The meaning of 'Khadga' and origin of Khadgamaala

[Guest guest]

Dear Saktha Bandhus,

 

Given below is the meaning of the word “KHADGA” in Khadgamaala and the period

of its composition.

 

Some of the Sanskrit words have its roots and origin from other Indian

languages like Tamil, Telugu, Bengali etc. For example, the name “vaarthali”

denotes Mother Varaahi. But etymologically, “vaarthali” is borrowed from tamil

language. “Oruthu + Ali” becomes “Vaarthali” which means “Vira Nari”. The

credit of borrowing this Tamil word “orutthu ali” goes to Sri Durvaasa Muni (Sri

Arunagiri Yogi) while composing Arya Dwisathi and Tripura Mahimnah Stavah. And

the name stuck in Sanskrit.

 

Similarly, the word “Khadga” has been borrowed from trilinga bhasha (prachina

telugu) which has two meanings. One is STUTHI / PRAISE and other meaning is

MANO KAMANA (DESIRE). The word Khadga in trilinga bhasha means the “WORDS OF

PRAISE DESCRIBING THE CHARACTERISTICS OF COURAGEOUS AND GREAT PERSONALITIES”.

The second meaning of Khadga is Samkalpa (Desire). Hence, during the parayana

of Khadgamaala, while doing the sankalpa we say “MAMA KHADGA (ABHISHTA)

SIDDHYARTHE JAPE VINOYOGAHA”. So, at the time of Samkalpa, the Khadga means

MANO KAMANA and the word KHADGAMAALA implies “GARLAND OF STHUTI OR PRAISES

DESCRIBING THE CHARACTERISTICS OF COURAGEOUS AND GREAT QUEEN (BHATTARIKA)

LALITHA TRIPURASUNDARI”.

 

The reason being that a few disciples of VASUDEVA (SVATMANANDNATHA), the 6th

Guru of Manavougha Gurumandala migrated to Trilinga Desa. It is found out that

5th generation disciples from Ramananda (the last guru of Manavougha

Gurumandala) have composed this Khadgamaala in Trilinga Desa (THE PRESENT ANDHRA

PRADESH)

 

HENCE, THE WORD “KHADGA” IS A BORROWED WORD FROM TELUGU AND ONE WOULD NOT FIND

IN AMARAKOSA. ONE MORE FACT IS THAT THIS KHADGAMAALA IS NOT FROM VAMAKESWARA

TANTRA. THIS HAS BEEN INCORPORATED INTO THIS TANTRA.

 

The Pramana which is given below is APPROVED BY Sri Bharati Tirtha Swamigal of

Sringeri Sarada Pitam. Please refer to the Ogha traya of Gurumandala in

Khadgamala.

 

DIVYOUGHA GURU

 

Parameswaraparameswari, Mitresmayi, Shashteeshamayi, Uddishamayee,

Charyanathamayee, Lopamudramayee, Agasthyamayee

 

SIDDHOUGHA GURU

 

Kamkalatapanamayee, dharmacharyamayee, mukthakesiswaramayee, dipakanathamayee

 

MANAVOUGHA GURU

 

Vishnudevamayee, prabhakaradevamayee, tejodevamayee, manojadevamayee,

kalyanadevamayee, vaasudevamayee, ratnadevamayee, sriramanandadevamayee

 

Among these Gurus, Parameswaraparameswari, Mitresmayi, Shashteeshamayi,

Uddishamayee, Charyanathamayee are the conceptual forms ie., they are not

historical personalities or living personalities. They are the principles that

are to be contemplated, meditated and reflected upon.

 

Now the guru parampara from Lopamudra till Sriramandadevamayee (ie.,

Lopamudramayee, Agasthyamayee, Kamkalatapanamayee, dharmacharyamayee,

mukthakesiswaramayee, dipakanathamayee, Vishnudevamayee, prabhakaradevamayee,

tejodevamayee, manojadevamayee, kalyanadevamayee, vaasudevamayee,

ratnadevamayee, sriramanandadevamayee) are historical personalities who existed

in physical bodies.

 

The Gurus belonging to Manavougha are the shishyas (disciples) and

pra-sishyaas (disciples of disciples) of Dipakanathamayee (the last guru of

Siddhougha mandala). This Dipakanathamayee is none other than

Dipakanathaacharya. He was a great srividyopasaka in the court of King Bhoja

and wrote beautiful commentary on “Nityashodashikaarva Tantra”.

 

I will illustrate the Srividya Guruparampara till Dipakanathacharya.

Lopamudra handed the srividya to Agastya. Agastya handed srividya to

Kankalatapasaacharya. THERE IS A TEMPLE RELATED TO KANKALATAPASAACHARYA NEAR

CHANDNIYA AT ANTHRIYA VILLAGE OF CHATTISGARH. MY GURUNATHA PERSONALLY VISITED

THIS TEMPLE. Kankalatapasaacharya handed the srividya to Dharmacharya.

