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Dear all

 

In my little understanding, the meru prasthaaram is a 3 dimensional form of a

srI chakram.

 

Are there such 3 dimensional forms for other yanthraas too? I remember seeing

yanthras of other Gods and Goddesses only in a 2 dimensional form.

 

If there are none, then what is the special greatness of the

kAmeshwara-kAmeshwarI roopa that only they have the meru?

 

Kindly clarify.

 

praNAms.

Gopi

 

 

 

 

 

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Dear gopi,

 

There are 3 prastharas of sriyantra. They are 1) Bhu-prastara

2)Kailasa-prastara 3) Meru prastara.

 

Bhu-prastara is comprehened taking into consideration the oneness of sAmyA

bhavana of ashta vAk dEvIs (8 vak devatas).

 

Kailasa prastara is the sAmyA bhavana of 51 matrika varna mala. At the bindu

sthana of this Kailasa Prastara is the Parasiva in the form of Nishkala swarupa.

This kailasa prastara is also called Mahakailasa. In pindanda, it is the bindu

sthana of sahasrara padma.

 

Meru prastara is the sAmyA bhavana of 16 nitya kala devatas.

 

Shubha agama panchaka and jnanarnava tantra elucidates these prastara bhedas

in detail. Even the so-called bhu-prastara yantra which we see as

2-dimensional, the basement of the yantra should not touch the ground and hence

it is placed on the back of srikurma.

 

Now,the concept of 3-dimensional sriyantra is based on the 16 tithi nitya

devatasa and 51 matrika vyavastha. The tantra shastra designed the

3-dimensional sriyantra in such a way that it encompasses the these concepts of

nitya kalas and matrika varna mala. This is the privilege only given to

sriyantra.

 

The concept of panchadasi and its yantra bhavana is evolved from Navarna

Mahameru which is given in Jnanarnava tantra.

 

The bhavana of rest of the yantras and devatas are just a part of this

sriyantra. Moreover the concept of tithi nityas and entire matrikas are to be

found only in srividya and does not belong to any mantra or devata. Even, it is

impossible to comprehend other yantras in 3-dimensional way.

 

For further clarification, please go through the Bhaskararaya's LS nama

commentary on 3 names: 1) Matrikavarnarupini 2) Mahakailasa Nilaya 3) Meru Rupa.

 

with regards,

sriram

 

Gopi <antarurjas wrote:

Dear all

 

In my little understanding, the meru prasthaaram is a 3 dimensional form of a

srI chakram.

 

Are there such 3 dimensional forms for other yanthraas too? I remember seeing

yanthras of other Gods and Goddesses only in a 2 dimensional form.

 

If there are none, then what is the special greatness of the

kAmeshwara-kAmeshwarI roopa that only they have the meru?

 

Kindly clarify.

 

praNAms.

Gopi

 

 

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I have finalised the meru prastaram for all the 10 maha vidhyas and I am likely

to bring them out early next year when I return to India. I am already doing

Maha Meru in the concept of 96 energies as they are applicable to the human

body, to the temple, to the moolavar idol and to the meru.

S.SHANGARANARAYANAN

 

 

 

: antarurjas: Mon, 6 Oct 2008

22:54:10 -0700 Meru prasthaaram

 

 

 

 

Dear all In my little understanding, the meru prasthaaram is a 3 dimensional

form of a srI chakram. Are there such 3 dimensional forms for other yanthraas

too? I remember seeing yanthras of other Gods and Goddesses only in a 2

dimensional form. If there are none, then what is the special greatness of the

kAmeshwara-kAmeshwarI roopa that only they have the meru? Kindly clarify.

praNAms.Gopi

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Dear sir,

It is nice to note that you have completed meru prastaram for all the 10 maha

vidhyas. In deed I would like to have the dasa maha vidhya If you could able to

forward the same to me I will be greatful to you.

my mail id is kn_vasan2005

A word of reply is requested.

N.SRINIVASAN

 

--- On Sat, 11/10/08, S Sangaranarayanan <sangarsai wrote:

 

S Sangaranarayanan <sangarsai

RE: Meru prasthaaram

 

Saturday, 11 October, 2008, 7:31 AM

 

I have finalised the meru prastaram for all the 10 maha vidhyas and I am likely

to bring them out early next year when I return to India. I am already doing

Maha Meru in the concept of 96 energies as they are applicable to the human

body, to the temple, to the moolavar idol and to the meru.

