reg. kritya

[Guest guest]

Dear Srinivas,

 

My gurupathni Smt. Varalakshmi prohibited me from discussing certain

issues like Pratyangira and other Kritya Devatas. Earlier also, the

same topic arose in this forum and I warned them. So, I think earth

is round and history repeats itself.

 

It is not that it is a taboo but the energies that are released are

very tremendous. Swami Vivekananda says one needs guts to face

Mother Kali. One needs guts to embrace the Death. One needs guts to

face the misfortunes, sorrows, death etc. with equal fortitude as one

faces success, pleasure and vibrant and joyful life. This is

Tantra. Every filth and aspect of life is gracefully accepted in

one's stride. Every experience is a lesson to transform oneself.

One needs the guts to have the glimpse of blood trickling tongue, the

Nakedness, garland of skulls, the macabre dance, untied, loose,

disheveled hair of Mother Kali. If she really appears in this

fashion, all the so-called devotees of Kali would fly away. A

devotee of mother never cries in despair. I have seen several

upasakas who at the slightest financial misfortune would resort to

the parayana of Srisuktam or Kanakadhara Stotram. They are still

immatured upasakas. A shaktha never complains but accepts every

filth of the life. He celebrates every moment of his life in a

joyful, vibrant and jubilant way, come what may, failures or success,

misfortunes or luck, death or life. This is Tantra.

 

You have asked what exactly a Samayachara and Koulachara mean. I

will post a separate mail regarding the basic difference. It is

basically a difference in the ascent of Kundalini.

 

Now coming to the point, since that you have asked, I am replying but

please do not practice these things unless you have a qualified vedic

guru. I hope you can understand my concern for you since you are the

disciple of Shri Subba Avadhani who is your grandfather. I have a

great regard for your grandfather who is your guru. He is a great

Rig Vedic Scholar and a Vanadurga Upasaka.

 

Now, coming to the point, there is a mantra from khila part of Rg

Veda and is in our parampara from Vashishta Ganapati Sastry. A four

by four squares ie., 16 squared Yantra is taken. In those 16

squares, all the 16 vowels should be placed from a to ah. On all the

4 sides of yantra from North, East, South and West, the following Rg

Vedic mantra has to be placed from North anti-clockwise on the

Yantra. The japa of this Rg Vedic Rik has to be done 108 times and

the yantra should be worshipped.

 

Yaam kalpayanthi no arayah …..(North)

Kruraam krityaam vadhumiva …….(East)

Taam brahmanaa pari nijmaha ………(South)

Pratyak Kartarmrucchatu ………(West)

 

Apart from the above, there is also a famous Rg Vedic Rik from Durga

Suktam and that is:

 

" Taam agni varnaam tapasa jwalanthim……..sutarasi tarase namah

Hrim Durgayai Namah "

 

A 64 (8 x 8) squared Yantra is taken and this mantra is placed on the

yantra with mantra " Hrim Durgayai Namah " . Japa of this Rik is 1849

times.

 

There is another Rg Vedic Rk from Manyu Sukta which is the 14th rik.

 

Samrushtam dhanam ubhayam………………apa nilayantaam " . Manyu Yantra is

prepared with this Rk and Manyu Mantra is carved on the yantra. The

same is used for Japa. Manyu Yantra Puja is performed with Manyu

Suktam. There is also a wonderful kalpa called " Manyu Paasupata

Kalpa " in which Pasupata Astra Mantra is used as samputikarana with

manyu suktam.

 

And last but not the least is the Gayatri Mantra.

 

Along with the nitya sandhyavandana, a special rite is performed.

Three times Arghya is performed with holding your breath (kumbhaka)

and the Gayatri should be chanted in " Reverse Order " ie., Anuloma and

Viloma and this becomes " Brahmaastra Mantra " . And there is no

looking back with this mantra. Anoloma and Viloma Gayatri with

bandhanas and kumbhaka are performed, kritya can be reverted back.

 

And finally I conclude:

 

Instead of asking the Mahavidya which is a Moksha Vidya when one asks

for simple Kshudra Prayogaas this quotation I repeat which is from

Vanadurga Kalpa

 

" kalpatarum praapya kaupinam abhikaamkshati " ie., approaching a

Kalpataru Vriksha (wish fulfilling tree), one asks for LOIN CLOTH

(Kaupina).

