ShaDakSharI bAlA

[Guest guest]

Copy paste from Kamakoti Mandali.

 

http://www.kamakotimandali.com/blog/

 

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

There was a query from a learned friend whether pUrvA~Nga of mUla vidyA is

ShaDakSharI bAlA or tryakSharI?

 

One can see the following statement in the kalpasUtra:

 

dakShiNakarNe bAlAmupadishya pashchAdiShTamanuM vadet |

 

1. Some here (like gopAla sUrin or subhagAnandanAtha) insist on the use of

navAkSharI bAlA due to the sUtrAnuktatva of either ShaDakSharI or tryakSharI.

rAmeshvara refutes this claim and insists on the use of tryakSharI bAlA as

navArNa vidyA of bAlA is termed as yogabAlA which is explicitly declared in

sarvasAdhAraNa krama as " shriyo.a~NgaM " by bhArgavarAma. The former vidyA of

three letters is known as bAlA, shuddhabAlA or kumArI.

 

2. During the prakAsha of the mantras for the fifteen nityA-s, the sUtra says:

kumArI kulasundarI. The commentary on this sUtra refers to tryakSharI bAlA and

not navAkSharI as evident from tantrAntara and sampradAya. Thus, though there is

no explicit uddhAra of tryakSharI in the kalpasUtra, the intent of the sUtrakAra

seems clear: refer to other relevant tantras. The following clause will thus not

come into effect (sUtrAnuktatvAt):

 

svashAstre vartamAno yaH parashAstreNa vartate |

bhrUNahatyAsamaM tasya svashAstramavamanyataH ||

 

3. There is a reference to bAlA in shrIkrama: bAlAdvirAvR^ittyA

klR^iptaShaDa~NgaH. It is quite obvious that the reference here is to tryakSharI

again.

 

Based on these interpretations, some are of the opinion that the pUrvA~Nga vidyA

of pa~nchadashI should be tryakSharI bAlA. Support for this assumption also

comes from paramAnanda tantra, used almost universally to compliment the content

of the kalpasUtra:

 

sA tu tridhA sthitA devi tatrAdyA tryakSharI smR^itA |

dvitIyA pa~nchadashyuktA tR^itIyA ShoDashI bhavet ||

 

tantrarAja, incorrectly identified by some as a part of shaktisa~Ngama tantra,

again does the uddhAra of tryakSharI and not ShaDakSharI:

 

shuchiH svena yutastvAdyo rasAvahnisamanvitaH |

prANo dvitIyaH svayuto vanahR^icChaktibhiH paraH |

itIritA tryakSharI syAdityAdi ||

 

A manuscript dealing with the details of pUrNAbhiSheka, supposedly a part of

kahAdi mata (of the kAdi, hAdi, kahAdi group; some like maheshAnandanAtha

replace kahAdi by sAdi and explicitly state: sAdimate uktatvAt etc.) speaks of

the upadesha of gaNapati, bAlA and laghu pAdukA before mUlavidyopadesha. Lord

reminds bhagavatI of an earlier chapter dealing with kulasundarI where bAlA

tryakSharI vidyA was already revealed (probably referring to the tR^itIya paTala

of kAdi mata or tantrarAja as it is available today).

 

j~nAnArNava, accepted as the svanatra tantra (indicated by AchArya bhagavatpAda

in saundaryalaharI) by some authorities, again does the uddhAra of tryakSharI

alone:

 

tripurA trividhA devi bAlAM tu prathamaM shR^iNu |

yasyA vij~nAnamAtreNa sAkShAtsuragururbhavet ||

sUryasvaraM samucchArya bindunAdakalAnvitam |

svarAntaM pR^ithivIyuktaM tUryasvaravibhUShitam ||

bindunAdakalAkrAntaM saragavAn bhR^iguravyayaH |

shakrasvarasamopeto vidyeyaM tryakSharI matA ||

 

nAgabhaTTa who represents a prevalent and flourishing sampradAya at some point

in time, speaks of tryakSharI again in his tripurAsArasamucchaya:

 

atha trilokArchitashAsanAyAH

vakShyAmi bIjatrayamambikAyAH |

goptavyametatkuladharmavidbhiH

amuShya hetornijasiddhaye cha ||

 

dakShiNAmUrti saMhitA again does the uddhAra of tryakSharI as the mukhya vidyA

of bAlA:

 

vAgbhavaM prathamaM proktaM dvitIyaM kAmarAjakam |

tR^itIyaM shaktibIjaM cha mantroddhAraH prakIrtitaH ||

 

The ShaDakSharI is discussed only as one of the thirteen prastAra bhedas of the

mukhya vidyA:

 

anulomavilomAbhyAM bAlAmantraH ShadakSharaH ||

 

rudrayAmaLa, while describing pa~ncharatneshvarI vidhi for mahAShoDashI, again

talks of tryakSharI followed by sambuddhi.

 

shR^iNu devi pravakShyAmi pa~ncharatneshvarI manum |

yaM japtvA sAdhakaH kShipraM vicharedbhairavo yathA ||

trikUTA ShoDashI chaiva bAlikA sumukhI tathA |

tAriNI pa~nchamI devi pa~ncharatneshvarI smR^itA |

vAgbhavaM shaktibIjaM cha kAmarAjaM tR^itIyakam || etc.

 

bhAskararAya identifies the name tryakSharI as referring to bAlA in

saubhagyabhAskara. gauDapAdIya sUtra states the same thus: kumarI

varNatrayavishiShTA. Most tantras thus seem to give greater importance to

tryakSharI. Even the uddhAra of ShaDakSharI is seen only in a few tantras.

 

But it is incorrect to assume that there is no pramANa (one is listed below) for

the use of ShaDakSharI bAlA. The question though is whether its use is more

appropriate in the case of mukhyopAsyatva of bAlA rather than as pUrvA~Nga of

lalitAmbikA.

 

A chief tantra of shrIkula is the parA tantra which deals with bAlA, panchadashI

and ShoDashI. The following is a statement from this tantra:

 

kulaj~naH kashchidyo yajati kulapuShpaiH kulavidhau

kulAgAre dhyAyan kulajanani te manmathakalAm |

ShaDarNaM pUrvoktaM japati kulamantraM tava shive

sa jIvanmuktaH syAdakulakulapa~Nkeruhagate ||

 

The reference here is clearly to ShaDakSharI bAlA and not tryakSharI. The same

tantra also prescribes initiation into the kramotkrama vidyA of bAlA before

panchadashI. Thus, though it seems that there is much more pramANa for the use

of tryakSharI as pUrvA~Nga of brahmavidyA, the following needs to be considered:

 

1. There are also pramANas (like from parA tantra) which prescribe the use of

ShaDakSharI vidyA.

2. Most living sampradAyas today that I have interacted with seem to use

ShaDakSharI bAlA along with mahAgaNapati as pUrvA~Nga vidyA of lalitA.

3. Like the case of ShoDashI which includes pa~nchadashI in itself, some opine

that the use of ShaDakSharI is warranted on account of it including the

tryakSharI. This argument need not be technically correct as pointed out by

rAmeshvara in the case of navAkSharI yogabAlA. Moreover, a hierarchical relation

is non-existent between ShaDakSharI and tryakSharI like in the case of

panchadashI and ShodashI.

[Guest guest]

Dear satish,

 

<< j~nAnArNava, accepted as the svanatra tantra (indicated by AchArya

bhagavatpAda in saundaryalaharI) by some authorities, again does the uddhAra of

tryakSharI alone>>

 

Kindly explain on the above point. Regarding the point *svatantram te tantram*,

i think Shri Bhaskararaya differs on this issue. Shri Bhaskara refers to

Vamakeshwara Tantra, i presume...