S.SHANGARANARAYANAN

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Dear Divine Brother,

 

Any yantra as per mantra mahodathi, mantranavam or other texts, can be done in

Meru form to determine that devatha. I have the expertise and even for Tithi

Nithya the Meru Prastaram for each of them can be done. The concept comes out of

the yantra for each devatha and the secret for the measurements of each stage

comes from the guru parampara.

Regards,

S.SHANGARANARAYANAN

 

 

 

: sriram_sapthasathi: Wed, 8 Oct

2008 04:42:59 +0100Re: Meru prasthaaram

 

 

 

 

Dear gopi,There are 3 prastharas of sriyantra. They are 1) Bhu-prastara

2)Kailasa-prastara 3) Meru prastara.Bhu-prastara is comprehened taking into

consideration the oneness of sAmyA bhavana of ashta vAk dEvIs (8 vak devatas).

Kailasa prastara is the sAmyA bhavana of 51 matrika varna mala. At the bindu

sthana of this Kailasa Prastara is the Parasiva in the form of Nishkala swarupa.

This kailasa prastara is also called Mahakailasa. In pindanda, it is the bindu

sthana of sahasrara padma. Meru prastara is the sAmyA bhavana of 16 nitya kala

devatas. Shubha agama panchaka and jnanarnava tantra elucidates these prastara

bhedas in detail. Even the so-called bhu-prastara yantra which we see as

2-dimensional, the basement of the yantra should not touch the ground and hence

it is placed on the back of srikurma. Now,the concept of 3-dimensional sriyantra

is based on the 16 tithi nitya devatasa and 51 matrika vyavastha. The tantra

shastra designed the 3-dimensional sriyantra in such a way that it encompasses

the these concepts of nitya kalas and matrika varna mala. This is the privilege

only given to sriyantra. The concept of panchadasi and its yantra bhavana is

evolved from Navarna Mahameru which is given in Jnanarnava tantra. The bhavana

of rest of the yantras and devatas are just a part of this sriyantra. Moreover

the concept of tithi nityas and entire matrikas are to be found only in srividya

and does not belong to any mantra or devata. Even, it is impossible to

comprehend other yantras in 3-dimensional way. For further clarification, please

go through the Bhaskararaya's LS nama commentary on 3 names: 1)

Matrikavarnarupini 2) Mahakailasa Nilaya 3) Meru Rupa.with regards,sriramGopi

<antarurjas wrote:Dear allIn my little understanding, the meru

prasthaaram is a 3 dimensional form of a srI chakram.Are there such 3

dimensional forms for other yanthraas too? I remember seeing yanthras of other

Gods and Goddesses only in a 2 dimensional form. If there are none, then what is

the special greatness of the kAmeshwara-kAmeshwarI roopa that only they have the

meru?Kindly clarify.praNAms.Gopi[Non-text portions of this message have been

removed]Be the first one to try the new

Messenger 9 Beta! [Non-text portions of this message have been

removed]

 

 

 

 

 

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Dear sir,

 

The fact that only Sriyantra has 3 prastharas and because of the

speciality of the Meru Prasthara which is only to tripurasundari, it

is called Yantra Raja. No other deity is having 3 dimensional form in

meru swarupa.

 

Nowhere in Mantramahodadhi and mantrarnava (AFAIK) is mentioned the 3-

D form of yantra to other deities. Even the

Sahasramantrasarasangraha does not mention this.

 

However, this construction of meru prastara to other deities is a

recent cult which has NO SASTRA PRAMANA.

 

Ten years back, in Hyderabad, a temple dedicated to Mahaganapati was

constructed and a Meru Yantra of Mahaganapati was installed. There

was much hue and cry over this yantra. Some are for this and some are

against this. The matter was reported to sringeri acharya. Swamigal

made the yantra removed and installed 2-D yantra and later the temple

was taken over by sringeri pita.

 

This recent trend of 3-D construction to other deities is based on

avarana devatas. Based on the avarana devatas of the yantra, they

are making the replica of Meru Prastara Sriyantra to other deities

also which has to scriptural basis. Amnaya Pitas does not encourage

this cult.

 

Even, i have the manuscripts of Yantra Lekhana vidhi which mentions

about the anga and pratyanga of the Yantra, the Gayatri Mantra Vidhi

(there are 3 gayatri mantra for every yantra).

