It is wonderful to have you as the third member - the future can now blossom
Bless You My Son
janaardana
Thursday, February 24, 2011
Welcome to My Beloved Son - Disciple of My Divine Brother
Hari OM
It is wonderful to have you as the third member - the future can now blossom
Bless You My Son
janaardana
It is wonderful to have you as the third member - the future can now blossom
Bless You My Son
janaardana
Sunday, February 20, 2011
Gayatri Mantra
ॐ भूर्भुवः स्वः तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि।
धियो यो नः प्रचोदयात्॥
om tat savitur vareNyaM
bhargo devasya dhîmahi
dhiyo yo nah prachodayât
Swâmi Shivânanda's translation of the Gâyatrî Mantra is:
We meditate on the glory of the Creator;
Who has created the Universe;
Who is worthy of Worship;
Who is the embodiment of Knowledge and Light;
Who is the remover of all Sin and Ignorance;
May He enlighten our Intellect.
A succinct and delightful translation by S. Krishnamurthy is:
We meditate upon the radiant Divine Light
of that adorable Sun of Spiritual Consciousness;
May it awaken our intuitional consciousness.
Om - Om (Brahman, the One, the Godhead, Supreme Deity)
tat - that (referring to Savitri, Paramatma, God)
savitur - (mw1190) - Savitri, the Spiritual Sun (that from which all is born), the One Light, the all-pervading Consciousness
O nourishing Sun, solitary traveler, controller, source of life for all creatures, spread your light and subdue your dazzling splendor so that I may see your blessed Self. Even that very Self am I!
Isa Upanishad (16)
vareNyaM - most excellent, adorable, fit to be worshipped, venerable, worthy of being sought
bhargo - (mw748) - radiance, effulgence, splendor (the light that bestows understanding)
devasya - divine, of the deity
dhîmahi - we meditate upon... or may we meditate upon, reflect upon, be devoted to
dhiyo - prayer, noble thoughts, intuition, understanding of Reality (buddhis)
yo - he who, the one who
nah - our, of us
prachodayât - may he energize, direct, inspire, guide, unfold... or he who energizes, directs, inspires, guides, unfolds
There is a interesting and powerful grammatical ambiguity in the terms dhîmahi and prachodayât, wherein the phrase may either be expressed as a prayerful desire or as a statement of fact.
The term dhîmahi can indicate a desire in the form of "may we meditate upon" or it can also indicate a statement of fact such as "we meditate upon".
Similarly, the term prachodayât indicate a desire in the form of "may he awaken our intuition" or it may also indicate a statement of fact such as "he awakens our intuition".
This ambiguity allows for a variety of interpretations according to one's current beliefs and spiritual understanding. For some, the prayerful beseeching using "may.." is very important. For others, the recognition of these conditions as already having occurred is a cause for rejoicing and joyful praise.
धियो यो नः प्रचोदयात्॥
om tat savitur vareNyaM
bhargo devasya dhîmahi
dhiyo yo nah prachodayât
Swâmi Shivânanda's translation of the Gâyatrî Mantra is:
We meditate on the glory of the Creator;
Who has created the Universe;
Who is worthy of Worship;
Who is the embodiment of Knowledge and Light;
Who is the remover of all Sin and Ignorance;
May He enlighten our Intellect.
A succinct and delightful translation by S. Krishnamurthy is:
We meditate upon the radiant Divine Light
of that adorable Sun of Spiritual Consciousness;
May it awaken our intuitional consciousness.
Om - Om (Brahman, the One, the Godhead, Supreme Deity)
tat - that (referring to Savitri, Paramatma, God)
savitur - (mw1190) - Savitri, the Spiritual Sun (that from which all is born), the One Light, the all-pervading Consciousness
O nourishing Sun, solitary traveler, controller, source of life for all creatures, spread your light and subdue your dazzling splendor so that I may see your blessed Self. Even that very Self am I!
