reg. the questions

[Guest guest]

Dear satish,

 

With little knowledge of mine, I would like to present my views regarding my

earlier questions but comments from learned upasakas are welcome.

 

The upasaka of Haadi Vidya has direct entry into the 9th avarana of Bindu at

Srichakra whereas for the followers of Kaadi Vidya, it is krama mukti. It gives

the bhukti first and mukti next. And hence, Kaadi Vidya is most suitable for

householders.

 

It is said that the upasaka of Haadi Vidya contemplates Mother with 64 Kalas

and the mode of upasana is a bit tilted towards Vama (as per secondary source

and hence not my opinion). Probably our respected member Rajitha who belongs to

Haadi Vidya can explain this amnaaya krama.

 

The upasaka of Kaadi Vidya having Panchadasi has entry upto Ashtama Avarana

ie., Sarvasiddhiprada Chakra. This avarana is a Trikona presided by

Mahakameswari, Mahavajreswari and Mahabhagamalini. They preside over Kamagiri,

Purnagiri and Jalandhara Pita with Mitresa, Uddisa and Sastisa. Kamagiri is

Vagbhava Purnagiri is Kamaraja and Jalandhara is Sakti Kuta swarupas with bijas

(aim with1st kuta of Kaadi), (klim with 2nd kuta of Kaadi) and (sauh with 3rd

kuta of Kaadi).

 

As per Kaivalyanavanita, the 8th avarana which is Trikona, all the three

vidyas ie., Haadi, Kaadi and Saadi vidyas are placed at bottom, right and left

angles respectively.

 

But the Tripurasundari sports with Kameswara in the Bindu Sthana as Kamakala

in the form of “im†which on Shodasi can tap its energy.

 

So, to get entry into Bindu sthana, one has to pierce the 8th Avarana through

Shodasi. With the intense upasana of Shodasi, the Upasaka burns his Agami and

Sanchita Karmas. The only Karma left is Prarabdha which he has to experience.

 

Shodasi is related to the turiya avastha of the Jiva. There are 4 avasthas.

Jagrat, Swapna, Sushupti and Turiya. Each of the avasthas are again classified

into 4 sub-states. They are:

 

Jagrat: Utpatti, Jagrat, Bodha, Avadhana

Swapna : Abhilasha, Smriti, Chinta, Smriti

Sushupti : Marana, Vismriti, Murcha, Nidra

Turiya : Vairagya, Mumukshatva, sama dama etc. 6 virtues, Viveka

 

Now, the Jagrat, Svapna, Sushupti is represented by the Panchadasi Mantra with

different prastaras of Pranava, Maya and Rama Bijas.

 

So, Utpatti state of Jagrat is Hrim + Kaadi; Jagrat is suffixing Hrim at the 3

kutas of Kaadi; Bodha is Srim + Kaadi; Srim at 3 kutas is Avadhana

 

Similarly for Svapna dasa, Hrim and Srim are added to the Kaadi with different

combinations.

 

For Susupti, the are 4 prastharaas: i) om hrim srim ii) om srim iii) om srim

hrim iv) srim om hrim.

 

By placing these prastharas with Kaadi, all the 4 stages of Sushupti is

contemplated.

 

Now, 4 stage of Turiya are contemplated by placing rama, maya, kama, vak,

sakti bijas with anuloma and viloma with Kaadi.

 

This is Shodasi Vidya which is called Shadbija Vaishnavi Vidya and with

certain changes in prastharas it is called Chatushkuta Sankari Vidya.

 

A further change in the bijas and prastharas becomes Mahashodasi.

 

There is still higher form of Mantra than this Mahashodasi which is called

Ashtadashakshari Vidya having 42 bijas whose form is as follows:

 

Vak, 1st kuta, Kama, 2nd kuta, sakti bija, 3rd kuta, hamsa mantra,

………………………………….Maya bija, 3rd kuta, sakti bija, 2nd

kuta, kama bija, 1st kuta, vak bija

 

(The kutas belong with Kaadi vidya)

 

 

The Paduka Tattva at Sahasrara

 

