Guest guest Posted May 17, 2008 Report Share Posted May 17, 2008 I want to know about the sadhana padhatti[process] of bhavanopnishad. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 19, 2008 Report Share Posted May 19, 2008 Two questions. 1. How good are you in sanskrit. 2. What is your grounding in Sri Vidya upasana? I may not post anything publicly but can answer you in private. Is that OK? , " bbinodkrm1 " <bbinodkrm1 wrote: > > I want to know about the sadhana padhatti[process] of bhavanopnishad. > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 19, 2008 Report Share Posted May 19, 2008 dear kochu1tz, i dont know who u are ..hats off to you atjags kochu1tz <kochu1tz Monday, 19 May, 2008 7:56:05 AM Re: Bhavanopnishad. Two questions. 1. How good are you in sanskrit. 2. What is your grounding in Sri Vidya upasana? I may not post anything publicly but can answer you in private. Is that OK? , " bbinodkrm1 " <bbinodkrm1@ ...> wrote: > > I want to know about the sadhana padhatti[process] of bhavanopnishad. > Explore your hobbies and interests. Go to http://in.promos./groups/ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 20, 2008 Report Share Posted May 20, 2008 , " kochu1tz " <kochu1tz wrote: > > Two questions. > 1. How good are you in sanskrit. > 2. What is your grounding in Sri Vidya upasana? > I may not post anything publicly but can answer you in private. Is that > OK? > > > , " bbinodkrm1 " <bbinodkrm1@> > wrote: > > > > I want to know about the sadhana padhatti[process] of bhavanopnishad. > > I am a regular Sri vidya sadhaka.I love tantra.I have my own Kula paramapara. I am a Maithila Brahman.My MOTHER is my GURU.I am poor in sanskrit but i can follow with the help of friends.I love MAhamahopadhyay SRI SRI SRI PANDIT GOPINATH KAVIRAJ. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 20, 2008 Report Share Posted May 20, 2008 Bhavanopanishad is an important shakta upanishad included in the Atharva-Veda. This upanishad explains the Shakti Upasana and the significance of Shri Chankra Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! See: http://www.celextel.org/108upanishads/bhavana.html Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 21, 2008 Report Share Posted May 21, 2008 interesting. But give me the guru parampara please? bbinodkrm1 <bbinodkrm1 wrote: , " kochu1tz " <kochu1tz wrote: > > Two questions. > 1. How good are you in sanskrit. > 2. What is your grounding in Sri Vidya upasana? > I may not post anything publicly but can answer you in private. Is that > OK? > > > , " bbinodkrm1 " <bbinodkrm1@> > wrote: > > > > I want to know about the sadhana padhatti[process] of bhavanopnishad. > > I am a regular Sri vidya sadhaka.I love tantra.I have my own Kula paramapara. I am a Maithila Brahman.My MOTHER is my GURU.I am poor in sanskrit but i can follow with the help of friends.I love MAhamahopadhyay SRI SRI SRI PANDIT GOPINATH KAVIRAJ. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 21, 2008 Report Share Posted May 21, 2008 The purpose of upasana (spiritual exercise) is to realize one's own self which is of the form of Existence Absolute, Knowledge Absolute and Bliss Absolute. This principle is Brahman for Advaitists, Mother for Shakti Worshippers. This Mother is also addressed as Tripurasundari, Kali, Durga etc. by the Shaktas. Brahman and Mother are the two different sides of the same coin. Among all the forms of Devi and among all the Dasa Mahavidyas, Shodasi is the highest form of Upasana represented by Tripurasundari. The word `tripurasundari' is derived from `tripura' which means the `Triad' ie., Jnatru (the Knower), Jnana (knowledge), Jneya (Known). This Triad is called Tripura. This is also the triad PERCEIVER, PERCEPTION and that which is PERCEIVED. This TRIAD is denoted in the form of TRIANGLE. This triad in the form of Triangle is the Trikona of Sri Yantra. The Srividya Upasana involves merger of this Triad ie., Jnatru, Jnana, Jneya and to abide in Jnana (Knowledge / Perception). This Jnana or