 

With regards,

Sriram

 

 

 

, Srinivas Rao <srinivasrao197080

wrote:

>

> Dear ramji,

> & nbsp;

> How a kritya (pratyangira & nbsp;prayoga) & nbsp;is countered. & nbsp;

Any vedic rk is available

> & nbsp;

> S.Rao

>

>

>

>

>

[Guest guest]

Dear Divine,

As a person who published prathiyinkira vidhanam complete for the first time,

which is followed by most people now, I see no reason as to why you should fear

this most helpful aspect of Divine Mother. My objection is only when persons do

prayogam using chillies etc., (not prescribed anywhere except in some texts

which have been written quite recently), because such prayogams return back with

full force and affect the doer.Prah=thyinkira is the embodiment of granting

boons to remove all obstacles, particularly those from the Gurumandalam and the

universal divine energy.

Regards,

S.SHANGARANARAYANAN

 

 

: sriram_sapthasathi: Fri, 13 Jun

2008 08:34:03 +0000 Re: reg. kritya

 

 

 

 

Dear Srinivas,My gurupathni Smt. Varalakshmi prohibited me from discussing

certain issues like Pratyangira and other Kritya Devatas. Earlier also, the same

topic arose in this forum and I warned them. So, I think earth is round and

history repeats itself.It is not that it is a taboo but the energies that are

released are very tremendous.

[Guest guest]

Here people are talking of prayogas.

Let me ask a straight question

Can anyone guarentee results in a prayoga?

 

--- On Fri, 6/13/08, S Sangaranarayanan & lt;sangarsai & gt; wrote:

 

S Sangaranarayanan & lt;sangarsai & gt;

RE: Re: reg. kritya

 

Friday, June 13, 2008, 6:12 PM

 

 

 

 

 

 

Dear Divine,

As a person who published prathiyinkira vidhanam complete for the first time,

which is followed by most people now, I see no reason as to why you should fear

this most helpful aspect of Divine Mother. My objection is only when persons do

prayogam using chillies etc., (not prescribed anywhere except in some texts

which have been written

[Guest guest]

, sankara menon <kochu1tz wrote:

>

> Here people are talking of prayogas.

> Let me ask a straight question

> Can anyone guarentee results in a prayoga?

 

Is the question precisely about results or is the question about if

they work or not?

 

The results may depend on so many factors, a good number of which may

not be in the mAntrika's control.

 

IMHO, though not quite accurate, upAsana itself can be thought of as

a grand prayoga on yourself and when seen like that, I am sure you

will also guarantee the results.

 

Ex: When the muslims were planning on a raid on Tirupati somehwere in

15 or 16 th century, fortunately, the news of the impending attack

reached the temple somewhat earlier. So they had time to react and

plan and they employed a group of expert mantravAdin-s to perform an

abhichAra on the raid leaders. The muslim general planning this raid

was killed because of this abhichAra or so it was surmised. To

validate if teh abhichAra itself killed him, one will be required to

conduct a thorough investigation including the lakShana-s exhibited

by the victim before death.

 

For whatever reason it seemed like there was no time to plan and

react in the above manner when Somnath was attacked and people took

shelter in the temple sincerely praying that some miracle will happen

and they will be saved. All 50,000 got slaughtered.

[Guest guest]

Dear sankar,

 

Again prayogas depend upon the upasaka's mantra siddhi. But it need

not depend on the chitta shuddhi of the upasaka. Because, the upasaka

having chitta suddhi would not do such prayogas (at least for selfish

end). A recent prayoga which happened i would like to mention:

 

Most of the people do not know about the controversies around

Kalyanananda Bharati Pita and I would not delve into it. My

grandfather personally witenessed this in the sessions court of

Vizianagaram in the presence of Maharaja of Vizianagaram. For some

reasons, Kalyanananda Bharati and Shri Choppalli Narasimha Avadhani

both were opponents and both filed a suit against each other in the

sessions court of Vizianagaram. My grandpa was also present on the

judgement day. When the Public Procesecutor was asking some

questions, Kalyananda Bharati did vaak bandhana prayoga on Narasimha

Avadhani and Sri Avadhani did ashta-dikbandhana on Sri Bharati. Both

worked for few minutes. Neither Avadhani could speak nor Bharati

could move an inch. Later on the court and case was adjourned for the

subsequent week.

