Guest guest Report post Posted June 6, 2008 Ramji, & nbsp; What is the mode of bhavana of gurupaduka at sahasrara? & nbsp; S.Rao Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 7, 2008 Dear Srinivas Rao, I do not have the capability to explain this phenomenon because I have not experienced this state of consciousness. However, with little knowledge what I have through my gurunatha I would try to BLABBER. Moreover, I HAVE NEITHER GURU PADUKA NOR SHODASHI. And I KNOW MY LIMITATIONS. So, Any ERROR is conveying the message is MINE and any SUBLIME THOUGHT AND PHILOSPHY IF I AM ABLE TO CONVEY is through the GRACE OF MY GURUNATHA who is in Manidwipa. First of all let us try to understand what Diksha is: " Diyate parasivaikya bhavana – Kshiyate Sakala paapa sanchayah Yena chit jaladhi paarasethuna – Dikshanaam Gurukataksha Vikshanam " This is from Chidvilasa Stavah of Amritananda Yogi. The gurukataksha or guru's grace is compared to the bridge to reach the ocean of CHIT. With the help of this guru's grace, parasiva- aikya-bhavana (communion with Para-Siva) is achieved. All the sins are destroyed by the glance of this guru's grace. To that glance and grace of Guru is called DIKSHA (Di-yate Parasivaikya bhavana – KSHI- yate sakala paapa sanchayah = DI+KSHI=DIKSHA). Now, let us try to understand what PADUKA is: The word Paduka is a State of " Saamarasya of Kameswara and Kameswari " . Paduka is the homogenous blend and equilibrium state of Kameswara and Kameswari. This is NOT to be confused with PAIR OF SANDALS which the guru wears. This was clearly stated by Sri Dipakanathacharya, Sri Amritananda Yogi and Sri Sivanandanatha. The " bhavana " of guru paduka is done as given below: " tasya kandalitha karnikaanthare – kluptha varna makadhaadirekhaya Konalakshita HA LA KSHA Mandalam – Bhaava lakshyam Analaalayam Bhaje " At the Dwadasaantha sthala of Sahasrara, an upward triangle has to be contemplated. At the topmost angle of the triangle LA Bija, at the left angle HA Bija and at the right angle KSHA bija should be meditated. The left side of the triangle, entire vowels from A to AHA (visarga), at the Right Side of the Triangle the Matrikas from K, Ka,……Dha, Na, Tha and at the base of the Triangle the Matrikas Sa, Sha, Ssa, Ya, Dha should be contemplated. At the centre of the triangle, the pair of guru padukas in the form couple of swans (Hamsa) has to be contemplated. Now, Srividya Dikshas are of 4 types : Kriya, Varna, Kala, Veda Dikshas. Initiation involving mandapa, kalasa, homa is Kriya Diksha. When 36 principles of creation are contemplated it is Kala Diksha. When universe is contemplated as Sabda, it is called Varna Diksha. Mantra is assemblage of varna or bija and when repeated with sincerity is known to kindle mantra chaitanya that is dormant. Initiation into the cosmos of Sound through Mantra is Varna Diksha. Initiation through penetration is called Vedha Diksha. Vedha is penetration. The Guru Penetrates to the Mooladhara Chakra of Sishya through his subtle body and hence it is called " Vedha " . There are different Vedha dikshas. They are Sakti Paatha, Sparsha, Drik. The vedha diksha is normally done in two ways depending upon the receptivity of the disciple. Tivra (rapid) and tivratara (more rapid) Vedha. Adhva Shodhana, a special tantric practice is followed by the GURU in transferring the Cosmic Energy of Srividya. The Guru performs the adhva shodhana and decides which is the most appropriate form of Diksha for the sadhaka as per the tendencies, vasanas and degree of receptivity. While performing this adhva-shodhana and Vedha, the Guru in his subtle body enters the mooladhara chakra of sishya. Concentrating on the Mooladhara Chakra of the disciple gathers the corresponding 4 bija of 4 petals at Mooladhara and unites them to Svadhistana chakra. Similar effort is done and united at Manipura. This process is done till the shat chakras are penetrated and the bijas of the corresponding chakras are gathered. Guru gathers these letters together in the Bindu and Units them with Kala and later on with Nada later on with Nadanta and finally with Unmani. So, when Guru Paduka Diksha is conferred, the sishya undergoes through this Vedha Diksha. When the Guru gives the Paduka Diksha, all the matrikas and bijas of the shat-chakras are assimilated at Sahasrara of the sishya by the Gurunatha and bestows the state of Unmani. During this state of Unmani, the sishya automatically gets the bhavana of shiva-shakti saamarasya swarupa at sahasrara in the middle of the triangle which I mentioned above. This triangle is surrounded by the cosmic powers of matrikas and the three angles are presided by Ha, La, Ksha Bijas. During the process of Purna Diksha, the sishya experiences a vision of himself alighted on a swan in sudha sagara of sahasrara where his guru on another swan at chit chandramandala of sahasrara offers his helping hand to this sishya. Thus, the guru offering his helping hand to sishya makes him cross samsara sagara after undergoing all the rites of purna diksha. This sort of Diksha vidhana is carried down from GURU to SHISHYA. So, during this diksha vidhana, the State of Awareness which Guru experiences is conferred to the Sishya. And thus, the Guru Parampara continues……………….. So, now the upasakas having undergone Gurupaduka, Padukaantha, Maha Paduka, Maha Maha Paduka, Guhya Shodashi, Para Shodasi, Anuttara Shodashi, Nirvana Sundari, Mahashambhava and blah blah………… DIKSHAS can ponder now WHERE DO THEY STAND with respect to this EXPERIENCE. I would conclude with a small incident (a joke rather….) about Shri Appayya Dikshitar which my gurunatha used to say during his light moments….. Shri Appayya Dikshitar was invited for scriptural discussions at Kanchipuram. There were several fans and disciples of Appayya Dikshitar around him who would talk pseudo-vedanta without understanding its purport. One day, when Appayya Dikshitar was performing Sandhya Vandana at the banks of river Kaveri, all his disciples were observing the Dikshitar performing Sandhya and were aping the Dikshitar in performance of Sandhya. Poor Dikshitar was unaware of his loosely tied dhoti. While performing achamana and arghya pradana, his dhoti dropped off. The disciples who were aping the Dikshitar came under the impression that " WHILE PERFORMING ACHAMANA AND ARGHYA ONE SHOULD STRIP OFF ONE " S DHOTI " . They emulated the same. The current trend of most of the Srividya Upasakas fall into this second category who emulate the Karma Kanda without understanding its purport. SHUSHKA JAPA (dry mantra japa) without the grace of SAT-GURU (I emphasize the word SATGURU because I mean what I say), is USELESS. " Bhavana " does not come forcefully. It is a natural process with the GRACE OF GURU. Srinivas, hope I am clear. With regards, Sriram Namo namah Srigurupadukaabhyaam…………. , Srinivas Rao <srinivasrao197080 wrote: > > Ramji, > & nbsp; > What is the mode of bhavana of gurupaduka at sahasrara? > & nbsp; > S.Rao > > > > > Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 7, 2008 The Guru paduka provides the connection to the lineage of the gurus who live in the yogatrayams and beyond. It is pure energy which very often gets blocked because of lack of will on the part of the upasaka to break the blocks and allow the total divine energy to flow into the sahasrara and then assimilate into the human system to vibrate. The concept is vidhyamayam/tejomayam and therefore it cannot be visualised. it can only be explained and there is a method by which this can be done. Regards, S.SHANGARANARAYANAN : srinivasrao197080: Fri, 6 Jun 2008 20:10:47 -0700 bhavana of gurupaduka Ramji, & nbsp;What is the mode of bhavana of gurupaduka at sahasrara? & nbsp;S.Rao Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 7, 2008 Dear ram, Thank you for your wonderful answer. At one shot, all my doubts got cleared. I have some small queries regarding the sandhya anushtana. 