Moxa and mantra-s

[Guest guest]

Sriram, Gopi,

 

, Gopi <antarurjas wrote:

>

> Dear Sriram

>

> Obviously i have absolutely no clue of why that mahApurusha told

>that.

 

I will try to present the view of Adi Shankara and his samparadaya on

this:

 

It is possible to acheive moxa with vArAhI mantra or any other mantra.

This is so because the japa or homa of the mantra does not directly

bring anyone moxa. This applies for all mantra-s including ShodhasI.

 

What is required for moxa?:

First of all

1)A desire to acheive moxa

2)The necessary frame of mind

3)Studying the brahma sUtra bhAShya, or gItA bhAShya, upaniShad

bhaShya-s etc. If just mantra recital brings moxa AchArya would not

have spent time on all these works. Waste of time no?

 

Mantra-s form *part* of point number 2 above. They help in putting

one's mind in teh right frame. This, any(or mantra-s of most devata-

s) mantra can do **if** the sAdhaka yearns for moxa.

 

koTi ShoDhasI japa or any other mantra will not bring you moxa

**if you do not want** moxa.

 

 

We have seen in teh last thread how ShoDhasI is used for wordly ends

in teh two chapters on mantra mahodadhi(which is devoid of vAmAchara

atleast for teh most part).

There is another work by name prapa~ncha sAra sAra-sangraha by

gIrvAnendra sarasvatI(appraently he is a sanyasin belonging to

shankara sampardaya) where he mentions some prayoga-s using ShoDhasI

for wordly ends.

These two texts are just quoted examples. They are otehr texts which

detail teh use of ShoDhasI for wordly ends. This is further confirmed

by people from different smArta traditions who either know the usage

or used it before.

 

If in one's tradition their teacher teaches that ShoDhasI should not

be used for wordly ends, then that teaching is for only people

belonging to that tradition. It should be presented as a universal

truth or as the only opinion on the subject.

 

regards

[Guest guest]

, " Satish " <satisharigela wrote:

 

> If in one's tradition their teacher teaches that ShoDhasI should not

> be used for wordly ends, then that teaching is for only people

> belonging to that tradition. It should be presented as a universal

> truth or as the only opinion on the subject.

 

That should read, It should -not- be presnetd as a universal ..

[Guest guest]

Dear satish,

 

That may the case of uttama adhikaris whose *sole objective* is

Moksha. Because for them it does not matter whatever mantra japa they

do.

 

I also agree that for moksha, the required adhikara is jnana,

chittashuddhi, viveka, vairagya and other 6 virtues like shama, dama

etc and mantra is just a means to attain these virtues.

 

But is it really so for mandadhikaris whose ground is not well

prepared? Then what is the objective of krama diksha? Why varahi and

others have been relegated to the position of anga devatas? Is it

because the person without lack of proper guard, cannot bear the

energies that come from shodasi and higher mantras? Why the 6

amnaaya mantras are initiated and what is the purpose behind it?

 

For a person who lacks the adhikara be considered fit enough for

initiation of Shodasi? What is the qualification for the person to

get initiation in Shodasi and higher vidyas? Why sastra says

that " rajyam dehi sirah dehi na dehi shodasi " .

 

To Dear Gopi:

 

Relax gopi. I too am sailing on the same boat. I am also an ignorant

person as far as srividya is concerned.

 

With regards,

sriram

 

, " Satish " <satisharigela wrote:

>

> Sriram, Gopi,

>

> , Gopi <antarurjas@> wrote:

> >

> > Dear Sriram

> >

> > Obviously i have absolutely no clue of why that mahApurusha told

> >that.

>

> I will try to present the view of Adi Shankara and his samparadaya

on

> this:

>

> It is possible to acheive moxa with vArAhI mantra or any other

mantra.

> This is so because the japa or homa of the mantra does not directly

> bring anyone moxa. This applies for all mantra-s including ShodhasI.

>

> What is required for moxa?:

> First of all

> 1)A desire to acheive moxa

> 2)The necessary frame of mind

> 3)Studying the brahma sUtra bhAShya, or gItA bhAShya, upaniShad

> bhaShya-s etc. If just mantra recital brings moxa AchArya would not

> have spent time on all these works. Waste of time no?

>

> Mantra-s form *part* of point number 2 above. They help in putting

> one's mind in teh right frame. This, any(or mantra-s of most devata-

> s) mantra can do **if** the sAdhaka yearns for moxa.

