Mantroddharas in Saundaryalahari (Haadi and Kaadi Vidyas)

[Guest guest]

Dear Members,

 

There are several mantroddharas in Saundaryalahari as this Stotra itself is a

mantra sastra. There are Bala, Saubhagya Vidya, Haadi and Kaadi Vidyas that

have been encoded in some of the slokas of Saundaryalahari. Here is an attempt

to show some of the slokas viz., 1st, 32nd and 33rd. The 19th Sloka viz.,

“Mukham Bindum Kritva….†ecodes the “Kamakala Akshara Mantra†which is

IM. This is Gupta mahasaraswatha Mantra.

 

The first sloka of Saundaryalahari encodes the Lopamudra vidya. Let us look

at this:

 

1ST SLOKA

 

“Sivah Saktya yuktho………………….Prabhavatiâ€

 

Siva in union with Sakti implies Ha with Sa. If Ha is not placed with Sa,

then the Deva (Ka) and Ku-Sa-La (La) is powerless to form a mantra. Thus 1st

kuta of Ha-adi vidya is evolved:

Ha, Sa, Ka, La

 

Again, Ha, Sa, Ka as before and Kha-lu (Ha) and Ku-sa-la (La) being placed

would yield the 2nd kuta. This is:

 

Ha, Sa, Ka, Ha, La

 

Then Hari (Sa), Hara (Ka) and Virinchi (La) is yielded which becomes the 3rd

kuta. This is : Sa, Ka, La.

 

Again, “Hrim†is derived from “Hari-Hara-Virinchiâ€. The first Hrim is

from Hari-Rim; the second Hrim is from Hara-Vi-Rim and third Hrim is from

Hara-Vi-rim.

 

This is Haadi Vidya or Lopamudra Vidya.

 

So, the 1st sloka implies that “who dares to know or salute or praise the

Devi without knowing the greatness of this Vidya and how dares oneâ€

 

Now the 32nd and 33rd sloka of Saundaryalahari encodes the Haadi Vidya

(Lopamudra) and Kaadi Vidya. Apart from this Kaadi Vidya in 33rd sloka, there

is secretly hidden the Shodashakshari Mantra which has to be directly learnt

from one’s gurunatha and the Shodashi Kala is the Forth Pada which is a Gupta

Vidya.

 

ONE SHOULD CONTEMPLATE THE TWO SLOKAS IE., 32 AND 33 AS A SINGLE ENTITY.

 

32nd Sloka:

 

“Sivah saktih kamah…………..naama-vayavataamâ€

 

Siva = Ha; Sakti = Sa; Manmadha = Ka; Prithvi = La. Then later,

Ravi = Ha; Sheetakiran (Chandra) = Sa; Smara = Ka; Hamsa = Ha; Sakra = La,

then

Paraa = Sa; Maara = Ka, Harayah = La. Then,

 

Avasaneshu ie., at the end of these 3 kutas, Hrilekha i.e, 3 Hrims ;

ghatitah-te-varnaah ie., constitute thy Mantra which is your form: So, this is

Haadi Vidya Mantroddhara.

 

33rd Sloka:

 

“Smaram yonim…….Ahuti Shataihâ€

 

This encodes the Kaadi Vidya and Shodashakshari Mantra.

 

 

Smaram (Manmadha) = Ka; Yonim = E and Lakshmi = I. These 3 are replaced

instead of Ha, Sa, Ka from the Ha, Sa, Ka of the mantra uddhara of above mantra

and it becomes Kaadi Vidya.

 

This Kaadi Vidya also encodes the Shodashakshari Vidya which the Turiya

Gayatri. In Panchadasi, there are 3 “Im†bijas from 3 HRIMs. The 4th

“Im†is hidden in the prathama Kuta of Kaadi Vidya. This 4th IM of Kaadi

Vidya is the 16th Kala which is called Dhruva Kala or Saada Kala.

 

KANCHI MAHAPERIVAR PURPOSEFULLY SKIPPED THE UDDHARA OF SHODASI SO THAT ONE

SHOULD DIRECTLY LEARN THE SECRET FROM ONE’S OWN GURUNATHA.

 

This 4th “IM†is the 4th Pada of Prakata Gayatri in the form of “Paro

Rajasi Savadomâ€. This 4th pada of Gayatri is extolled in Rg Vediya “Asya

Vamasya Sukta†as “Aditya†and “Su-Parnaâ€.

 

Hence, Shodashakshari is called Gupta Gayatri.

 

This “IM†is called “Guta Saraswatha Mahamantra†and also called the

Great Kamakala Akshara Mahamantra.

 

The Sri-sukta of Rg Veda extols this mantra as “taam padminim IM Saranamaham

Prapadyeâ€. The Sri-sukta also encodes the S and Repha from the rik :

 

“asvapurvaam rathamadhyaam hastinaada prabodhineemâ€.