 

I personally never witnessed any prayogas but the above one is an

incident which my grandpa told me which he personally witnessed.

 

With regards,

Sriram

 

, sankara menon <kochu1tz wrote:

>

> Here people are talking of prayogas.

> Let me ask a straight question

> Can anyone guarentee results in a prayoga?

>

> --- On Fri, 6/13/08, S Sangaranarayanan sangarsai wrote:

>

> S Sangaranarayanan sangarsai

> RE: Re: reg. kritya

>

> Friday, June 13, 2008, 6:12 PM

Dear Divine,

> As a person who published prathiyinkira vidhanam complete for the

first time, which is followed by most people now, I see no reason as

to why you should fear this most helpful aspect of Divine Mother. My

objection is only when persons do prayogam using chillies etc., (not

prescribed anywhere except in some texts which have been written

>

[Guest guest]

History and Purana:

 

You wrote:

& gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt;

Ex: When the muslims were planning on a raid on Tirupati somehwere in

 

15 or 16 th century, fortunately, the news of the impending attack

 

reached the temple somewhat earlier. So they had time to react and

 

plan and they employed a group of expert mantravAdin- s to perform an

 

abhichAra on the raid leaders. The muslim general planning this raid

 

was killed because of this abhichAra or so it was surmised. To

 

validate if teh abhichAra itself killed him, one will be required to

 

conduct a thorough investigation including the lakShana-s exhibited

 

by the victim before death.

 

 

 

For whatever reason it seemed like there was no time to plan and

 

react in the above manner when Somnath was attacked and people took

 

shelter in the temple sincerely praying that some miracle will happen

 

and they will be saved. All 50,000 got slaughtered.

 

& gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt; & gt;\

& gt;

 

 

 

Since this mail pertains more to history than sastra, I take liberty to add a

few points. & nbsp; I am sure some would not like these, but the perspective and

the facts of history need to be seen in a larger picture than in an episodic and

anectodal manner.

 

There should be a record, but I have not heard of bandhana at Tirupathi. My

lapse. thanks for the info. I will follow it up via other sources.

 

Somnath: Turk and other muslim attacks on Indian temples happened when the hindu

dharma and rajyas were at the their peak of being in a ksheena sthiti. & nbsp;

Timur surrounded all of New Delhi (Hastinapura) and killed everyone who had a

resemblance of human body. Period. people migrated from other regions to

repopulate Delhi & nbsp; from the scratch decades after that. & nbsp; It is said

that Mughal kings were advised (Akbar?) to move the capital from that place.

 

another muslim attack involved targeting of benares brahmins in general. This

was to eliminate the agents of religions, as they saw it, and so destruction of

the dharma would be easy. & nbsp; Bodies of massacred religious men and women of

Kaasi & nbsp; floated in the ganges - tantriks, vedantins, advaitis, dvaitis,

vaishnavites, matadhipathis (who did not escape) etc. & nbsp; None of their

prayogas, it seems, were strong enough to the swords of the fanatics. & nbsp;

Scholars were invited from South to repopulate certain schools of veda and

saastras to fill the gap in the later decades.

 

Stories like these go extending to Sri rangam ( Ranganatha was hidden in forests

and on a nomadic escapade), Mathurai of meenakshi (a brick wall was built to

hide the Mother's image while Somakeshwara got hurt. evidence of broken linga is

still to be seen with a prominent note on the prahara), Mathura of Krishna,

Kaasi again in Aurangazeb's time ( Annapurni's image & nbsp; is seen as a stump

while no effective reconstruction of Visalakshi's happened).