1) What exactly is " apah " swarupa. Why water is used for karma kanda. What is the secret behind this " apah " 2) What exactly is " dadhikraav " in " dadhikravanno akarisham " 3) During the arghya pradhana, why exactly 3 arghyas are given. Is it true that the 3 demons obstruct the path of sun's orbit. What exactly is its purport 4) During the tarpana, the last one is " nimrujeem tarpayami " . What exactly is this devata 5) I have seen several sandhyavandana books which have omitted several marjana mantras. Like: Drupadaat iva munchatu, udyantha mastam yantha.... " . Instead of these only " asavadiyo brahma " is printed. Is is permissible to use this mantra without using purva anga of sandhya that are maarjana mantras. Directly after " apohistha.. " they are performing arghya pradana and gayatri tarpana and gayatri tarpana. Please elucidate on these points. S. Rao , " sriram " <sriram_sapthasathi wrote: > > Dear Srinivas Rao, > > I do not have the capability to explain this phenomenon because I > have not experienced this state of consciousness. However, with > little knowledge what I have through my gurunatha I would try to > BLABBER. > > Moreover, I HAVE NEITHER GURU PADUKA NOR SHODASHI. And I KNOW MY > LIMITATIONS. So, Any ERROR is conveying the message is MINE and any > SUBLIME THOUGHT AND PHILOSPHY IF I AM ABLE TO CONVEY is through the > GRACE OF MY GURUNATHA who is in Manidwipa. > Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 8, 2008 Dear Srinivas, Regarding “apah†and “dadhikraavâ€, please refer my previous posts on “importance of udaka (sacred waters) in Karmanushtana. Your doubts would be cleared. “apah†is those sacred waters in which Narayana resides and is ready for creation. “apo vai narayanah†says the sruti. So, Narayana in the form of Agni enters into the waters and charges it with divine energies that are nourishing. Hence in the mantra “apohishtah..†they are addressed as “oorje dhadhatana†and “yo vah shiva tamo rasahâ€. Narayana is called “apsumaan†as he presides over the “sacred watersâ€. It is this “udaka†presided by Agni and surcharged with Divine & Nourishing Energies that is being invoked in Anushtana. Dadhikraav is also the form of Agni that presides over Curd. This Dadhikraav in the form of Agni is also the havirgraheeta in the form of curd. During the sroutha kanda, Dadhikraav is invoked by the yajamaana during the danta dhavana (brushing of teeth). It bestows tejas and vitality in the face. This is also invoked in the mouth for the purity of speech (vaak shuddhi) as Agni presides over the Vaak (speech). Purity of speech is required as the next karma is Gayatri Japa which involves purity of speech and mind. “surabhino mukhakarat†implies 2 things: one is Purity of Speech and the other is for brahma tejas. Reason for Arghya: Generally, the subtle truths are conveyed in Veda through Vedic Gods and its functions. It is very important to know the Vedic Symbolism for upasana. Throughout the Veda, it is the Agni that is being extolled either in the form of Sun, Indra, Jatavedas, Vak, Mitra, Varuna etc. And hence, Seer Dirghatamas exclaims in ecstasy “ekam sat viprah bahudhah vadantiâ€. One single principle is perceived as many facets by jnanis. There are certain references of Cow, She Wolf, Calf, Horse, Curd, Ghee, Dasyu, Demon Vritrasura etc. in Veda which is to be understood via its symbolisms. The She Wolf is mentioned as anti-divine force in Ratri Sukta. Vrittrasura is also the anti-divine forces mentioned in Rig Veda that obstruct the Rain Waters presided by Indra. Vedic Symbolism is entirely a different subject and I don’t want to delve deep into it. Now as regards the Arghya, it is generally a story that during the sunrise, three demons called “mandeha†obstruct the path of Sun, the Chariot and the Charioteer. Sun is the Inspirer or the Antaryami in the Heart. So, the demons are the 3 anti-divine forces that obstruct the Dawn of Divine Knowledge. This Dawn of Divine Knowledge is the “upanayanaâ€. So, Avidya, Kama and Karma are the 3 anti-divine forces that camouflage the Dawn of Divine Inspiration. During the Gayatri Tarpana, the last one is “Nimrujeem Tarpayamiâ€. Nimrujee implies one who sweeps and wipes out. It sweeps out our sinful acts. There are Purvangas and Uttarangas for Gayatri Japa which should be done properly without omitting them. Every mantra has its importance. 1) Apohistha mayobhuvah…… is marjana mantra 2) Suryascha ma manyuscha…… is the mantra for pavitrikarana and any sinful acts that are being committed on that particular would be wiped off ie., any sinful acts that were inspired by Antaryaami (surya), Mind (Manyu) and Indriyas (Manyupatayah), those sins along with the Kartruttva bhavana (ie., I-ness) is being offered as havis into the Parama Jyothi (Surye Jyothishi Juhomi Svaha). 3) Dadhikravanno…. Is the punar maarjana for vaak shuddhi 4) Apohistha ….. 5) Hiranyavarnah shuchayah….. for invoking Agni for Brahma tejas 6) Drupadaat ……(papa purusha dahana ie., imagine you sins as a dark person sitting beside at your left and with this mantra sprinkle water and imagine as if this person is reduced to ashes). This papa purusha dahana is also employed in Sriyantra Puja but in a different way. 7) Arghya 8) Udyantha…….Asa vaadityo Brahma In this Mantra is the given how the Sandhya should be performed and what is the object of Meditation during the Gayatri Japa. “asa vaadity brahma†is the kilaka mantra and it should be the bhavana. One should imagine ONENESS with the SUN and HIMSELF whoever is doing the Sandhya. This is the objective of Sandhya Anushtana (brahmai vasan brahmaapyeti ya evam veda) 9) Gayatri Avahana 10 Nyasa and Pancha Puja and Mudras 11) Gayatri Japa 12) Nyasa, pancha puja and mudras 13) surya upasthana 14) Rishi vandana, Dik namaskaram, 15) Gayatri Upasthanam etc……… So, tell me dear Srinivas, which is not an important anga in Sandhya. Each and every mantra is important and should be done meticulously. Sandhya Anushtana when done in its complete way confers wonderful results. Gayatri is the protector of Vital Energy (gayan trayate iti gayatri). No other upasana is required if one performs the Sandhyavandana without fail with proper understanding of each and every mantras. Material and Spiritual Prosperity is conferred upon the person who sincerely performs Sandhya. One who performs Sandhya Vandana and Gayatri Japa, even PRATYANGIRA AND BAGALAMUKHI would not dare to harm the person who perform Nitya Sandhyavandana. No abhicharika prayogas would be successful before the person who performs sandhya. A personal example of my Gurunatha to cite an example of greatness of Sandhyavandana and Gayatri Japa. My gurunatha was succumbed to Abhicharika Prayoga of Bagalamukhi and Pratyangira twice but he could revert back the prayoga. Those were the days when my gurunatha was newly married and was of 18 years of age. He was not initiated into Srividya at that time. All the upasana he had was Sandhyavandana and Siva Panchayatana (not even Srichakra). Alongwith his wife, he went to Kasi to study Sutra Bhashya at the feet of Mahamahopadhyaya Dravida Rajeshwara Sastry. My gurunatha was eka-santhagraahi and was a serious type of student who did not like useless