Knowledge is described as the aspect of Beauty (Sundara in Keno Upanishad. So, TRIPURASUNDARI is the Knowledge or Chit Absolute that shines in the middle of Triad. This Triad is also called Kamakala. This knowledge or Chit is called the " AHAM " or I-Ness that shines in the deep chasms of the heart of every individual and also in SIVA. This Throb of I-ness in Siva as well as in the individual which is of the form of Jnana (Knowledge Absolute) is Tripurasundari. The purpose of Srividya Upasana is to know this Aham / I-ness that shine in the heart and to abide there in the form of Self. The Individual Self merges in the Universal Self. To reach this Goal of Self Realisation which is none other than one's own Self, a methodology is designed by our ancient rishis of vedic lore. And this Methodology is Srividya. All the paraphernalia involved is Tantra. Tantra means that which widens the horizons of knowledge " tanyate vistaaryate jnanam iti tantrah " . The Cryptic Diagram that is involved in this Tantra is Sri Yantra or Sri Chakra. Sri Yantra is non-different from Tripurasundari. And the objective of Srividya Upasana is to achieve a perfect oneness and harmony between the Srichakra and the Upasaka (worshipper). The worship of Srichakra involved several modes and it depends upon one's own guru parampara. There are various upacharas involved which forms the external form of worship. This worship involves several purificatory rites, flowers, naivedya (offerings) and blah blah.. But ultimately the external form of worship of Srichakra has to culminate and merge in the Internal Worship. In this Internal Worship, one's own Body is visualized as Srichakra. One's own Consciousness is visualized as Tripurasundari. Knowledge is the sacred offerings, contemplation of the oneness of the Triad which I mentioned above is the mode of Srichakra Upasana. To abide in one's own self is the prostration. The rise of Kundalini from Muladhara to Sahasrara and back to Muladhara is one circumambulation. Bhavanopanishad details this form of Internal Worship to Tripurasundari. So, one can study Bhavanopanishad but it is of no avail unless one worships the Srichakra externally. After several years of external worship of Srichakra, one lands into the Internal Worship which requires purity of mind. So, way to Internal Worship (Nirguna Upasana) is through the External Worship (Saguna Upasana). Srinivas Rao , " bbinodkrm1 " <bbinodkrm1 wrote: > > , " kochu1tz " <kochu1tz@> wrote: > > > > Two questions. > > 1. How good are you in sanskrit. > > 2. What is your grounding in Sri Vidya upasana? > > I may not post anything publicly but can answer you in private. Is that > > OK? > > > > > > , " bbinodkrm1 " <bbinodkrm1@> > > wrote: > > > > > > I want to know about the sadhana padhatti[process] of bhavanopnishad. > > > > I am a regular Sri vidya sadhaka.I love tantra.I have my own Kula > paramapara. I am a Maithila Brahman.My MOTHER is my GURU.I am poor in > sanskrit but i can follow with the help of friends.I love > MAhamahopadhyay SRI SRI SRI PANDIT GOPINATH KAVIRAJ. > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 22, 2008 Report Share Posted May 22, 2008 I doubt whether Brahman of Sankara's Mayavadadvaitam can be equated with Mother. How the Brahman is known in Sankaradvaitam and how the Mother is known in Sakta tradition? Mixing of Darsanas may lead to confusion. Tattvas in different Darsanas cannot be equated one to one. Saktas have Tattvas that can be realized. Brahmasatyam jaganmithya vadam - how the realization proceeds from mithya to satyam? Great Mother is Mahamaya and not Brahman of Sankara's advaitam. chandra hari , " srinivasrao197080 " <srinivasrao197080 wrote: > > The purpose of upasana (spiritual exercise) is to realize one's own > self which is of the form of Existence Absolute, Knowledge Absolute > and Bliss Absolute. This principle is Brahman for Advaitists, Mother > for Shakti Worshippers. This Mother is also addressed as > Tripurasundari, Kali, Durga