Dharmacharya handed srividya to Mukthakesini. She is one of the greatest of

Mahayoginis this Kaliyuga has ever produced. Mukthakesini passes the

Brahmavidya to Dipakanathacharya. So, the entire gurumandala from Lopamudra to

Dipakanathacharya has been covered here.

 

The first guru of manavougha gurumandala is Vishnudeva is the son and disciple

of Dipakanathacharya. Dipakanathacharya passed the Srividya to Vishnudeva.

Vishnudeva passed the Srividya to Prabhakaradeva. Prabhakaradeva passed the

Srividya to Tejodeva. Tejodeva passed the srividya to Manojadeva. Manojadeva

passed the srividya to Kalyanadeva. Kalyanadeva passed the srividya to VASUDEVA

(SVATMANANDANATHA). The disciples of Vasudeva migrated to Trilinga Desa. The

few disciples of Vasudeva are Trilochananatha, Devesanatha, Ratnadeva,

Ramananda.

 

So, entire Manavougha Gurumandala is covered here.

 

There is a little change in the guruparama in Soubhaagyasudhodayah. The order

is Dipakanatha, Vishnudeva, Matrugupthadeva, Tejodevah, Manojadeva, Kalyanadeva,

Paramanandah, Svaatmanandah, Trilochanesah, Devesh, Punyananda (Author of

Kamakalavilasa), Amrutananda Yogi, Natananandanatha (Author of Chidvalli – a

commentary on Kamakalavilasa). Amrutananda Yogi is the 5th generation from

Ramanandanatha (the last guru of manavougha gurumandala).

 

Now the Sivanandanatha is the disciple of VASUDEVA whom I mentioned above.

This fact Sivanandanatha mentions in his commentary on Nityashodashikarnava

vyakhya. Sri Sivanandanatha is the son of Prathishtanandanatha. This fact has

been mentioned in the work “Sambhu Nirnaya Dipika” by Sivanandanatha. The

disciple of Sivanandanatha is Mahaprakasanandanatha. His disciple is

Maheshananda Yogi. This Maheshananda Yogi is the author of “Mahartha Manjari”.

 

Maheshananda Yogi in Mahartha manjari mentions the Guruparampara in this order

: Mahavanamuni (A great upasaka of Vanadurga Mahavidya and Vanadurga Kalpa),

Priyananda, Ratneshah, Vidyananda. This Vidyananda had written wonderful

commentary on Nityashodashikaarnava called “Arthavali”.

 

 

SO, THESE FACTS AND EVIDENCES HAVE BEEN TAKEN FROM VIDYANANDANATHA’S

COMMENTARY ON NITYASODAIKARNAVA WHICH IS CALLED “ARTHAVALI” AND SIVANANDANATHA’S

“SOUBHAGYASUDHODAYA”. THEY HAVE MENTIONED THEIR GURU PARAMPARA AS PER THE ORDER

I HAVE MENTIONED ABOVE.

 

SO, TAKING THE FACTS OF THE GURU MANDALA AND THEIR HISTORICAL EVIDENCES OF

THEIR BIRTH, IT HAS BEEN DECIDED THAT KHADGAMAALA WAS COMPOSED BY THE

DISCIPLES OF RAMANANDANATHA IE., DURING THE PERIOD OF SIVANANDANATHA AND

VIDYANANDANATHA. SIVANANDANATHA, THOUGH, A KERALITE BY BIRTH, HAD MIGRATED TO

TRILINGA DESA. THE ORIGINAL MANUSCRIPTS OF VIDYANANDANATHA AND SIVANANDANATHA

HAVE BEEN THOROUGHLY VERIFIED & CONCLUDED.

 

THESE FACTS HAVE BEEN PRESENTED IN THIS FORUM AFTER DUE CONSULTATION WITH SRI

BHARATI TIRTHA MAHASWAMIGAL OF SRINGERI SARADA PEETAM AND SOME OF THE STALLWARTS

OF SRIVIDYA OF PRESENT GENERATION.

 

THESE FACTS HAVE BEEN HANDED DOWN TO ME BY THE GRACE OF MY GURUNATHA. MY GURU

PARAMPARA TRACES DOWN FROM SIVANANDANATHA OF WHOM I MENTIONED ABOVE.

 

SO, ONCE AGAIN I CONCLUDE THAT ‘KHADGA” TRACES ITS ORIGIN FROM TRILINGA DESA

(FROM TELUGU) AND IMPLIES “THE PRAISE / STUTHI” AND THE KHADGAMAALA DOES NOT

BELONG TO VAMAKESWARA TANTRA. IT HAS BEEN INCORPORATED INTO THIS TANTRA.