 

Sri SriPadaraja (whose 504th aradhana is in 3 days), Sri Vyaasa raja yathi and

their contemporary saints took care of vijayanagara empire, literally. But the

Samrajya went to rubbles 25 years or so after Sri Vyaasa raja yathi entered

jeeva samadhi. Does this mean that there were no saints or upaasakas in that

only hindu samrajya of post-muslim times & nbsp; or that Time takes it toll? Sri

Raghavendra yathi was a contemporary to this destruction. & nbsp; Does it mean the

protective blessings of these great Yathis faded or that the kings of

vijayanagara lowered their defences and their enemies unified into a single

force?

 

Do these mean there were no time, people, expertise etc. factors & nbsp; for the

mantra-derived prayoga? IS the magnitude same as the individual-targeted

prayoga's to tie the mouths, and eyes? If the most of society has fallen away

from the dharma - brahmins from true brahminhood, bhakthas & nbsp; from selfless

devotion, kings from knighthoods, merchants from balanced trade practices - can

that society still hold based on self-serving prayers and prayogaas?

Can someone shoot arrows flawless with rusted bows? ISn't the ability to master

the Forces of Prakriti bound by the personality, time, purpose, instrument etc.?

 

That the defences of Somnath and Mathura failed is a historical fact.

Attributing it to failure (at least for one of these places) to lack of time for

mantra prayoga seems to me an overstatement on mantra prayogas; even an

overindulgence in attraction to such siddhis. That the temples fell to the

ferociousness of fanaticism and fundamentalism was a sign more of moral

depravity of the contemporary society and self-indulgence of the rulers, priest

folks and commoners alike. At somnath, they did not have mind to prepare and

decided to pray - not because of all of them were & nbsp; Druvas and prahaladas;

rather, they were ill-prepared in all the ways to prepare any defense, ignored

the warnings and spy messages, and cowards. & nbsp; At & nbsp; a later point, the

swords made the choice of death for them rather than their devotion to the Lord

of Somnath.

 

Summary: & nbsp; There are a few convenient twistings and scholarly

misinterpretations about that disgusting piece of Indian history here:

1) & nbsp; the town of Somnath was abound with Mantra siddhas who could tame 100's

and 1000's of fanatic invaders; but they did not have time to sit down and

practice their " expertise "

2) finding they could not do prayoga in time, they resorted to prayers waiting

for the Descent of Somnath; that their prayers came out of devotion rather than

a culmination of

centuries of life in paths away from Dharma

3) even in mahabharata, pasupatha, brahmasthras were targetted on small set of

targets if not individuals. Personalities who did such things happened to be

heroes, mahapurushs etc. In most other cases, mantra prayogas are supposedly

used against individuals by individuals for a limited period of time unless you

are talking about Avataars, vibhudhis ..

 

To attribute a huge task of diverting the course of History of a country and

accumulated karma of a society over a few centuries, to mantra-based prayoga is

a scholarly exaggeration. Misinterpreting history itself is bad; to add

occult practices & nbsp; and their failures to historical happenings is & nbsp;

dangerous. & nbsp; That is one of the aspects of clear line that separates Purana

and Histroy.

 

Will loving respects to She who is Sarva mantrathmika,

 

-gopal

 

 

 

 

 

 

--- On Fri, 6/13/08, Satish & lt;satisharigela & gt; wrote:

Satish & lt;satisharigela & gt;

Re: reg. kritya

 

Friday, June 13, 2008, 11:59 PM

 

 

 

 

 

 

 

 

 

 

 

@ .com, sankara menon & lt;kochu1tz@.. . & gt;

wrote:

 

& gt;

 

& gt; Here people are talking of prayogas.

 

& gt; Let me ask a straight question

 

& gt; Can anyone guarentee results in a prayoga?

 

 

 

Is the question precisely about results or is the question about if

 

they work or not?

 

 

 

The results may depend on so many factors, a good number of which may

 

not be in the mAntrika's control.

 

 

 

IMHO, though not quite accurate, upAsana itself can be thought of as

 

a grand prayoga on yourself and when seen like that, I am sure you

 

will also guarantee the results.

