Guest guest Posted August 10, 2009 Report Share Posted August 10, 2009 Dear all Recently I was reading thru a compilation ( by " Anna " )on navavarna pooja and its meanings. The book mentioned that its parasurAma kalpaduthra. In the list of Gurus , Srimadh sankarAchArya was also included. My understanding is that parasurAma kalpasuthrA is a very " ancient " book and that Sri SankarAchArya's avatara happened around 2000 years back. So is acharya included by the author as a later addition in the list of gurus? Or is it because that author considers sankarAchArya as one of his guru, hence included in the navavarna pooja. I am by no means trying to question why srI sankarAchArya was included in the guru is list. ( who else would have had the compassion to include words like mamapisivey, inspite of his exalted status and himself being a avatar of sAmbasivA.) I only want to know if inclusions in ancient scripts are allowed and are accepted inclusions. srI gururUpiNyai namaha srI harI Gopi Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 11, 2009 Report Share Posted August 11, 2009 The guru parampara of one's lineage is appropriate for nava avarana pooja. Tripurusha gurupaduka should and must be used. When gurumandala archana comes, there is no harm in including all the gurus one knows or not, because every guru, at one time or other should merge with the ultimate Mother. Sankaracharyas name cannot be included in the tripurusha gurupaduka, and it is my opinion. S.Shangaranarayanan antarurjas Sun, 9 Aug 2009 23:31:13 -0700 Guru Dear all Recently I was reading thru a compilation ( by " Anna " )on navavarna pooja and its meanings. The book mentioned that its parasurAma kalpaduthra. In the list of Gurus , Srimadh sankarAchArya was also included. My understanding is that parasurAma kalpasuthrA is a very " ancient " book and that Sri SankarAchArya's avatara happened around 2000 years back. So is acharya included by the author as a later addition in the list of gurus? Or is it because that author considers sankarAchArya as one of his guru, hence included in the navavarna pooja. I am by no means trying to question why srI sankarAchArya was included in the guru is list. ( who else would have had the compassion to include words like mamapisivey, inspite of his exalted status and himself being a avatar of sAmbasivA.) I only want to know if inclusions in ancient scripts are allowed and are accepted inclusions. srI gururUpiNyai namaha srI harI Gopi Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 12, 2009 Report Share Posted August 12, 2009 Dear members You are right that no one should not be included in the any persons identity in the Guru parambara other than one who give Deekshai/Poornabishekam. When one get deekshai or Poornabishakam from his GURU the same GURU is to be visuvalised as KAMESHWAR KAMESHWARI. If this visuvalisation comes there is no place for any body in the GURUPARAMBARA. with regards. N.SRINIVASAN --- On Tue, 11/8/09, S Sangaranarayanan <sangarsai wrote: S Sangaranarayanan <sangarsai RE: Guru Tuesday, 11 August, 2009, 4:30 AM The guru parampara of one's lineage is appropriate for nava avarana pooja. Tripurusha gurupaduka should and must be used. When gurumandala archana comes, there is no harm in including all the gurus one knows or not, because every guru, at one time or other should merge with the ultimate Mother. Sankaracharyas name cannot be included in the tripurusha gurupaduka, and it is my opinion. S.Shangaranarayanan antarurjas Sun, 9 Aug 2009 23:31:13 -0700 Guru  Dear all Recently I was reading thru a compilation ( by " Anna " )on navavarna pooja and its meanings. The book mentioned that its parasurAma kalpaduthra. In the list of Gurus , Srimadh sankarAchArya was also included. My understanding is that parasurAma kalpasuthrA is a very " ancient " book and that Sri SankarAchArya's avatara happened around 2000 years back. So is acharya included by the author as a later addition in the list of gurus? Or is it because that author considers sankarAchArya as one of his guru, hence included in the navavarna pooja. I am by no means trying to question why srI sankarAchArya was included in the guru is list. ( who else would have had the compassion to include words like mamapisivey, inspite of his exalted status and himself being a avatar of sAmbasivA.) I only want to know if inclusions in ancient scripts are allowed and are accepted inclusions. srI gururUpiNyai namaha srI harI Gopi Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 12, 2009 Report Share Posted August 12, 2009 Jnanarnava Tantra says: rashmivrindam dalamidam guravastu shatadhikah tasmat sankochayet pushpamamitah siddhihanidah nashtasantativijneya mitah sarvasamriddhidah pushpam sankochayenoched dwadashe nashtasantatih There are several gurus of srividya remembering the vast number results in siddha hani. Hence, pushpa sankocha paddhati has to be adopted. parabdhanpujayedadou paraparavibhaktikan tatauaparastrividha devi gurun sampujayet priye The guru mandala archana has 3 categories 1) para 2) parApara 3) apara which are corresponding to divougha, siddhougha & manavougha guru parampara parAbhyAm parAparAbhyAm aparAbhyAm trikAtmikAbhyAm / munivEdanAgasamkhyAm gurOr jnAtvA samarchayEt // (the guru pankti should be worshipped as per para, parApara, apara corresponding to the number 7,4,8. 