Left knee Left ankle Pitha Nyasa. In this the practitioner has to identify the fiftyone Pithas Kamarupa etc. The chapter ends with the spiritual powers that the practitioner of this Shodhanyasa gets. In the first, Asanas, i.

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Left knee Left ankle Pitha Nyasa. In this the practitioner has to identify the fiftyone Pithas Kamarupa etc. The chapter ends with the spiritual powers that the practitioner of this Shodhanyasa gets.

In the first, Asanas, i. Amritarnavasana, Potambujasana, Atmasana, Chakrasana, Sarvamantrasana, Sadhyasana, Sadhyasiddhasana, Paryankashaktipithasana, and Mahapretasana respectively presided over by Tripura, Tripureshvari, Tripurasundari, Tripuravasini, Tripurashri, Tripuramalini, Tripurasiddha, Tripuramba, and Mahatripurabhairavi are to be contemplated upon in feet, knees, thighs, hips, private part, Muladhara, navel, heart and cavity in the head.

The Mantras to be used are: 1 a. In the second, eight goddesses of speech are to be meditated upon as presiding deities of 1 Vowels, 2 Gutturals, 3 Palatals. Their names, seats and Kutas are 1 Vashini, cavity of the head, rbluu. While doing so the practitioner is to mutter in each case the mantras of Shrividya twice.

The six poses of the hands are prescribed for these six limbs, the three fingers -- middle, ring and index for Hridaya; two fingers -- mid and index for Shiras; thumb for Shikha; ten fingers for Kavacha, the three above referred to for eyes and the two above mentioned for Astra.

In the fourth, Vashini etc. In the fifth, the four forms of Mahatripurasundari, i. Kameshvari, Vajreshvari, Bhagamalini and Mahatripurasundari are to be contemplated upon below the Linga, in the heart, in the middle of the eyebrows and in the cavity in the head with the four famous centres of her worship and their priests. The mantras to be muttered are 1 ai. The fifteen syllables of the Panchadasi are located in the cavity in the head, Muladhara, heart, eyes, ears, mouth, arms, back, knees and navel.

In the eighth, the practitioner is to consider himself as endowed with a body of mantras and meditate upon Shrividya in the mantra form. While this is being done, Yonimudra is to be placed in the cavity of the head, forehead, middle of the eyebrows, face and heart.

What has been described above relates to the external worship. As regards the internal, the practitioner is first to purify his mind and soul through pranayama which is said to be of the highest value in the spiritual domain. By Prana is meant the life breath and by Ayama the control thereof. Pranayama consists of the three functions -- inhalation, exhalation and retention.

Awakening of Kundalini. While doing the pranayama referred to above, the practitioner is to mutter mentally either the whole mantra or its initial syllable. The Kundalini lying dormant in the Muladhara is to be contemplated upon as a thin red flame rising upwards when awakened with the help of Aumkara and piercing the six life centres in its upward march, till it reaches Shiva and becomes united with Him in bliss. Thence she comes down again through the same way to Muladhara. The Kundalini while moving up from Muladhara to the heart receives the name of vahnikuNDalinii being fiery, from heart to the throat suuryakuNDalinii being solar and from throat to head somakuNDAlinii being lunar.

The three Kutas respectively get assimilated to her in the three places referred to above. In the Bindu, the fourth form of Kundalini as embracing all the Bijas and all forms of light is to be contemplated upon.

Meditation on Kundalini, which constitutes the inner worship, helps the practitioner to acquire freedom from all sins. In the first, the practitioner is to sit on the prescribed Asana keeping his body erect and with the hands full of red flowers placed near the heart, close the eyes and feeling as it were the august presence of Mahatripurasundari in the heart, offer worship to her with the mental 16 requisites of worship.

The Yogis and sages have recourse to this worship only. In the second, i. He should feel oneness with the Transcendental Self through absolute introspection. In order to rise to that plane of consciousness he has to immerge the different elements of which the world is composed in the causeless cause.