Isa Upanishad (16)
vareNyaM - most excellent, adorable, fit to be worshipped, venerable, worthy of being sought
bhargo - (mw748) - radiance, effulgence, splendor (the light that bestows understanding)
devasya - divine, of the deity
dhîmahi - we meditate upon... or may we meditate upon, reflect upon, be devoted to
dhiyo - prayer, noble thoughts, intuition, understanding of Reality (buddhis)
yo - he who, the one who
nah - our, of us
prachodayât - may he energize, direct, inspire, guide, unfold... or he who energizes, directs, inspires, guides, unfolds
There is a interesting and powerful grammatical ambiguity in the terms dhîmahi and prachodayât, wherein the phrase may either be expressed as a prayerful desire or as a statement of fact.
The term dhîmahi can indicate a desire in the form of "may we meditate upon" or it can also indicate a statement of fact such as "we meditate upon".
Similarly, the term prachodayât indicate a desire in the form of "may he awaken our intuition" or it may also indicate a statement of fact such as "he awakens our intuition".
This ambiguity allows for a variety of interpretations according to one's current beliefs and spiritual understanding. For some, the prayerful beseeching using "may.." is very important. For others, the recognition of these conditions as already having occurred is a cause for rejoicing and joyful praise.
Friday, February 18, 2011
Sri Chakra Yantra/Meru for Devi (sakthi) worship
The worship of Devi in Srichakra is regarded as the highest form of the Devi worship. Originally Lord Shiva gave 64 Chakras and their Mantras to the world, to attain various spiritual and material benefits. For his consort Devi he gave the Shreechakra and the highly coveted and the most powerful Shodashakshari mantra, which is the equivalent of all the other 64 put together.
Shiva along with Shakti is engaged in the eternal dissolution and recreation of the universe. The Bindu in the center of the Shreechakra is the symbolic representation of the cosmic spiritual union of Shiva and Shakti. Apart from that the Shreechakra also embodies countless number of deities and represents the whole of creation. Hence by worshipping the Devi in Shreechakra one is actually worshipping the highest ultimate force in the Tantrik form.
Meru is a 3D object while SriChakra is a 2D rendering of the Meru!
Meru Chakra
The Meru is the three dimensions of the Sri Chakra. If we returned to the two dimension Sri Chakra, and imagine that the bindu in its center is the peak of a mountain. The imagine that the mountain is built up in tiers, each tier being one of the circles of triangles or lotus petals, with the outermost square representing ground level. Now, imagine a vertical
spine down the center of the mountain, then at each point that the spine and a tier intersect, there is a chakra. The peak represents Mount Meru, abode of the Gods.
The Basics of Sri Yantra:
Before starting the worship it is advisable to know about the way the Sri Yantra is constructed, what all it represents, about the 9 Avaranas, the deities, their gunas and significance, so that your worship is more meaningful. The following are the authentic details as given in various Tantra & Mantra scriptures.
Five downward pointing triangles representing Devi intersect with four upward pointing triangles representing Siva, forming 43 triangles including the central triangle..
From the five Shakti triangles comes creation and from the four Shiva triangles comes the dissolution. The union of five Shaktis and four Fires causes the chakra of creation to evolve.
At the centre of the bindu of the Shri Yantra is Kamakala, which has three bindus. One is red, one is white and one is mixed. The red bindu is Kurukulla the Female form, the white bindu is Varahi the Male form, and the mixed bindu is the union of Shiva & Shakti – the individual as the potential Shri Cakra. Varahi, the father-form, gives four dhatus to the child and Kurukulla, the mother-form, gives five dhatus to the child. Theses represent the nine dhatus of the human body.
Varahi’s four fires are the 12 (4 x 3) sun Kalas, the 12 Zodiac constellations. Kurukulla’s five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar Tithis. These nine triangles also represent the nine stages of growth of the human child in the womb.
Surrounding the 43 triangles formed by the intersection of the nine triangles is the 16 petals circle. Surrounding the 16 petal circle is an 8 petal circle. After that the 3 lines and at the outermost part of the Sriyantra there are 3 lines called the Bhupura. The 43 triangles constitute the six inner sections called Avaranas, the two circles of petals are two more avaranas and the Bhupura of 3 lines is the last Avarana.
