A few points on the Sahasrakshara Vidya

[Guest guest]

I am using Itrans for this post:

It is a custom in some traditions to perform shrIchakra puShpArchana

using the sahasrAkSharavidyA. The authority for this is normally

stated to the be last but one chapter of lalitA mAhAtmya which

includes the lalitopAkhyAna. The lalitArchana chandrikA states this

vidyA for the same purpose too. I was discussing some points about

this vidyA with my aunt and friend knowledgeable about shrIkula tantra

and kriyA and thought some of the points might interest some people on

the list.

The sahasrAkShara vidyA lists 10 siddhis and we worship all of them

during the puShpA~Njali:

aNima, mahima, garima, laghima, Ishitva, vashitva, prApti, prAkAmya,

rasa, mokSha. mokSha is considered the final siddhi and rasasiddhi

which is mainly discussed in rasa tantras like Anandakanda, which is

affiliated with kaulAchara is also included. It deals with

preparations with mercury that is normal toxic and kills people if

ingested.

The last part of the mantra lists the versions of the shrIvidyA mantra:

mahesha, mAdhava, vidhAtR^i, manmatha, skanda, nandikeshvara, indra,

manu, chandra, kubera, agastya, durvAsas, krodhabhaTTAraka.

Normally we hold krodhabhaTTAraka as durvAsas. I heard two opinions:

apparently the correct sahasrAkShara vidyA has a visarga between

durvAsas and krodhabhaTTAraka - durvAsaHkrodhabhaTTAraka and that it

is a bahuvrIhi meaning dirty clothed-krodhabhaTTAraka. Or two distinct

mantra-s attributed to durvAsas known by these names.

 

In hAdi tradition it is held that since lopAmudrA is not mentioned in

this list but right in the beginning as lopAmudrAmayyagastyamayi this

was a mantra of that tradition. However, the South Indian editions of

brahmANDa purANa add the kAdividyA just before the tripurashekhara

mantra at the end the vidyA. The mantra also mentions right at the

beginning ShaShThIsha and udyAna bhairava. My friend points out that

that these are the old footprints of the history of kulAgama.

ShaShaThIsha is identified with skanda or vaTuka who is suggested as

the early propagator of the kaulamArga to machChanda. udyAna bhairava

is marks the beginning of kubjikAmata.

cheers,

RR

[Guest guest]

Respected rajitha,

 

Namaste.

 

I have gone through your interesting article.

 

It is interesting to note that you have mentioned garima siddhi

devata and " Sarvakama siddhi Devata " is not present. Infact, i have a

book on Srichakra Nyasa where Moksha Siddhi is given but Garima

siddhi devata is omitted.

 

Today morning, i got a private mail from an advanced upasaka of

Guhananda mandali (name withheld to maintain privacy) saying that

Garima is not included in Avarana Archana. The reason being Garima is

equated with Sarvakamasiddhi Devata.

 

So, i understand that, probably, the Samayacharis made certain

amendments to the Siddhi Devatas as Rasa Siddhi name is tilted

towards Koula.

 

I also agree with your friend that Shashtisha is associated with

Skanda. This was indicated by Shri Shivanandanatha in his

Rujuvimarshini and there is also Shashtisha Gayatri which i mentioned

in my old post while referring to Haadi vidya parampara.

 

Regarding the Krodhabhattaraka, are you referring to the Durvasa who

is the son of Atri and Anasuya or the Compiler of " Saubhagya

Chintamani Kalpa " & author of " Parasambhu Mahimanh Stavah "

 

Moreover, the Sahasrakshari vidya which is mentioned in

Lalilopakhyana has its traces in " Asyavamasya Suktam " (1st mandala,

164 suktam, Seer is Dirghatamas). The words " sahasrakshara parame

vyoman " , " gaurih " etc. refer to the deity Vak of this Vidya.

 

I WOULD LIKE TO MENTION THAT THIS " ASYAVAMASYA SUKTA " IS MY MOST

FAVOURITE SUKTA WHICH I REGULARLY CHANT EVERYDAY OUT OF ECSTASY. THE

MOST BEAUTIFUL, THE MOST PUZZLING, THE MOST SYMBOLIC SUKTA THAT IS

EVER FOUND IN VEDIC LITERATURE. IN SRINGERI, IT IS CHANTED EVERYDAY

WHILE PERFORMING THE ABHISHEKA TO THE SRIYANTRA.

 

BTW, the term " dirty clothed " term for Durvasa is somewhat NOT

APPEALING TO ME.

 

There are 2 meanings for the word " Durvasa " that is told in our

Sampradaya. One meaning is " Dur-vasah " ie., " One who is scantily

clad " (Durvasa wears only Kaupina or Loin Cloth). And other meaning

is " Durva-asa " ie., " the extract of the Durva Grass " . Sage Durvasa

while performing severe penance took only the juice of Durva Grass as

his food.