 

I CHANT THE KHADGA-MAALA AS PER SLIGHT CHANGE IN THE SIDDHOUGHA & MANAVOUGHA

GURUMANDALA. IN SIDDHOUGHA MANDALA, THE TWO GURUS ARE KANKALATAPASAMAYEE AND

DIPAKANATHAMAYEE WHO ARE THE 1ST & 4TH GURUS AMONG SIDDHA MANDALAS. SIMILARLY

MANAVOUGHA MANDALA HAS SLIGHT CHANGE WITH SIVANANDANATHA. AND THIS HAS BEEN

APPROVED BY SRI BHARATI TIRTHA MAHASWAMIGAL OF SRINGERI SARADA PITAM.

 

 

With regards,

Sriram

 

 

LOPAMUDRA SAMAARAMBHAM SIVANANDA MADHYAMAAM

ASMATH ACHARYA PARYANTAAM VANDE GURUPARAMPARAAM……

 

 

 

 

Bring your gang together. Do your thing. Find your favourite Group.

 

 

[Guest guest]

Namaste,

I see way too many claims and assertions in the following with little

or no info about the sources.

We will get back to it soon.

Durvasa and Arunagiri yogi are far removed in time. They are *not*

the same.

tAdR^ishaM khadgamApnoti... I am still wondering how this shloka from

khaDgamAlA stuti should be understood.

I am doubtful about the use of the word khaDga as praise in telugu.

My first language in school is not Telugu so can someone else please

confirm this meaning.

 

>>The credit of borrowing this Tamil word " orutthu ali " goes to Sri

Durvaasa Muni (Sri Arunagiri Yogi) while composing Arya Dwisathi and

Tripura Mahimnah Stavah. >>

 

What proof do we have on this?

 

Regards

[Guest guest]

Satish,

 

Namaste.

 

Whether anybody believes it or does not. I am least bothered. I have my own

firm views that are based on shastra pramanas. And Sringeri acharya has agreed

to it with Narayana Smaranam.

 

These ideas are neither whimsical nor that are something out of the blue.

After extensive and thorough research these facts have been brought out into the

limelight.

 

I know that TRUTH TO DIGEST IS BITTER. But it is better to have a BITTER

MEDICINE than to have a SWEET POISON.

 

With regards,

sriram

 

Satish <satisharigela wrote:

Namaste,

I see way too many claims and assertions in the following with little

or no info about the sources.

We will get back to it soon.

Durvasa and Arunagiri yogi are far removed in time. They are *not*

the same.

tAdR^ishaM khadgamApnoti... I am still wondering how this shloka from

khaDgamAlA stuti should be understood.

I am doubtful about the use of the word khaDga as praise in telugu.

My first language in school is not Telugu so can someone else please

confirm this meaning.

 

>>The credit of borrowing this Tamil word " orutthu ali " goes to Sri

Durvaasa Muni (Sri Arunagiri Yogi) while composing Arya Dwisathi and

Tripura Mahimnah Stavah. >>

 

What proof do we have on this?

 

Regards

 

 

 

 

 

 

 

Check out the all-new face of India.

 

 

[Guest guest]

i think quoting sources and texts in full (where online sources are not

available) would be of great use.

 

I remember some Evangelists trying to quote parts of vedas to assert Christ is

SON OF GOD (of course they conviniently forget that the appellation was

conferred in the synod of Nicia by majority vote). They have this habit of

quoting bible as the authority for biblical assertions.

 

We are more ancient and we can find the authority and basis. Why keep assering

and just show the pramanas.

 

But of course " vishwaasa bhooyishtam praamaanyam "

 

 

 

Satish <satisharigela wrote:

Namaste,

I see way too many claims and assertions in the following with little

or no info about the sources.

We will get back to it soon.

Durvasa and Arunagiri yogi are far removed in time. They are *not*

the same.

tAdR^ishaM khadgamApnoti... I am still wondering how this shloka from

khaDgamAlA stuti should be understood.

I am doubtful about the use of the word khaDga as praise in telugu.

My first language in school is not Telugu so can someone else please

confirm this meaning.

 

>>The credit of borrowing this Tamil word " orutthu ali " goes to Sri

Durvaasa Muni (Sri Arunagiri Yogi) while composing Arya Dwisathi and

Tripura Mahimnah Stavah. >>

 

What proof do we have on this?

 

Regards

 

 

 

 

 

 

 

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[Guest guest]

Dear Divine Brothers/Sisters,

 

Can any one of you help me with a copy of the Sarabha kalpam relating to the

worship, complete chakras, mantras, prayogas for progress etc., as I am now

publishing the book, which is nearing completion. I can include any new material

that might be available with the devotees. The help in this regard will be very

much appreciated.

 

Some time back one of the members promised to send a copy of the sarabha kalpam

book he had but my request is not complete even now. Hence this urgent message.

Regards,

S.SHANGARANARAYANAN

 

 

 

 

 

 

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