 

with regards,

sriram

 

, S Sangaranarayanan <sangarsai

wrote:

>

>

> Dear Divine Brother,

>

> Any yantra as per mantra mahodathi, mantranavam or other texts, can

be done in Meru form to determine that devatha. I have the expertise

and even for Tithi Nithya the Meru Prastaram for each of them can be

done. The concept comes out of the yantra for each devatha and the

secret for the measurements of each stage comes from the guru

parampara.

> Regards,

> S.SHANGARANARAYANAN

>

>

>

> : sriram_sapthasathi: Wed, 8 Oct 2008 04:42:59

+0100Re: Meru prasthaaram

>

>

>

>

> Dear gopi,There are 3 prastharas of sriyantra. They are 1) Bhu-

prastara 2)Kailasa-prastara 3) Meru prastara.Bhu-prastara is

comprehened taking into consideration the oneness of sAmyA bhavana of

ashta vAk dEvIs (8 vak devatas). Kailasa prastara is the sAmyA

bhavana of 51 matrika varna mala. At the bindu sthana of this Kailasa

Prastara is the Parasiva in the form of Nishkala swarupa. This

kailasa prastara is also called Mahakailasa. In pindanda, it is the

bindu sthana of sahasrara padma. Meru prastara is the sAmyA bhavana

of 16 nitya kala devatas. Shubha agama panchaka and jnanarnava tantra

elucidates these prastara bhedas in detail. Even the so-called bhu-

prastara yantra which we see as 2-dimensional, the basement of the

yantra should not touch the ground and hence it is placed on the back

of srikurma. Now,the concept of 3-dimensional sriyantra is based on

the 16 tithi nitya devatasa and 51 matrika vyavastha. The tantra

shastra designed the 3-dimensional sriyantra in such a way that it

encompasses the these concepts of nitya kalas and matrika varna mala.

This is the privilege only given to sriyantra. The concept of

panchadasi and its yantra bhavana is evolved from Navarna Mahameru

which is given in Jnanarnava tantra. The bhavana of rest of the

yantras and devatas are just a part of this sriyantra. Moreover the

concept of tithi nityas and entire matrikas are to be found only in

srividya and does not belong to any mantra or devata. Even, it is

impossible to comprehend other yantras in 3-dimensional way. For

further clarification, please go through the Bhaskararaya's LS nama

commentary on 3 names: 1) Matrikavarnarupini 2) Mahakailasa Nilaya 3)

Meru Rupa.with regards,sriramGopi <antarurjas wrote:Dear allIn

my little understanding, the meru prasthaaram is a 3 dimensional form

of a srI chakram.Are there such 3 dimensional forms for other

yanthraas too? I remember seeing yanthras of other Gods and Goddesses

only in a 2 dimensional form. If there are none, then what is the

special greatness of the kAmeshwara-kAmeshwarI roopa that only they

have the meru?Kindly clarify.praNAms.Gopi[Non-text portions of this

message have been removed]Be the

first one to try the new Messenger 9 Beta! [Non-text

portions of this message have been removed]

>

>

>

>

>

> _______________

> Movies, sports & news! Get your daily entertainment fix, only on

live.com

> http://www.live.com/?scope=video & form=MICOAL

>

>

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Dear sriram,

 

I have these 2 " silly " questions.

 

1. When the meru prasthaaram is a 3-D version of the 2D srI chakram, does the

very shape add something more( in terms of energy) to the form? as in, will

praying with the meru be " better " than prayer with a srI yanthram?

 

All the devatas ( say as mentioned in the devi khadgamaala and those countless

devataas that are suppose to be residing in the sri Yanthra) will exactly be in

the same positions in a meru prasthaaram also, or will there be a difference?

 

2. If this is so, if the 3D shape doesnt add anything more to the 2D shape other

than the projection in the third dimension,then why would other yanthras not

have a 3-D form?

 

Sriram, as you can see very obviously, these are questions based on simple

logic.And as I write them, I only get a " feeling " that i am over simpplifying a

lot of things.I have absolutely nil knowledge about the scriptures and hence my

apologies to you in asking these questions.

 

praNAms

Gopi

 

 

 

 

 

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Dear gopi,

 

The moment a perfect sriyantra design is drawn with marma sthanas,

even though it is bhu/kailasa/meru/ardha meru yantra, it becomes the

seat of Mother Tripurasundari.

 

Kanchi Mahaperiyaval says that Sriyantra is a " DIVINE DESIGN " and

Yantra itself is the Devata in geometrical form and hence does not

require any ENERGISING. No avahana and no visarjana.