 

 

 

Ex: When the muslims were planning on a raid on Tirupati somehwere in

 

15 or 16 th century, fortunately, the news of the impending attack

 

reached the temple somewhat earlier. So they had time to react and

 

plan and they employed a group of expert mantravAdin- s to perform an

 

abhichAra on the raid leaders. The muslim general planning this raid

 

was killed because of this abhichAra or so it was surmised. To

 

validate if teh abhichAra itself killed him, one will be required to

 

conduct a thorough investigation including the lakShana-s exhibited

 

by the victim before death.

 

 

 

For whatever reason it seemed like there was no time to plan and

 

react in the above manner when Somnath was attacked and people took

 

shelter in the temple sincerely praying that some miracle will happen

 

and they will be saved. All 50,000 got slaughtered.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

[Guest guest]

, Gopal G <gopal_gopinath wrote:

>

bound by the personality, time, purpose, instrument etc.?

>

> That the defences of Somnath and Mathura failed is a historical fact.

Attributing it to failure (at least for one of these places) to lack of

time for mantra prayoga seems to me an overstatement on mantra

prayogas;

 

 

I have to agree with you that it is an overstatement. Mantra prayoga-s

or even siddhi-s dont solve problems of the society or the world even

when they work. In the hands to someone strategic they may provide some

aid to the tradition at times. It is just one of the many attempts to

save what people held dear. I will also add my teacher's statement that

their reach is often limited. For all we know there is a possibility

that someone tried these things in Somnath and mathura but still

failed. Yes i hear that they can fail at times which is why I said the

result could depend on so many factors. Anyway the point is that

miracles dont happen by saying everything is Ishvara's wish.

[Guest guest]

--- On Sat, 6/14/08, Satish & lt;satisharigela & gt; wrote:

& gt; bound by the personality, time, purpose, instrument etc.?

 

& gt;

 

& gt; That the defences of Somnath and Mathura failed is a historical fact.

 

Attributing it to failure (at least for one of these places) to lack of

 

time for mantra prayoga seems to me an overstatement on mantra

 

prayogas;

 

 

& gt;For all we know there is a possibility

 

that someone tried these things in Somnath and mathura but still

 

failed. Yes i hear that they can fail at times which is why I said the

 

result could depend on so many factors. Anyway the point is that

 

miracles dont happen by saying everything is Ishvara's wish.

Dear Satish,

True. When talking about prayogas to solve problems, I resort to Sri Ramakrishna

Paramahmsa who & nbsp; used to compare siddhis (of any nature) in sadhana (mantra,

tantra) as something to be abhorred as human waste.

Coming to Somnath: & nbsp; as the history of hindu dharma is something very close

to my heart, I had to react such a way as in my earlier mail. Somnath episode is

the culmination of the degeneration of vedic way of life in this subcontinent.

It was an indicator of things to come to this date. & nbsp; & nbsp; & nbsp; You are

absolutely right in saying that miracles do not happen by attributing them to

Ishvara's Wish. Hope is not a strategy. & nbsp; Even for the Divine Grace to work,

there has to be receptive prayer - sincere and yearnful. & nbsp; And such miracles

usually are result of a prolonged tapas.

The king and ruling class of Somnath (as were that of last of vijayanagara

empire) were negligent immersed in material enjoyment, devitalized by years of

luxury rather than appearing to be emasculated due to & nbsp; & nbsp; & nbsp;

& nbsp; & nbsp; & nbsp; & nbsp; devotion and hard tapas. & nbsp; They lacked courage

when overwhelmed in stead of being non-violent due to mature bhakti. They

refused to strengthen the army thinking no body could attack the temple. They

imagined in their pride, as many would do when their tantra sadhana seems to

imbibe them with unrealistic self-confidence and arrogance, that the protection

by Somnath was at their beck and call. & nbsp; They let the looters plunder again

and again. They needed a Vivekananda to tell them to play soccer as " with

stronger muscles, god-realization will be quicker " .

 

It is also interesting, at least would be to you, to note that & nbsp; some of the

words used to denote & nbsp; Seekers of Vedic period and upaasaks of Tantras

are: & nbsp; Dheerah, Veerah

& nbsp;with obvious meanings. & nbsp;

 

-gopal

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

[Guest guest]

, Gopal G <gopal_gopinath wrote:

<<Coming to Somnath: & nbsp; as the history of hindu dharma is something

very close to my heart, I had to react such a way as in my earlier

mail. Somnath episode is the culmination of the degeneration of vedic

way of life in this subcontinent. >>

 

This may not be the right place to debate this off topic matter on

which many of us may have strong views. But a few points might be

mentioned.

