Gurumandalam

March 16, 2010

Can I learn from the learned Atmabandhus the prati padartha of the Sloka

SrinAthAdi gurutrayam ganapatim pIthatrayam.......vande gurormandalam.

I would also request for any references to study the implication of this in

detail and also the procedure for Gurumandala archana.

Wishing all the members UGADI SUBHAKANKSHA and a fruitful Vasanta Navaratri.

Ramachandrasekhar

March 19, 2010

Namaste.

Guru plays a prominent role in Tantra Sadhana. The kick-off in Srividya starts

with Guru and hence Guru Mandala Archana becomes an important aspect in

Srividya. The rank of guru is on the topmost level and considered to be

non-different with Sridevi.

Tantra sastra prescribes the method of meditation on guru which is the Sahasrara

Chakra. A 1000-pettled Lotus is imagined. In the lotus, a fine & tender bud is

imagined where tender Chitrini is contemplated. In the Chitrini Nadi, a

12-pettled Lotus is imagined where each petal is presided by 12 letters ha, sa

kha, phrem, ha, sa , ksha, ma, la, va, ra, yam respectively. In this

12-pettled lotus, a triangle is meditated. The triangle is surrounded by

a-ka-tha varna mala presided by ha-la-ksha at three angles correspondingly.

This triangle is supported by Nada-Bindu Rupa Manipitha or Hamsapitha. Amidst

this Hamsapitha, the guru who is non-different from Siva is seen to be sporting.

For further reference, please refer the Paduka Panchaka.

The mode of guru worship is prescribed in several tantra granthas and I was told

that there is exclusively a Guru Tantra that detail out different patalas for

worship of guru. However, I did not come across this book but some fragments of

" Amnaya Sapthavimshati Rahasya " were seen with my guruji which was procured in

Ranavira Kendra at Jammu & Kashmir.

I was also told that one such " Guru Archana Paddhati " was with Shri Kodukula

Narasimham who is lovingly called as " Simhalu Gurugaru " by my uncle who is none

other than Shri Swaprakasananda Tirtha Avadhuta of Anakapalli. When time

permits, I would give out some of the wonderful lilas of " Simhalu Gurugaru " that

were exhibited to our relatives at Visakhapatnam.

Apart from these, Kalyananda Bharati Pitha published " Guru Puja Paddhati " which

details out the puja to one's swa-guru with patrasadhana etc.

Nevertheless, there is sampradya bheda in Guru Mandala Archana also in " Amnaya

Sapthavimshati Rahasya " , the general meaning for the Guruvandana mantra is given

out for academic interest.

****************

shrInAthAdigurutrayam gaNapatim pIThatrayam bhairavam

siddhougham vatukatrayam padayugam dUtikramam manDalam

vIrAnaShTa chatuShkaShaShTinavakam vIravaLI panchakam

shrImanmAlinI mantrarAjasahitam vande gurOrmanDalam //

1) shrI is Tripurasundari who happens to be non-different from Guru

2) nAthAdi

It implies 3 categories of gurus a) Divyougha b) Siddhougha c) Manavougha

Some of the paramparas are given in " Amnayasapthavimshati Rahasya " as:

DIVOUGHA

shrisivanandanatha parashaktyamba

shrisadasivanandanatha chitshaktyamba

shrIshwaranandanatha anandashatyamba

shrirudradevanandanatha icchashaktyamba

shrivishnudevanandanatha jnanashaktyamba

shribrahmadevanandanatha kriyashaktyamba

SIDDOUGHA

Srisanakanandantha

Srisanandananandanatha

Srisanatananandanatha

Srisanatkumaranandanatha

Srishounakanandanatha

Srisanatsujatanandanatha

Sridattatreyanandanatha

Sriraivatanandanatha

Srivamadevanandanatha

Srivyasanandanatha

Srisukanandanatha

MANAVOUGHA

Shrinrisimhaandantha

Shrimaheshanandanatha

Shribhaskaranandanatha

Shrimahendranandanatha

Shrimadhavanandanatha

Shrivishnudevanandanatha

Similarly, there are Divougha, Siddhougha & Manavougha Guru Parampara for Kadi

vidya depending upon the Dakshinamurthy, Anandabhairava & Hayagriya Sampradaya.