>

> koTi ShoDhasI japa or any other mantra will not bring you moxa

> **if you do not want** moxa.

>

>

> We have seen in teh last thread how ShoDhasI is used for wordly

ends

> in teh two chapters on mantra mahodadhi(which is devoid of

vAmAchara

> atleast for teh most part).

> There is another work by name prapa~ncha sAra sAra-sangraha by

> gIrvAnendra sarasvatI(appraently he is a sanyasin belonging to

> shankara sampardaya) where he mentions some prayoga-s using

ShoDhasI

> for wordly ends.

> These two texts are just quoted examples. They are otehr texts

which

> detail teh use of ShoDhasI for wordly ends. This is further

confirmed

> by people from different smArta traditions who either know the

usage

> or used it before.

>

> If in one's tradition their teacher teaches that ShoDhasI should

not

> be used for wordly ends, then that teaching is for only people

> belonging to that tradition. It should be presented as a universal

> truth or as the only opinion on the subject.

>

> regards

>

[Guest guest]

, " sriram " <sriram_sapthasathi

wrote:

 

> But is it really so for mandadhikaris whose ground is not well

> prepared? Then what is the objective of krama diksha? Why varahi

>and

> others have been relegated to the position of anga devatas?

 

They are a~Nga devata-s to lalitA in kAdi shrIvidyA.

 

In the bAlA-bindu-tApinI upaniShad.h lalitA-pa~nchadashI and ShodhasI-

rAjarAjeshvarI are mentioned as a~Nga devata-s to shaDaksharI bAlA.

 

Likewise in the introduction to the kakAra kAlI sahasranAma, sundarI

is mentioned as worshipping kAlI.

There are other systems where the supposedly a~Nga devata-s

for lalita take a prominent or central place and sundarI relegated to

an auxillary position.

Also see

/message/10059

 

 

> Is it

> because the person without lack of proper guard, cannot bear the

> energies that come from shodasi and higher mantras?

 

maybe. Dont know for sure.

 

> For a person who lacks the adhikara be considered fit enough for

> initiation of Shodasi? What is the qualification for the person to

> get initiation in Shodasi and higher vidyas?

 

Success in pa~nchadashI probably?

 

> Why sastra says

> that " rajyam dehi sirah dehi na dehi shodasi " .

 

Because it can harm both the giver and taker when transmitted to teh

unqualified? Or maybe to prevent misuse by people who are immature?

I am interested in knowing this too.

[Guest guest]

Dear satish,

 

I am not convinced with the answer on anga devatas. Well that reminds me of

Siva Purana where Vishnu worships Siva and in Vishnu Purana, Siva worships

Vishnu.

 

As regards the Sahasranama, well such are in vogue. For Anjaneya Sahasranama,

Lord Ramachandra is the Rishi where he is said to be worshipping Anjaneya.

 

What is the *benchmark* for success in Panchadasi?

 

Who is qualified to receive the Shodasi and Purnabhisheka after *success " in

Panchadasi.

 

Obviously an *uttama adhikari*. So, what are the qualifications of *uttama

adhikari*?

 

With regards,

sriram

 

Satish <satisharigela wrote:

, " sriram " <sriram_sapthasathi

wrote:

 

> But is it really so for mandadhikaris whose ground is not well

> prepared? Then what is the objective of krama diksha? Why varahi

>and

> others have been relegated to the position of anga devatas?

 

They are a~Nga devata-s to lalitA in kAdi shrIvidyA.

 

In the bAlA-bindu-tApinI upaniShad.h lalitA-pa~nchadashI and ShodhasI-

rAjarAjeshvarI are mentioned as a~Nga devata-s to shaDaksharI bAlA.

 

Likewise in the introduction to the kakAra kAlI sahasranAma, sundarI

is mentioned as worshipping kAlI.

There are other systems where the supposedly a~Nga devata-s

for lalita take a prominent or central place and sundarI relegated to

an auxillary position.

Also see

/message/10059

 

> Is it

> because the person without lack of proper guard, cannot bear the

> energies that come from shodasi and higher mantras?

 

maybe. Dont know for sure.

 

> For a person who lacks the adhikara be considered fit enough for

> initiation of Shodasi? What is the qualification for the person to

> get initiation in Shodasi and higher vidyas?

 

Success in pa~nchadashI probably?

 

> Why sastra says

> that " rajyam dehi sirah dehi na dehi shodasi " .