~ I do not think the central tenets of Tantrika beliefs present the

idea that Hindus should sit and do mantra prayoga as an *alternative*

to preparing for war. There is a whole tantra called " yuddhajayArNava

tantraM " which deals with rites to be done in preparation to actual

physical war. In our prayoga guide (amR^iteshvara bhairava agni-kriyA

paddhati) there is a pratya~NgirA karma to perform on a sword before

going to war.

 

~While Kautilya gives a chapter on mantra prayoga for yuddhajayaM, I

think, if we see the arthashAstra as a package, he stress on it being

combined with weapons and other direct methods to prosecute war.

 

~ I do not think the time Somanatha happened to us was a period of

decay of dharma. As per tradition Kali Yuga began long before and will

go one for a long time. So nothing special about 1000CE? Also we know

that many great and brave kings like Bhoja, Karna and Rajendra. I

think because of Bhoja's army Ghaznavi tried to retreat via desert and

lost a good part of his army.

 

~ The Shaiva Shasana was being followed by most kings in India then

with much piety and it was probably the peak of Shaivasiddhanta in

India. In fact that inspired the Chandellas of Kajuraho to defy

Muslims with great fury.

 

~ Muslims like Aurangeb surprisingly had Tantriks in their pay roll. A

Kaula from Punjab used to send him some Gutikas and perform

Pratikriyas to defend him from prayogas :-).

 

RR

[Guest guest]

> ~ I do not think the central tenets of Tantrika beliefs present the

> idea that Hindus should sit and do mantra prayoga as an

*alternative*

> to preparing for war.

 

If my posting gave such an impression , I must clarify that I did not

intend to give such a picture. In my repsonse to Gopal, I did mention

that this could be just one of the many(ofcourse teh main being an

all out war) attempts to save what people held dear i.e. a shaiva-

shAkta/vaiShNava kShetra or just land or something else.

 

Ofcourse there exist volumes on dhanurveda.

 

 

The following are good points from what i saw elsewhere on Indian

history.

 

regards

 

 

So nothing special about 1000CE? Also we know

> that many great and brave kings like Bhoja, Karna and Rajendra. I

> think because of Bhoja's army Ghaznavi tried to retreat via desert

and

> lost a good part of his army.

>

> ~ The Shaiva Shasana was being followed by most kings in India then

> with much piety and it was probably the peak of Shaivasiddhanta in

> India. In fact that inspired the Chandellas of Kajuraho to defy

> Muslims with great fury.

>

> ~ Muslims like Aurangeb surprisingly had Tantriks in their pay

roll. A

> Kaula from Punjab used to send him some Gutikas and perform

> Pratikriyas to defend him from prayogas :-).

>

> RR

>

[Guest guest]

, " Satish " <satisharigela wrote:

>

> , Gopal G <gopal_gopinath@> wrote:

> >

> bound by the personality, time, purpose, instrument etc.?

> >

> > That the defences of Somnath and Mathura failed is a historical

fact.

> Attributing it to failure (at least for one of these places) to

lack of

> time for mantra prayoga seems to me an overstatement on mantra

> prayogas;

>

>

> I have to agree with you that it is an overstatement. Mantra

prayoga-s

> or even siddhi-s dont solve problems of the society or the world

even

> when they work. In the hands to someone strategic they may provide

some

> aid to the tradition at times. It is just one of the many attempts

to

> save what people held dear. I will also add my teacher's statement

that

> their reach is often limited. For all we know there is a

possibility

> that someone tried these things in Somnath and mathura but still

> failed. Yes i hear that they can fail at times which is why I said

the

> result could depend on so many factors. Anyway the point is that

> miracles dont happen by saying everything is Ishvara's wish.

>

 

 

Namaste Satish-Ji:

 

Your take home message is extremely important and has been stressed

in R^igveda.