etc. by the Shaktas. Brahman and Mother > are the two different sides of the same coin. > > Among all the forms of Devi and among all the Dasa Mahavidyas, > Shodasi is the highest form of Upasana represented by > Tripurasundari. The word `tripurasundari' is derived from `tripura' > which means the `Triad' ie., Jnatru (the Knower), Jnana (knowledge), > Jneya (Known). This Triad is called Tripura. This is also the triad > PERCEIVER, PERCEPTION and that which is PERCEIVED. This TRIAD is > denoted in the form of TRIANGLE. This triad in the form of Triangle > is the Trikona of Sri Yantra. The Srividya Upasana involves merger > of this Triad ie., Jnatru, Jnana, Jneya and to abide in Jnana > (Knowledge / Perception). This Jnana or Knowledge is described as > the aspect of Beauty (Sundara in Keno Upanishad. > > So, TRIPURASUNDARI is the Knowledge or Chit Absolute that shines in > the middle of Triad. This Triad is also called Kamakala. This > knowledge or Chit is called the " AHAM " or I-Ness that shines in the > deep chasms of the heart of every individual and also in SIVA. This > Throb of I-ness in Siva as well as in the individual which is of the > form of Jnana (Knowledge Absolute) is Tripurasundari. > > The purpose of Srividya Upasana is to know this Aham / I-ness that > shine in the heart and to abide there in the form of Self. The > Individual Self merges in the Universal Self. > > To reach this Goal of Self Realisation which is none other than one's > own Self, a methodology is designed by our ancient rishis of vedic > lore. And this Methodology is Srividya. All the paraphernalia > involved is Tantra. Tantra means that which widens the horizons of > knowledge " tanyate vistaaryate jnanam iti tantrah " . The Cryptic > Diagram that is involved in this Tantra is Sri Yantra or Sri Chakra. > Sri Yantra is non-different from Tripurasundari. And the objective > of Srividya Upasana is to achieve a perfect oneness and harmony > between the Srichakra and the Upasaka (worshipper). > > The worship of Srichakra involved several modes and it depends upon > one's own guru parampara. There are various upacharas involved > which forms the external form of worship. This worship involves > several purificatory rites, flowers, naivedya (offerings) and blah > blah.. > > But ultimately the external form of worship of Srichakra has to > culminate and merge in the Internal Worship. In this Internal > Worship, one's own Body is visualized as Srichakra. One's own > Consciousness is visualized as Tripurasundari. Knowledge is the > sacred offerings, contemplation of the oneness of the Triad which I > mentioned above is the mode of Srichakra Upasana. To abide in one's > own self is the prostration. The rise of Kundalini from Muladhara to > Sahasrara and back to Muladhara is one circumambulation. > > Bhavanopanishad details this form of Internal Worship to > Tripurasundari. So, one can study Bhavanopanishad but it is of no > avail unless one worships the Srichakra externally. After several > years of external worship of Srichakra, one lands into the Internal > Worship which requires purity of mind. > > So, way to Internal Worship (Nirguna Upasana) is through the External > Worship (Saguna Upasana). > > Srinivas Rao > > > > > , " bbinodkrm1 " bbinodkrm1@ > wrote: > > > > , " kochu1tz " <kochu1tz@> wrote: > > > > > > Two questions. > > > 1. How good are you in sanskrit. > > > 2. What is your grounding in Sri Vidya upasana? > > > I may not post anything publicly but can answer you in private. > Is that > > > OK? > > > > > > > > > , " bbinodkrm1 " <bbinodkrm1@> > > > wrote: > > > > > > > > I want to know about the sadhana padhatti[process] of > bhavanopnishad. > > > > > > I am a regular Sri vidya sadhaka.I love tantra.I have my own Kula > > paramapara. I am a Maithila Brahman.My MOTHER is my GURU.I am poor > in > > sanskrit but i can follow with the help of friends.I love > > MAhamahopadhyay SRI SRI SRI PANDIT GOPINATH KAVIRAJ. > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 