to me. During a conversation I had with a namboodri upasaka a few years

back we were speaking about the kadga mala and he suggested that the kadga or swords use lay in 'severing the head' of the upasaka (i.e.in totally removing the identity awareness)so he/she could totally dissolve in non dual being.That was what he said the kadga siddhi meant and not that a sword will manifest in the hand! If as you suggest the meaning is praises, the 'garland of praises' makes sense. But the viniyoga of the shuddha shakti mala is for the 'khadga siddhi prapthi', so would that suggest that one gets the siddhi of praises as a result of the mantra? The correct name of the mala itself is shuddha shakti mala and based on the antha and the viniyoga/the siddhi it is called kadga mala,padhuka mala or all the others. In that manner of seeing it, there is actually no reference to a garland of swords or garlands of feet(paduka)etc - just that the siddhi

associated is spoken of as identifying the type of mala (which is ofcourse, shuddha shakti,shuddha shiva or shuddha shiva shakti maithuna mala). Finally, anyway I am aware that the sanskrit language implies various meanings all at once. Perhaps with my limited intellect and understandig there is only so much that will be grasped at any one point,hence I am always aware that many other meaning could be possibly true as well. Thanks again for the reply

Manali Anamika

Dear Member,

I understand your immidiate reaction to my reply.Thankyou for pointing out certain things in this subject. I appreciate that.I also follow Guhananda Mandali paddhathi as per the directions of my Gurunathar.

So, if I leave your query unanswered and without digging deep and going granular you would not be satisfied and think Iam avoiding your question.Also, please excuse my digression into other areas while discussing about this.

Also, one other member immidiately responded to my posting asking, "Then if I just wave lights before Ma saying the names of Khadgamala without getting initiated or doing Nithyapuja will I be in a fix(ie., Will Devi hurt me?) or will calamities happen?"(In so many words)

I will first answer the second question:

1. Ignorant devotees who know nothing of scriptures or rules and have Devi in their heart, yet are humble enough to heed to the advices of their Gurus or elders who direct them are the ones who will realize any spiritual benefit.

They are to be differentiated from people who are fanatical(we see a lot of this kind these days) who say conviniently:" I do not know any ritual, I pray from my heart and follow what I like, Iam like Meera Bai who prayed to Lord Krishna who did not know anything but prayed Lord Krishna."

Certain points are noteworthy here and goes against the grain of what they are actually:

a. Bhaktha Meera had a Guru and when Her Guru and Lord Krishna appeared She is reported to have said, "Krishna please step aside, I have to wash the feet of my Guru" This is how God tested Her.

Will they be able to have Guru bhakthi thus? In these days of Charlatans it is hard to find even a Guru, leave alone Guru Bhakthi, so people get vexed and thus distrust anyone. But it is said, when the disciple is ready, the Guru comes.

b. Bhaktha Meera will give up Her life spontaneously if Lord Krishna asks.Infact, her life is with Him and he will never ask such a cruel request. It is a hypothetical supposition where Im trying to drive the point that they are willing to gladly suffer for their chosen deity.Is one willing to sacrifice one's life for that, is what one should ask deep inside.

2. Rituals which are done without initiation, proper sanskrit pronunciation and without any Deiveeka-Bhava is a futile exercise.They can as well spend their time elsewhere constructively.

3. Most of the prayers people do is a way of consoling themselves and yes, it does have a theurepatic or healing effect, especially if done in a meditative way.To this end it works sometimes but the actual benefit "Khadgasiddhi" as the person seeks to know, it difficult to obtain.

4. Even with people having devotion, Guru's guidance, excellent charecter, good knowledge of sanskrit and mantra pronunciation, it takes ages to purify them of their past birth and present birth bad karmas and make them a receptacle of receiving further grace, so my earlier reply must be thought about carefully before you come t any hasty conclusion that Iam trying to dissuade anyone from doing Khadgamala. Just that Iam asking them to exercise caution and do it with initiation and guidance of a Guru.

