avarNa-s and others performing upAsana.

[Guest guest]

This is from a firend's blog.

Sometime back I posted something which gives a list of tAntrika

teachers who are shUdra-s. Furthermore, there used to be avarNa-s

i.e. those whom some call as untouchables who can perform nR^isiMha

mantra prayoga-s i.e. performing mantra, yantra, tantra of nR^isiMha.

 

So next time you see some Hindu haters lecturing on the injustice

done to avarNa-s or 4th varNa, do remember these. Most of it is

British propaganda and some Indians still hang on it even now.

 

shrIvidyArNava contains a statement saying that if the individual is

well qualified, he/she can receive dIkSha even if it is a chAnDAla.

 

Do note that below is a hagiographic account and not entirely

historical.

 

-------------

The following is an account from her father. In some cases the mantra-

s that he only mentioned as pratIka-s are omitted because I am unable

to be certain about them. This account is provided as is and should

be treated as a hagiography rather than a historical account.

The brAhmaNa gajapati was the elder of two brAhmaNa brothers who were

from a family of dvivedI-s practicing the kauthuma sAmaveda and

taittirIya yajurveda and observing smArta and basic shrauta

practices. They are supposed to have lived during the first half of

the reign of the malla nR^isimha-I (probably around 1620-1640 CE) of

Nepal. The younger of the two brothers, vaishravaNa had converted to

the nAstika-mata and training under the then Dalai Lama at Lhasa had

acquired siddhi in nAstika prayoga-s of great power like

trailokyavijayA, nairAtmyA, parNashabarI, hayagrIva, yamAntaka, vajra-

kumAra and vajrapANi. However, gajapati remained with his mother and

continued his ancestral practice of agnihotra. One day when had gone

to have a dip at the mR^ityu~njaya tIrtha he had to take shelter in

the porch of an avarNa's house because of heavy rains. He saw that

the avarNa's kid was creating havoc at home and the avarNa-s wife

stabbed the child with a knife in exasperation, killing it. When the

avarNa came home he heard the events from his disconsolate wife.

Taking the dead kid aside the janitor performed a prayoga with the

mantra hrIM jUM saH and revived it. gajapati who was observing all

the while was stunned and he decided to observe the avarNa. He

observed over the coming days that the janitor was an accomplished

mantravAdin. The brAhmaNa kept observing him intently.

 

One day the avarNa asked gajapati why he was spying over him. The

brAhmaNa asked him to initiate him into his tAntrika lore. The

janitor said: " You are a brAhmaNa, what do you stand to get from me

an avarNa? " The brAhmaNa begged that he should teach him his prayoga-

s. The janitor asked him to come back after 4 days with some bilva

patra-s. gajapati did so and the janitor asked him to take a bath.

The brAhmaNa did so and was about to emerge from the river when the

avarNa appeared and asked him to stop. Then he seated himself on a

platform for a funeral pyre and started writing mantra-s on the bilva

leaves and throwing them to gajapati. He asked gajapati to read each

leaf and swallow. Upon doing so he found that he had acquired the

mantra-s. Then gajapati asked the janitor to give him the siddhi in

the mantra-s. The janitor told him that as a brAhmaNa he had to seek

siddhi on his own and he could not receive it from an avarNa. He

advised him to do japa daily of the vashamAnaya mantra in the morning

at a temple of vinAyaka that apparently exists even today in Patan.

After he had done sufficient purashcharaNa, vinAyaka appeared to him

and told him the following: " Go to the shrine of bAlA in the

outskirts of Patan on the 14th kR^iShNapakSha after the spring

equinox and keep on uttering the mantra of three kUTa-s, vagbhava,

manmatha and parA. There a band of female tAntrikA-s would come to

perform an a~njana prayoga. You must seize their a~njana as soon as

it is ready and smear it on your forehead. Then you will attain

mantra siddhi. "

 

