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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

>

>

>

>

>

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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

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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.

>

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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.

 

 

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, 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

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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

 

 

 

 

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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

 

 

 

 

 

 

 

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, " 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.

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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.

 

 

 

 

 

 

 

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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

 

 

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, " 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.

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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.

>

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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.

> >

>

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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.

> >

>

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, " 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.

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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.

 

 

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, 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?

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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

 

 

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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

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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, 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.

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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.

> >

>

 

 

 

 

 

 

 

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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

 

 

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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

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