 

Because it can harm both the giver and taker when transmitted to teh

unqualified? Or maybe to prevent misuse by people who are immature?

I am interested in knowing this too.

 

 

 

 

 

 

 

Unlimited freedom, unlimited storage. Get it now

 

 

[Guest guest]

Dear satish,

 

No more comments from my side as eclipse is fast approaching.

 

with regards,

sriram

 

Satish <satisharigela wrote:

, " Satish " <satisharigela wrote:

 

> If in one's tradition their teacher teaches that ShoDhasI should not

> be used for wordly ends, then that teaching is for only people

> belonging to that tradition. It should be presented as a universal

> truth or as the only opinion on the subject.

 

That should read, It should -not- be presnetd as a universal ..

 

 

 

 

 

 

 

Add more friends to your messenger and enjoy! Invite them now.

 

 

[Guest guest]

, venkata sriram

<sriram_sapthasathi wrote:

>

> Dear satish,

>

> I am not convinced with the answer on anga devatas. Well that

>reminds me of Siva Purana where Vishnu worships Siva and in Vishnu

>Purana, Siva worships Vishnu.

 

exactly. In pA~ncharAtra if we look at say for example pAdma samhita

it prescribes a certain sadAshiva dhyAna but it is something

subsidiary. In shaivAgama the opposite.

 

Likewise in shrIvidya stress is on lalitA as the highest and in

kAlikula stress is on kAlikula.

 

A freind sent me a note on the dhyAna for mahAghorogra-nashini of

kAli kula where she is seated on a macnha made of saptapreta-s which

include mahAsadAshiva (a rare form of shiva with 25 heads).

 

<<Prof. Somadeva Vasudeva brought my attention to an unpublished

kaula text being studied by Alexis Sanderson termed the kAlI-kula-

krama-sadbhAva. Sanderson provides a partial transliteration of the

text where the supreme kAlI termed mahAghorogra-nAshinI is seated

upon her bhairava consort on a sapta-preta-ma~ncha. The 7 preta-s in

this ma~ncha are indra, brahma, viShNu, rudra, isha, sadAshiva and

mahAsadAshiva. >>

 

As you can see there are otehr systems parallel to shrIvidyA where

sundarI does not figure as a higher devata.

 

Similarly with systems where guhya-kAli is considered teh highest

sundarI does not find any mention.

 

So if you can clarify what are you not convinced with we can take it

further.

 

 

> What is the *benchmark* for success in Panchadasi?

 

Arent the signs for mantra siddhi common? I dont know if there is

something special for panchadashI.

 

>

> Who is qualified to receive the Shodasi and Purnabhisheka after

>*success " in Panchadasi.

>

> Obviously an *uttama adhikari*.

> So, what are the qualifications of *uttama adhikari*?

 

What is the definition of an uttama-adhikAri? I like to hear your

version.

 

i will be able to respond only tomorrow after this.

 

Regards

[Guest guest]

shrI gurubhyo namaH

shrI mahAgaNapataye namaH

 

Friends:

 

For a moment, I was stunned.... luckily the member corrected himself... lol!

 

shrI mAtre namaH

Regards

KR.

 

-

Satish

Friday, August 01, 2008 2:33 AM

Re: Moxa and mantra-s

 

 

, " Satish " <satisharigela wrote:

 

> If in one's tradition their teacher teaches that ShoDhasI should not

> be used for wordly ends, then that teaching is for only people

> belonging to that tradition. It should be presented as a universal

> truth or as the only opinion on the subject.

 

That should read, It should -not- be presnetd as a universal ..

 

 

 

 

 

 

[Guest guest]

Dear Satish bhai,

 

Harim om

 

It is stated in most texts that Dash mahavidyas are same 10 forms of

mahaamaayaa. If you look at texts which deal with all the ten vidyas

which are neutral to both kaali and tripursundari maa, there is

classification of laukik, paraalaukik etc based on who can practice

what. kaali is not prescribed for all kinds of upasaks but

tripursundari is. Iam just pointing out that importance of

tripursundari cannot be neglected by seeing some tantras.

 

Can you please point me to reference in any of the legitimate works of

Shankaracharya which says nirvana can be got by reciting any mantra

with right intent by all? What is the basis of this statement? If

there are no direct statements, it is better to refer to the practice

of his four amnaya peeths who dont suggest any mantra for nirvana.

 

Tripursundari mata is worshipped on seven corpses. dhyaan mantra for

navakuteshwari shows this posture. Kali is represented as her neck.