 

As regarding the vidya you mentioned about Krodhabhattaraka, are you

mentioning the Durvasa Vidya? I could not follow this. Because in

Durvasa vidya, there is a slight change in Mantra. At the kuta traya,

the Bhuvaneshwari Bija does not have Bindu and Nada.

 

Kindly clarify.

 

Thanks and regards,

Sriram

 

 

, " rajita_rajvasishth "

<rajita_rajvasishth wrote:

>

> I am using Itrans for this post:

> It is a custom in some traditions to perform shrIchakra puShpArchana

> using the sahasrAkSharavidyA. The authority for this is normally

> stated to the be last but one chapter of lalitA mAhAtmya which

> includes the lalitopAkhyAna. The lalitArchana chandrikA states this

> vidyA for the same purpose too. I was discussing some points about

> this vidyA with my aunt and friend knowledgeable about shrIkula

tantra

> and kriyA and thought some of the points might interest some people

on

> the list.

> The sahasrAkShara vidyA lists 10 siddhis and we worship all of them

> during the puShpA~Njali:

> aNima, mahima, garima, laghima, Ishitva, vashitva, prApti, prAkAmya,

> rasa, mokSha. mokSha is considered the final siddhi and rasasiddhi

> which is mainly discussed in rasa tantras like Anandakanda, which is

> affiliated with kaulAchara is also included. It deals with

> preparations with mercury that is normal toxic and kills people if

> ingested.

> The last part of the mantra lists the versions of the shrIvidyA

mantra:

> mahesha, mAdhava, vidhAtR^i, manmatha, skanda, nandikeshvara, indra,

> manu, chandra, kubera, agastya, durvAsas, krodhabhaTTAraka.

> Normally we hold krodhabhaTTAraka as durvAsas. I heard two opinions:

> apparently the correct sahasrAkShara vidyA has a visarga between

> durvAsas and krodhabhaTTAraka - durvAsaHkrodhabhaTTAraka and that it

> is a bahuvrIhi meaning dirty clothed-krodhabhaTTAraka. Or two

distinct

> mantra-s attributed to durvAsas known by these names.

>

> In hAdi tradition it is held that since lopAmudrA is not mentioned

in

> this list but right in the beginning as lopAmudrAmayyagastyamayi

this

> was a mantra of that tradition. However, the South Indian editions

of

> brahmANDa purANa add the kAdividyA just before the tripurashekhara

> mantra at the end the vidyA. The mantra also mentions right at the

> beginning ShaShThIsha and udyAna bhairava. My friend points out that

> that these are the old footprints of the history of kulAgama.

> ShaShaThIsha is identified with skanda or vaTuka who is suggested as

> the early propagator of the kaulamArga to machChanda. udyAna

bhairava

> is marks the beginning of kubjikAmata.

> cheers,

> RR

>

[Guest guest]

Respected rajitha madam,

 

Namaste. Here is the srichakra nyasa for the 1st rekha of Bhupura.

This is just to show that Garima siddhi is omitted but Rasa and

Moksha siddhi is worshipped.

 

svahritpITE bindumayE parita strikONEyathAvidhi

kamakalpOkthaprakArENa dhyAtvA tatra dEvIm mAnasOpachAraih sampUjyA

(panchopachara puja)

 

NavayOgini NamaskArah…….

 

vyApaka nyAsa with mUla vidya

 

kAmakalA dhyAna

 

srIchakra nyAsAh.

 

trailOkyamOhana chakra is worshipped

 

prathama rEkha:

 

….bija mantras …..aNimAsiddhi srIpAdukAm pUjayAmi namah

(dakshiNamsaprishTE)

….bija mantras …..laghimAsiddhi srIpAdukAm pUjayAmi namah

(dakshiNakarAgrE)

….bija mantras …..mahimAsiddhi srIpAdukAm pUjayAmi namah

(dakshiNajAnuni)

….bija mantras …..Ishitvasiddhi srIpAdukAm pUjayAmi namah

(dakshiNapAdAgrE)

….bija mantras …..vashitvasiddhi srIpAdukAm pUjayAmi namah

(vAmapAdAgrE)

….bija mantras …..prAkAmyasiddhi srIpAdukAm pUjayAmi namah

(vAmajAnuni)

….bija mantras …..bhuktisiddhi srIpAdukAm pUjayAmi namah (vAmakarAgrE)

….bija mantras …..icchAsiddhi srIpAdukAm pUjayAmi namah

(vAmAmsaprishTE)

….bija mantras …..rasasiddhi srIpAdukAm pUjayAmi namah (shirasi)

….bija mantras …..mOkshasiddhi srIpAdukAm pUjayAmi namah

(shirahprishTE)

 

iti siddhidasakam vinyasya " chatursya madhya rEkhAyai namah " iti

vyApaka nyAsam kritva….