 

How come both the stallwarts differ on the point *svatantra tantra*.

 

However, Shri Ishwara Satyanarayana Sastrigal and my gurunatha differ on this

aspect of *Svatantra Tantra*.

 

regs,

sriram

 

, " Satish " <satisharigela wrote:

>

> Copy paste from Kamakoti Mandali.

>

> http://www.kamakotimandali.com/blog/

>

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

> There was a query from a learned friend whether pUrvA~Nga of mUla vidyA is

ShaDakSharI bAlA or tryakSharI?

>

> One can see the following statement in the kalpasUtra:

>

> dakShiNakarNe bAlAmupadishya pashchAdiShTamanuM vadet |

>

> 1. Some here (like gopAla sUrin or subhagAnandanAtha) insist on the use of

navAkSharI bAlA due to the sUtrAnuktatva of either ShaDakSharI or tryakSharI.

rAmeshvara refutes this claim and insists on the use of tryakSharI bAlA as

navArNa vidyA of bAlA is termed as yogabAlA which is explicitly declared in

sarvasAdhAraNa krama as " shriyo.a~NgaM " by bhArgavarAma. The former vidyA of

three letters is known as bAlA, shuddhabAlA or kumArI.

>

> 2. During the prakAsha of the mantras for the fifteen nityA-s, the sUtra says:

kumArI kulasundarI. The commentary on this sUtra refers to tryakSharI bAlA and

not navAkSharI as evident from tantrAntara and sampradAya. Thus, though there is

no explicit uddhAra of tryakSharI in the kalpasUtra, the intent of the sUtrakAra

seems clear: refer to other relevant tantras. The following clause will thus not

come into effect (sUtrAnuktatvAt):

>

> svashAstre vartamAno yaH parashAstreNa vartate |

> bhrUNahatyAsamaM tasya svashAstramavamanyataH ||

>

> 3. There is a reference to bAlA in shrIkrama: bAlAdvirAvR^ittyA

klR^iptaShaDa~NgaH. It is quite obvious that the reference here is to tryakSharI

again.

>

> Based on these interpretations, some are of the opinion that the pUrvA~Nga

vidyA of pa~nchadashI should be tryakSharI bAlA. Support for this assumption

also comes from paramAnanda tantra, used almost universally to compliment the

content of the kalpasUtra:

>

> sA tu tridhA sthitA devi tatrAdyA tryakSharI smR^itA |

> dvitIyA pa~nchadashyuktA tR^itIyA ShoDashI bhavet ||

>

> tantrarAja, incorrectly identified by some as a part of shaktisa~Ngama tantra,

again does the uddhAra of tryakSharI and not ShaDakSharI:

>

> shuchiH svena yutastvAdyo rasAvahnisamanvitaH |

> prANo dvitIyaH svayuto vanahR^icChaktibhiH paraH |

> itIritA tryakSharI syAdityAdi ||

>

> A manuscript dealing with the details of pUrNAbhiSheka, supposedly a part of

kahAdi mata (of the kAdi, hAdi, kahAdi group; some like maheshAnandanAtha

replace kahAdi by sAdi and explicitly state: sAdimate uktatvAt etc.) speaks of

the upadesha of gaNapati, bAlA and laghu pAdukA before mUlavidyopadesha. Lord

reminds bhagavatI of an earlier chapter dealing with kulasundarI where bAlA

tryakSharI vidyA was already revealed (probably referring to the tR^itIya paTala

of kAdi mata or tantrarAja as it is available today).