The term “paduka†is total identity and union of prakasa and vimarsa

principle at Sahasrara. Prakasa is represented as “Ha†whereas Vimarsa is

represented as “Saâ€. This Paduka is present in 8-petalled lotus is a part of

125 petalled lotus. All this is present in Sahasrara amidst Sudha Sagara. The

principle that joins the Siva Kala “Ha†and Sakti kala “Sa†is called

MUKA AKSHARA which is denoted by BINDU (o). So, Prakasa-Bindu-Vimarsa all three

combined becomes Ha-M-Sa. These three combined are called “Pathi-Pasa-Pasuâ€,

“Nada-Bindu-Kalaâ€, “Soma-Surya-Agni†Mandala, “Sukla-Misra-Rakthaâ€

Bindu. This “Pathi-Pasa-Pasu†is also established by “Tat-Asi-Tvamâ€

which is “Tat Tvam Asi†mahavakya which is initiated by Adi Guru

Dakshinamurthy.

 

The jivas who abiding in Turiya avastha, contemplating on this Muka Akshara

become Parama Hamsas, Avadhutas. Only such persons are addressed as

“paramahamsa parivrajakacharyaâ€.

 

Having been initiated in Shodasi, the Jiva has already identified himself with

Chit Kala. But different subtle stages are experienced when this “hamsaâ€

gets tilted towards each petal of 8-petalled lotus.

 

Still Maha Shunya in the form of Maha Nirvana is not attained unless this Muka

Akshara (o) is not dissolved. The Jiva when leaves this Muka Akshara dissolves

into GREAT SILENCE. This GREAT SILENCE is also called MAHA SHUNYA.

 

Though there are different stages of Shunya or Void, it is difference in the

Bhavana or Perception. What exactly is that only Guru Dakshinamurthy knows

other NOT.

 

Adi Guru Dakshinamurthy is ONLY KNOWN THROUGH THIS GREAT SILENCE and hence he

is called “Mouna Vyaakhya Prakatitha Parabrahma Tattva Yuvanam……â€. And

hence, for this Supreme form of Srividya called Shodasi and Mahashodasi,

Dakshinamurthy is the Rishi or Seer. The chin-mudra which the Dakshinamurthy

holds is the symbolic representation that Jiva is Siva or Prakasa Swarupa. The

thumb is the Prakasa tattva and the Index finger is the Jiva in Turiya Avastha.

Both the Index finger and Thumb are joined together to show that Jiva and Siva

are one. Rest of the three fingers are separated to show the three avasthas

Jagrat, Svapna and Sushupti. Jiva crossing these 3 stages becomes united with

Prakasa tattva in Turiya Avastha.

 

Unlike Saktha Advaitists, who have 36 principles, the followers of Samachara

have only 25 priniciples or tattva. The vowels from A to Aha are Jiva tattvas

whereas the last varga which is Ya to Ksha is the Praana Tattva. So, the left

outs being Ka, Kha,…..Ma are the only tattvas considered by Samayachara school

of thought. This is the opinion of Lakshmidhara.

 

It is a general practice to remember guru, parama and parameshti gurus for

srividya upasakas. This practice is followed because the guruparampara starts

with “srinathaadi gurutrayam….†Sloka. Here, Natha is Siva and the other

2 gurus are Nandikeswara and Sanatkumara who propagated the Siva tattva.

Conferring of “Anandanatha†title implies that the Upasaka too has become

one and united with Adinatha which is Siva or Prakasa swarupa.

 

When, Paduka Diksha is conferred, the Disciple alongwith Guru experiences this

State of Supreme Bliss which is non-different from Siva. The guru at Sudha

Sagara of Sahasrara on one hamsa offers his helping hand to the disciple on

another hamsa. The disciple’s name is changed after the dawn of Siva Jnana as

he is one with Blissful Prakasaswarupa and hence the Diksha nama is suffixed

with “Anandanatha†ie., Supreme Bliss in the form of Siva.

 

Kaivalyanavanita says that “Sriguroh paduka murdni, srichakram hridi

samsthitam, srividya yasya jihvaagre sa sakshaat paramasivah†ie., one who

worships gurupadukas on his head, srichakra in his innermost heart and repeats

the srividya mantra is VERILY THE PARAMA SIVA – THE PRAKASA TATTVA.

 

With regards,

Sriram

 

 

 

 

 

 

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