Accordingly gajapati did as instructed by the bhutagaNAdhipa and went

to the temple of bAlA on the said night [Apparently some believe it

happened in a kaumArI temple]. There he noticed the tAntrikA-s prop

up an upturned vessel on 3 human skulls and allow it to gather an

a~njana by light a fire below it. All the while they kept muttering

mantra-s [these seemed like from the uDDAmareshvaraM] an casting

oblations of various materials. Finally, when the goddess bAlA they

knew their prayoga had attained success. But just at that moment

gajapati jumped out and seized the soot-laden pot and ran away. He

was chased by the tAntrikA-s but before they could get him he reached

his house and his mother bolted the door from within. The tAntrikA-s

kept a watch outside and kept asking for the pot. Finally, he settled

to give them a fragment of the pot and they left. He then scrapped

the a~njana of the pot and smeared it on his forehead. At that point

he is said to have attained siddhi of all the mantra-s the janitor

had given him. On account his tantric prowess he was able to get as

his wife the rAja-guru's daughter. This eventually gave him access to

the position of the rAjaguru of the malla king. Apparently, in Nepal

they believe that gajapati using his mantra digbandha bound the aShTa-

mAtR^ika-s of the magical harasiddhi shrine and brought them to

Patan. It is also believed that he similar captured chaNDeshvarI and

brought her to his regions. Apparently the aShTa-mAtR^ika-s agreed to

come with him only if he offered a human bali for ever stop in the

journey. So he sacrificed his students and revived them with the

mR^ityu~njaya parA mantra at each stop and thus brought the mAtR^ikA-

s to his regions. At midday the mAtR^ikA-s are supposed to dance and

a Nepali tradition of a " harasiddhi dance " was set up to emulate

this. He is supposed to have performed powerful mantra-prayoga-s

throughout his life those were seen with much awe by the people of

his times and beyond. The Dalai Lama and he are supposed to have been

in good terms and frequently discussed issues of the mantra-shAstra.

Her father felt that gajapati was a capable performer of pratya~ngirA

prayoga-s for the king and had siddhi of a distinctive mantra of this

goddess known as the pratya~ngirAmahAvidyArAj~ni. Her father had a

manuscript copy titled pratya~NgirA-devi-yoginI-pUjA-vidhAna-paddhati

that was copied from gajapati's descendents that gave him this

mantra. He also mentioned that gajapati taught a text known as a the

pratya~NgirA-navAkSharI-stotra and an unusual tAntrika upaniShad that

has not yet been published known as the bAlA-bhairavI upaniShad.

 

There is another peculiar rite apparently performed by the bauddha-s

every five years. For this rite they needed a simulation of

prajApati. So they called gajapati to play the role of prajApati at

their rite and he did so by chanting the yajur and sAma veda-s. This

role is apparently continued to recent times in this rite by

gajapati's descendents. Her father did not elaborate as to what rite

this was. But it is interesting to note that the tAthAgata-s deploy a

veda-reciting brAhmaNa in their ritual.

------------------

[Guest guest]

Dear satish,

 

There is no reference to UNTOUCHABLES, PANCHAMAS

(HARIJANS/CHANDALAS)in Veda. Shudras have equal right to perform the

vedic rights but they have their own exclusive rituals and their vedic

god is Pushan.

 

Even for cooking of food in vedic rituals, there is exclusively a

different caste who unless comes and initiates a ritual, that food is

not acceptable by vedic gods.

 

If we correctly understand the Varna Ashrama Dharma and Veda, there

would be no conflict among Hindus. It the " divide and rule " policy of

some of the middlemen in our religion who are responsible for this rift.

 

with regards,

sriram

 

 

, " Satish " <satisharigela wrote:

>

> This is from a firend's blog.

> Sometime back I posted something which gives a list of tAntrika

> teachers who are shUdra-s. Furthermore, there used to be avarNa-s

> i.e. those whom some call as untouchables who can perform nR^isiMha

> mantra prayoga-s i.e. performing mantra, yantra, tantra of nR^isiMha.

>

> So next time you see some Hindu haters lecturing on the injustice

> done to avarNa-s or 4th varNa, do remember these. Most of it is

> British propaganda and some Indians still hang on it even now.

>

> shrIvidyArNava contains a statement saying that if the individual is

> well qualified, he/she can receive dIkSha even if it is a chAnDAla.

>

> Do note that below is a hagiographic account and not entirely

> historical.

>

> -------------

> The following is an account from her father. In some cases the mantra-

> s that he only mentioned as pratIka-s are omitted because I am unable

> to be certain about them. This account is provided as is and should

> be treated as a hagiography rather than a historical account.

> The brAhmaNa gajapati was the elder of two brAhmaNa brothers who were

> from a family of dvivedI-s practicing the kauthuma sAmaveda and

> taittirIya yajurveda and observing smArta and basic shrauta

> practices. They are supposed to have lived during the first half of

> the reign of the malla nR^isimha-I (probably around 1620-1640 CE) of

> Nepal. The younger of the two brothers, vaishravaNa had converted to

> the nAstika-mata and training under the then Dalai Lama at Lhasa had

> acquired siddhi in nAstika prayoga-s of great power like

> trailokyavijayA, nairAtmyA, parNashabarI, hayagrIva, yamAntaka, vajra-

> kumAra and vajrapANi. However, gajapati remained with his mother and

> continued his ancestral practice of agnihotra. One day when had gone

> to have a dip at the mR^ityu~njaya tIrtha he had to take shelter in

> the porch of an avarNa's house because of heavy rains. He saw that

> the avarNa's kid was creating havoc at home and the avarNa-s wife

> stabbed the child with a knife in exasperation, killing it. When the

> avarNa came home he heard the events from his disconsolate wife.