Rest I leave it in your Good-God-hands to decide.

Now coming to the first question:

I realise there is a lot of confusion regarding the meaning of the word Kadga, but having looked at the kosha for refrences to 'praises' etc, it seems that at the moment the meaning of sword makes more sense to me. During a conversation I had with a namboodri upasaka a few years back we were speaking about the kadga mala and he suggested that the kadga or swords use lay in 'severing the head' of the upasaka (i.e.in totally removing the identity awareness)so he/she could totally dissolve in non dual being.That was what he said the kadga siddhi meant and not that a sword will manifest in the hand! If as you suggest the meaning is praises, the 'garland of praises' makes sense. But the viniyoga of the shuddha shakti mala is for the 'khadga siddhi prapthi', so would that suggest that one gets the siddhi of praises as a result of

the mantra?

You are right. 'Khadga' obviously has the first meaning of a "Sword" and naturally the tendency to think it as a sword and then rationalize it and create a story around it is possible and also the word "Khadga Siddhi" which you have brought up adds good augmentation to your hypothesis.

Each of the fifteen/seventeen Malas are bifurcated by Srividya Sadhakas in two ways:

1. The actual type: shuddha shakti sambuddhyanta, shuddha shiva jayAnta etc.

2. Based on the Siddhi granted by the mAlA [in sakAma pakSha], it is identified as khaDga mAlA, pAdukA mAlA etc.

This becomes clear by observing the viniyoga of the Mala as you said: 'khaDgasiddhau', as stated in lalitA parisiShTa. It is this mAlA that promises the following in the Phalashruthi as in:tAdR^isham khaDgamApnoti yena hasta sthitena vai |aShTAdasha mahAdvIpa samrAd bhoktA bhaviShyati ||

Khadgamaapnoti yena hasta sthitena vai....which is said in Phalashruthi means: "One is placed in one's hands a 'Khadga' "

and

You say the Namboodiri Upasaka says "a sword will not manifest in one's hands" and the meaning is merely metaphorical.

Also, "Khadgasiddhi" is interpolated by you as "Siddhi 'of' Khadga" and thus you say --> Siddhi of praises is ridiculous.

Good, hope I have understood your angst and your pointer toward me.

Because, to reel out a solution, I normally analyse a problem threadbare and understand it to perfection. This will point out any errors I have made unintentionally.

Let me now start the logical analysis for this:

Facts: "Khadga" apart from many other meanings most definitely has the meaning "Sword" and "Praises". I have no clue which Kosha you have referred to.If you have you would definitely find the meanings there.

Erroneous inference: Your whole premise lies in the interpretation of the word "Khadgasiddhi" which you have inferred as "Siddhi of Khadga" or "Siddhi of Sword" or in other words this is a Malamantra which is done to obtain a siddhi of a metaphorical sword(as per the description of the Namboodiri Brahmin) to cut the "I-ness" in the devotee(the self-identificational aspect-Ahamkarashuddhi)

Answer: Vyakarana Neethi also dictates that it can be interpreted as "Siddhi in relation to the praises rendered"(going by my earlier definition).Thus this can also be interpreted as a Siddhi which one obtains by virtue of the praises showered by narrating the attributes of the Mahashakthi in Her lower dominion forms or verily the names of each Shakthi as paen or ode to their glory.

The very feel which one gets after reciting it more of a glorious feel of the Shakthi coursing through one's veins as each of the multifarous naadis are cleansed by the repetition of the Malamantra.

Now, this does not mean reference to "Sword" is not possible. It may very well mean a real sword or the metaphorical sword which your Namboodiri Upasaka refers to.I do not deny this inference and may be my Mandabuddhi might not be capable of grasping any further nuances here.