23, 2008 Report Share Posted May 23, 2008 Dear hari, There are 2 schools of thought as far as shakti worship is concerned. One is vivartavada and other is parinamavada. There are also different interpretations to the name " mithya jagat adhistana " in lalitha sahasranama as per vivarthavada and parinamavada. Our school is vivartavada. You may accept parinamavada. There is no dipute over it. S.Rao , " chandra_hari18 " <chandra_hari18 wrote: > > > I doubt whether Brahman of Sankara's Mayavadadvaitam can be equated with > Mother. How the Brahman is known in Sankaradvaitam and how the Mother > is known in Sakta tradition? Mixing of Darsanas may lead to confusion. > Tattvas in different Darsanas cannot be equated one to one. Saktas have > Tattvas that can be realized. Brahmasatyam jaganmithya vadam - how the > realization proceeds from mithya to satyam? Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 23, 2008 Report Share Posted May 23, 2008 Dear Mr S Rao can u pl explian on this little more atjags srinivasrao197080 <srinivasrao197080 Friday, 23 May, 2008 10:26:51 AM Re: Bhavanopnishad. Dear hari, There are 2 schools of thought as far as shakti worship is concerned. One is vivartavada and other is parinamavada. There are also different interpretations to the name " mithya jagat adhistana " in lalitha sahasranama as per vivarthavada and parinamavada. Our school is vivartavada. You may accept parinamavada. There is no dipute over it. S.Rao , " chandra_hari18 " <chandra_hari18@ ...> wrote: > > > I doubt whether Brahman of Sankara's Mayavadadvaitam can be equated with > Mother. How the Brahman is known in Sankaradvaitam and how the Mother > is known in Sakta tradition? Mixing of Darsanas may lead to confusion. > Tattvas in different Darsanas cannot be equated one to one. Saktas have > Tattvas that can be realized. Brahmasatyam jaganmithya vadam - how the > realization proceeds from mithya to satyam? Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 23, 2008 Report Share Posted May 23, 2008 Mr. Thyagarajan, Vivartavada is an apparent modification. For example in the darkness, the rope appears as a snake. This appearance is because of the ignorance of the perceiver. This is the doctrine of Sankara Bhagavatpada. Parinamavada, which is otherwise called Doctrine of Transformation. Just an analogy. A potter with the help of the clay makes the pot. Here, there are 3 objects: Potter, Clay and Pot. Similarly, there are 3 principles ie., Brahman, Maya and Jagat (Cosmos). In Vivartavada, Brahman with the help of Maya creates Jagat (Cosmos). For this school of thought, the concept of Cosmos is an Illusion (it is neither existent nor non-existant). And Maya is the Non-existent Principle in the form of Delusion and Ignorance. So, in Vivartavada, both Clay and Pot are non-existant. Only Potter or Brahman exists in the form of Existence, Knowledge and Bliss Supreme. In Srividya, the followers of Vivartavada Tradition identify the Mother Supreme with Brahman. For the followers of Parinamava, all the three are existent ie., Brahman, Maya and Jagat. But a slight difference. Jagat does not exist as the Jagat as we perceive but it is the Mother Supreme. So, for Shaktas who belong to the Parinamavada, Brahman is Siva, Maya is Sakti and Jagat is the Product of Siva and Sakti. They perceive the entire cosmos as the form of Divine Mother ie., Sarvam Saktimayam Jagat. But for vivartavadis, Brahman alone exists rest is illusion (Brahma Satyam Jagan Mithya). So, Both Brahman and Maya or Shiva and Shakti are the 2 sides of the same coin. So, Mithyajagatadhistana implies that Mother is the Substratum or Base (Adhistana) for the Illusory Cosmos (Mithya Jagat). This is Vivarthavada. Whereas, the difference between Mother and Cosmos is Mithya (Illusion) for Parinamavadis ie., for them Cosmos is an existent reality and is a Transformation of Shakti. Hope i am clear. Srinivas Rao , Arakampakkam Thiaagrajan jagadeesan <atjags wrote: > > Dear Mr S Rao > can u pl explian on this little more > > > atjags > > > > > srinivasrao197080 <srinivasrao197080 > > Friday, 23 May, 2008 10:26:51 AM > Re: Bhavanopnishad. > > > Dear hari, > > There are 2 schools of thought as far as shakti worship is concerned. > One is vivartavada and other is parinamavada. There are also > different interpretations to the name " mithya jagat adhistana " in > lalitha sahasranama as per vivarthavada and parinamavada. > > Our school is vivartavada. You may accept parinamavada. There is no > dipute over it. > > S.Rao > > , " chandra_hari18 " > <chandra_hari18@ ...