> Taking the dead kid aside the janitor performed a prayoga with the

> mantra hrIM jUM saH and revived it. gajapati who was observing all

> the while was stunned and he decided to observe the avarNa. He

> observed over the coming days that the janitor was an accomplished

> mantravAdin. The brAhmaNa kept observing him intently.

>

> One day the avarNa asked gajapati why he was spying over him. The

> brAhmaNa asked him to initiate him into his tAntrika lore. The

> janitor said: " You are a brAhmaNa, what do you stand to get from me

> an avarNa? " The brAhmaNa begged that he should teach him his prayoga-

> s. The janitor asked him to come back after 4 days with some bilva

> patra-s. gajapati did so and the janitor asked him to take a bath.

> The brAhmaNa did so and was about to emerge from the river when the

> avarNa appeared and asked him to stop. Then he seated himself on a

> platform for a funeral pyre and started writing mantra-s on the bilva

> leaves and throwing them to gajapati. He asked gajapati to read each

> leaf and swallow. Upon doing so he found that he had acquired the

> mantra-s. Then gajapati asked the janitor to give him the siddhi in

> the mantra-s. The janitor told him that as a brAhmaNa he had to seek

> siddhi on his own and he could not receive it from an avarNa. He

> advised him to do japa daily of the vashamAnaya mantra in the morning

> at a temple of vinAyaka that apparently exists even today in Patan.

> After he had done sufficient purashcharaNa, vinAyaka appeared to him

> and told him the following: " Go to the shrine of bAlA in the

> outskirts of Patan on the 14th kR^iShNapakSha after the spring

> equinox and keep on uttering the mantra of three kUTa-s, vagbhava,

> manmatha and parA. There a band of female tAntrikA-s would come to

> perform an a~njana prayoga. You must seize their a~njana as soon as

> it is ready and smear it on your forehead. Then you will attain

> mantra siddhi. "

>

> Accordingly gajapati did as instructed by the bhutagaNAdhipa and went

> to the temple of bAlA on the said night [Apparently some believe it

> happened in a kaumArI temple]. There he noticed the tAntrikA-s prop

> up an upturned vessel on 3 human skulls and allow it to gather an

> a~njana by light a fire below it. All the while they kept muttering

> mantra-s [these seemed like from the uDDAmareshvaraM] an casting

> oblations of various materials. Finally, when the goddess bAlA they

> knew their prayoga had attained success. But just at that moment

> gajapati jumped out and seized the soot-laden pot and ran away. He

> was chased by the tAntrikA-s but before they could get him he reached

> his house and his mother bolted the door from within. The tAntrikA-s

> kept a watch outside and kept asking for the pot. Finally, he settled

> to give them a fragment of the pot and they left. He then scrapped

> the a~njana of the pot and smeared it on his forehead. At that point

> he is said to have attained siddhi of all the mantra-s the janitor

> had given him. On account his tantric prowess he was able to get as

> his wife the rAja-guru's daughter. This eventually gave him access to

> the position of the rAjaguru of the malla king. Apparently, in Nepal

> they believe that gajapati using his mantra digbandha bound the aShTa-

> mAtR^ika-s of the magical harasiddhi shrine and brought them to

> Patan. It is also believed that he similar captured chaNDeshvarI and

> brought her to his regions. Apparently the aShTa-mAtR^ika-s agreed to

> come with him only if he offered a human bali for ever stop in the

> journey. So he sacrificed his students and revived them with the

> mR^ityu~njaya parA mantra at each stop and thus brought the mAtR^ikA-

> s to his regions. At midday the mAtR^ikA-s are supposed to dance and

> a Nepali tradition of a " harasiddhi dance " was set up to emulate

> this. He is supposed to have performed powerful mantra-prayoga-s

> throughout his life those were seen with much awe by the people of

> his times and beyond. The Dalai Lama and he are supposed to have been

> in good terms and frequently discussed issues of the mantra-shAstra.

> Her father felt that gajapati was a capable performer of pratya~ngirA

> prayoga-s for the king and had siddhi of a distinctive mantra of this

> goddess known as the pratya~ngirAmahAvidyArAj~ni. Her father had a

> manuscript copy titled pratya~NgirA-devi-yoginI-pUjA-vidhAna-paddhati

> that was copied from gajapati's descendents that gave him this

> mantra. He also mentioned that gajapati taught a text known as a the

> pratya~NgirA-navAkSharI-stotra and an unusual tAntrika upaniShad that

> has not yet been published known as the bAlA-bhairavI upaniShad.

>

> There is another peculiar rite apparently performed by the bauddha-s

> every five years. For this rite they needed a simulation of

> prajApati. So they called gajapati to play the role of prajApati at

> their rite and he did so by chanting the yajur and sAma veda-s. This

> role is apparently continued to recent times in this rite by

> gajapati's descendents. Her father did not elaborate as to what rite

> this was. But it is interesting to note that the tAthAgata-s deploy a

> veda-reciting brAhmaNa in their ritual.

> ------------------

>