There is no competition here for sure.

 

Sundari not finding any mention when talking about Guhya kali is

largely incorrect. Can you please clarify which tantras belonging to

kalikul you are suggesting here, which of shrikul and which that talks

about both? Also, what is your practice and lineage based on? What is

your experience with dealing with guhya kali, her yantra puja and

vidhi? Knowing this will give me an idea of relevant data or texts to

quote.

 

hari om

[Guest guest]

Dear kumar,

 

I appreciate your knack of making mischevious statements. Most

often you use the tag " lol " which has a tone of sarcasm. Well, i

take that too in my stride.

 

Dogs bark but the caravan goes on.....

 

With regards,

sriram.

 

, " Kumar Ramachandran " <kramach

wrote:

>

> shrI gurubhyo namaH

> shrI mahAgaNapataye namaH

>

> Friends:

>

> For a moment, I was stunned.... luckily the member corrected

himself... lol!

>

> shrI mAtre namaH

> Regards

> KR.

>

> -

> Satish

>

> Friday, August 01, 2008 2:33 AM

> Re: Moxa and mantra-s

>

>

> , " Satish " <satisharigela@> wrote:

>

> > If in one's tradition their teacher teaches that ShoDhasI

should not

> > be used for wordly ends, then that teaching is for only people

> > belonging to that tradition. It should be presented as a

universal

> > truth or as the only opinion on the subject.

>

> That should read, It should -not- be presnetd as a universal ..

>

>

>

>

>

>

[Guest guest]

Dear satish,

 

I donot want to waste my time in discussions which lead to nowhere.

Well, i stick to my parampara of advaita and i am still under the

impression that srividya is moksha vidya as uttered by the Adi Guru

of Srividya Bhagavan Hayagriva.

 

If you have your own ways you are welcome to pursue it. Who am i to

point fingers?

 

The discussion should be on the aspect of Varahi which is the anga

of Srividya and its efficacy for the laukika purpose.

 

Since you have mentioned Guhyakali and said that nowhere it appears

in Srividya. Well i think you should know the minute details of

navavarana archana before making such statements. At the 9th

avarana, there is special tarpana for Guhyakali and the mantra

drashta for the mantra is Dakshinamurthy.

 

Well, that is all i can say. Neither am i a scholar nor an upasaka.

 

With regards,

sriram

 

, " Satish " <satisharigela wrote:

>

> , venkata sriram

> <sriram_sapthasathi@> wrote:

> >

> > Dear satish,

> >

> > I am not convinced with the answer on anga devatas. Well that

> >reminds me of Siva Purana where Vishnu worships Siva and in

Vishnu

> >Purana, Siva worships Vishnu.

>

> exactly. In pA~ncharAtra if we look at say for example pAdma

samhita

> it prescribes a certain sadAshiva dhyAna but it is something

> subsidiary. In shaivAgama the opposite.

>

> Likewise in shrIvidya stress is on lalitA as the highest and in

> kAlikula stress is on kAlikula.

>

> A freind sent me a note on the dhyAna for mahAghorogra-nashini of

> kAli kula where she is seated on a macnha made of saptapreta-s

which

> include mahAsadAshiva (a rare form of shiva with 25 heads).

>

> <<Prof. Somadeva Vasudeva brought my attention to an unpublished

> kaula text being studied by Alexis Sanderson termed the kAlI-kula-

> krama-sadbhAva. Sanderson provides a partial transliteration of

the

> text where the supreme kAlI termed mahAghorogra-nAshinI is seated

> upon her bhairava consort on a sapta-preta-ma~ncha. The 7 preta-s

in

> this ma~ncha are indra, brahma, viShNu, rudra, isha, sadAshiva and

> mahAsadAshiva. >>

>

> As you can see there are otehr systems parallel to shrIvidyA where

> sundarI does not figure as a higher devata.

>

> Similarly with systems where guhya-kAli is considered teh highest

> sundarI does not find any mention.

>

> So if you can clarify what are you not convinced with we can take

it

> further.

>

>

> > What is the *benchmark* for success in Panchadasi?

>

> Arent the signs for mantra siddhi common? I dont know if there is

> something special for panchadashI.

>

> >

> > Who is qualified to receive the Shodasi and Purnabhisheka

after

> >*success " in Panchadasi.

> >

> > Obviously an *uttama adhikari*.

> > So, what are the qualifications of *uttama adhikari*?