> wrote: > > > > > > I doubt whether Brahman of Sankara's Mayavadadvaitam can be equated > with > > Mother. How the Brahman is known in Sankaradvaitam and how the > Mother > > is known in Sakta tradition? Mixing of Darsanas may lead to > confusion. > > Tattvas in different Darsanas cannot be equated one to one. Saktas > have > > Tattvas that can be realized. Brahmasatyam jaganmithya vadam - how > the > > realization proceeds from mithya to satyam? > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 25, 2008 Report Share Posted May 25, 2008 Dear Sir, It is first time I am hearing that 'Vivarta vada' is a part of Saktipuja. Vivarta vada as I have understood is the process that Sankara brought in to explain his advaitam. It is a kind of bhrama by which Brahma is apparently manifested to Jagat. For a deluded apperance how Sakti is needed? How Sakti can be realized in the Vivartavada? Sakti is like Sankaracharya's Maya? If so can Sankara's Maya be realized as a Tattva? If yes, then advaitam collapses... chandra hari , " srinivasrao197080 " <srinivasrao197080 wrote: > > Dear hari, > > There are 2 schools of thought as far as shakti worship is concerned. > One is vivartavada and other is parinamavada. There are also > different interpretations to the name " mithya jagat adhistana " in > lalitha sahasranama as per vivarthavada and parinamavada. > > Our school is vivartavada. You may accept parinamavada. There is no > dipute over it. > > S.Rao > > , " chandra_hari18 " > chandra_hari18@ wrote: > > > > > > I doubt whether Brahman of Sankara's Mayavadadvaitam can be equated > with > > Mother. How the Brahman is known in Sankaradvaitam and how the > Mother > > is known in Sakta tradition? Mixing of Darsanas may lead to > confusion. > > Tattvas in different Darsanas cannot be equated one to one. Saktas > have > > Tattvas that can be realized. Brahmasatyam jaganmithya vadam - how > the > > realization proceeds from mithya to satyam? > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 25, 2008 Report Share Posted May 25, 2008 I am finding lot of contradictions in the account below. At one place it is told that Brahman creates Jagat with Maya and then it is said that Maya is a non-existent principle. .. Where Sakti comes in Vivartavada? Brahman? Then the Advaitins have made the illusory Jagat the same as Brahaman. Can Brahman be the mithya Jagat? Great Mother is a reality and Jagat is her limbs. Nothing is mithya here. How the Sakta concept can be reconciled with the Vivartavada? chandra hari , " srinivasrao197080 " <srinivasrao197080 wrote: > > Mr. Thyagarajan, > > > Vivartavada is an apparent modification. For example in the > darkness, the rope appears as a snake. This appearance is because > of the ignorance of the perceiver. This is the doctrine of Sankara > Bhagavatpada. Parinamavada, which is otherwise called Doctrine of > Transformation. > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 26, 2008 Report Share Posted May 26, 2008 Dear hari, Read the saudaryalahari discourses by Kanchi Mahaperiyavaal Srimad Chandrasekharendra Saraswathi that have been uploaded in the net. He has given in detail regarding your doubt. S.Rao , " chandra_hari18 " <chandra_hari18 wrote: > > > Dear Sir, > > It is first time I am hearing that 'Vivarta vada' is a part of > Saktipuja. Quote Link to comment Share on other sites More sharing options...
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