The order in which these evolutes are absorbed from the following into the preceding is given as follows The earth element merges in the water, water in the fire, fire in the air, air in the ether, ether in the mind, mind in the ego, ego in the manifest.

After the absorptive meditation is over, he has to think of evolution. In this he is to think of evolution of the world from the causeless cause through matter, ego, mind etc.

There he has to think of the nectar-ocean, the coral island, the golden hill, the heavenly garden Kalpodyana and of streams and lakes. On the shore of the highest among the lakes he should imagine the existence of the desire-granting tree with a jewel-pavilion having four gates fitted with diamond doors and coral thresholds and other decorative parts.

After having done so, he is to imagine the presence of one big lotus enclosed in another placed in the centre of the Simhasana arranged on a platform of jewels inside the pavilion described above. The outer lotus represents all the elements, its bulb the bliss, its stalk the consciousness, all the evolutes of Prakriti furnishing the thirtytwo leaves and the fifty letters furnishing the pericarp of the lotus.

Inside the lotus he has to think of the sun, moon and fire one placed below another. In the fiery orb there stands the triangular mass of light borne by the five karanas. In the centre of this triangle stands the third lotus in which the practitioner is to think of the seven goddesses Tripura to Tripuramba.

Of the last, beautiful description of each part of the body is given in detail in the text. While thinking so, the practitioner is to be at one with Mahatripurasundari. Everything else used in the worship receives sanctity by it. A devotee is enjoined to worship Shrividya both mentally as wtll as physically in case he happens to be rich enough. All vessels required for worship may be of copper.

A devotee may, if he can, make five vessels from five jewels which are named as Garuda, Manikya, Vajra, Vaidurya and Nila. The Bijas of the five jewels are gluu. The diagram is to consist of a rectangle, a hexagon, a circle and a triangle, one enclosing the other. The mantra to. The stand of the pot, the pot and the liquid poured into the pot represent the fire, the sun and the moon and hence the former are to receive the worship respectively of the Kalas of the latter.

The liquid to be poured is to be one of the following: wine, milk, coconut-juice, sugar-cane juice, sugar, honey, ghee. Presence of the sacred waters is to be invoked in the pot from the solar orb with the Ankushamudra. Then the pot is to be covered over with the hands in the Matsyamudra.

The jewels Manikya etc, are to be put into the liquid of the pot, the goddess of jewels being worshipped through the jewels. Her mantra is nine-syllabled as shrii. The three angles and the centre are to be identified with Kamarupa, Jalandhara, Purnagiri and Uddyana presided over by the four forms of Tripura. Ananda-bhairava described as ten-armed, five-faced and having ten emblems and Suradevi similarly formed in his lap are to be worshipped inside the pot.

Amritikarana, Sakalikarana and Paramikarana are to be done afterwards with Dhenumudra and Mahamudra as also with Musalamudra, Yonimudra and Galinimudra. The mantras of these are 1 hasakshamalavarayuu. The mantra ai. The last items of purification are to be done with the help of the Sandipini Vidya ai. At the end, the practitioner is to offer libation to Shrividya from the liquid thus consecrated. In it the practitioner is to offer the Asana on the Kamapitha to Kameshvari invoking the presence of Adharashakti and others upto Kameshvara who serve as her seat.

Kameshvara is to be contemplated upon as four-armed, seated on the white lotus and holding in the left hand trident and bow and in the right white lotus and Bijapura. Then Kameshvari is to be contemplated upon as being seated in the lap of Kameshvara in response to the invocation with the mantra ai. The rites of removing the sinister influences and Digbandhana come after this. The vitalizing of the idol is to be conducted by the Sadhaka, after holding the breath and realizing through contemplation the presence of Mahatripurasundari in the heart, by conceptualizing the vitality in the handful of flowers after it comes out through the nostrils with the Bija ya.