>

> What is the definition of an uttama-adhikAri? I like to hear your

> version.

>

> i will be able to respond only tomorrow after this.

>

> Regards

>

[Guest guest]

, " shri.tripura " <shri.tripura

wrote:

>

> Dear Satish bhai,

 

> Can you please point me to reference in any of the legitimate works

of

> Shankaracharya which says nirvana can be got by reciting any mantra

> with right intent by all? What is the basis of this statement? If

> there are no direct statements, it is better to refer to the

practice

> of his four amnaya peeths who dont suggest any mantra for nirvana.

 

Namaste,

 

I am not saying shankaracharya said this. There is an inherent over

simplification in that statement when I wrote that. Doesnt the fact

that the current AchArya of sringeri holds teh view that one does not

necessarily need mantra-s to acheive moxa lend support to this?

 

> Tripursundari mata is worshipped on seven corpses. dhyaan mantra for

> navakuteshwari shows this posture. Kali is represented as her neck.

> There is no competition here for sure.

 

Not that there is any competition. I just mentioned the bAlA bindu

tApinI to show that traditions exist where the prominent deity of one

stream may be a secondary deity in another tradition of worship.

That is all I wanted to say.

 

 

> Sundari not finding any mention when talking about Guhya kali is

> largely incorrect.

 

You maybe right here. If one find inaccuracies, by all means feel

free to point them out. The last thing that we want here is me or

anybody spreading false or inaccurate info on our traditions.

 

 

>Can you please clarify which tantras belonging to

> kalikul you are suggesting here,

 

Mostly the published texts like guhya kAli and kAmakalA kAlI of

mahAkAla saMhita in addition to minor tantra-s on kAlI like kAlI

vilAsa, muNDamAlinI and others.

 

 

> Also, what is your practice and lineage based on? What is

> your experience with dealing with guhya kali, her yantra puja and

> vidhi? Knowing this will give me an idea of relevant data or texts

to

> quote.

 

Did your learned friend asked you to ask me this? Or probably you ask

this question already knowing that I am not an insider which probably

your friend mentioned?

 

I am not initiated into these. So I base some on texts and some on

talks with other people who are knowledgable about these things.

 

To Sriram: Lol(laugh out louder) is to be taken as something light-

hearted . Not necessarily as a sarcastic remark. i used that in last

thread which probably you misunderstood as a sarcastic remark.

[Guest guest]

Dear Satish bhai,

 

Thanks for clarification. You always speak sincerely. But speaking

without hurting others will be good. Iam not ging advise but

requesting. Shouting or being sarcastic serves no good. I was speaking

over telephone to shri Harsha my learned friend who everyone here

know. He told me of your relation with his Guru bhai. So i asked

question about your practice and if you really know anything about

guhyakali. As you might aware, tantras dont permit discussion of

everything bare with uninitiated. This will set scope for oncoming

discussion. For a little introduction, I belong to the guru lineage to

which nepal kings belong and guhyeshwari mata or guhya kali is

important upasana for us. Also

i talk to people learned like Harsha but all opinions dont make my

own. My practice, study is what guides me. Reading can not take one

more than 10% journey.

Iam not saying all you speak is from your research friends website.

Iamonly clearing my stand.

 

hari om

 

, " Satish " <satisharigela wrote:

>

> , " shri.tripura " <shri.tripura@>

> wrote:

> >

> > Dear Satish bhai,

>

> > Can you please point me to reference in any of the legitimate works

> of

> > Shankaracharya which says nirvana can be got by reciting any mantra

> > with right intent by all? What is the basis of this statement? If

> > there are no direct statements, it is better to refer to the

> practice

> > of his four amnaya peeths who dont suggest any mantra for nirvana.

>

> Namaste,

>

> I am not saying shankaracharya said this. There is an inherent over

> simplification in that statement when I wrote that. Doesnt the fact

> that the current AchArya of sringeri holds teh view that one does not

> necessarily need mantra-s to acheive moxa lend support to this?

>

> > Tripursundari mata is worshipped on seven corpses. dhyaan mantra for

> > navakuteshwari shows this posture. Kali is represented as her neck.

> > There is no competition here for sure.

>

> Not that there is any competition. I just mentioned the bAlA bindu

> tApinI to show that traditions exist where the prominent deity of one

> stream may be a secondary deity in another tradition of worship.

> That is all I wanted to say.

>

>

> > Sundari not finding any mention when talking about Guhya kali is

> > largely incorrect.