Then you go on to say thus:

'The correct name of the mala itself is shuddha shakti mala and based on the antha and the viniyoga/the siddhi it is called kadga mala,padhuka mala or all the others. In that manner of seeing it, there is actually no reference to a garland of swords or garlands of feet(paduka)etc - just that the siddhi associated is spoken of as identifying the type of mala (which is ofcourse, shuddha shakti,shuddha shiva or shuddha shiva shakti maithuna mala).'

I beg to differ here a bit as it is a bit deviant from what I know.

Facts: There are many names and versions surrounding Khadgamala and one is in a quandry which one is correct.

Erroneous assumption: 'Shuddhi shakthi mala is actually the correct name'

Answer:

Shuddha shakti mAlA is the most popular, and the siddhi associated with that is khaDga siddhi, people popularly refer to all the mAlAs as khaDgamAlA-s which is technically rather incorrect.

It is only the first of the seventeen that is called khaDgamAlA.

Now the panchadasha mAlAs are discussed in lalitA parishiShTa and rudrayAmaLa, also in tripurArNava.

But bR^ihadvAmakeshwara, while describing ShaTkarmas,does the uddhAra of the mAlA mantra.This mAlA has a longer phalashruti which is mostly about protection: agnivAta mahAkShobhe,etc. khaDga is used for defense and offence and the utility of the mAlA [shuddha shakti sambuddyanta] for both these purposes is detailed in the tantra.

Attendent props:

Now, when it comes to the words "agnivata mahAkshobe..." --in times of great calamities like Fire,famine or flood,etc this Mala mantra saves....> Now this creates some confusion if one adopts what Namboodiri Brahmin said as in:" Metaphorical sword to cut one's self-identification" If one is clever one can further argue assininely then that when self-identification is cut then one is saved even when one is in fire or deluge as the body consciousness is lost. Or even go further and argue that "Agnivata" means a metaphorical evil fire etc. All this is silly over-think and intellectualization os a simple concept leading to endless arguments and confusions.

One might interpret "Khadga" as a form of a mantraic sword formed out of the energetic incantations of the Khadgamala with proper initiatory rituals and rites under the guidance of the Guru to protect oneself.The mantraical sword might as well manifest in one's hand or be there to protect in the aura of the person.

I see this as a saner explanation.

One can also observe that there was a later day modification of the Phalashruti to drop some lines indicating its use for ShaTkarmas, possibly to avoid abuse, which obviously is not the best thing to do.

The corrupted readings of the phalashruti are abundant. Many texts published contain:ApatkAle nityapUjAM vistArAt kartumArabhet |

In situations like ApatkAle(times of crisis):

1. bhUkampa(earthquake)

2. agnivAta(fire)

3. viplava(rebellion)

etc.

When nitya pUjA itself is difficult, would Amba be foolish to expect a detailed mAhAyAga at that time?

During ApatkAla, when one is unable to perform nityapUjA, he can recite the mAlA mantra and obtain the benefit of nityapUjA.It is with this pramANa from vAmakeshwara that Brahmasri Chidanandanatha (the Srividya Guru's Saparya which you say you are following) composed the laghu pUja paddhati using khaDgamAlA.

Of course, unlike the incorrect practice followed by many, he correctly teaches the use of namo.anta and tarpaNanta for pUja and tarpaNa as sambuddhyanta is specifically for japa.

A hymn of similar nature is the khaDgamAlA of bhagavatI dakShiNA kAlI. In the phalashruti there, Lord Bhairava states that every name invoked in the mAlA is like a protective sword, which protects the upAsaka and destroys his foes.There is no intent of any metaphorical sword again here.

ShivaShaktiShiva-Shakti mithunaThese combined with:SambuddhyantaSvahantaNamo antaTarpanantaJayantaTogether, they form 3X5 = 15 mala manthras. Some upasakas use 18 malas but the three malas are guptha(not known to many). Paduka mala and Paduka siddhi is another big topic, maybe we can discuss later. For now this will suffice, I guess.

Yours yogically,

Shreeram Balijepalli

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