This parampara differs for Hadi Vidya and also for Shodasi.

For fear of lengthy post, I am omitting these here.

3) Gurutraya

Guru traya here is one's swa-guru, parama-guru & parameshti-guru.

4) Ganapati : Here it is Mahaganapati

5) Pithatraya :

Here it is i) Kamagiripitha Brahmashaktyamba ii) Shripurnagiripitha

Vishnwatmashaktyamba iii) Shrijalandharapitha Rudratmashaktyamba

6) Bhairava

i) Srimanthana bhairava ii) Srishatchakra Bhairava iii) Sriphatkara Bhairava iv)

Ekatmaka Bhairava v) Sriravibhakshya Bhairava vi) Srichanda Bhairava vii)

srinabhonirmala bhairava viii) sribhramarabhaskara bhairava

7) Siddhougha

srimahadarmanamba siddha, srisundaryamba siddha, srikaralikamba siddha,

sritribana siddha, sribhimamba siddha, srikaralyamba siddha, srikharananamba

siddha, srividhishalinamba siddha

8) Vatuka-traya

Sriskanda, srichitra, sriviranchi vatuka

9) Pada yuga

Prakasa, Vimarsha

10) Duti Krama

Yonyamba, yonisiddhanathamba, mahayonyamba, mahayoni siddhanathamba,

divyayonyamba, divyayonisiddhanathamba, samkhayonyamba,

samkhayonisiddhanathamba, padmayonyamba, padmayoni siddhanathamba dutis.

11) Mandala

Soma, Surya, Agni

12) Vira-Ashta

Srishtivirabhairava, sthitivirabhairava, samharavirabhairava, raktabhairava,

sriyamavirabhairava, mrityubhairava, bhadravirabhairava, paramarkavirabhairava,

martandavirabhairava, kalagnirudravirabhairava

13) Chatushka-shashti

Srimangalanatha, chandika, kantuka, patahya, kurma, dhanada, gandha, gagana,

matanga, champaka, kaivarta, matangagama, surya bhakshya, nabhobhakshya,

stoutika, rupika, damshtrapujya, dhumraksha, jwala, gandhara, gaganeshwara,

maya, mahamaya, nitya, shanta, vishwa, kamini, uma, sriya, subhaga, sarvaga,

lakshmi, vidya, mina, amrita, Chandra, antariksha, siddha, sraddha, ananta,

shambara, ulka, trailokya, bhima, rakshasi, malina, prachanda, anangavidhi,

ravi, anabhimata, nandini, abhimata, sundari, vishwesha, kala, mahakala, abhaya,

vikara, mahavikara, sarvaga, sakala, putana, sharvari, vyoma

14) Navaka

As per " Amnaya Sapthavimshati Rahasya " :

Turiyamba, maharghamba, ashwarudamba, misramba, vagvadinyamba, mahakalyamba,

taramba, vanadurgamba, mudranayakamba

But other sampradayas apply Nava-mudra Nayikas that are mentioned in Devi Khadga

Mala

15) Viravali

Brahmaviravali, vishnuviravali, rudraviravali, ishwaraviravali, sadasivaviravali

16) Panchaka

Here Panchaka denotes Pancha-panchika Devatas that are deployed in

Pancha-panchika Puja. They are:

A) Pancha Lakshmi : Srividyalakshmyamba, Sriekaksharalakshmyamba,

Srimahalakshmilakshyamba, Sritrishaktilakshmilakhyamba,

Srisarvasamrajyalakshmilakshyamba

B) Pancha-kosa : Srividyakosha, Paramjyoti, Sriparanishkalashambhavi,

Sriajapakosha, Srimatrika

C) Pancha Kalpalatha : Srividya Kalpalatha, Sritvaritakalpalatha,

Sriparijateshwari Kalpalatha, Sritriputa Kalpalatha, Sripanchabaneshwari

Kalpalatha

D) Pancha Kama Dugha : Srividya, Sriamritapitheshwari, Srisudhasuh,

Sriamriteshwari, Sri Annapurna

E) Pancha Ratna Vidya: Srividya Ratnamba, Srisiddhalakshmi Ratna,

Srimatangeshwari Ratna, Sribhuvaneshwari Ratna, Srivarahi Ratna

17) Srimanmalini

The entire matrika varna mala from A to Ksha

18) Mantra Raja

This is Kadi-vidya as Shri Bhaskararaya Makhin says " mantra rAjam srIvidyAm "

which is taken as Kadi.

**************************

Thus, ends the Amnayasapthavimshati Rahasya here.

With regards,

Sriram

, " sathyaprcsekhar " <sathyaprcsekhar wrote:

>

> Can I learn from the learned Atmabandhus the prati padartha of the Sloka

> SrinAthAdi gurutrayam ganapatim pIthatrayam.......vande gurormandalam.

> I would also request for any references to study the implication of this in

detail and also the procedure for Gurumandala archana.

>

> Wishing all the members UGADI SUBHAKANKSHA and a fruitful Vasanta Navaratri.

>

> Ramachandrasekhar

>

March 20, 2010

Dear Sir,

Why should imagine a bud etc., in the sahasrata. Whether the guru is alive or

not, one should first put before him face to fact the living form of the Guru

and meditate on HIM with interaction for interaction without intercourse (body

and mind contact but soul to soul contact). it is important that the devotee

should meditate with a smiling face (surabila vadanaha) because he is going to

meet God/Guru. Let us all march forward but adopting a method by which the Guru

cannot reject the sishya under any circumstances.

Let us all travel beyond all body and mind limit, and go to the very center

where the latent and potent energy of divine god lives. Guru always takes the

sishya hand in hand .

Regards,

S.SHANGARNAARAYANAN

sriram_sapthasathi

Fri, 19 Mar 2010 15:25:53 +0000

Re: Gurumandalam

Namaste.

Guru plays a prominent role in Tantra Sadhana. The kick-off in Srividya starts

with Guru and hence Guru Mandala Archana becomes an important aspect in

Srividya. The rank of guru is on the topmost level and considered to be

non-different with Sridevi.

Tantra sastra prescribes the method of meditation on guru which is the Sahasrara

Chakra. A 1000-pettled Lotus is imagined. In the lotus, a fine & tender bud is

imagined where tender Chitrini is contemplated. In the Chitrini Nadi, a

12-pettled Lotus is imagined where each petal is presided by 12 letters ha, sa

kha, phrem, ha, sa , ksha, ma, la, va, ra, yam respectively. In this 12-pettled

lotus, a triangle is meditated. The triangle is surrounded by a-ka-tha varna

mala presided by ha-la-ksha at three angles correspondingly. This triangle is

supported by Nada-Bindu Rupa Manipitha or Hamsapitha.

March 21, 2010

Sriram garuThank you for your exposition in your own style. It is very useful

for people like me. I had come across an information that Gurumandala archana is

being done by a sadhaka. will the procedure for the same be available in the

book mentioned by you?

Ramachandrasekhar

Hari Om

The INTERNET now has a personality. YOURS! See your Homepage.

http://in./

March 23, 2010

In parasurama kalpa sutra no mention of the guru mandala archana is made

eventhough upasakas follow the procedure as a respect to the gurus.

S.SHANGARANARAYANAN

sangarsai

Sat, 20 Mar 2010 07:27:49 +0530

RE: Re: Gurumandalam

Dear Sir,

Why should imagine a bud etc., in the sahasrata. Whether the guru is alive or

not, one should first put before him face to fact the living form of the Guru

and meditate on HIM with interaction for interaction without intercourse (body

and mind contact but soul to soul contact). it is important that the devotee

should meditate with a smiling face (surabila vadanaha) because he is going to

meet God/Guru. Let us all march forward but adopting a method by which the Guru

cannot reject the sishya under any circumstances.