gossips. Some of the hooligans used to make fun of my gurunatha because he had long tuft of hair. Some of the hooligans were also tantrics who practiced vamachara worship to Goddess Bagalamukhi and Pratyangira performed abhicharika prayoga. My gurunatha took notice of it but did not utter a single word against them and as usual he used to do the parayana of Sutra Bhashya alongwith Rajeswara Sastry. One the day, when prayoga was performed, my gurunatha had a vision of Mother Gayatri blessing him with her lotus hands at the time of Sandhya Vandana. My gurunatha used to perform the Arghya pradana with Gayatri mantra by doing the Kumbhaka (breath is held during the pranayama). With the Kumbhaka, when arghya is performed, mantra siddhi of gayatri is easily achieved. Within a week’s time, both the hooligans who were the tantrics at Kasi expired in an accident. So, my dear Srinivas, NO UPASANAS ARE REQUIRED IF ONE PERFORMS THE NITYA SANDHYAVANDANA REGULARLY WITHOUT FAIL. TAKE THESE WORDS FROM ME FOR GRANTED. There is no mantra greater than Gayatri mantra and no God greater than one’s mother (Na gayatryaah paramo mantrah na maatuh paro daivatam). IT IS BECAUSE, IN SRIVIDYA, ONE IS ABLE TO SEE BIJA AKSHARAS WHEREAS GAYATRI IS A VEDIC RIK MANTRA WITHOUT ANY BIJA MANTRAS LIKE HREEMS, SRIMS, KLEEMS, HUMS, PHATS BLAH……….. AND HENCE, PEOPLE ARE ATTRACTED TO TANTRIC MANTRAS. CRAVING FOR SRIVIDYA UPASANA HAS BECOME A FASHION NOW-A-DAYS WITHOUT THE LEAST PERFORMANCE OF SANDHYA ANUSHTANA AND GAYATRI JAPA. With regards, Sriram srinivasrao197080 <srinivasrao197080 wrote: Dear ram, Thank you for your wonderful answer. At one shot, all my doubts got cleared. I have some small queries regarding the sandhya anushtana. 1) What exactly is " apah " swarupa. Why water is used for karma kanda. What is the secret behind this " apah " 2) What exactly is " dadhikraav " in " dadhikravanno akarisham " 3) During the arghya pradhana, why exactly 3 arghyas are given. Is it true that the 3 demons obstruct the path of sun's orbit. What exactly is its purport 4) During the tarpana, the last one is " nimrujeem tarpayami " . What exactly is this devata 5) I have seen several sandhyavandana books which have omitted several marjana mantras. Like: Drupadaat iva munchatu, udyantha mastam yantha.... " . Instead of these only " asavadiyo brahma " is printed. Is is permissible to use this mantra without using purva anga of sandhya that are maarjana mantras. Directly after " apohistha.. " they are performing arghya pradana and gayatri tarpana and gayatri tarpana. Please elucidate on these points. S. Rao , " sriram " <sriram_sapthasathi wrote: > > Dear Srinivas Rao, > > I do not have the capability to explain this phenomenon because I > have not experienced this state of consciousness. However, with > little knowledge what I have through my gurunatha I would try to > BLABBER. > > Moreover, I HAVE NEITHER GURU PADUKA NOR SHODASHI. And I KNOW MY > LIMITATIONS. So, Any ERROR is conveying the message is MINE and any > SUBLIME THOUGHT AND PHILOSPHY IF I AM ABLE TO CONVEY is through the > GRACE OF MY GURUNATHA who is in Manidwipa. > Explore your hobbies and interests. Click here to begin. Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 9, 2008 , venkata sriram <sriram_sapthasathi wrote: > No other upasana is required if one performs the Sandhyavandana without fail with proper understanding of each and every mantras. Material and Spiritual Prosperity is conferred upon the person who sincerely performs Sandhya. > > One who performs Sandhya Vandana and Gayatri Japa, even >PRATYANGIRA AND BAGALAMUKHI would not dare to harm the person who perform Nitya Sandhyavandana. No abhicharika prayogas would be >successful before the person who performs sandhya. Mmm.. I smell some delicious controversial fodder. :-)) But I will just stop with saying that I seriously doubt the above two paras. IMHO we should through perhaps some reasoning and experience understand how much of our subjective personal experience can be used in arriving at a proper understanding of these things. > IT IS BECAUSE, IN SRIVIDYA, ONE IS ABLE TO SEE BIJA AKSHARAS >WHEREAS GAYATRI IS A VEDIC RIK MANTRA WITHOUT ANY BIJA MANTRAS LIKE >HREEMS, SRIMS, KLEEMS, HUMS, PHATS BLAH……….. > > AND HENCE, PEOPLE ARE ATTRACTED TO TANTRIC MANTRAS. > > CRAVING FOR SRIVIDYA UPASANA HAS BECOME A FASHION NOW-A-DAYS >WITHOUT THE LEAST PERFORMANCE OF SANDHYA ANUSHTANA AND GAYATRI JAPA. I will only quote a comment of a knowledgable member on this. What about vanadurga mantra and the nR^isiMha mantra rAja? They are certainly without bIja akShara-s although versions of them exist with added bIja-s. :-) " We respect the vedas because they are the beginning of all our thought but it *does not mean our thought ended* with the Vedas. " And that thought process and --out of this world-creativity,-- continued in the tantra-s/Agama-s, vedAnta and other schools. Regards Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 9, 2008 shrI gurubhyo namaH Friends: I have a comment on... quote " No other upasana is required if one performs the Sandhyavandana without fail with proper understanding of each and every mantras. Material and Spiritual Prosperity is conferred upon the person who sincerely performs Sandhya " end quote. This is very true. Let me begin my comment by asking a few questions.. " If we have a house, and the minimum facilites, then do we require decorations in the house ? " . " If we are able to speak and sing, do we need a sound system ? " . So, having asked those questions.. here is my comment. ShrI Vidyaa beeja mantras are like a sound system... silent if there is no input, but the output is greater if you speak into the mike. In this analogy, Gayatri is the basic sound, but it is amplified many fold by the repetition of Shri Vidya mantras. This is why even Purusha Sooktham, ShrI Sooktham and other vedic or pauraNic texts are repeated " mantra sampuTitam " . Thanks and Regards. KR. ShrI mAtre namaH Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 9, 2008 The first para is perfectly logical. And it applies not only for Gayatri but also for other mantras, taaraka mantra or panchaakshari or ashtakshari for example. The efficacy of a mantra is purely a function of the upasana and chitha shudhi of the sadhaka and this is brought out time and again in the puraanas. material prosperity is subjective anyway but spiritual progress is a given if one performs their nithyaanushtanas with dedication. regards Vishwam Satish <satisharigela Monday, June 9, 2008 10:42:16 AM Re: bhavana of gurupaduka @ .com, venkata sriram <sriram_sapthasathi wrote: > No other upasana is required if one performs the Sandhyavandana without fail with proper understanding of each and every mantras. Material and Spiritual Prosperity is conferred upon the person who sincerely performs Sandhya. > > One who performs Sandhya Vandana and Gayatri Japa, even >PRATYANGIRA AND BAGALAMUKHI would not dare to harm the person who perform Nitya Sandhyavandana. No abhicharika prayogas would be >successful before the person who performs sandhya. Mmm.. I smell some delicious controversial fodder. :-)) But I will just stop with saying that I seriously doubt the above two paras. IMHO we should through perhaps some reasoning and experience understand how much of our subjective personal experience can be used in arriving at a proper understanding of these things. > IT IS BECAUSE, IN SRIVIDYA, ONE IS ABLE TO SEE BIJA AKSHARAS >WHEREAS GAYATRI IS A VEDIC RIK MANTRA WITHOUT ANY BIJA MANTRAS LIKE >HREEMS, SRIMS, KLEEMS, HUMS, PHATS