>

> You maybe right here. If one find inaccuracies, by all means feel

> free to point them out. The last thing that we want here is me or

> anybody spreading false or inaccurate info on our traditions.

>

>

> >Can you please clarify which tantras belonging to

> > kalikul you are suggesting here,

>

> Mostly the published texts like guhya kAli and kAmakalA kAlI of

> mahAkAla saMhita in addition to minor tantra-s on kAlI like kAlI

> vilAsa, muNDamAlinI and others.

>

>

> > Also, what is your practice and lineage based on? What is

> > your experience with dealing with guhya kali, her yantra puja and

> > vidhi? Knowing this will give me an idea of relevant data or texts

> to

> > quote.

>

> Did your learned friend asked you to ask me this? Or probably you ask

> this question already knowing that I am not an insider which probably

> your friend mentioned?

>

> I am not initiated into these. So I base some on texts and some on

> talks with other people who are knowledgable about these things.

>

> To Sriram: Lol(laugh out louder) is to be taken as something light-

> hearted . Not necessarily as a sarcastic remark. i used that in last

> thread which probably you misunderstood as a sarcastic remark.

>

[Guest guest]

shrI gurubhyo namaH

shrI mahAganapataye namaH

 

Dear Sriram:

 

I am not sure I understand your reaction.

Did my post not strike you in ONLY a humorous way ?

Did you really think that I did not understand the original posting for what it

was ?

Did you mean to say I could not understand that your original posting had a

typographic error in it ?

 

I may be a dog, but my canine intelligence is almost human, you know.

Come on, dear friend, lighten up.

I only meant it in a humorous way.

And aren't we all on this caravan together ?

 

Thanks

 

Best Regards.

KR.

 

Shri mAtre namaH

 

 

 

[Guest guest]

Sri Ramji :

 

All Gods worship Sri Lalita Parameshweri ( Devi) only . In Ramayana.

when shri Rama rabn out of flowers, he offered his eyes as a lLotus

flower to Devi ! He was praying for success in the great battle

against Ravana.

 

In Devi Bhagvatam, there is an interesting story of how The Trinity ,

lord Shiva , Shri Vishnu and Lord Brahma visited the jewelled island

of Tripura Sri Lalita Trpurasundari dressed up as young women. And

when these three maidens bowed at the feet of Devi , they not only

saw their own reflection in that tiny toenail but they saw the entire

Cosmos! What a vishwa rupa darshanam !

 

and in the Tripura Rahasya , Devi herself says in Vidya GITA :

 

" " I am the abstract intelligence wherefrom the cosmos originates,

whereon it flourishes, and wherein it resolves, like the images in a

mirror. The ignorant know me as the gross universe, whereas the wise

feel me as their own pure being eternally glowing as 'I-I' within.

This realisation is possible only in the deep stillness of thought-

free consciousness similar to that of the deep sea free from waves.

The most earnest of devotees worship me spontaneously and with the

greatest sincerity which is due to their love of me. Although they

know that I am their own non-dual Self, yet the habit of loving

devotion which is deep-rooted in them makes them conceive their own

Self as ME and worship ME as the life-current pervading their bodies,

senses and mind without which nothing could exist and which forms the

sole purport of the holy scriptures. Such is my Transcendental State.

 

" My concrete form is the eternal couple - the Supreme Lord and

Energy - always in undivided union and abiding as the eternal

consciousness pervading the three phenomenal states of waking, dream

and sleep, and reclining on the cot whose four legs are Brahma (the

Creator), Vishnu (the Protector), Siva (the Destroyer) and Isvara

(Disappearance) and whose surface is Sadasiva (Grace) which is

contained in the mansion known as 'fulfilment of purpose' enclosed by

the garden of 'Kadamba' trees in the jewel island situated in the

wide ocean of nectar surrounding the cosmos and extending beyond.

 

'Brahma, Vishnu, Siva, Isvara, Sadasiva, Ganesa, Skanda, the gods of

the eight quarters, their energies of her gods, celestials, serpents

and other superhuman beings all manifestations of myself. However,

people do not know ME because their intellect is shrouded in

ignorance. "

 

of all forms of worship, Sri vidya is the most exalted!

 

Atma vidya srividya mahavidya!

 

One of sri. lalita tripura sundari;s name is

 

NAKHO ANGULI KARA DAYA DASHAVATARE

 

The nails) of dEVI'S ten fingersin HER are the source of the ten

incarnations of Sri Vishnu !