Let us all travel beyond all body and mind limit, and go to the very center

where the latent and potent energy of divine god lives. Guru always takes the

sishya hand in hand .

Regards,

S.SHANGARNAARAYANAN

sriram_sapthasathi

Fri, 19 Mar 2010 15:25:53 +0000

Re: Gurumandalam

Namaste.

Guru plays a prominent role in Tantra Sadhana. The kick-off in Srividya starts

with Guru and hence Guru Mandala Archana becomes an important aspect in

Srividya. The rank of guru is on the topmost level and considered to be

non-different with Sridevi.

Tantra sastra prescribes the method of meditation on guru which is the Sahasrara

Chakra. A 1000-pettled Lotus is imagined. In the lotus, a fine & tender bud is

imagined where tender Chitrini is contemplated. In the Chitrini Nadi, a

12-pettled Lotus is imagined where each petal is presided by 12 letters ha, sa

kha, phrem, ha, sa , ksha, ma, la, va, ra, yam respectively. In this 12-pettled

lotus, a triangle is meditated. The triangle is surrounded by a-ka-tha varna

mala presided by ha-la-ksha at three angles correspondingly. This triangle is

supported by Nada-Bindu Rupa Manipitha or Hamsapitha.

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March 24, 2010

Namaste.

The Guru Dhyana Prakarana in Annadakalpa Tantra as well as Amnaya Sapthavimshati

Rahasya mentions:

/////////////////////

sirah padme sahasrArE chandramanDaladhArakE

a-ka-thAdi-trirekhIyE hamsamantram svapIThakE

dhyAyEnnijagurum vIro rajatAchalasannibham

padmAsInam smitamukham varAbhayakarAmbujam

shuklamAlyAmbaradharam shuklagandhAnulepanam

vAmOrusthitayA raktashakyAlingitavigraham

tayA svadakshahastEna dhritachArukalEvaram

vAmEnOtpaladhAriNyA suraktavasanasrajA

smitavaktraprabhAbimbam shivadurgAsvarupiNam

parAnandarasAghUrNyam smarEtannAmapUrvakam

tAratrayam samucchAryam ha sa kha phrEm tatah param

ha-sa-kSha-ma-la vara yum-ha-sa-kha-phrEm-hasou statah

(amukAnandanAtha) ante hyamukhi dEvyanataram

ambA shrIpAdukAm datvA pUjayAmi namO(a)ntakam

ayam shrIpAdukAmantrah sarvEpsitaphalapradah

mithunam chintayitvAtha mAnasopachArakaih

bhoutikaih pUjayEt vidwAn mudrAmantrasamanvitaih

bhUmyAkAsamarudvahnivArivarNaih savindukaih

kaniShThikAtarjanyou madhyamAnAmikE tathA

prithivyAtmakO(a)tragandhah syAd akashaAtmakapuShpakam

dhUpO vAyavyAtmakah prokto dIpO vahnyAtmakah parah

rasAtmakascha naivedyam puja panchopacharika

//////////////

This is my liberal translation.

Having seated in Sukhasana Posture, one should visualize 1000-petelled lotus at

the Brahma Randhra amidst Sudha Sagar. Inside this lotus, one should visualize

a tender bud. Within this dwadasa padma is visualized with the bijas ha, sa,

kha, phrem, ha, sa , ksha, ma, la, va, ra, yam respectively. Within this

padma, a triangle is visualized. Each side is surrounded by A (ie., from a to

ah); KA (ie., from ka to ta) & THA (ie., from tha to sa). The three angles are

presided by HA, LA, KSHA matrikas respectively.