 

The consonant “S†is encoded from asvapurvaam and the consonant “R†is

encoded from rathamadhyaam. This becomes SR. Then Hastinada is the “IMâ€.

So, “SRIM†is the Shodasi Mantra Uddhara and hence, this Sukta is called

“SRI-SUKTA†as the uddhara of SRIM is given. To this Kamakala Akshara

“IMâ€, the Rishi or Mantra Drashta bows as “Taam padminim IM Saranamaham

Prapadyeâ€.

 

 

With regards,

Sriram

 

 

 

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[Guest guest]

Shriram-ji I felt some echo with your post. I also agree that the SL32

actually denotes the Hadividya. But in commentary of Lakshmidhara we

see him interpreting SL32 as giving the Kadi Uddhara. I thought that

this might follow the pattern of certain texts like the Upanishads

commented by Bhaskararaya. I also thought this was a south/north issue

or East/North issue: assuming Lakshmidhara lived in East India. I

originally thought that the South followed Kadi and Himalayan regions

followed Hadi. However, my good friend showed me that a Brahman

commentator (i can find his name if you want) who belongs to his

ethnic group and lived in the Vijayanagar Court wrote a commentary on

SL where he give SL32 to be Hadi just as you have done. He was

apparently a Hadi follower unlike Bhaskararaya. If only I had asked

him this earlier.

 

I also learned that the Kubjika-Navataman Mantroddhara is given in the

SL. What is your view on that. I wonder if this would have gelled with

the Lakshmidhara's attitudes.

 

~~

On another topic I find you philologic speculations on bhairava and

heramba very strange and I am sorry to state erroneous. Do you have

any reason for proposing them?

 

-Rajita

[Guest guest]

Respected Rajitha,

 

Prostrations to your feet.

 

As you have pointed out that there are very few followers of Haadi

Vidya krama in South. But those very few have created a wonderful

impact in dakshina khanda. One such person was Shri Sriyanandanatha

of Srikakulam. A wonderful personality indeed with whom Mother

played like a small child. He was the propagator of Haadi Vidya

Krama. Apart from him, our beloved acharya Shri Sankara

Bhagavatpada. Haadi Vidya was the Sankara's favourite vidya and hence

he took off the Saundaryalahari with Haadi Vidya Mantra. Since Haadi

Vidya was his first choice, he gave the uddhara of Haadi vidya first

and Kaadi vidya second.

 

And as regards the etymological origins, this is entirely a different

subject called " linguistics " . For any word or pada, there are 2

origins. One is YOUGIKA ARTHA and another is RUDHA ARTHA. The

general vyuthpatti from which the word is derived in sanskrit is

called " Yougika Artha " . For example the word " Ambaa " is " angaanaam

vardhanaath iti Ambaa " which means " that which nourishes the limbs

and organs of the body is Ambaa " . This is Yougika Artha. Whereas,

the origin of the words that have been derived from " Other Indian

Languages " is Rudha Ardha. The meaning of this Rudha Artha cannot be

found in Amarakosa.

 

These words like Khadga, Bhairava, Heramba have its origin

from " Rudha Artha " and later the meanings have been derived

from " Yougika Artha " . By the time, the Yougika Artha have been

coined, it's existence and origin was explained in " Rudha Artha " .

So, the words Khadga, Bhairava, Heramba which the upasakas know to be

the Yougika Artha, were already present in the form of Rudha Artha in

Trilinga Bhasha, Dravida Bhasha and Marathi. Infact, Heramba has

been derived from Marathi.

 

This is entirely a different topic called LINGUISTICS and i think any

person from this background can understand this.

 

With regards,

Sriram

 

, " rajita_rajvasishth "

<rajita_rajvasishth wrote:

>

> Shriram-ji I felt some echo with your post. I also agree that the

SL32

> actually denotes the Hadividya. But in commentary of Lakshmidhara we

> see him interpreting SL32 as giving the Kadi Uddhara. I thought that

> this might follow the pattern of certain texts like the Upanishads

> commented by Bhaskararaya. I also thought this was a south/north

issue

> or East/North issue: assuming Lakshmidhara lived in East India. I

> originally thought that the South followed Kadi and Himalayan

regions

> followed Hadi. However, my good friend showed me that a Brahman

> commentator (i can find his name if you want) who belongs to his

> ethnic group and lived in the Vijayanagar Court wrote a commentary

on

> SL where he give SL32 to be Hadi just as you have done. He was

> apparently a Hadi follower unlike Bhaskararaya. If only I had asked

> him this earlier.

>

> I also learned that the Kubjika-Navataman Mantroddhara is given in

the

> SL. What is your view on that. I wonder if this would have gelled

with

> the Lakshmidhara's attitudes.

>

> ~~

> On another topic I find you philologic speculations on bhairava and

> heramba very strange and I am sorry to state erroneous. Do you have

> any reason for proposing them?

>

> -Rajita

>