These 9 Avaranas of the Sri Yantra have various presiding Devis. They are the Devi’s Parivar (retinue) of total 108. In the Srichakra pooja they are systematically worshipped one by one with their names and mantras. The presiding Deity of Srichakra, Devi, is Known as Lalita Tripura Sundari. The form of Devi Kamakshi of Kancheepuram is the closest resemblance of the Devi as described in the scriptures.
—-
The Meru Chakra or Sri Chakra is a three-dimensional Shri Yantra, the embodiment of Sri Lakshmi (abundance) and Tripura Sundari (beauty). It is the yantra of Sri Vidya, sacred knowledge of the Goddess. It can also be seen as the unification of Masculine Divine and Feminine Divine: Shiva and Shakti, Lakshmi and Narayana, Purusha and Prakriti. It can be effectively used for correcting defects of the north (direction of health, fortune, career, and money) and northeast (energetically the most sacred and important area of any building). When placed in the northeast, it improves the spatial energies of the whole house. Defects in the northeast and north are the most serious, so the Meru Chakra is a valuable corrective tool of Vedic yantra technology. Even if your home or office has been built according to Vastu, the Gold Meru Chakra is a great energetic blessing that enhances
the flow of vibrant energy of health and abundance.
——
Srichakra: Role Of Srichakra In Devi Worship
By SWAMI TAPASYANANDA
(Excerpted from ‘Saundarya Lahiri of Sri Sankaracharya’ )
In Hindu devotional practice, three kinds of external symbols are used for worship of the Supreme Being, who is actually formless and nameless. The most external is that of divine images cast in human form, with paraphernalia symbolising supra-human divinity.
The most subtle is that of the mantras or divine names with certain sounds. A mantra is divine power clothed in sound. Between these two come the yantras or chakras , representing the deity in geometrical diagrams. Worshippers of Shakti consider the Srichakra the holiest and most significant of divine symbols.
The Srichakra is conceived as Shiva-Shakti in the macrocosmic as well as microcosmic aspects, as the cosmos and as the individual. The diagram consists of a series of nine triangles superimposed around a small central circle, Bindu, forming 43 konas or triangular projections. In the centre is the Bindu , representing Shiva-Shakti in union in the causal state from which all other parts of the diagram representing the cosmos are evolved.
The Bindu is in a central triangle with apex downwards – alternatively, it is below the base of the central triangle with its apex upwards, depending on whether it is a samhara-chakra or srishti-chakra. Enclosing it and super- imposed on one another are the four Shiva triangles with apex upwards and five Shakti triangles inclusive of the central one, with apex downwards. These are surrounded by two circles of lotuses, one with eight petals and the other, with 16. Outside these, there are three circles around and a rectangular enclosure of three lines for the whole figure, with four entrances on the four sides.
In the Bindu, Shakti i s represented as Maha-Tripura-Sundari, the great mother. The Bindu contains the potentiality of the universe within itself. It is spoken of as three to indicate the three stresses when the unified non-dual Shiva- Shakti becomes separated into the two aspects: prakasa, the aham or I-consciousness, and vimarsa, the idam or this-consciousness.
These three stresses are technically called Nada, Kala and Bindu. Bindu is the potential universe ready to separate into various categories. All these three stresses, mudras of Shiva-Shakti together, is represented by the central red line with an imaginary line across it to represent the polarity in that supreme category as Shiva-Shakti.
The Bindu , the creative Shakti , is the Mahatripurasundari , the ‘pride of Shiva’ or Shiva as prakasa – luminosity or consciousness – who realises Himself through Her, the vimarsa shakti.