BLAH……….. > > AND HENCE, PEOPLE ARE ATTRACTED TO TANTRIC MANTRAS. > > CRAVING FOR SRIVIDYA UPASANA HAS BECOME A FASHION NOW-A-DAYS >WITHOUT THE LEAST PERFORMANCE OF SANDHYA ANUSHTANA AND GAYATRI JAPA. I will only quote a comment of a knowledgable member on this. What about vanadurga mantra and the nR^isiMha mantra rAja? They are certainly without bIja akShara-s although versions of them exist with added bIja-s. :-) " We respect the vedas because they are the beginning of all our thought but it *does not mean our thought ended* with the Vedas. " And that thought process and --out of this world-creativity, -- continued in the tantra-s/Agama- s, vedAnta and other schools. Regards Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 9, 2008 , " Kumar Ramachandran " <kramach wrote: > > quote > " No other upasana is required if one performs the Sandhyavandana > without fail with proper understanding of each and every mantras. > Material and Spiritual Prosperity is conferred upon the person who > sincerely performs Sandhya " > end quote. > > This is very true. But reality is different. Isnt it? Just look around the state of people of a certain community in India. Please see below questions. > Let me begin my comment by asking a few questions.. > > " If we have a house, and the minimum facilites, then do we require decorations in the house ? " . > > " If we are able to speak and sing, do we need a sound system ? " . > > So, having asked those questions.. here is my comment. > > ShrI Vidyaa beeja mantras are like a sound system... silent if there is no input, but the > output is greater if you speak into the mike. > > In this analogy, Gayatri is the basic sound, but it is amplified many fold by the repetition > of Shri Vidya mantras. > > This is why even Purusha Sooktham, ShrI Sooktham and other vedic or pauraNic > texts are repeated " mantra sampuTitam " . I do understand that no analogy is perfect. But in the above analogy there were just many assumptions. The analogy is somewhat incoherant and unclear. More below. , vishwanthan Krishnamoorthy <krishvishy wrote: > > > The first para is perfectly logical. And it applies not only for >Gayatri but also for other mantras, taaraka mantra or panchaakshari >or ashtakshari for example. My question is not so much about prosperity but had more to do with " no other upAsana " is required. So my question is. 1) If no other upAsana is required why are there so many mantra-s? 2) Why do great teachers from ancient times including Adi Shankara taught, practiced, and authored volumes about upAsana of devata-s with mantra-s other than gAyatri if " no other upAsana is required " . Ofcourse as good smarta-s we can be sure that they performed their sandhya and related rituals. Wonder why they wasted their time with other mantra-s. Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 9, 2008 Oh I disregarded the no other upasana is required part. As that would depend on the lakshya of the upasaka. My point was that sincerity and regularity is a must for the upasana to yield result and that mantra hopping does not. regards Vishwam Satish <satisharigela Monday, June 9, 2008 1:30:37 PM Re: bhavana of gurupaduka @ .com, " Kumar Ramachandran " <kramach > wrote: > > quote > " No other upasana is required if one performs the Sandhyavandana > without fail with proper understanding of each and every mantras. > Material and Spiritual Prosperity is conferred upon the person who > sincerely performs Sandhya " > end quote. > > This is very true. But reality is different. Isnt it? Just look around the state of people of a certain community in India. Please see below questions. > Let me begin my comment by asking a few questions.. > > " If we have a house, and the minimum facilites, then do we require decorations in the house ? " . > > " If we are able to speak and sing, do we need a sound system ? " . > > So, having asked those questions.. here is my comment. > > ShrI Vidyaa beeja mantras are like a sound system... silent if there is no input, but the > output is greater if you speak into the mike. > > In this analogy, Gayatri is the basic sound, but it is amplified many fold by the repetition > of Shri Vidya mantras. > > This is why even Purusha Sooktham, ShrI Sooktham and other vedic or pauraNic > texts are repeated " mantra sampuTitam " . I do understand that no analogy is perfect. But in the above analogy there were just many assumptions. The analogy is somewhat incoherant and unclear. More below. @ .com, vishwanthan Krishnamoorthy <krishvishy@ ...> wrote: > > > The first para is perfectly logical. And it applies not only for >Gayatri but also for other mantras, taaraka mantra or panchaakshari >or ashtakshari for example. My question is not so much about prosperity but had more to do with " no other upAsana " is required. So my question is. 1) If no other upAsana is required why are there so many mantra-s? 2) Why do great teachers from ancient times including Adi Shankara taught, practiced, and authored volumes about upAsana of devata-s with mantra-s other than gAyatri if " no other upAsana is required " . Ofcourse as good smarta-s we can be sure that they performed their sandhya and related rituals. Wonder why they wasted their time with other mantra-s. Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 9, 2008 shrI gurubhyo namaH Folks: Apologies for the incoherency, and perhaps, incomplete verbiage. I should know better than to shoot off an e-mail during the lunch hour when there are other things on my mind.... The extent to which I wanted to carry the analogies were... The Gayatri mantra provides a good structure ( like a house with minimum furnishings, and like a human voice without amplification ). Shri Vidya mantras, then can be regarded like the decorations of the house, and a sound system. i.e. it makes the base structure more appealing and easier to absorb and perceive. ( In this case, the Shri Vidya mantras help to make the Gayatri mantram more appealing and help to get its phalam quicker). Hope that explains my analogy. That's it, no further. Thanks and Regards. KR. ShrI mAtre namaH Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 10, 2008 , " Kumar Ramachandran " <kramach wrote: > The Gayatri mantra provides a good structure ( like a house with minimum furnishings, and like a human voice without amplification ). Shri Vidya mantras, then can be regarded like the decorations of the house, and a sound system. i.e. it makes the base structure more appealing and easier to absorb and perceive. ( In this case, the Shri Vidya mantras help to make the Gayatri mantram more appealing and help to get its phalam quicker). Hope that >explains my analogy. What about women and non-dvija-s who do not have gAyAtrI? In their case we have a sound system without house? :-) There is a tAntrika sandhya which I presume is performed usually before shrIchakra archana etc or before lingArcharana for some branches of shaiva-s. So what is this tAntrika sandhya? A house or probably outhouse? :-) furthermore, your posts talks only about shrIvidya. There are many tAntrika systems like shrIvidya. do you mean to extend your analogy to those? In addition to this, do the root tantra-s of shrIkula or for that kAli kula or any other tAntrika system prescribe gAyatrI japa as a pre-requisite to follow that particular tAntric path? For dvija-s since their primary loyalty should be towards vedic rituals it is said that they should not give up sandhya and should be given first priority even if they follow other rituals like shrIvidya, various shaiva systems etc. There is no need to mix up these two and come up with flaky and fancy explanations like in the above analogy. Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 10, 2008 Anyway, the point of further questioning this is to show that the following statements are false. 1) If one does sandhya and gAyatrI japa no other upAsana is required 2) Analogies saying that somehow sandhya/gAyatrI japa is somehow superior or more important than shrIvidya or other tAntrik systems. and to show stories of somebody seeing the phala of their tAntric rituals somewhere up in the sky but not receiving them because of not performing sandhya are doubtful. When a tAntric ritual/upAsana is performed with sincereity the results wil be seen regardless of the performance or non-peformance of anything else. Period. the only thing that matters is adherence to the tantric text or tradition where the ritual/upasana details are given. If teh point is to stress the importance of shrauta/smArta rituals for dvija-s, then kindly do so without cooking up or coming up with ridiculous stories. There is no need to give a back seat to tantric traditions to do this. , " Satish " <satisharigela wrote: > > , " Kumar Ramachandran " <kramach@> > wrote: > > > The Gayatri mantra provides a good structure ( like a house with > minimum furnishings, and like a human voice without > amplification ). Shri Vidya mantras, then can be regarded like the > decorations of the house, and a sound system. i.e. it makes the base > structure more appealing and easier to absorb and perceive. ( In > this case, the Shri Vidya mantras help to make the Gayatri mantram > more appealing and help to get its phalam quicker). Hope that > >explains my analogy. > > What about women and non-dvija-s who do not have gAyAtrI? > In their case we have a sound system without house? :-) > > There is a tAntrika sandhya which I presume is performed usually > before shrIchakra archana etc or before lingArcharana for some > branches of shaiva-s. So what is this tAntrika sandhya? A house or > probably outhouse? :-) > > furthermore, your posts talks only about shrIvidya. There are many > tAntrika systems like shrIvidya. do you mean to extend your analogy > to those? > > In addition to this, do the root tantra-s of shrIkula or for that > kAli kula or any other tAntrika system prescribe gAyatrI japa as a > pre-requisite to follow that particular tAntric path? > > For dvija-s since their primary loyalty should be towards vedic > rituals it is said that they should not give up sandhya and should be > given first priority even if they follow other rituals like > shrIvidya, various shaiva systems etc. > > There is no need to mix up these two and come up with flaky and fancy > explanations like in the above analogy. > Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 11, 2008 Dear satish, Namaste. I reiterate the statement that if one does gayatri sincerely as prescribed, no upasana is required. Since you hail from Andhra, i need not introduce you some of the stallwarts of gayatri upasana. They are Veluri Sivarama Sastry, Hari Sambamurthy Sastry and Ogirala Veeraraghavana Sastry (Gnanananda Tirtha). Veluri Sivarama Sastry, a close friend and ashtavadhani attained mantra siddhi of gayatri. He was a dahara vidyopasaka. Dahara vidya is mentioned in Taittiriya Prashna. The deepa shikha at hrid pundarika has to be concentrated with gayatri. Mind is dissolved in this process (Mano Laya Yoga). THIS IS POSSIBLE THROUGH GAYATRI. Veluri Sivarama Sastry and Hari Sambamurthy Sastry are testimony to that. They did not crave for Panchadasi and Shodashis and srichakras. They did trikala sandhya with sahasrara gayatri japa. Gyanananda Tirtha, a great upasaka of Gayatri, was a saint, poet, composer of several kritis on Gayatri like Syama Sastry others. " Shri Gayatri Nanu Palinchave " a kriti sung by him is simply melodious and soul stirring. The gayatri temple he constructed at Kovvur is marvellous. His guru Nadananda tirtha, a celibate throughout his life, was a gayatri mantra siddha who performed several miracles. Several are the instances in the house of Sri Tirtha which need to be mentioned that were the grace of mother gayatri. Once Sri Tirtha was engrossed in sandhya and sahasragayatri japa. It went on till 3 o'clock afternoon. Poor wife of sastry was in her menstrual period and had to wait till 3 o'clock noon. She was feeling very hungry. Sri Sastry not being aware of the time continued his japa. He came to consciousness only when some sounds of utensils were heard from kitchen. On hearing this went to his kitchen and found to his amazement that wonderful delicacies with payasannam were ready and he could find small footprints of divine mother gayatri at his courtyard. THIS INCIDENT WAS TOLD TO MY GURUNATHA BY HER DAUGHTER WHO IS STILL IN KOVVUR. Sri Sastry did not have Mahapadukas, Shodashis, Maha Sambhava Dikshas blah..... The ONLY MANTRA HE DID WAS TRIPADA GAYATRI. With regards, Sriram , " Satish " <satisharigela wrote: > > Anyway, the point of further questioning this is to show that the > following statements are false. > > 1) If one does sandhya and gAyatrI japa no other upAsana is required > 2) Analogies saying that somehow sandhya/gAyatrI japa is somehow > superior or more important than shrIvidya or other tAntrik systems. > > and to show stories of somebody seeing the phala of their tAntric > rituals somewhere up in the sky but not receiving them because of not > performing sandhya are doubtful. > > When a tAntric ritual/upAsana is performed with sincereity the > results wil be seen regardless of the performance or non- peformance > of anything else. Period. the only thing that matters is adherence to > the tantric text or tradition where the ritual/upasana details are > given. > > If teh point is to stress the importance of shrauta/smArta rituals > for dvija-s, then kindly do so without cooking up or coming up with > ridiculous stories. There is no need to give a back seat to tantric > traditions to do this. > > > , " Satish " <satisharigela@> wrote: > > > > , " Kumar Ramachandran " <kramach@> > > wrote: > > > > > The Gayatri mantra provides a good structure ( like a house with > > minimum furnishings, and like a human voice without > > amplification ). Shri Vidya mantras, then can be regarded like the > > decorations of the house, and a sound system. i.e. it makes the > base > > structure more appealing and easier to absorb and perceive. ( In > > this case, the Shri Vidya mantras help to make the Gayatri mantram > > more appealing and help to get its phalam quicker). Hope that > > >explains my analogy. > > > > What about women and non-dvija-s who do not have gAyAtrI? > > In their case we have a sound system without house? :-) > > > > There is a tAntrika sandhya which I presume is performed usually > > before shrIchakra archana etc or before lingArcharana for some > > branches of shaiva-s. So what is this tAntrika sandhya? A house or > > probably outhouse? :-) > > > > furthermore, your posts talks only about shrIvidya. There are many > > tAntrika systems like shrIvidya. do you mean to extend your analogy > > to those? > > > > In addition to this, do the root tantra-s of shrIkula or for that > > kAli kula or any other tAntrika system prescribe gAyatrI japa as a > > pre-requisite to follow that particular tAntric path? > > > > For dvija-s since their primary loyalty should be towards vedic > > rituals it is said that they should not give up sandhya and should > be > > given first priority even if they follow other rituals