It is to be noted that the a-ka-tha sides are presided by vama, jyeshta & raudri

saktis respectively (vide reference Varivasya Rahasya of Shri Bhaskararaya

Makhin).

Kali Vilasa Tantra gives wonderful exposition on a-ka-tha triangle that

represent the srishti, sthithi & pralaya presided by brahma, Vishnu & siva.

Now, amidst this triangle, a beautiful hamsapitha (manipitha) is visualized. In

this Manipitha, one's swa-guru shining with white lusture is visualized

alongwith His dharmapatni (gurupatni) with aruna (red) lusture. They are

visualized in such a way that both swa-guru & gurupatni are non-different from

Kameshwara-Kameshwari.

After meditating one's guru in such a way, the 12 bijas mentioned in the 12

petals should be visualized and uttered alongwith the diksha nama of guru & guru

patni which goes like this:

{certain bijas suffixed} sa ha kha phrem ha sa ksha ma la va ra yum hasakha

phrem {certain bijas prefixed}….diksha namas of gurupatni & gurunatha pujayami

namah

Kankala Malini Tantra extols this mantra and says that brahmarandhra is the Guru

Sthana and the Bud is the Antaratma Sthana.

Even Adinatha who is none other than Siva extols this Guru Sthana with 12

petalled lotus as:

Brahmarandhram sarasIruhodarE nitya lagnamavadAtamadbhutam

kuNDalI vivarakANDamaNDitam dvAdashArNasarasIruham bhajE

Also:

a-ka-thAsanam ha-la-kShAntaram samAsAdya mAmakam jnAnam

mAmakamEvAnandam mahyam dadato jayanti gurucharaNAh //

Also, I posted " Guru Paduka Panjara Stotram " of Vamakeshwara Tantra long back

alongwith my liberal translation. Here it is:

////////////////////

SRIPADUKA PANJARA STOTRAM

brahmarandhrasarasIruhOdarE nityalagnamavadAtamadbhutam

kundalIkanakakAndamanditam dvAdashAntasarasIruham bhaje

Beneath the Brahmarandhra, shines amazing sahasrara padma which is also called

Akula Padma. In the middle of this Akula Padma, shines the Sushumna Nadi which

is of the mixture of dazzling white and golden yellow. In this sushumna Nadi,

amidst the Akula Padma, sports the Divine Couple Siva and Shakti in the form of

HAMSA. I contemplate on such Dwadashanta Kamala (Akula Padma).

Note: This sloka describes the position of Gurupaduka which is beneath the

Brahmarandhra amidst Sahasrara Kamala. Akula Padma at Sahasrara is called

Dwadashanta Padma because it is of 12th in number of count of chakras from

Muladhara. The order is : Kula Padma with 1000 petals, Ashtadala Padma,

Shad-dalala Padma, Muladhara, Svadhishtana, Manipura, Anahata, Vishuddha,

LambikAgra

Ashtadala Padma, Ajna Chakra, Sukla Sahasrara Padma, Akula Padma (Bindu Sthana /

Chandramandala).

Tasya kandaLitakarNikApuTE kliptavarNam a-k-thAdirEkhayA

kONalakshita ha-La-ksha mandalam bhAvalakshya manalAlayam bhajE

In the middle of Akula Padma, a YONI Chakra should be contemplated. This Yoni

Chakra is of the form of Urdhwa Trikona (Upward Triangle). Along the 3 sides of

the triangle a-varga, k-varga and tha-varga be placed. A-varga are the 16 vowels

from a to ah; k-varga are the consonants k to ta; tha-varga are the consonants

tha to sa. Along the 3 angles of the triangle, ha-la-ksha letters are placed.

So, the entire vowels and consonants in the form of 50 Matrikas are

placed along this Triangle. This ha is also represented with A; ksha with Ha and

la with AHAM. This is also the AHAM Swarupa. Such a Triangle is called YONI

CHAKRA. The Pair of Gurupadukas in the form of HAMSA are contemplated in the

middle of this Yoni Chakra.