 

no wonder Abaal bhakta sri Muthuswami dikshitir sings raptuorously in

his kriti thus raga ghanta :

 

" shrI kamalAmbike ava ava Alokaya mAm "

 

Oh kamalAmbA, protect me and glance at me).

 

All Worship ultimatelty reaches the lotus feet of Devi only

 

, venkata sriram

<sriram_sapthasathi wrote:

>

> Dear satish,

>

> I am not convinced with the answer on anga devatas. Well that

reminds me of Siva Purana where Vishnu worships Siva and in Vishnu

Purana, Siva worships Vishnu.

>

> As regards the Sahasranama, well such are in vogue. For Anjaneya

Sahasranama, Lord Ramachandra is the Rishi where he is said to be

worshipping Anjaneya.

>

>

[Guest guest]

Dear adishakti,

 

Shakthas consider Sri Rama as an aspect of Lalitha Parameshwari and

Sri Krishna as an aspect of Mahakali.

 

I was just mentioning about Anjaneya Sahasranama and the context

there is quite different.

 

Sri Rama had attained the difficult yoga of Shatchakra Bhedana at the

age of 16. By the time he was initiated in Yoga Vashishta, He was a

full blown Mahayogi. He had mastered the Bala, Ati-bala, Purna-

Gayatri vidya, Brahmastra Bagala Mantra, Pratyangira, Kritya Prayogas

vidyas. The astra prayoga on King Sagara was the Kritya. On Kakasura,

it was Brahmatra Bagala.

 

Infact, entire " Sundara-Kanda " of Srimad Ramayana is interpreted with

Srividya principles. " Shodasi Ramayana " is a wondeful work on Srimad

Ramayana from shaktha perspective. Though some of the scholars have

some reservations for this.

 

Shri Ramachandra was Maya-mAnusha Vigraha and Shri Krishna was Lila-

MAnusha vigraha.

 

srirAma sharanam mama

 

with regds,

sriram

 

, " adi_shakthi16 " <adi_shakthi16

wrote:

>

> Sri Ramji :

>

> All Gods worship Sri Lalita Parameshweri ( Devi) only . In

Ramayana.

> when shri Rama rabn out of flowers, he offered his eyes as a lLotus

> flower to Devi ! He was praying for success in the great battle

> against Ravana.

>

> In Devi Bhagvatam, there is an interesting story of how The

Trinity ,

> lord Shiva , Shri Vishnu and Lord Brahma visited the jewelled

island

> of Tripura Sri Lalita Trpurasundari dressed up as young women. And

> when these three maidens bowed at the feet of Devi , they not only

> saw their own reflection in that tiny toenail but they saw the

entire

> Cosmos! What a vishwa rupa darshanam !

>

> and in the Tripura Rahasya , Devi herself says in Vidya GITA :

>

> " " I am the abstract intelligence wherefrom the cosmos originates,

> whereon it flourishes, and wherein it resolves, like the images in

a

> mirror. The ignorant know me as the gross universe, whereas the

wise

> feel me as their own pure being eternally glowing as 'I-I' within.

> This realisation is possible only in the deep stillness of thought-

> free consciousness similar to that of the deep sea free from waves.

> The most earnest of devotees worship me spontaneously and with the

> greatest sincerity which is due to their love of me. Although they

> know that I am their own non-dual Self, yet the habit of loving

> devotion which is deep-rooted in them makes them conceive their own

> Self as ME and worship ME as the life-current pervading their

bodies,

> senses and mind without which nothing could exist and which forms

the

> sole purport of the holy scriptures. Such is my Transcendental

State.

>

> " My concrete form is the eternal couple - the Supreme Lord and

> Energy - always in undivided union and abiding as the eternal

> consciousness pervading the three phenomenal states of waking,

dream

> and sleep, and reclining on the cot whose four legs are Brahma (the

> Creator), Vishnu (the Protector), Siva (the Destroyer) and Isvara

> (Disappearance) and whose surface is Sadasiva (Grace) which is

> contained in the mansion known as 'fulfilment of purpose' enclosed

by

> the garden of 'Kadamba' trees in the jewel island situated in the

> wide ocean of nectar surrounding the cosmos and extending beyond.

>

> 'Brahma, Vishnu, Siva, Isvara, Sadasiva, Ganesa, Skanda, the gods

of

> the eight quarters, their energies of her gods, celestials,

serpents

> and other superhuman beings all manifestations of myself. However,

> people do not know ME because their intellect is shrouded in

> ignorance. "

>

> of all forms of worship, Sri vidya is the most exalted!