 

na mR^iShaa shraataM yadavanti devaa || R^i. 1.179.3 ||

 

Meaning (liberal) - Gods do not protect meaningless laborers.

 

ne R^ite shrantasya sakhyaaya devaa || R^i. 4.33.11 ||

 

Meaning (liberal) - Gods help those who perform their efforts with

understanding.

 

aitareya brahmaNa 7.15 echos similar sentiments - " ne anaashraantaaya

shriiH asti | indra it carataH sakhaa | "

 

vaayupuraaNa says that -

namakaM camakaM caiva pauruShaM suukameva ca |

natyaM trayaM praya.njaanaH brahmaloka mahiiyate |

 

Here, author reminds all upaasaka to do the " prayoga " of theses three

suuktaa's for their own liberation. If one does not understand the

meaning then one cannot implement the intended meaning into practice.

 

tatjjapasatadarthabhaavanam || paa. yogasuutra 1.28 ||

 

artho vaacaH puShpa phalam

 

The purpose of all the suukta is daily uapaasanaa was that one will

ultimately understand them and practice the intended meaning to

improve their lives.

 

ye anneShu vividhya.nti paatreShu pibato janaana || namaka 11.7 ||

 

when we say that rudra resides in food and the utensils that it is

stored in. This tell us the reader that we need to recognize that

the " rudra " is hidden in theses places so we should be on our guard

at all times. Use clean utensils and make sure that we do not eat

spoiled food ...... etc.. Then that will be classified as the " real

prayoga " of nemaka. However, if one ignores this basic knowledge of

hygiene then the rudra is going to manifest as per his name, rudra

(rodayati sarvaM antakaale iti - the one who make everyone cry at the

end !). Through out theses text we find extremely practical utility

asociated with various mantras. I am convinced that thia " UTILITY "

must be the real " SPIRITUALITY " . I will be publishing theses

interpretation in the near future that reveals extremely practical

messages. Unfortunately wethe Indians give more importance to

Chanting rather than trying to understand the real meaning.

 

Just some thoughts of $0.02.

 

Kind regards,

 

Dr. Yadu

[Guest guest]

Dear Rajita,

 

This expansion of the topic is indeed distracting and so this is my last posting

on this.

 

One of the reasons learned historians attribute to overall (in spite of sporadic

and localize fierce resistance) lack of resistance to foreign-invasion that led

to destruction of hindu society and places of worship was the lack of will in

the people to unify and tame the waves of invasion. There were more attempts to

negotiate deals and evasion than defense and attack; The society was too

divided, immersed in self-serving materialism and other problems. Shaiva

siddhanta etc. might have imparted some influences, but the kings were not

buddhas. They were invading and trying to upsurp other kingdoms and

fiefdoms. & nbsp; Eg. Babur and wars at panipat - a story of internecine rivalry

and treachery. & nbsp; When I said degeneration of Dharma, I did not mean the

cycle of kali yuga etc; but the degeneration in the spirit of the society as a

whole. A body even of a soldier, weakened by excess rest and pleasure, tired by

exhaustion and malnutrition, & nbsp; is

susceptible to infection than usual.

 

Thanks, I won't add any further.

 

-gopal

 

 

 

--- On Sat, 6/14/08, rajita_rajvasishth & lt;rajita_rajvasishth & gt;

wrote:

~ I do not think the time Somanatha happened to us was a period ofdecay of

dharma. As per tradition Kali Yuga began long before and will

 

go one for a long time. So nothing special about 1000CE? Also we know

 

that many great and brave kings like Bhoja, Karna and Rajendra. I

 

think because of Bhoja's army Ghaznavi tried to retreat via desert and

 

lost a good part of his army.

 

 

 

~ The Shaiva Shasana was being followed by most kings in India then

 

with much piety and it was probably the peak of Shaivasiddhanta in

 

India. In fact that inspired the Chandellas of Kajuraho to defy

 

Muslims with great fury.

 

 

 

~ Muslims like Aurangeb surprisingly had Tantriks in their pay roll. A

 

Kaula from Punjab used to send him some Gutikas and perform

 

Pratikriyas to defend him from prayogas :-).

 

 

 

RR