The two paths (Devayana & Pitriyana Margas) in the Chandi Sapthasathi

Namasthe

With due respects to the writer of the mail, it appears the writer is biased
and against Vamachara and Kowla chara practices. Nowhere explanations have been
given by HH Bhaskararaya as claimed by the writer in his earlier mails that the
practices of vama and kowlacharian are per se are wrong.

If anybody gets hold of the book of LS Bahsya of Dr Goda Sastrigal (who has
been recognized and honoured by both Mutts of south as an authority on Sri
Vidya, ) containing commenatries of LS running to over 1000 pages, sourced from
all well known and approved commentators, these explanation as claimed on kowla
and vamachara have been given. So I deem it as a wrong explanation.

As claimed by the author -- Surada is not reborn out of his karmas or
ignorance but out of his own choice. How can a devotee having the divine vision
of DEVI be deemed ignorant.
Even an ordianry nishkamya upasana with atma gunas would minimum lead to Sri
pura or satyaloka if Not Moksha. When it is so, how can such imaginary
explanations be accepted and it is only Misleading.

AMBAAJI accepts the upasana of the highest caste a Brahmin with achara
anustanas in equal measure with that of the fifth Varna who in his poverty
drinks intoxicants eats a dead animal and the ordinary bhaktha knows that AATHHA
the ambaa is saviour -- answers his prayers and therefore he offers whatever he
takes in to HER also. He has no mantras or tantras or achara but Bhakthi.

She gives grace to both varnas equally , only because she is Divine MOther to
all varnas. No creature can claim a monopoly on Her grace.

That is why if you see the poorest of the poor in our great villages of India
she is adored with different nicknames like santoshi ma.mariaamma,kempamma attha
etc etc.

With no personal bias on the author , this mail is written and l Look forward
for reaction and comments from all the members.

Respects
ganapathy

venkata sriram <sriram_sapthasathi@...> wrote:
Dear devotees of Mother,

Samadhi do the penance for the Mother Chandi. Chandi gives the boon to both.

Samadhi attains the Salvation and Suradha is born again as the Manu. Samadhi
achieves the Devayana or Achiradai Marga which is called the “Path of Light”.
And Suradha achieves the Dhuma or Pitriyana Marga which is called the “Path of
Darkness”.

THE PATH OF LIGHT / ACHIRADI MARGA (DEVAYANA)

The Devayana path or Northern path or the path of light is the path by which the
Yogins go to Brahman. This path leads to salvation. This path takes the devotee
to Brahmaloka. Having reached the path of the gods he comes to the world of
Agni, to the world of Vayu, to the world of Varuna, to the world of Indra, to
the world of Prajapati, to the world of Brahman. This is the path of light; this
is the path of freedom; this is the path of liberation.

THE PATH OF DARKNESS / DHUMA MARGA (PITRIYANA)

The Pitriyana path or the path of darkness or the path of ancestors leads to
rebirth. Those who do sacrifices to gods and other charitable works with
expectation of fruits go to the Chandraloka through this path and come back to
this world when their fruits of Karmas are exhausted. There are smoke and
dark-coloured objects throughout the course. There is no illumination when one
passes along this path. It is reached by Avidya or ignorance. Hence it is called
the path of darkness or smoke. The dark path is to the Pitris or forefathers. In
this path, sadhakas do the Karma of sacrifices or charitable acts with
expectation of fruits. This is the path of Bondage.
The path of Devayana or the path of light leads to Moksha and the path of
darkness to Samsara or the world of births and deaths.
This Devayana Marga is called Savya Marga and Pitriyana Marga is called Apasavya
Marga. Hence, Devi is called Savya – Apasavya Maargastha.

With regards,
sriram

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Dear Divine Brother,

I totally agree with you.

People do not understand that Srividhya is " Athma vidhya " and it is beyond veda.
Veda relates to the body and mind whereas upanishats relate to the soul.
All acharas relate to body and mind and if one wants to go beyond that it has
got to be nirguna upasaka. Of course one should be an expert in saguna upasana
before leaving it and going to nirguna upasana. That is where srividhya helps.
The kowla or uttara kowla upasanas are absolutely not related to the body and
mind and it is the " interaction for integration without intercourse " . In this
process the abhyasi is able to interact with the Guru mandala at the highest
level, and merge with it intoto. Let us not think that Uttara kowla or kowla
marga is a taboo.
Of course some unwanted elements misuse srividhya to allure women and exploit
their weakness.
Regarding drinking the nector " Peetwa peetwa punah peetwa " relates to the
ecstasy of mergence with the Divine and not mergence in intoxication by repeated
consumption of alcohol.
Supposing a saint lives in iceland, does he contravene when he consumes fish as
his food, because it is the only source available to him.
There are saints even today who can draw energy from the ether and take care of
the metabolism and requirements of the body to keep young for years. I know a
few of them personally.
Let us not waste time by such wrong thoughts. Let true devotees join together to
explore the uniqueness of srividhya to have athma sakshatkara. May the Divine
Mother bless us all.
Regards,
S.SHANGARANARAYANAN


To: ambaa-l@...: srividya101@...: Fri, 15 Feb 2008
06:19:13 -0800Subject: Re: [ambaa-L] The two paths (Devayana & Pitriyana Margas)
in the Chandi Sapthasathi

NamastheWith due respects to the writer of the mail, it appears the writer is
biased and against Vamachara and Kowla chara practices. Nowhere explanations
have been given by HH Bhaskararaya as claimed by the writer in his earlier mails
that the practices of vama and kowlacharian are per se are wrong. If anybody
gets hold of the book of LS Bahsya of Dr Goda Sastrigal (who has been recognized
and honoured
....