This being over, the practitioner has to address his prayers to Mahatripurasundari for firm stay, for being eye to eye and mind to mind with the practitioner, for success in completion, for being invisible to the undeserving, for being blissful and finally for being merciful using the Mudras, such as are prescribed for these acts.

After these preliminary rituals, comes the offering of three handfuls of flowers and three libations of the consecrated liquid with the mantras 1 ai. Exhibition of the nine Mudras Samksobhini to Yoni follows the offering of the following prayer to the Goddess:- "O Goddess: May you be kind to me, may you accept my worship as I, though poor physically as well as in material resources, offer it in a devotional spirit.

Tarpana is to be done with the Tattva Mudra in which the thumb and the index fingers of the left hand are to be joined.

At the end, come Japa and offer of the sacrifice, ointment, collyrium, mirror and umbrella. Asana or the seat. It is to be either of gold or silver or cloth or jewels or flowers or wood. Among the cloths red blanket is preferable. Padya means water for footwash. Cold water mixed with sandal-wood paste and Agaru is to be offered either in a pot of gold or silver or in a conch.

Arghya for the head. This is to consist of white mustard beans, sesamum, milk, red sandal and red flowers mixed in water. This is to be offered in a conch like other articles with a particular mantra given in the text. Achamana or water for sipping. This is to be pure and scented with camphor and Agaru and offered in the same pot as is prescribed for Padya.

This consists of curd, ghee, water, honey, sugar and sugar-cane juice or of cocoanut-juice, sugar, curd and ghee in equal proportions and honey in a larger quantity and offered in a bronze or silver pot. Water mixed with camphor, Agaru, musk, Gorochana, saffron, cocoanut-juice, honey, sugarcane-juice, sugar, five products of cow, particular herbs called Sarvausadhi, is to be offered in a jug or conch for bath.

A pair of cloths figured and silken is to be presented for dress. Sixteen kinds of ornaments detailed in the text all made of gold and set with jewels are to serve as Bhushana. Five kinds of perfumery obtainable from certain fragrant substances by powdering, friction, burning, pressing, and from muskdeer are also to be offered.

This is collyrium for application to the eyes. It is to be made of lampblack collected in a golden pot from a burning lamp having ghee or oil and scented with camphor. Flowers to be offered are to be fresh. Certain species such as Bakula, Kesara etc.

Garlands also made of these flowers please her very much. Dhupa , or the incense. It is to be offered in a pot and consists of sixteen substances, Patra to Agara given in the text. Lamps preferably of ghee with a wick of cotton are offered for illumination.



Their existence can not be felt in the normal course of life,the way we can see our fellow living and non living things in the world. Such sort of beings are empowered with special ability or super natural power to disappear and reappear, according to their own will. They also have the special ability or power to fulfill the desires and wishes of human beings. People always try to please them in their own way in order to get the desired blessings. In Hindu Iconography, worship of these living beings are also significant, for the fulfillment of various desires and to obtain grace. Yaksha and Yakshini Yaksha is a male gender while Yakshini is Female form , caretakers of hidden treasures, chiefly related to wealth, property and happiness : A natural spirit, with great supernatural power, but considered similar as Human beings in Hindu Iconography. They are the protector or caretaker of the hidden treasures kept under the Earth.



The identity between the teacher and the taught This can be acquired gandhatva realized just as that between the Deity and her body either as a mantra or as chakra, which has been described above. Gandharva Tantra This can be acquired and realized just as that between the Deity and her body either as a mantra or as chakra, which has been described above. The Index finger is not tanhra at all in the rotation of the rosary. This is necessary to remove the obstacles due to lack of faith, scepticism and the demerits of the previous lives. The disciple who is to wear the ring should be bathed with the water of the nine pots above referred to when placed on the lotus of the Matrika. How a particular ring is to be prepared and how the same is to be worn by the worshipper of Devi are mentioned in this chapter. When at gandhagva end it becomes thus prepared and ready for use, it should be scented again with sandal paste, Aguru and camphor.


Gandharva Tantra


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