 

Rest of the worship follows similarly with 2nd rekha till 9th avarana.

 

Here, though Rasasiddhi and Mokshasiddhi are appearing Garimasiddhi

is purposefully omitted.

 

Sureshwaracharya says that though the siddhi devatas are worshipped

in 1st avarana, emphasis should be given to Mokshasiddhi Devata. If

this siddhi is achieved, then rest of the siddhis follow by itself

and one need not exclusively worship the Ashtasiddhis. Morever,

for " rasasiddhi " he quotes the famous Upanishad vakya " raso vai

sah " . The parambrahma is of the form of Rasa. And when these are

correlated with Navarasas, the Niyati is the 10th rasa which he

mentions to be the objective of the Upasaka.

 

Though this explanation has the vedantic colours, I think a

dakshinachari should adopt this explanation rather than tilting

towards the Vama.

 

Just my 2 cents, respected rajitha, though I am not learned like you.

 

Your valuable comments are welcome and I would appreciate the

corrections.

 

Thanks and regs,

sriram

 

 

, " rajita_rajvasishth "

<rajita_rajvasishth wrote:

>

> I am using Itrans for this post:

> It is a custom in some traditions to perform shrIchakra puShpArchana

> using the sahasrAkSharavidyA. The authority for this is normally

> stated to the be last but one chapter of lalitA mAhAtmya which

> includes the lalitopAkhyAna. The lalitArchana chandrikA states this

> vidyA for the same purpose too. I was discussing some points about

> this vidyA with my aunt and friend knowledgeable about shrIkula

tantra

> and kriyA and thought some of the points might interest some people

on

> the list.

> The sahasrAkShara vidyA lists 10 siddhis and we worship all of them

> during the puShpA~Njali:

> aNima, mahima, garima, laghima, Ishitva, vashitva, prApti, prAkAmya,

> rasa, mokSha. mokSha is considered the final siddhi and rasasiddhi

> which is mainly discussed in rasa tantras like Anandakanda, which is

> affiliated with kaulAchara is also included. It deals with

> preparations with mercury that is normal toxic and kills people if

> ingested.

> The last part of the mantra lists the versions of the shrIvidyA

mantra:

> mahesha, mAdhava, vidhAtR^i, manmatha, skanda, nandikeshvara, indra,

> manu, chandra, kubera, agastya, durvAsas, krodhabhaTTAraka.

> Normally we hold krodhabhaTTAraka as durvAsas. I heard two opinions:

> apparently the correct sahasrAkShara vidyA has a visarga between

> durvAsas and krodhabhaTTAraka - durvAsaHkrodhabhaTTAraka and that it

> is a bahuvrIhi meaning dirty clothed-krodhabhaTTAraka. Or two

distinct

> mantra-s attributed to durvAsas known by these names.

>

> In hAdi tradition it is held that since lopAmudrA is not mentioned

in

> this list but right in the beginning as lopAmudrAmayyagastyamayi

this

> was a mantra of that tradition. However, the South Indian editions

of

> brahmANDa purANa add the kAdividyA just before the tripurashekhara

> mantra at the end the vidyA. The mantra also mentions right at the

> beginning ShaShThIsha and udyAna bhairava. My friend points out that

> that these are the old footprints of the history of kulAgama.

> ShaShaThIsha is identified with skanda or vaTuka who is suggested as

> the early propagator of the kaulamArga to machChanda. udyAna

bhairava

> is marks the beginning of kubjikAmata.

> cheers,

> RR

>

[Guest guest]

, " sriram " <sriram_sapthasathi wrote:

> Regarding the Krodhabhattaraka, are you referring to the Durvasa who

> is the son of Atri and Anasuya or the Compiler of " Saubhagya

> Chintamani Kalpa " & author of " Parasambhu Mahimanh Stavah "

 

Tradition holds that krodhamuni is none other than the Atreya, who was

the brother of dattAtreya the other famous Atreya. Both of them seem

to excluded from vedic mantras (though many Atreyas are there in

Rigveda) which may mean that they were founders of tantrika systems as

tradition holds.

 

> There are 2 meanings for the word " Durvasa " that is told in our

> Sampradaya. One meaning is " Dur-vasah " ie., " One who is scantily

> clad " (Durvasa wears only Kaupina or Loin Cloth). And other meaning

> is " Durva-asa " ie., " the extract of the Durva Grass " . Sage Durvasa

> while performing severe penance took only the juice of Durva Grass as

> his food.

 

I am told that as per the vedic Sanskrit the meaning of durvAsas means

tattered or bad clothing. Your former interpretation is consistent

with it though it might raise other issues. The second meaning

durva-asa is ashuddha vyAkaraNa because it does not generate to

correct anta as per the attested word durvAsas nor durvAsa and should

be discarded.