like > > shrIvidya, various shaiva systems etc. > > > > There is no need to mix up these two and come up with flaky and > fancy > > explanations like in the above analogy. > > > Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 11, 2008 If somebody asks whether gayatri confers liberation then answer is yes. It is chatushpad gayatri. The 4 padas of gayatri is " chatvaari vak... " of rig veda. Poor bhaskara had tough time writing varivasya rahasya in equating gayatri with panchadasi ha ha ha.... When you benchmark something you take some X as the most superior one and equate the Y with X saying that Y is also on par with X. So, when panchadasi is equated with Gayatri, it means that both are of equal potency. sriram , " Satish " <satisharigela wrote: > > Anyway, the point of further questioning this is to show that the > following statements are false. > > 1) If one does sandhya and gAyatrI japa no other upAsana is required > 2) Analogies saying that somehow sandhya/gAyatrI japa is somehow > superior or more important than shrIvidya or other tAntrik systems. > > and to show stories of somebody seeing the phala of their tAntric > rituals somewhere up in the sky but not receiving them because of not > performing sandhya are doubtful. > > When a tAntric ritual/upAsana is performed with sincereity the > results wil be seen regardless of the performance or non- peformance > of anything else. Period. the only thing that matters is adherence to > the tantric text or tradition where the ritual/upasana details are > given. > > If teh point is to stress the importance of shrauta/smArta rituals > for dvija-s, then kindly do so without cooking up or coming up with > ridiculous stories. There is no need to give a back seat to tantric > traditions to do this. > > > , " Satish " <satisharigela@> wrote: > > > > , " Kumar Ramachandran " <kramach@> > > wrote: > > > > > The Gayatri mantra provides a good structure ( like a house with > > minimum furnishings, and like a human voice without > > amplification ). Shri Vidya mantras, then can be regarded like the > > decorations of the house, and a sound system. i.e. it makes the > base > > structure more appealing and easier to absorb and perceive. ( In > > this case, the Shri Vidya mantras help to make the Gayatri mantram > > more appealing and help to get its phalam quicker). Hope that > > >explains my analogy. > > > > What about women and non-dvija-s who do not have gAyAtrI? > > In their case we have a sound system without house? :-) > > > > There is a tAntrika sandhya which I presume is performed usually > > before shrIchakra archana etc or before lingArcharana for some > > branches of shaiva-s. So what is this tAntrika sandhya? A house or > > probably outhouse? :-) > > > > furthermore, your posts talks only about shrIvidya. There are many > > tAntrika systems like shrIvidya. do you mean to extend your analogy > > to those? > > > > In addition to this, do the root tantra-s of shrIkula or for that > > kAli kula or any other tAntrika system prescribe gAyatrI japa as a > > pre-requisite to follow that particular tAntric path? > > > > For dvija-s since their primary loyalty should be towards vedic > > rituals it is said that they should not give up sandhya and should > be > > given first priority even if they follow other rituals like > > shrIvidya, various shaiva systems etc. > > > > There is no need to mix up these two and come up with flaky and > fancy > > explanations like in the above analogy. > > > Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 11, 2008 , " sriram " <sriram_sapthasathi wrote: > > If somebody asks whether gayatri confers liberation then answer is > yes. It is chatushpad gayatri. The 4 padas of gayatri is " chatvaari > vak... " of rig veda. That can be said of any mantra like ashtakshari, panchaksahri, etc. So what is special about gAyatrI then? > Poor bhaskara had tough time writing varivasya rahasya in equating > gayatri with panchadasi ha ha ha.... Statments like these just enrages some people. They do not help us understand much. Please see below. > > When you benchmark something you take some X as the most superior one > and equate the Y with X saying that Y is also on par with X. So, when > panchadasi is equated with Gayatri, it means that both are of equal > potency. You mentioned during our talk about shrI shriyAnandanAtha. He says something like reciting pa~nchadashI once is equal to saying gAyatrI thrice. I think he mentioned this in his saundaryalaharI bhAShya or in some other work. I dont have all my books with me now. I am not saying that above is final or true. Just wanted to mention that there are traditional smArta-s who hold such a view. That bhAskara rAya tried to compare pa~nchadashI with gAyatrI does not show that either is greater than the other. It says nothing about the mantra-s. It gives a possible glimpse of bhAskararAya's mind. That is all. Hence your laughter and equations on this one maynot be proper. Your equation does not logically follow. :-) As a personal preference I dont rely on stories to understand any shastra. I dont think any one should but it is upto them. Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 11, 2008 Satish, Perhaps you are NOT AWARE of Maha-vyahritis in the gayatri unlike other mantras. Please understand them. With the the Mahavyahrittis, entire devi upasana can be performed. Mantras, as such does not give salvation. It leads to chitta suddhi. But that is immediate and it is the SOLE PURPOSE of Tripada-Gayatri. The Chatushpada-Gayatri is none other than Vak / Savitri (The creatrix) that has been extolled in Veda. Regs, sriram Satish <satisharigela wrote: , " sriram " <sriram_sapthasathi wrote: > > If somebody asks whether gayatri confers liberation then answer is > yes. It is chatushpad gayatri. The 4 padas of gayatri is " chatvaari > vak... " of rig veda. That can be said of any mantra like ashtakshari, panchaksahri, etc. So what is special about gAyatrI then? > Poor bhaskara had tough time writing varivasya rahasya in equating > gayatri with panchadasi ha ha ha.... Statments like these just enrages some people. They do not help us understand much. Please see below. > > When you benchmark something you take some X as the most superior one > and equate the Y with X saying that Y is also on par with X. So, when > panchadasi is equated with Gayatri, it means that both are of equal > potency. You mentioned during our talk about shrI shriyAnandanAtha. He says something like reciting pa~nchadashI once is equal to saying gAyatrI thrice. I think he mentioned this in his saundaryalaharI bhAShya or in some other work. I dont have all my books with me now. I am not saying that above is final or true. Just wanted to mention that there are traditional smArta-s who hold such a view. That bhAskara rAya tried to compare pa~nchadashI with gAyatrI does not show that either is greater than the other. It says nothing about the mantra-s. It gives a possible glimpse of bhAskararAya's mind. That is all. Hence your laughter and equations on this one maynot be proper. Your equation does not logically follow. :-) As a personal preference I dont rely on stories to understand any shastra. I dont think any one should but it is upto them. Explore your hobbies and interests. Click here to begin. Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 11, 2008 , venkata sriram <sriram_sapthasathi wrote: > > Satish, > > Perhaps you are NOT AWARE of Maha-vyahritis in the gayatri unlike other mantras. Please understand them. With the the Mahavyahrittis, entire devi upasana can be performed. I am not sure what is entire devI upAsana and how is it different from devI upAsana. But some of my earlier questions on why teachers (including Adi Shankara) from ancient times practiced and taught tAntric mantra-s if they thought everything can be accomplished with the above, are still unanswered. > Mantras, as such does not give salvation. It leads to chitta suddhi. Nothing to disagree on this. >But that is immediate and it is the SOLE PURPOSE of Tripada-Gayatri. >The Chatushpada-Gayatri is none other than Vak / Savitri (The >creatrix) that has been extolled in Veda. So? Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 11, 2008 Have you studied " Dialogues with Chandrasekhara Bharati " that was compiled by Bhashyam Swamigal. If not please study it. A disciple approaches Sri Chandrasekhara Bharati and asks for Srividya. Shri Swamigal enquires whether he is doing Sandhya and Gayatri sincerely. The disciple answered affirmatively. Then Swamigal answered that there is NO NEED for Srividya and Sandhya with Gayatri Upasana itself is Shakti Worship. The disciple pestered for upadesa. Then swamigal said that since the " thought of getting initiated had entered your mind " , i would initiate into the mantra. He says there is no necessity of Srividya when one sincerely does the upasana of Gayatri. The idea of giving examples is not to project somebody's greatness but it is to reiterate and reinforce the statements. So, SOMEBODY's EXPERIENCE is looking like a STORY to you. That's Wonderful!!!! Making of equations with Gayatri is just the intellectual feats of shakthas so as to reiterate their statements that " something " is also equal to gayatri. Sriram Satish <satisharigela wrote: , venkata sriram <sriram_sapthasathi wrote: > > Satish, > > Perhaps you are NOT AWARE of Maha-vyahritis in the gayatri unlike other mantras. Please understand them. With the the Mahavyahrittis, entire devi upasana can be performed. I am not sure what is entire devI upAsana and how is it different from devI upAsana. But some of my earlier questions on why teachers (including Adi Shankara) from ancient times practiced and taught tAntric mantra-s if they thought everything can be accomplished with the above, are still unanswered. > Mantras, as such does not give salvation. It leads to chitta suddhi. Nothing to disagree on this. >But that is immediate and it is the SOLE PURPOSE of Tripada-Gayatri. >The Chatushpada-Gayatri is none other than Vak / Savitri (The >creatrix) that has been extolled in Veda. So? Unlimited freedom, unlimited storage. Get it now Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 11, 2008 My comments are prefixed by: ****** --- On Wed, 6/11/08, Satish & lt;satisharigela & gt; wrote: Satish & lt;satisharigela & gt; Re: bhavana of gurupaduka Wednesday, June 11, 2008, 2:22 AM @ .com, " sriram " & lt;sriram_sapthasathi & gt; wrote: & gt; & gt; If somebody asks whether gayatri confers liberation then answer is & gt; yes. It is chatushpad gayatri. The 4 padas of gayatri is " chatvaari & gt; vak... " of rig veda. That can be said of any mantra like ashtakshari, panchaksahri, etc. So what is special about gAyatrI then?***** The 7 vyahritis of 4-pada G: starting from physical plane and the 7th of & nbsp; Sathya or Truth, encompasses everything manifest. I am not aware of other sampradayas, but in Madhwa sampradaya all sankalpas and praarthanas are encoded as " Savithr naamaka Lakshmi Narayana preranya.. " . The Gayathri's Godhead or deity of Savitr is & nbsp; embodied as Narayana. This is not conversion or equalizing, but reconcilation of an ancient Truth experience with a more contemporary ways of worship. & nbsp; You can substitute any other Form and Nama - Nama Rupa - for this. & nbsp; Anything and everything Manifested are encompassed & nbsp; in these and hence Gayathri is considered - in my humble understanding - as the Mother of all Vedas. As you would know, the Pranava was not verbalized in Rg veda but was derived in a syllabic form post-Rig Vedic Considering & nbsp; 20/21st century Hindu dharma as an outcome of & nbsp; an evolving Dharmic framework, then one can safely say the course of evolution of Rig Veda's Truth experience has trickled down in to various Mathas ( for eg. Shan mathas of Sri Sankara) over the past many many millenia. & nbsp; Hence, post-Rg vedic mantras & nbsp; needed to be reconciled for & nbsp; theosophic and philological & nbsp; but not for spiritual purposes. Ramana Maharishi first had his Experiences and then delved into Upanishads and other Vedic literature to satisfy the & nbsp; doubts of pandits of his time. & nbsp; & nbsp; 63 nayanmars, 12 alwars were not the last of siva-vishnu dasas. Vedic rishis & nbsp; - & nbsp; Seers of the Truth - were not just of 2-3 millenium BC but could be our contemporaries. Vedas, as spoken Words, are themselves incomplete in talking about That. & nbsp; Then what is the point in arguing about which manthra is complete and which Protocol is valid? my humble 2 cents. - gopal Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 11, 2008 , venkata sriram <sriram_sapthasathi wrote: > > Have you studied " Dialogues with Chandrasekhara Bharati " that was compiled by Bhashyam Swamigal. If not please study it. > > A disciple approaches Sri Chandrasekhara Bharati and asks for Srividya. Shri Swamigal enquires whether he is doing Sandhya and Gayatri sincerely. The disciple answered affirmatively. > > Then Swamigal answered that there is NO NEED for Srividya and Sandhya with Gayatri Upasana itself is Shakti Worship. The disciple pestered for upadesa. Then swamigal said that since the " thought of getting initiated had entered your mind " , i would initiate into the mantra. He says there is no necessity of Srividya when one sincerely does the upasana of Gayatri. If we look at the whole picture, HH himself is a shrIvidya upAsaka. The advice that he gave to the seeker is for him alone and to dvija- s of his kind who neglected sandhya, gAyatrI upAsana etc. HH did not mean that for women/non-dvija-s and for people who perform their sandhya sincerely. How are we sure of this? I say that based on the fact that, apart from being a shrIvidya upAsaka himself we know that his disciple and the current swamigal practice shrIvidya. If Hh did indeed meant that for every being why he would he practice shrIvidya or advice some others about its practice? When great people give advice to people we should think twice to see the econtext as to whom and in what circumstance was the advice given to. Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 11, 2008 If gAyatri is sufficient, why then have the other mantra systems evolved? Also Mantra mahodadhi clearly says that the mantra for an individual is based on the persons name, horoscope etc it also goes to the extent of saying that if a person does mantra upasana of a mantra that does not suit him then the effects are negative. The sincerity part if applied to the panchakshari or taaraka mantra should suffice too without the need for gAyatri (of course this is in addition to completing all the swadharma karmas) regards vishwam sriram <sriram_sapthasathi Wednesday, June 11, 2008 2:15:25 AM Re: bhavana of gurupaduka Dear satish, Namaste. I reiterate the statement that if one does gayatri sincerely as prescribed, no upasana is required. Since you hail from Andhra, i need not introduce you some of the stallwarts of gayatri upasana. They are Veluri Sivarama Sastry, Hari Sambamurthy Sastry and Ogirala Veeraraghavana Sastry (Gnanananda Tirtha). Veluri Sivarama Sastry, a close friend and ashtavadhani attained mantra siddhi of gayatri. He was a dahara vidyopasaka. Dahara vidya is mentioned in Taittiriya Prashna. The deepa shikha at hrid pundarika has to be concentrated with gayatri. Mind is dissolved in this process (Mano Laya Yoga). THIS IS POSSIBLE THROUGH GAYATRI. Veluri Sivarama Sastry and Hari Sambamurthy Sastry are testimony to that. They did not crave for Panchadasi and Shodashis and srichakras. They did trikala sandhya with sahasrara gayatri japa. Gyanananda Tirtha, a great upasaka of Gayatri, was a saint, poet, composer of several kritis on Gayatri like Syama Sastry others. " Shri Gayatri Nanu Palinchave " a kriti sung by him is simply melodious and soul stirring. The gayatri temple he constructed at Kovvur is marvellous. His guru Nadananda tirtha, a celibate throughout his life, was a gayatri mantra siddha who performed several miracles. Several are the instances in the house of Sri Tirtha which need to be mentioned that were the grace of mother gayatri. Once Sri Tirtha was engrossed in sandhya and sahasragayatri japa. It went on till 3 o'clock afternoon. Poor wife of sastry was in her menstrual period and had to wait till 3 o'clock noon. She was feeling very hungry. Sri Sastry not being aware of the time continued his japa. He came to consciousness only when some sounds of utensils were heard from kitchen. On hearing this went to his kitchen and found to his amazement that wonderful delicacies with payasannam were ready and he could find small footprints of divine mother gayatri at his courtyard. THIS INCIDENT WAS TOLD TO MY GURUNATHA BY HER DAUGHTER WHO IS STILL IN KOVVUR. Sri Sastry did not have Mahapadukas, Shodashis, Maha Sambhava Dikshas blah..... The ONLY MANTRA HE DID WAS TRIPADA GAYATRI. With regards, Sriram @ .com, " Satish " <satisharigela@ ...> wrote: > > Anyway, the point of further questioning this is to show that the > following statements are false. > > 1) If one does sandhya and gAyatrI japa no other upAsana is required > 2) Analogies saying that somehow sandhya/gAyatrI japa is somehow > superior or more important than shrIvidya or other tAntrik systems. > > and to show stories of somebody seeing the phala of their tAntric > rituals somewhere up in the sky but not receiving them because of not > performing sandhya are doubtful. > > When a tAntric ritual/upAsana is performed with sincereity the > results wil be seen regardless of the performance or non- peformance > of anything else. Period. the only thing that matters is adherence to > the tantric text or tradition where the ritual/upasana details are > given. > > If teh point is to stress the importance of shrauta/smArta rituals > for dvija-s, then kindly do so without cooking up or coming up with > ridiculous stories. There is no need to give a back seat to tantric > traditions to do this. > > > @ .com, " Satish " <satisharigela@ > wrote: > > > > @ .com, " Kumar Ramachandran " <kramach@> > > wrote: > > > > > The Gayatri mantra provides a good structure ( like a house with > > minimum furnishings, and like a human voice without > > amplification ). Shri Vidya mantras, then can be regarded like the > > decorations of the house, and a sound system. i.e. it makes the > base > > structure more appealing and easier to absorb and perceive. ( In > > this case, the Shri Vidya mantras help to make the Gayatri mantram > > more appealing and help to get its phalam quicker). Hope that > > >explains my analogy. > > > > What about women and non-dvija-s who do not have gAyAtrI? > > In their case we have a sound system without house? :-) > > > > There is a tAntrika sandhya which I presume is performed usually > > before shrIchakra archana etc or before lingArcharana for some > > branches of shaiva-s. So what is this tAntrika sandhya? A house or > > probably outhouse? :-) > > > > furthermore, your posts talks only about shrIvidya. There are many > > tAntrika systems like shrIvidya. do you mean to extend your analogy > > to those? > > > > In addition to this, do the root tantra-s of shrIkula or for that > > kAli kula or any other tAntrika system prescribe gAyatrI japa as a > > pre-requisite to follow that particular tAntric path? > > > > For dvija-s since their primary loyalty should be towards vedic > > rituals it is said that they should not give up sandhya and should > be > > given first priority even if they follow other rituals like > > shrIvidya, various shaiva systems etc. > > > > There is no need to mix up these two and come up with flaky and > fancy > > explanations like in the above analogy. > > > Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 11, 2008 shrI gurubhyo namaH Friends: I just have one more comment. Scorn and ridicule are born out of daitya-daanava lakshaNas, and should be avoided by the true seeker of self-knowledge. These attributes contribute nothing to this forum other than negative energies. I am not blameless in this , and I have erred, but I have sincerely taken up the effort to control the urge to deride others. I also make an effort NOT to post scornful or derogative posts to this forum. ( I don't think I have posted even one negative post ). I would hope that each one of us would mentally filter what we write, would not write when in a negative frame of mind, and read through again what we are writing before we hit the Send button. It is especially distasteful when various Great Gurus of the past and present are maligned. I wonder how courageous we would be to repeat these negative revelations if the target of their scorn were in front of them. I guarantee to you that if any of these Great Saints were in front of us, we would prostrate to their feet, and beg for some jnAna. Its a wonder how the anonimity of this forum makes us blind. Are we really filled with such venom and distaste for the opinions and experiences of others ? Are we truly such intolerant persons that cannot be happy and coexist with these diverse experiences ? I wonder what the Greats would say about each other ? Why do they only speak of each other in glowing terms, and yet we shishyas ridicule those not from our paramparA ? This kind of ridicule has happened more than once, and that is not good for the Guru Shishya paramparA. Let us protect this paramparA with all of our hearts, minds, and souls. Thanks and Regards. KR. ShrI mAtre namaH Quote Share this post Link to post Share on other sites
Guest guest Report post Posted June 11, 2008 all food once eaten goes to the stomoch as one and releases the self same enegy. So why not limit food to one iem only? One does not. The taste difference helps. Similarly & nbsp;different mantras help keeping the interest and makes them enjoyable. I am not forgettin that there are specific food items with specific benefits. Hence many mantras. My 2 cents. --- On Wed, 6/11/08, vishwanthan Krishnamoorthy & lt;krishvishy & gt; wrote: vishwanthan Krishnamoorthy & lt;krishvishy & gt; Re: Re: bhavana of gurupaduka Wednesday, June 11, 2008, 8:59 PM If gAyatri is sufficient, why then have the other mantra systems evolved? Also Mantra mahodadhi clearly says that the mantra for an individual is based on the persons name, horoscope etc it also goes to the extent of saying that if a person does mantra upasana of a mantra that does not suit him then the effects are negative. The sincerity part if applied to the panchakshari or taaraka mantra should suffice too without the need for gAyatri (of course this is in addition to completing all the swadharma karmas) regards vishwam Quote Share this post Link to post Share on other sites