 

So, even if it is 2-D or 3-D sriyantra, there is absolutely NO

DIFFERENCE IN ENERGIES. Householders can worship any prasthara but

it should not be inscribed by Bija Mantras.

 

Meru is tithi nitya samanvaya, kailasa is matrika samanvaya and bhu

is ashtavak devata samanvaya. These are the different prastharas

ordained by Tantra.

 

Now, speaking in your terminology, Kamakshi Sannidhi has " just a bhu

prasthara sriyantra " . But, one need not mention the divine and

powerful energies it gives out.

 

The positions of khadgamala devatas are same irrespective of

dimensions.

 

Now, there are ardha-meru SORT OF YANTRAS to aditya, bala, ganapati.

But it is Bhu-prasthara only. Sastra prohibits the touch of Bindu to

the ground and hence they are elevated as 3-D.

 

Just my 2 cents. If anybody would like to throw more light i am

ready to accept their views.

 

with regards,

sriram

 

, Gopi <antarurjas wrote:

>

> Dear sriram,

>

> I have these 2 " silly " questions.

>

> 1. When the meru prasthaaram is a 3-D version of the 2D srI

chakram, does the very shape add something more( in terms of energy)

to the form? as in, will praying with the meru be " better " than

prayer with a srI yanthram?

>

> All the devatas ( say as mentioned in the devi khadgamaala and

those countless devataas that are suppose to be residing in the sri

Yanthra) will exactly be in the same positions in a meru prasthaaram

also, or will there be a difference?

>

> 2. If this is so, if the 3D shape doesnt add anything more to the

2D shape other than the projection in the third dimension,then why

would other yanthras not have a 3-D form?

>

> Sriram, as you can see very obviously, these are questions based

on simple logic.And as I write them, I only get a " feeling " that i

am over simpplifying a lot of things.I have absolutely nil knowledge

about the scriptures and hence my apologies to you in asking these

questions.

>

> praNAms

> Gopi

>

>

>

>

>

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I have heard many seniors concurring with what Sri Sriram says here. As soon as

the dot representing the Bindu madhyam is depicted, the Sriyantram immediately

acquires the sanidhya of the Divine Mother. Some advice placing some gomayam on

the Shrichakram once the drawing is completed.

 

Regards,

Sudarshan

 

sriram <sriram_sapthasathi wrote:

Dear gopi,

 

The moment a perfect sriyantra design is drawn with marma sthanas,

even though it is bhu/kailasa/meru/ardha meru yantra, it becomes the

seat of Mother Tripurasundari.

 

Kanchi Mahaperiyaval says that Sriyantra is a " DIVINE DESIGN " and

Yantra itself is the Devata in geometrical form and hence does not

require any ENERGISING. No avahana and no visarjana.

 

So,

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By the centre bindu alone the sriyantra does not get the sancity. Unless the

marmas and sandhis are perfect to the core and the sriyantra is energised as per

the dictums, it is only a piece of drawing. If Bindu alone counts, then the

countless drawings on temple walls and those sriyantras sold in the bazaar

should have brought abundance of divine energy to the entire environment,

whereas it does not.

S.SHANGARANARAYANAN

 

 

 

: sudarshanbalasubramanian: Mon,

13 Oct 2008 07:34:19 +0100Re: Re: Meru prasthaaram

 

 

I have heard many seniors concurring with what Sri Sriram says here. As soon as

the dot representing the Bindu madhyam is depicted, the Sriyantram immediately

acquires the sanidhya of the Divine Mother. Some advice placing some gomayam on

the Shrichakram once the drawing is completed.Regards,Sudarshansriram

<sriram_sapthasathi wrote:

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Dear sir,

 

Namaste. If the yantra is " just a piece of drawing " , then i am

sorry, you have missed some of the finer aspects of tantra in

general and srividya in particular.

 

Once, the yantra lekhana is performed, only the samskaras with

pancha gayvas are done. No prana pratishta and " energysings " . Just

as Siva is present in narmada bana linga, just as vishnu is present

in salagrama, tripurasundari is ever present in sriyantra. Hence, no

prana pratishta, no avahana, no visarjana.

 

Regarding the people who are selling the sriyantras in bazar, no

comments from my side. Ambaal knows what is wrong and what is right.