7 is the number of divougha gurus, 4 is the number of siddhougha gurus and 8 is the number of manavougha gurus which should be learnt from guru sampradaya) Extreme care should be taken in worshipping the gurumandala so that parA gurumandala should not exceed the number of 7 gurus, parA(a)parA should not exceed the number 4 and aparA gurumandala should not exceed the number 8. There are 8 manavougha gurus and immediately after the 8th guru, one's swa-gurupaduka should be contemplated so that it becomes 9. Some sampradayas are the manavougha guru mandala becomes 9 which corresponds to Nava (9) Chakreshwara Sriyantra. Even the Guru Augha Mandala in Devi Khadgamala has However, for ajnata guru parampara (ie., when does not know the guru mandala archana), the Jnanarnava tantra & Nityotsava prescribes the following paddhati: ajnata gurushishyanam kathayami varanane gurubhyo nama uccharya padukabhyo namo likhet gurvante paramanto cha gurubhyo nama ityapi etesham padukastatvadacharyebhyo namo vadet acharyapadukastadvatpurvasiddhastu padukah samanyagurushishyanam gurupankti riyam bhavet ajnataguruparampara upasana kramah as per nityotsava: DIVOUGHA tritari (aim hrim srim) + vak bija + gurubhyo namah tritari (aim hrim srim) + vak bija + gurupadukabhyo namah SIDDHOUGHA tritari (aim hrim srim) + vak bija + parama gurubhyo namah tritari (aim hrim srim) + vak bija + parama gurupadukabhyo namah MANAVAOGHA tritari (aim hrim srim) + vak bija + acharyebhyo namah tritari (aim hrim srim) + vak bija + acharyapadukabhyo namah tritari (aim hrim srim) + vak bija + purva siddhebhyo namah tritari (aim hrim srim) + vak bija + purva siddhapadukabhyo namah However, the Jnanarnava Tantra & Nityotsava again says that *samanyagurupanktitvat na bhavet panktivarjitah* ie., in the Ajnata Guruparampara, even if the number 7,4,8 is not followed, there is no dosha here. After this, the Umanandanatha in Nityotsava says that *evam svasyopasyavidyoughasaparyam vidhaya svashirasi purvoktarupam srigurum dhyatva.....* ie., one's own immeidate guru puja should be performed after the smarana of Ajnata Manavaougha Guru Mandala. So, going by the pramana of Jnanarnava Tantra, Parashurama Kalpa Sutra & Nityotsava of Umanandanatha, nowhere, the name of Acharya Sankara is prescribed. Because, Parashurama Kalpa Sutra, Nityotasava & Jnanarnava Tantra mentions about the general guruparampara of Kadi Vidya. There are also other guru mandala kramas mentioned but it is out of context now. The general manavougha guruparampara of kadi vidya is: Manavaugha: 1. gagananandanAtha 2. vishwanandanAtha 3. vimalanandanAtha 4. madananandanAtha 5. bhuvananandanAtha 6. liilanandanAtha 7. swatmAnandanatha 8. priyanandanatha SO, GOING BY THE PRAMANA OF PARASHURAMA KALPA SUTRA & NITYOTSAVA, INCLUSION OF ACHARYA SANKARA IN GURU MANDALA IS *QUESTIONABLE* HOWEVER THERE ARE CERTAIN AMENDMENTS MADE IN SRIVIDYARNAVA TANTRA & SRIVIDYA VARIVASYA BY SHRI KARAPATRI SWAMIN (HARIHARANANDA SARASWAT ALIAS SHODASANANDANATHA). However, it is interesting to note that in the Siddhougha Guruparampara of Mahashodasi, we can find the sanaka, sanandana, sanatkumara, sanatsujatiya, saunaka muni, vyasa & shuka who fall in the guru parampara of acharya sankara. SIDDHOUGHA PARAMPARA OF MAHASHODASI sanakanandanatha, sanandananandanatha, sanatananandanatha, sanatkumaranandanatha, shaunakanandanatha, sanatsujtanandanatha, dattatreyanandanatha, raivatanandanatha, vamadevanandanatha, vyasanandanatha, shukanandanatha respectively. So, probably, some upasakas TOOK LIBERTY of adding Acharya Sankara, Govindapada & Gaudapada in manavougha guru mandala as they follow immediately after the Shukanandanatha of Siddhougha Mandala. Entire upasaka mandali of Andhra Pradesh know who was Brahmasri Tadepalli Raghavanarayana Sastrigal and his guruparampara. His bala mantra guru was Shri Tadikonda Kedaralinga Ayyavaru. Shodasi was directly given by Balatripurasundari in swapna and later the mantra samskara was done by Shri Addepalli Somanatha Sarma. There is no parama / parameshti guru to Shri Sastrigal as Mother herself was his guru. So, when Brahmasri Tadepalli Raghavanarayana Shastrigal was approached for this *confusion* of adding guru mandala archana by one of his direct disciples Shri Bhogeeswara Sarma who is also very close to me and this incident was narrated to me personally by Shri Sarma garu. Shri Shastrigal's advice was *add Prakasanandanatha & Vimarshanandanatha* in the gurumandala archana and commence navarana puja. SO, ULTIMATELY, IT IS ONE'S OWN GURU-PARAMPARA WHICH IS THE FINAL AUTHORITY AGAIN. iti shrI chanDI bhakta pAda rENu.... sriram , Gopi <antarurjas wrote: > > Dear all > > Recently I was reading thru a compilation ( by " Anna " )on navavarna pooja and its meanings. > > The book mentioned that its parasurAma kalpaduthra. In the list of Gurus , Srimadh sankarAchArya was also included. > > My understanding is that parasurAma kalpasuthrA is a very " ancient " book and that Sri SankarAchArya's avatara happened around 2000 years back. So is acharya included by the author as a later addition in the list of gurus? Or is it because that author considers sankarAchArya as one of his guru, hence included in the navavarna pooja. > > I am by no means trying to question why srI sankarAchArya was included in the guru is list. ( who else would have had the compassion to include words like mamapisivey, inspite of his exalted status and himself being a avatar of sAmbasivA.) > > I only want to know if inclusions in ancient scripts are allowed and are accepted inclusions. > > srI gururUpiNyai namaha > > srI harI > Gopi > > > > > Quote Link to comment Share on other sites More sharing options...
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