Such a Yoni Chakra I meditate

Note: When Gurupaduka Diksha is given, the Sishya experiences his gurunatha as

the Adinatha rupa Hamsa at Akula Padma offering his helping hand to the Sishya

in the Sudhasagara. Thus, the gurunatha makes the sishya cross the samsara

sagara.

tatpuTE paTutaTitkaDAdimaspardhamAnaparipATalaprabham

chintayAmi hridi chinmayam sadA bindunAdamaNipIThamanDalam

In the YONI Chakra, shines the ManipITa Mandala. This Mandala sports with Bindu

and Nada which is of the form of CHIT. This is of the colour of mixture of

Golden Yellow and Lightening White.

Such Yoni Chakra alongwith Manipitha Mandala, I contemplate in my heart.

UrdhwamUlahutabhukchikhAruNam chidvilAsaparibr^mhaNAspadam

vishwaghasmaramahacchaTakulam bhAvayAmi yugamAdihamsayOh

I contemplate the homogeneous union of Divine Couple Siva-Sakthi who are called

Adi-Hamsa. This Hamsa is an aspect of Chitkala that shines as flames of fire

without origin and end (infinite and omnipresent) and capable of dissolving the

entire cosmos.

Note: This Adi-Hamsa is of the combination of Ha-kara, Bindu and Sa-kara. This

is the Ajapa Mantra. Ha (Siva)+O (Bindu)+Sa (Sakti) = Ha-m-Sa > Hamsa

tatra nAthacharaNAravindayOssamvidAmritajhurImarandayOh

dvandvamindumakarandashItalam mAnasam smaratu mangaLAspadam

I contemplate in my Mind such Divine Couple Siva-Sakti rupa Adi-Hamsa as the

DIVINE PAIR OF FEET OF GURUNATHA amidst Sahasrara Kamala which is as nourishing,

delightful, ecstatic and auspicious as the cool, nectar-like, delightful rays of

the Moon and is the form of Knowledge Absolute.

pAdukApanjara stOtram panchavaktrA dvinirgatam

shadAmnAyaphalam prOktam prapanchE chAtidurlabham

apramEyamahAvidyA shEkalAnchitamastakam

raktAnchaturbhujAm vandE srIvidyAgurupAdukAm

// Thus ends the gurupaduka panjara stotram which is from Vamakeshwara Tantra

/////////////////

Moreover, there is a wonderful Tantra Grandha called " SHAT CHAKRA NIRUPNA " by

Shri Purnanadanatha Yogi that details all the Chakras that also mentions this

Guru sthana at Brahmarandra.

Mahanirvana Tantra extols the Guru sthana as:

Shirah padme mahadevasthaiva paramo guruh

Tatsamo nasti deveshi pujyo hi bhuvanatraye

Tad amsham chintayet devi bahye guru chatushtayam

It says that Adinatha rupa Siva is the Guru who sports in Brahmarandra and one's

swa-guru, parama guru, parameshti guru are only a part of that Adinatha. So, it

is the Adinatha-rupa-Guru who is meditated in the guru's form.

Now, I mentioned about this mantra alongwith diksha nama ie., sa ha kha phrem

ha sa ksha ma la va ra yum hasakha phrem….. When I said " Visualisation " of

1000-petalled Lotus / 12-petalled lotus / a-ka-tha triangle, it is NOT AN

IMAGINARY PICTURE FILLED WITH FANTASY. Upasaka CAN REALLY SEE THIS IN HIS

SAHASRARA CHAKRA. If the upasaka is ripe enough to " receive the grace of

gurumandala " , he can really have the darshana of this adi-hamsa amidst

manipitha. The gurumandala is the most-compassionate group of gurus who are

ever intent in uplifting their disciples without caring for their liberation.