The rest of the Srichakra represents the whole of the cosmos, Brahmananda , as evolved from the Bindu, standing for Tripurasundari or creative cosmic power… Just as Tripurasundari the Divine Mother is Shakti , depicted as the consort of Shiva, the Supreme Being, the Kundalini is the segment of that cosmic power as the Shakti of the Jiva, which is an amsa or particle of the Supreme Shiva embodied as the individual (microcosm). It is this Shakti that evolves in the individual the counterparts of all the 25 cosmic categories…
As the Supreme Will, Shakti is described as Consciousness-Bliss. The Saundarya Lahiri describes the universe in its subtle and gross forms as the trans- formation of Shakti. Though undergoing actual trans- formation into all these elements in their gross macro-cosmic aspect as the universe and in their subtle micro-cosmic aspect as the six chakras in the body, Shakti is not lost in the effects – she retains her identity as the Supreme Will or Consciousness-Bliss.
——
Meru and Sri Chakra
There are nine chakras in the Sri Chakra. These nine Chakras have each a distinct form and a distinct name. Proceeding from the outermost to the inner, let us describe the Chakras.
The outermost is a square Chaturasra of three lines, the lines one inside the other,
opening out in the middle of each side as four portals. This is known as the Bhupura, the earth-stretch. This is the ground-plane if Sri Chakra is considered as graded elevations, Meru.
Through the portals in the Bhupura one enters the precincts. Immediately inside the square are three concentric circles which serve as three girdles trivalaya.
The space between the sides of the square and the circumference of the outermost circle, between Bhupura and Trivalya, is known as Trailokya Mohana Chakra, the Enchanter of the Triple World.
Inside the 3 girdles are:
1. Sarvasa Paripuraka Chakra – 16 Petals – Fulfiller of all Desires;
2. Sarva Sanksobhana Chakra – 8 Petals – Agitator of all;
3. Sarva Saubhagyadayaka Chakra – 14 Triangles [Chaturdasa Kona] – Giver of all Auspiciousness;
4. Sarvartha Sadhaka Chakra – 10 Triangles [Outer Dasara] – Accomplisher of all Purposes;
5. Sarva Raksakara Chakra – 10 Triangles [Inner Dasara] – Giver of all Protection;
6. Sarva Rogahara Chakra – 8 Triangles [Ashta Kona] – Remover of all Diseases;
7. Sarva Siddhiprada Chakra – Inverted Primary Triangle – Giver of all accomplishments and
8. Sarvanandamaya Chakra – Bindu – Full of all Bliss.
——–
Sri Chakra Mahameru 5.5 ft height at Om Sri Skandasramam, Chennai
http://www.skandasramam.org/deities.php?god=SriChakraMahameru
In Hindu mythology Goddess Shakti is personified as the Sri Chakra Poorna Maha Meru.
At Chennai Om Sri Skandasramam, the four deities face the 4 cardinal directions and
in front of them, at the centre, is installed the Sri Chakra Poorna Maha Meru in
Panchaloka and is 5 ½ feet in height. It is believed that all the devathas have emerged
from the Meru and that Goddess Shakti herself resides in the form of Shrividhya at
the Bindu (top of the Meru). This gopuram represents the Tamilnadu type of architecture.
All the gopurams are installed according to the Veda Sastra.
—
2D Srichakra Yantra
1st Avarana the outer square with three lines and 4 gates is brown. The outer line is white (though the colour of the 10 deities here is like molten gold), the middle line is orange red like the rising sun and the inner line is yellow like the colour of butter.
2nd Avarana the 16 petal lotus is pink like lotus flower.
3rd Avarana the 8 petal lotus is red – the colour of Bandhuka flowers.
4th Avarana the 14 cornered triangle is colour green like the colour of glow worms.
5th Avarana the outer 10 corners triangle is red like Japakusuma flowers.
6th Avarana the inner 10 corners triangle is colour blue (though the deities here have the lusture of 1000 rising suns).
7th Avarana the 8 corners triangle is colour red like Dadini flowers.
8.The innermosst triangle is white.
9.The Bindu the central point is red like Sindoor.
