Tara

[Guest guest]

Namasthe,

 

I understand the Buddhist monks meditate on Tara Devi to get the bliss. As

buddhist have no faith in shruty,smruthy and puranas, I wonder how their

tradition started with Tara upasana.

regards

ganapathy

 

 

 

Ganapathy --- Vijaya

 

" Jai Bhavani "

 

 

 

 

 

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[Guest guest]

Namaste,

 

, ganapathy = = vijaya <srividya101

wrote:

>

> Namasthe,

>

> I understand the Buddhist monks meditate on Tara Devi to get the

>bliss. As buddhist have no faith in shruty,smruthy and puranas, I

>wonder how their tradition started with Tara upasana.

 

The traditions of the worship of tArA seems to have gone through a

process of osmosis between the shAkta and bauddha traditions.

 

There is lots of evidence to say that most tAntric traditions have

vedic roots. Even though worship of tArA is there among smArta(in an

actual and broader sense and not to be confused with the shankara mutt

traditions) tAntrika-s, for some reason it has become popular among

bauddha-s at some point in history.

 

On a related note a learned sent the following note on tArA:

" btw legend has it that there was an ancient Tara

temple in south India in a place called Khadiravana or

the forest of a tree with yellow flowers. "

 

Some tantra-s mention rAvaNa of Lanka as a worshipper of tArA and

mention his initiation by shiva into her mantra-s.

 

On japa count: What was written by you was totally correct. It is also

true that the count is important till the sAdhaka/sAdhika reaches a

certain stage.

 

Regards

sa

[Guest guest]

Dear Brother,

Perhaps you know that srividhya upasakas chant " japathsamani " mantra which

belongs to buddist tradition. Buddism came out of Hinduism and therefore there

is no wonder some of their techniques including meditation are based on

Srividhya principles.

Regarding the count, I beg to disagree. If a mother cannot come at one cry of

the child, it is difficult for her to come even after several cry of the

children. The principle underlying this is that the guru and the sadhaka should

have the means and methods to delve into the core energy of Tara Devi, (mergence

with the divine energy and becoming the energy itself) to reap all the benefits.

Unfortunately most of the upasakas use this mantra for prayoga which is not good

for them and to the society.

Regards,

S.SHANGARANARAYANAN

 

 

: satisharigela: Wed, 27 Feb 2008

17:13:33 +0000 Re: Tara

 

 

 

 

Namaste, , ganapathy = = vijaya

<srividya101wrote:>> Namasthe,> > I understand the Buddhist monks meditate

on Tara Devi to get the>bliss. As buddhist have no faith in shruty,smruthy and

puranas, I>wonder how their tradition started with Tara upasana.The traditions

of the worship of tArA seems to have gone through aprocess of osmosis between

the shAkta and bauddha traditions.

[Guest guest]

, S Sangaranarayanan <sangarsai

wrote:

>Regarding the count, I beg to disagree. If a mother cannot come at one

cry of

>the child, it is difficult for her to come even after several cry of

the

>children.

 

It is very pleasing to hear this.

Unfortunately, sentences like above are good only to hear and they are

not of any practical use. It is not without reason that mantra sastra

texts prescribe akSharalakSha-s for mantra-s/vidya-s and bIja-s.

[Guest guest]

The Sadhaka never feels separation from the Divine Mother if he has been blessed

with the transmission of the divine energy of the Devata by his guru. Chanting

of the mantra prescribed times is for prayoga marga only to achieve results one

desires and for merging with the Divine Mother, the end of Srividhya prescribes

dhyana. One should not forget that the worshipper, worshipped and the worship

becomes one and when this is the case, where is the question of chanting the

mantra several times. When we make avahanam in the srichakra in srividhya puja

do we chant the mantra several times, NO.

Everything depends upon one's capacity, attitude and expectations. Regards,

S.SHANGARANARAYANAN

 

: satisharigela: Thu, 28 Feb 2008

04:23:09 +0000 Re: Tara

 

, S Sangaranarayanan <sangarsai

wrote:>Regarding the count, I beg to disagree. If a mother cannot come at one

cry of>the child, it is difficult for her to come even after several cry of

the>children.It is very pleasing to hear this.Unfortunately, sentences like

above are good only to hear and they are not of any practical use. It is not

without reason that mantra sastra texts prescribe akSharalakSha-s for

mantra-s/vidya-s and bIja-s.

[Guest guest]

, S Sangaranarayanan <sangarsai

wrote:

> Chanting of the mantra prescribed times is for prayoga marga only

to >achieve results one desires and for merging with the Divine

Mother, >the end of Srividhya prescribes dhyana.

 

The topic under discussion is japa and not dhyAna. I am not sure why

dhyAna, pUja or AvAhana are being brought into the picture.

There are prayoga-s but is there is something called a prayoga mArga?

Regardless of whether the aspirant seeks mokSha or something else,

the count is necessary for every one. Please see below.

 

>One should not forget that the worshipper, worshipped and the

worship >becomes one and when this is the case, where is the question

of >chanting the mantra several times.

 

I am sure you will notice that the same can said of dhyAna or

anything else. Like for ex: Why should we do dhyAna, pUja-AvAhana etc

when all three are same.

 

The commentary to the viGYAna bhairava and other texts do say that

the mantrI and mantra should become one. If one refers to the earlier

mails, all that is being said is that *count is necessary during the

**initial** stages*.

It is not being said that one should get stuck at this level forever.

 

> When we make avahanam in the srichakra in srividhya puja do we

>chant the mantra several times, NO.

 

Same as above. The topic is japa.

I will say no more on this topic.

 

Rgds

[Guest guest]

Namasthe

 

Each one of us carry sanchitha and Prarabdhya karmas with our birth. We are

all into upasana and also carrying different types of likes and dislikes with

us. If Mother Ambaa ji was to appear so easily, She would be defying her own

Karmic Laws. Therfore from that point Satish ji has made a good observation.

regards

Ganapathy

Satish <satisharigela wrote:

, S Sangaranarayanan <sangarsai

wrote:

>Regarding the count, I beg to disagree. If a mother cannot come at one

cry of

>the child, it is difficult for her to come even after several cry of

the

>children.

 

It is very pleasing to hear this.

Unfortunately, sentences like above are good only to hear and they are

not of any practical use. It is not without reason that mantra sastra

texts prescribe akSharalakSha-s for mantra-s/vidya-s and bIja-s.

 

 

 

 

 

 

 

Ganapathy --- Vijaya

 

" Jai Bhavani "

 

 

 

 

 

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[Guest guest]

Shri Gurubhyo Namah:

 

I have a comment on the following quote.

 

" Regarding the count, I beg to disagree. If a mother cannot come at one cry

of the child, it is difficult for her to come even after several cry of the

children. "

 

The mother looks at various things, and then decides what to do with the child

that is crying.

 

I once visited a house in which a child was sitting in a corner and crying. My

wife and I looked at the mother, and she said, simply, " temper tantrum " . We

immediately agreed that the child should be left alone at this time, while the

mother had a watchful eye on the child. Ten / fifteen minutes later, the child

walked in, all smiles and affection, having totally submitted to his mother's

will.

 

Now, this is a simplistic story when it applies to the spiritual Mother, but the

principle is the same. The Mother is always present. It is the child that must

become aware of this presence. For achieving this spiritual maturity, the child

has to go through various exercises. Included in these exercises is Mantra

Parayanam and so on.

 

The Mother will come when you cry. No doubt about that. Can you see Her when

She is providing you with what you need ?

 

Shri Maathre Namah.

Regards.

KR.