 

, S Sangaranarayanan <sangarsai

wrote:

>

> By the centre bindu alone the sriyantra does not get the sancity.

Unless the marmas and sandhis are perfect to the core and the

sriyantra is energised as per the dictums, it is only a piece of

drawing. If Bindu alone counts, then the countless drawings on

temple walls and those sriyantras sold in the bazaar should have

brought abundance of divine energy to the entire environment,

whereas it does not.

> S.SHANGARANARAYANAN

>

>

>

> : sudarshanbalasubramanian: Mon, 13 Oct 2008

07:34:19 +0100Re: Re: Meru prasthaaram

>

>

> I have heard many seniors concurring with what Sri Sriram says

here. As soon as the dot representing the Bindu madhyam is depicted,

the Sriyantram immediately acquires the sanidhya of the Divine

Mother. Some advice placing some gomayam on the Shrichakram once the

drawing is completed.Regards,Sudarshansriram

<sriram_sapthasathi wrote:

>

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Dear Sir,

 

Do you then mean to say that the Parasurama Kalpa sutra and Ratnakara,

Srividhyarnavam are all false. They prescribe the vidhi for energising the

sriyantra and maha meru. Narmada BaNa linga is considered to be the siva and

unless the energy is invoked they are simply stones. Don't people know that a

granite vinayaka eventhough represents vinayaka form is not complete unless it

is given prana pratishta.

Then why then upasakas do the pranapratishta to sriyantra when doing avarana

pooja.

You have perhaps not understood the vibrations the sriyantra generate and the

difference between one that is energised and not energised.

For your information people have vouchsafed including Kanchi Maha Periaval, that

the energised maha meru and sriyantra were vibrating so much energy, he was

beaming with joy and wanted me to give them only after such prana pratishta. I

do not want to comment further on this subject and treat the matter as closed.

S.SHANGARANARAYANAN

 

 

 

: sriram_sapthasathi: Mon, 13 Oct

2008 12:55:21 +0000 Re: Meru prasthaaram

 

 

 

 

Dear sir,Namaste. If the yantra is " just a piece of drawing " , then i am sorry,

you have missed some of the finer aspects of tantra in general and srividya in

particular. Once, the yantra lekhana is performed, only the samskaras with

pancha gayvas are done. No prana pratishta and " energysings " . Just as Siva is

present in narmada bana linga, just as vishnu is present in salagrama,

tripurasundari is ever present in sriyantra. Hence, no prana pratishta, no

avahana, no visarjana. Regarding the people who are selling the sriyantras in

bazar, no comments from my side. Ambaal knows what is wrong and what is right.

, S Sangaranarayanan <sangarsai wrote:>> By

the centre bindu alone the sriyantra does not get the sancity. Unless the marmas

and sandhis are perfect to the core and the sriyantra is energised as per the

dictums, it is only a piece of drawing. If Bindu alone counts, then the

countless drawings on temple walls and those sriyantras sold in the bazaar

should have brought abundance of divine energy to the entire environment,

whereas it does not.> S.SHANGARANARAYANAN> > > > :

sudarshanbalasubramanian: Mon, 13 Oct 2008 07:34:19 +0100Re:

Re: Meru prasthaaram> > > I have heard many seniors concurring with

what Sri Sriram says here. As soon as the dot representing the Bindu madhyam is

depicted, the Sriyantram immediately acquires the sanidhya of the Divine Mother.

Some advice placing some gomayam on the Shrichakram once the drawing is

completed.Regards,Sudarshansriram <sriram_sapthasathi wrote:>

 

 

 

 

 

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shri gurubhyo namaH

shri mahAgaNapataye namaH

 

Folks:

 

I am also not sure of the true value of a Shri Yantra that is purchased in

the market,

or one that is not received directly from the hands of the Guru.

 

In our Guru paramparA, shri Yantras are not purchased from outside, but are

given only to

the shishyas who need it, by the Guru.

 

I am so blessed to have received a simple, 2D metallic (looks like copper)

shri Yantra from

my Guruji. I have turned down offers to receive " sphatika merus " , silver 2D

shri Yantras,

and so on. How can the blessing bestowed by the Guru ever be improved upon

?

 

In this respect, I totally agree with Shriram.

 

I am glad to keep this Shri Yantra, and I will be glad to pass it down the

generations, with proper initiations and observances, of course.

 

Thanks and Regards.

KR.