–
Tripurasundari Maha Mantra: “Om Aim Klim Sauh”
SriChakra can be kept in a house as a holy article, without any worship in the same way one would keep a picture of a Deity or Mother Mary. (Mother worship is in vogue amongst the Christians as well. The whole Christian world looks upon Virgin Mary as the Mother of God-Lord Christ. As such some denominations of Christians worship Kanya Kumari, since they believe Kanya-Kumari to be the Virgin Mary )
It could be worshiped once a year, periodically, or on special occasions like Navaratri or daily or when ever one likes.
Sunday in conjunction with Pusya Star, one’s own Guru’s birthday, the day of one’s own birthday, Astami (the 8th day of the bright half or\f the moon), or the 14th day of the bright half of the lunar month. Friday in conjunction with full moon day is very special.
Sri Chakra can be drawn on paper with pen and ink, or on the floor or plank, bark, or coloured flour to turmeric, kumkum, ashes of yajna and consigned to the river or sea, after the puja is done.
SriChakra can be drawn on gold, silver, copper leaf or plate. One drawn on a plate made of five metals are considered very powerful. The metals are gold, silver, copper, brass, and tin.
SriChakra can be used to meditate on it own or with other deities.
SriChakra drawn on a plate, foil or disc or gold, silver, copper or any other material can be worn on a person as talisman.
Sri Chakra is to be always kept flat to the ground and not upright or slanting, except when used as a talisman or as a ear-ring or a ring. It should never be used as a wall hanging. There a lots of commercial houses selling the SriChakra as wall hangings, do not buy them.
SriChakra is the most calm, harmless, genteel and non aggressive of all the yantras. In fact a SriChakra is helpful where there are fierce elements disturbing the peace or creating bad effects, in order to reduce the effect.
One should approach the Divine Mother without any reservations. One need not express one’s want, difficulties, complaints, problems to her for she knows your needs better and will give you what you need and at the same time she will also protects you.
Shiva along with Shakti is engaged in the eternal dissolution and recreation of the universe. The Bindu in the center of the Shreechakra is the symbolic representation of the cosmic spiritual union of Shiva and Shakti. Apart from that the Shreechakra also embodies countless number of deities and represents the whole of creation. Hence by worshipping the Devi in Shreechakra one is actually worshipping the highest ultimate force in the Tantrik form.
Meru is a 3D object while SriChakra is a 2D rendering of the Meru!
Meru Chakra
The Meru is the three dimensions of the Sri Chakra. If we returned to the two dimension Sri Chakra, and imagine that the bindu in its center is the peak of a mountain. The imagine that the mountain is built up in tiers, each tier being one of the circles of triangles or lotus petals, with the outermost square representing ground level. Now, imagine a vertical
spine down the center of the mountain, then at each point that the spine and a tier intersect, there is a chakra. The peak represents Mount Meru, abode of the Gods.
The Basics of Sri Yantra:
Before starting the worship it is advisable to know about the way the Sri Yantra is constructed, what all it represents, about the 9 Avaranas, the deities, their gunas and significance, so that your worship is more meaningful. The following are the authentic details as given in various Tantra & Mantra scriptures.
Five downward pointing triangles representing Devi intersect with four upward pointing triangles representing Siva, forming 43 triangles including the central triangle..
From the five Shakti triangles comes creation and from the four Shiva triangles comes the dissolution. The union of five Shaktis and four Fires causes the chakra of creation to evolve.
At the centre of the bindu of the Shri Yantra is Kamakala, which has three bindus. One is red, one is white and one is mixed. The red bindu is Kurukulla the Female form, the white bindu is Varahi the Male form, and the mixed bindu is the union of Shiva & Shakti – the individual as the potential Shri Cakra. Varahi, the father-form, gives four dhatus to the child and Kurukulla, the mother-form, gives five dhatus to the child. Theses represent the nine dhatus of the human body.
Varahi’s four fires are the 12 (4 x 3) sun Kalas, the 12 Zodiac constellations. Kurukulla’s five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar Tithis. These nine triangles also represent the nine stages of growth of the human child in the womb.