>

> j~nAnArNava, accepted as the svanatra tantra (indicated by AchArya

bhagavatpAda in saundaryalaharI) by some authorities, again does the uddhAra of

tryakSharI alone:

>

> tripurA trividhA devi bAlAM tu prathamaM shR^iNu |

> yasyA vij~nAnamAtreNa sAkShAtsuragururbhavet ||

> sUryasvaraM samucchArya bindunAdakalAnvitam |

> svarAntaM pR^ithivIyuktaM tUryasvaravibhUShitam ||

> bindunAdakalAkrAntaM saragavAn bhR^iguravyayaH |

> shakrasvarasamopeto vidyeyaM tryakSharI matA ||

>

> nAgabhaTTa who represents a prevalent and flourishing sampradAya at some point

in time, speaks of tryakSharI again in his tripurAsArasamucchaya:

>

> atha trilokArchitashAsanAyAH

> vakShyAmi bIjatrayamambikAyAH |

> goptavyametatkuladharmavidbhiH

> amuShya hetornijasiddhaye cha ||

>

> dakShiNAmUrti saMhitA again does the uddhAra of tryakSharI as the mukhya vidyA

of bAlA:

>

> vAgbhavaM prathamaM proktaM dvitIyaM kAmarAjakam |

> tR^itIyaM shaktibIjaM cha mantroddhAraH prakIrtitaH ||

>

> The ShaDakSharI is discussed only as one of the thirteen prastAra bhedas of

the mukhya vidyA:

>

> anulomavilomAbhyAM bAlAmantraH ShadakSharaH ||

>

> rudrayAmaLa, while describing pa~ncharatneshvarI vidhi for mahAShoDashI, again

talks of tryakSharI followed by sambuddhi.

>

> shR^iNu devi pravakShyAmi pa~ncharatneshvarI manum |

> yaM japtvA sAdhakaH kShipraM vicharedbhairavo yathA ||

> trikUTA ShoDashI chaiva bAlikA sumukhI tathA |

> tAriNI pa~nchamI devi pa~ncharatneshvarI smR^itA |

> vAgbhavaM shaktibIjaM cha kAmarAjaM tR^itIyakam || etc.

>

> bhAskararAya identifies the name tryakSharI as referring to bAlA in

saubhagyabhAskara. gauDapAdIya sUtra states the same thus: kumarI

varNatrayavishiShTA. Most tantras thus seem to give greater importance to

tryakSharI. Even the uddhAra of ShaDakSharI is seen only in a few tantras.

>

> But it is incorrect to assume that there is no pramANa (one is listed below)

for the use of ShaDakSharI bAlA. The question though is whether its use is more

appropriate in the case of mukhyopAsyatva of bAlA rather than as pUrvA~Nga of

lalitAmbikA.

>

> A chief tantra of shrIkula is the parA tantra which deals with bAlA,

panchadashI and ShoDashI. The following is a statement from this tantra:

>

> kulaj~naH kashchidyo yajati kulapuShpaiH kulavidhau

> kulAgAre dhyAyan kulajanani te manmathakalAm |

> ShaDarNaM pUrvoktaM japati kulamantraM tava shive

> sa jIvanmuktaH syAdakulakulapa~Nkeruhagate ||

>

> The reference here is clearly to ShaDakSharI bAlA and not tryakSharI. The same

tantra also prescribes initiation into the kramotkrama vidyA of bAlA before

panchadashI. Thus, though it seems that there is much more pramANa for the use

of tryakSharI as pUrvA~Nga of brahmavidyA, the following needs to be considered:

>

> 1. There are also pramANas (like from parA tantra) which prescribe the use of

ShaDakSharI vidyA.

> 2. Most living sampradAyas today that I have interacted with seem to use

ShaDakSharI bAlA along with mahAgaNapati as pUrvA~Nga vidyA of lalitA.

> 3. Like the case of ShoDashI which includes pa~nchadashI in itself, some opine

that the use of ShaDakSharI is warranted on account of it including the

tryakSharI. This argument need not be technically correct as pointed out by

rAmeshvara in the case of navAkSharI yogabAlA. Moreover, a hierarchical relation

is non-existent between ShaDakSharI and tryakSharI like in the case of

panchadashI and ShodashI.

>