 

shri mAtre namaH

 

_____

 

On Behalf Of

sriram

Monday, October 13, 2008 8:55 AM

 

Re: Meru prasthaaram

 

 

 

Dear sir,

 

Namaste. If the yantra is " just a piece of drawing " , then i am

sorry, you have missed some of the finer aspects of tantra in

general and srividya in particular.

 

Once, the yantra lekhana is performed, only the samskaras with

pancha gayvas are done. No prana pratishta and " energysings " . Just

as Siva is present in narmada bana linga, just as vishnu is present

in salagrama, tripurasundari is ever present in sriyantra. Hence, no

prana pratishta, no avahana, no visarjana.

 

Regarding the people who are selling the sriyantras in bazar, no

comments from my side. Ambaal knows what is wrong and what is right.

 

@ <%40> .com, S

Sangaranarayanan <sangarsai

wrote:

>

> By the centre bindu alone the sriyantra does not get the sancity.

Unless the marmas and sandhis are perfect to the core and the

sriyantra is energised as per the dictums, it is only a piece of

drawing. If Bindu alone counts, then the countless drawings on

temple walls and those sriyantras sold in the bazaar should have

brought abundance of divine energy to the entire environment,

whereas it does not.

> S.SHANGARANARAYANAN

>

>

>

> : sudarshanbalasubramanian: Mon, 13 Oct 2008

07:34:19 +0100Re: Re: Meru prasthaaram

>

>

> I have heard many seniors concurring with what Sri Sriram says

here. As soon as the dot representing the Bindu madhyam is depicted,

the Sriyantram immediately acquires the sanidhya of the Divine

Mother. Some advice placing some gomayam on the Shrichakram once the

drawing is completed.Regards,Sudarshansriram

<sriram_sapthasathi wrote:

>

 

 

 

 

 

 

 

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What about various srichakrams received from Mathams and other temples as part

of commemoration services like kumbhabishekams or functions etc?

 

are they also energized by virtue of the bindu? and do they also then have to be

offered pancha puja etc?

 

Also even the LS books available in stores have a Srichakram in the front cover

with the bindhu and all.

 

I was under the impression that after drawing the chakram it still needs some

form of activation like prana prathishta?

 

regards

Vishwam

 

 

 

 

Kumar Ramachandran <kramach

 

Monday, October 13, 2008 3:00:07 PM

RE: Re: Meru prasthaaram

 

 

shri gurubhyo namaH

shri mahAgaNapataye namaH

 

Folks:

 

I am also not sure of the true value of a Shri Yantra that is purchased in

the market,

or one that is not received directly from the hands of the Guru.

 

In our Guru paramparA, shri Yantras are not purchased from outside, but are

given only to

the shishyas who need it, by the Guru.

 

I am so blessed to have received a simple, 2D metallic (looks like copper)

shri Yantra from

my Guruji. I have turned down offers to receive " sphatika merus " , silver 2D

shri Yantras,

and so on. How can the blessing bestowed by the Guru ever be improved upon

?

 

In this respect, I totally agree with Shriram.

 

I am glad to keep this Shri Yantra, and I will be glad to pass it down the

generations, with proper initiations and observances, of course.

 

Thanks and Regards.

KR.

 

shri mAtre namaH

 

_____

 

@ .com [@ .com] On Behalf Of

sriram

Monday, October 13, 2008 8:55 AM

@ .com

Re: Meru prasthaaram

 

Dear sir,

 

Namaste. If the yantra is " just a piece of drawing " , then i am

sorry, you have missed some of the finer aspects of tantra in

general and srividya in particular.

 

Once, the yantra lekhana is performed, only the samskaras with

pancha gayvas are done. No prana pratishta and " energysings " . Just

as Siva is present in narmada bana linga, just as vishnu is present

in salagrama, tripurasundari is ever present in sriyantra. Hence, no

prana pratishta, no avahana, no visarjana.

 

Regarding the people who are selling the sriyantras in bazar, no

comments from my side. Ambaal knows what is wrong and what is right.

 

@ <ambaa- l%40. com> .com, S

Sangaranarayanan <sangarsai@. ..>

wrote:

>

> By the centre bindu alone the sriyantra does not get the sancity.

Unless the marmas and sandhis are perfect to the core and the

sriyantra is energised as per the dictums, it is only a piece of

drawing. If Bindu alone counts, then the countless drawings on

temple walls and those sriyantras sold in the bazaar should have

brought abundance of divine energy to the entire environment,

whereas it does not.