Surrounding the 43 triangles formed by the intersection of the nine triangles is the 16 petals circle. Surrounding the 16 petal circle is an 8 petal circle. After that the 3 lines and at the outermost part of the Sriyantra there are 3 lines called the Bhupura. The 43 triangles constitute the six inner sections called Avaranas, the two circles of petals are two more avaranas and the Bhupura of 3 lines is the last Avarana.
These 9 Avaranas of the Sri Yantra have various presiding Devis. They are the Devi’s Parivar (retinue) of total 108. In the Srichakra pooja they are systematically worshipped one by one with their names and mantras. The presiding Deity of Srichakra, Devi, is Known as Lalita Tripura Sundari. The form of Devi Kamakshi of Kancheepuram is the closest resemblance of the Devi as described in the scriptures.
—-
The Meru Chakra or Sri Chakra is a three-dimensional Shri Yantra, the embodiment of Sri Lakshmi (abundance) and Tripura Sundari (beauty). It is the yantra of Sri Vidya, sacred knowledge of the Goddess. It can also be seen as the unification of Masculine Divine and Feminine Divine: Shiva and Shakti, Lakshmi and Narayana, Purusha and Prakriti. It can be effectively used for correcting defects of the north (direction of health, fortune, career, and money) and northeast (energetically the most sacred and important area of any building). When placed in the northeast, it improves the spatial energies of the whole house. Defects in the northeast and north are the most serious, so the Meru Chakra is a valuable corrective tool of Vedic yantra technology. Even if your home or office has been built according to Vastu, the Gold Meru Chakra is a great energetic blessing that enhances
the flow of vibrant energy of health and abundance.
——
Srichakra: Role Of Srichakra In Devi Worship
By SWAMI TAPASYANANDA
(Excerpted from ‘Saundarya Lahiri of Sri Sankaracharya’ )
In Hindu devotional practice, three kinds of external symbols are used for worship of the Supreme Being, who is actually formless and nameless. The most external is that of divine images cast in human form, with paraphernalia symbolising supra-human divinity.
The most subtle is that of the mantras or divine names with certain sounds. A mantra is divine power clothed in sound. Between these two come the yantras or chakras , representing the deity in geometrical diagrams. Worshippers of Shakti consider the Srichakra the holiest and most significant of divine symbols.
The Srichakra is conceived as Shiva-Shakti in the macrocosmic as well as microcosmic aspects, as the cosmos and as the individual. The diagram consists of a series of nine triangles superimposed around a small central circle, Bindu, forming 43 konas or triangular projections. In the centre is the Bindu , representing Shiva-Shakti in union in the causal state from which all other parts of the diagram representing the cosmos are evolved.
The Bindu is in a central triangle with apex downwards – alternatively, it is below the base of the central triangle with its apex upwards, depending on whether it is a samhara-chakra or srishti-chakra. Enclosing it and super- imposed on one another are the four Shiva triangles with apex upwards and five Shakti triangles inclusive of the central one, with apex downwards. These are surrounded by two circles of lotuses, one with eight petals and the other, with 16. Outside these, there are three circles around and a rectangular enclosure of three lines for the whole figure, with four entrances on the four sides.
In the Bindu, Shakti i s represented as Maha-Tripura-Sundari, the great mother. The Bindu contains the potentiality of the universe within itself. It is spoken of as three to indicate the three stresses when the unified non-dual Shiva- Shakti becomes separated into the two aspects: prakasa, the aham or I-consciousness, and vimarsa, the idam or this-consciousness.
These three stresses are technically called Nada, Kala and Bindu. Bindu is the potential universe ready to separate into various categories. All these three stresses, mudras of Shiva-Shakti together, is represented by the central red line with an imaginary line across it to represent the polarity in that supreme category as Shiva-Shakti.
The Bindu , the creative Shakti , is the Mahatripurasundari , the ‘pride of Shiva’ or Shiva as prakasa – luminosity or consciousness – who realises Himself through Her, the vimarsa shakti.