That is why tantra sastra says:

guravO bahavah santi mantratantrArthagOcharAh

divyoghAschaiva siddhoughA mAnavoughA kramAdviduh

divyA vasanti khE nityam siddhA bhUmavihApi cha

mAnavoughA manuShyEShu mama rupa dharAh sivAh //

Among the guru-ougha mandala, manavaougha guru mandala having transformed into

the form of Siva, walk secretly among us to bless the able disciples.

That is why, we see several examples of the gurus who have shed their mortal

coil in the physical plane, continue to bless their disciples and even grant

the " padukanta diksha " .

I would cite a recent example of Shri Tadepalli Raghavanarayana Sastry of

Chandavolu. Though his bala diksha guru was Shri Tadikonda Kedaralinga Ayyavaru

& panchadasi & shodasi guru was Shri Addepalli Somanatha Sarma Garu, his

padukanta diksha guru was Shri Vasudevananda Saraswathi Swamigal (alias Tembe

Swamigal). Shri Tembe Swamigal passed away long back and was not physically

present when Shri Chandavolu Sastrigal was alive. But, Tembe Swamigal conferred

Paduka Diksha to Chandavolu Sastrigal and christened him with " anandanatha

diksha nama " .

So, after this exhaustive post, what I meant to say is that " sastra adhyayana "

is must and should at the holy feet of one's own guru who should hail from

shrotriya & brahmanishta guru parampara.

ONE SHOULD NOT UTTER THE WORDS LIKE " INTERCOURSE WITHOUT MIND & BODY " WHICH IS

JUST OUT OF THE BLUE.

First I thought of not replying this post because now-a-days, I am keeping lot

of restraint in my posts keeping in view of the sastra vakya " LOKAN NA NINDYAT " ,

but my conscience doesn't accept whenever any statement is seen which is

sampradaya-viruddha.

With regards,

Sriram

, S Sangaranarayanan <sangarsai wrote:

>

> Dear Sir,

>

> Why should imagine a bud etc., in the sahasrata. Whether the guru is alive or

not, one should first put before him face to fact the living form of the Guru

and meditate on HIM with interaction for interaction without intercourse (body

and mind contact but soul to soul contact). it is important that the devotee

should meditate with a smiling face (surabila vadanaha) because he is going to

meet God/Guru. Let us all march forward but adopting a method by which the Guru

cannot reject the sishya under any circumstances.

>

> Let us all travel beyond all body and mind limit, and go to the very center

where the latent and potent energy of divine god lives. Guru always takes the

sishya hand in hand .

>

> Regards,

> S.SHANGARNAARAYANAN

>

> sriram_sapthasathi

> Fri, 19 Mar 2010 15:25:53 +0000

> Re: Gurumandalam

>

> Namaste.

>

> Guru plays a prominent role in Tantra Sadhana. The kick-off in Srividya starts

with Guru and hence Guru Mandala Archana becomes an important aspect in

Srividya. The rank of guru is on the topmost level and considered to be

non-different with Sridevi.

>

> Tantra sastra prescribes the method of meditation on guru which is the

Sahasrara Chakra. A 1000-pettled Lotus is imagined. In the lotus, a fine &

tender bud is imagined where tender Chitrini is contemplated. In the Chitrini

Nadi, a 12-pettled Lotus is imagined where each petal is presided by 12 letters

ha, sa kha, phrem, ha, sa , ksha, ma, la, va, ra, yam respectively. In this

12-pettled lotus, a triangle is meditated. The triangle is surrounded by

a-ka-tha varna mala presided by ha-la-ksha at three angles correspondingly. This

triangle is supported by Nada-Bindu Rupa Manipitha or Hamsapitha.

>

March 25, 2010

Statements like this are childish that exposes your lack of proper understanding

of PKS.

let us stop this thread.

, S Sangaranarayanan <sangarsai wrote:

>

> In parasurama kalpa sutra no mention of the guru mandala archana is made

eventhough upasakas follow the procedure as a respect to the gurus.

>

> S.SHANGARANARAYANAN

>

> sangarsai

> Sat, 20 Mar 2010 07:27:49 +0530

> RE: Re: Gurumandalam