> S.SHANGARANARAYANAN

>

>

>

> : sudarshanbalasubram anian : Mon, 13 Oct 2008

07:34:19 +0100Re: Re: Meru prasthaaram

>

>

> I have heard many seniors concurring with what Sri Sriram says

here. As soon as the dot representing the Bindu madhyam is depicted,

the Sriyantram immediately acquires the sanidhya of the Divine

Mother. Some advice placing some gomayam on the Shrichakram once the

drawing is completed.Regards, Sudarshansriram

<sriram_sapthasathi wrote:

>

 

 

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One cannot come to a conclusion that all sriyantras and maha meru sold by

various agencies are not correct or useful. If they are done perfectly and given

prana pratishta as per parasurama kalpa sutra, then it becomes fit for worship.

You have to find out yourself about its capacity to energise the environment.

Most of the shops sell them just as they sell any calender picture of Indian god

and goddesses.

According to me unless energised perfectly they are useless and does not deserve

any worship.

S.SHANGARANARAYANAN

 

 

 

: krishvishy: Mon, 13 Oct 2008

14:55:46 -0700Re: Re: Meru prasthaaram

 

 

 

 

What about various srichakrams received from Mathams and other temples as part

of commemoration services like kumbhabishekams or functions etc?are they also

energized by virtue of the bindu? and do they also then have to be offered

pancha puja etc?Also even the LS books available in stores have a Srichakram in

the front cover with the bindhu and all.I was under the impression that after

drawing the chakram it still needs some form of activation like prana

prathishta?regardsVishwamKumar Ramachandran

<kramach: Monday, October 13, 2008

3:00:07 PMRE: Re: Meru prasthaaramshri gurubhyo namaHshri

mahAgaNapataye namaHFolks:I am also not sure of the true value of a Shri Yantra

that is purchased inthe market,or one that is not received directly from the

hands of the Guru.In our Guru paramparA, shri Yantras are not purchased from

outside, but aregiven only to the shishyas who need it, by the Guru.I am so

blessed to have received a simple, 2D metallic (looks like copper)shri Yantra

from my Guruji. I have turned down offers to receive " sphatika merus " , silver

2Dshri Yantras, and so on. How can the blessing bestowed by the Guru ever be

improved upon?In this respect, I totally agree with Shriram. I am glad to keep

this Shri Yantra, and I will be glad to pass it down thegenerations, with proper

initiations and observances, of course.Thanks and Regards.KR.shri mAtre

namaH_____ @ .com [@ .com] On

Behalf OfsriramMonday, October 13, 2008 8:55 AM@

..com Re: Meru prasthaaramDear sir,Namaste. If the yantra is

" just a piece of drawing " , then i am sorry, you have missed some of the finer

aspects of tantra in general and srividya in particular. Once, the yantra

lekhana is performed, only the samskaras with pancha gayvas are done. No prana

pratishta and " energysings " . Just as Siva is present in narmada bana linga,

just as vishnu is present in salagrama, tripurasundari is ever present in

sriyantra. Hence, no prana pratishta, no avahana, no visarjana. Regarding the

people who are selling the sriyantras in bazar, no comments from my side. Ambaal

knows what is wrong and what is right. @ <ambaa-

l%40. com> .com, SSangaranarayanan <sangarsai@. ..> wrote:>> By the

centre bindu alone the sriyantra does not get the sancity. Unless the marmas and

sandhis are perfect to the core and the sriyantra is energised as per the

dictums, it is only a piece of drawing. If Bindu alone counts, then the

countless drawings on temple walls and those sriyantras sold in the bazaar

should have brought abundance of divine energy to the entire environment,

whereas it does not.> S.SHANGARANARAYANAN> > > > :

sudarshanbalasubram anian : Mon, 13 Oct 2008 07:34:19 +0100Re:

Re: Meru prasthaaram> > > I have heard many seniors concurring with

what Sri Sriram says here. As soon as the dot representing the Bindu madhyam is

depicted, the Sriyantram immediately acquires the sanidhya of the Divine Mother.

Some advice placing some gomayam on the Shrichakram once the drawing is

completed.Regards, Sudarshansriram <sriram_sapthasathi wrote:>[Non-text

portions of this message have been removed][Non-text portions of this message

have been removed]

 

 

 

 

 

_______________

Want to explore the world? Visit MSN Travel for the best deals.

http://in.msn.com/coxandkings

 

 

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