 

> As regarding the vidya you mentioned about Krodhabhattaraka, are you

> mentioning the Durvasa Vidya? I could not follow this. Because in

> Durvasa vidya, there is a slight change in Mantra. At the kuta traya,

> the Bhuvaneshwari Bija does not have Bindu and Nada.

 

What I meant is that that one of the opinions states that there is

only one vidyA krodhabhaTTAraka= durvAsas. The other opinion states

that there are two distinct related vidyA-s known as durvAsas and

krodhabhaTTAraka. The native form and the other where the mAyA bIja

has been re-written as ha rI. The authority of this is the tantra

called j~nAnArNava. Also in favor of the presence of a pair is a

complex discussion in the mantra mahodadhi where some shrIvidyA-s come

as pairs.

 

I am not a follower of these mantra-s and do not know if anyone does.

I think shri satisha arigelA had long ago mentioned the existence of

followers.

 

RR

[Guest guest]

>Subramanya:

<<I was happy read your article and it is of atmost interesting for

me. May I know where have you posted Itrans can you please tell me

more about sahasrAkSharavidyA. Is it sahasra nama or different from

that. I would also like to know where can i get brahmanda purana. Pl

reply to this. It will be of great help for me.>>

 

The sahasrAkSharavidyA and lalitAsahasranAma are two different things.

The former is the 1000 syllabled mantra given by hayagrIva.

 

The full brahmANDa purANa with lalitA mAhAtmya in south Indian

recension can be downloaded from the gretil website.

But as people have warned on this list before a person should not use

sahasrAkShara vidyA in actual upAsana combination with LS unless you

have dIkSha of vinAyaka, tripurA and tripurashekhara. Such LS practice

can have negative effects on the person and family without the

underlying mantra dIkSha.

 

Some people say that this public brahmANDa purANA ends abruptly

because there were certain parts which were secret parts of upAsana

and where not even given out to the public in purANa form (e.g.

vArAhI's army of 1000 sow-faced shaktis).

RR

[Guest guest]

, " rajita_rajvasishth "

<rajita_rajvasishth wrote:

> tattered or bad clothing. Your former interpretation is consistent

> with it though it might raise other issues. The second meaning

> durva-asa is ashuddha vyAkaraNa because it does not generate to

> correct anta as per the attested word durvAsas nor durvAsa and should

> be discarded.

 

Pardon my typo.

 

The above should read:

tattered or bad clothing. Your former interpretation is consistent

with it though it might raise other issues. The second meaning

durva-asa is ashuddha vyAkaraNa because it does not generate to

correct anta as per the attested word durvAsas, *not durvAsa*, and should

be discarded.

[Guest guest]

Respected rajitha madam,

 

Namaste. Thanks a lot for your enlightened information.

 

As regards the interpretation of dirty clothed durvasah, i understand

that by the word " dirty /bad / tattered " is malina vastra because the

sage was very particular about his shaucha and karma kanda. He was

so immersed in his brahmanubhava, that he did not take care about his

dress sense and moved about in avadhuta state. Though this durvAsAh

(krOdhabhattAraka) is identified with the son of atri and anasuya,

who is the propagator of one of the branches of srividya, who was the

propagator of kashmir saivism, i understand that there is another

durvAsAh who incarnated in Kali Yuga and is identified with Shri

AruNagiri yOgi of Arunachala. This aruNagiri Yogi is the author of

Parasambhu Mahimnah Stavah and was instrumental in the installation

of Arunachala Linga at Tiruvannamalai and established the Agamoktha

Siva Puja to Arunachala Jyotirlinga. Prior to this, only the

Arunachala Hill was worshipped as the form of Siva. But for

mandadhikaris who cannot recognize the the Hill to be Siva, this

siddha yogi installed the Arunachala Linga and started the worship.

 

He has also mentioned his name in parasambhu mahimnah stavah as

durvasah. And this Siddha Purusha (who is still alive) sports with

only loin cloth. And hence, our interpretaton as alpa vastra dhari

though it means dirtily clad.

 

with due respects and regards,

sriram

 

 

, " rajita_rajvasishth "

<rajita_rajvasishth wrote:

>

> , " rajita_rajvasishth "

> <rajita_rajvasishth@> wrote:

> > tattered or bad clothing. Your former interpretation is consistent

> > with it though it might raise other issues. The second meaning

> > durva-asa is ashuddha vyAkaraNa because it does not generate to

> > correct anta as per the attested word durvAsas nor durvAsa and

should

> > be discarded.

>

> Pardon my typo.

>

> The above should read:

> tattered or bad clothing. Your former interpretation is consistent

> with it though it might raise other issues. The second meaning

> durva-asa is ashuddha vyAkaraNa because it does not generate to

> correct anta as per the attested word durvAsas, *not durvAsa*, and

should

> be discarded.

>