>

> Atma vidya srividya mahavidya!

>

> One of sri. lalita tripura sundari;s name is

>

> NAKHO ANGULI KARA DAYA DASHAVATARE

>

> The nails) of dEVI'S ten fingersin HER are the source of the ten

> incarnations of Sri Vishnu !

>

> no wonder Abaal bhakta sri Muthuswami dikshitir sings raptuorously

in

> his kriti thus raga ghanta :

>

> " shrI kamalAmbike ava ava Alokaya mAm "

>

> Oh kamalAmbA, protect me and glance at me).

>

> All Worship ultimatelty reaches the lotus feet of Devi only

>

> , venkata sriram

> <sriram_sapthasathi@> wrote:

> >

> > Dear satish,

> >

> > I am not convinced with the answer on anga devatas. Well that

> reminds me of Siva Purana where Vishnu worships Siva and in Vishnu

> Purana, Siva worships Vishnu.

> >

> > As regards the Sahasranama, well such are in vogue. For

Anjaneya

> Sahasranama, Lord Ramachandra is the Rishi where he is said to be

> worshipping Anjaneya.

> >

> >

>

[Guest guest]

Dear Sri Ram :

 

Thank you so much for this illuminating post. am aware of Sri Krishna

as an aspect of Mahakali . In fact in the Gospel of Sri Ramakrishna ,

the Paramahamsa himself mentions in one of the dialogues with his

disciples " that which is Kali is also Krishna and that Which is

Krishna also Kali. This is mentioned in n the Tantrarajatantra, where

it is said that having already charmed the world of men as herself,

Lalita Tripurasundari took a male form as Krishna and then proceeded

to enchant women. In this work, Krishna has six forms, identified

with the six senses (including Mind). They are Kamaraja Gopala,

Manmatha Gopala, Kandarpa Gopala, Makaraketana Gopala and Manobhava

Gopala. Their meditation images (dhyana according to the same work,

describes them as being like dawn, with six arms, holding flute,

noose, goad, sugar cane bow and a bowl of curds. These are the five

arrows of Lalita and the bow and here Krishna is identified with

Kameshvara, the Indian god of love, who is otherwise called Ananga,

and, like Cupid, is armed with a bow.

 

Source :

 

http://www.shivashakti.com/krishna.htm

 

In LS also Sri Lalita Parameshweri is known as

Sri Govindarupini

Of the form of Sri Vishnu, the Sustainer.

 

" In the form of Govinda (govindarupini.) In the Harivamsa, Narada

says, " The first portion of prakrti, the famous Devi called Uma. [The

second one] the manifested Visnu, the All-Pervading, Protector of the

Universe, is known as woman. "

 

 

But , Sri Ramji Thanx for informing us that Sri Rama is also an

aspect of Smt. Lalita parameshweri.

 

i did not know this !

 

in any case in Saundarya lahari , a verse goes like this

 

Trayanam devanam thri-guna-janitanam tava Sive

Bhavet puja puja tava charanayor ya virachita;

Tatha hi tvat-pado'dvahana-mani-pithasya nikate

Sthita hy'ete sasvan mukulita-karottamsa-makuta

 

Consort of Shiva,

The worship done at the base of your feet,

Is the worship done to the holy Trinity,

Born based on your trine properties.

This is so true, oh mother,

Because don't the trinity,

Always stand with folded hands,

Kept on their crown

Near the jeweled plank,

Which carries thine feet.

 

Soundarya Lahari Verse 25

 

Thank you once again for all your illuminating posts .

 

With regards

 

 

 

 

e

 

 

, " sriram " <sriram_sapthasathi

wrote:

>

> Dear adishakti,

>

> Shakthas consider Sri Rama as an aspect of Lalitha Parameshwari and

> Sri Krishna as an aspect of Mahakali.

>

> I

> Infact, entire " Sundara-Kanda " of Srimad Ramayana is interpreted

with

> Srividya principles. " Shodasi Ramayana " is a wondeful work on

Srimad

> Ramayana from shaktha perspective. Though some of the scholars

have

> some reservations for this.

>

> Shri Ramachandra was Maya-mAnusha Vigraha and Shri Krishna was Lila-

> MAnusha vigraha.

>

> srirAma sharanam mama

>

> with regds,

> sriram

>

> ---