The rest of the Srichakra represents the whole of the cosmos, Brahmananda , as evolved from the Bindu, standing for Tripurasundari or creative cosmic power… Just as Tripurasundari the Divine Mother is Shakti , depicted as the consort of Shiva, the Supreme Being, the Kundalini is the segment of that cosmic power as the Shakti of the Jiva, which is an amsa or particle of the Supreme Shiva embodied as the individual (microcosm). It is this Shakti that evolves in the individual the counterparts of all the 25 cosmic categories…
As the Supreme Will, Shakti is described as Consciousness-Bliss. The Saundarya Lahiri describes the universe in its subtle and gross forms as the trans- formation of Shakti. Though undergoing actual trans- formation into all these elements in their gross macro-cosmic aspect as the universe and in their subtle micro-cosmic aspect as the six chakras in the body, Shakti is not lost in the effects – she retains her identity as the Supreme Will or Consciousness-Bliss.
——
Meru and Sri Chakra
There are nine chakras in the Sri Chakra. These nine Chakras have each a distinct form and a distinct name. Proceeding from the outermost to the inner, let us describe the Chakras.
The outermost is a square Chaturasra of three lines, the lines one inside the other,
opening out in the middle of each side as four portals. This is known as the Bhupura, the earth-stretch. This is the ground-plane if Sri Chakra is considered as graded elevations, Meru.
Through the portals in the Bhupura one enters the precincts. Immediately inside the square are three concentric circles which serve as three girdles trivalaya.
The space between the sides of the square and the circumference of the outermost circle, between Bhupura and Trivalya, is known as Trailokya Mohana Chakra, the Enchanter of the Triple World.
Inside the 3 girdles are:
1. Sarvasa Paripuraka Chakra – 16 Petals – Fulfiller of all Desires;
2. Sarva Sanksobhana Chakra – 8 Petals – Agitator of all;
3. Sarva Saubhagyadayaka Chakra – 14 Triangles [Chaturdasa Kona] – Giver of all Auspiciousness;
4. Sarvartha Sadhaka Chakra – 10 Triangles [Outer Dasara] – Accomplisher of all Purposes;
5. Sarva Raksakara Chakra – 10 Triangles [Inner Dasara] – Giver of all Protection;
6. Sarva Rogahara Chakra – 8 Triangles [Ashta Kona] – Remover of all Diseases;
7. Sarva Siddhiprada Chakra – Inverted Primary Triangle – Giver of all accomplishments and
8. Sarvanandamaya Chakra – Bindu – Full of all Bliss.
——–
Sri Chakra Mahameru 5.5 ft height at Om Sri Skandasramam, Chennai
http://www.skandasramam.org/deities.php?god=SriChakraMahameru
In Hindu mythology Goddess Shakti is personified as the Sri Chakra Poorna Maha Meru.
At Chennai Om Sri Skandasramam, the four deities face the 4 cardinal directions and
in front of them, at the centre, is installed the Sri Chakra Poorna Maha Meru in
Panchaloka and is 5 ½ feet in height. It is believed that all the devathas have emerged
from the Meru and that Goddess Shakti herself resides in the form of Shrividhya at
the Bindu (top of the Meru). This gopuram represents the Tamilnadu type of architecture.
All the gopurams are installed according to the Veda Sastra.
—
2D Srichakra Yantra
1st Avarana the outer square with three lines and 4 gates is brown. The outer line is white (though the colour of the 10 deities here is like molten gold), the middle line is orange red like the rising sun and the inner line is yellow like the colour of butter.
2nd Avarana the 16 petal lotus is pink like lotus flower.
3rd Avarana the 8 petal lotus is red – the colour of Bandhuka flowers.
4th Avarana the 14 cornered triangle is colour green like the colour of glow worms.
5th Avarana the outer 10 corners triangle is red like Japakusuma flowers.
6th Avarana the inner 10 corners triangle is colour blue (though the deities here have the lusture of 1000 rising suns).
7th Avarana the 8 corners triangle is colour red like Dadini flowers.
8.The innermosst triangle is white.
9.The Bindu the central point is red like Sindoor.
–
Tripurasundari Maha Mantra: “Om Aim Klim Sauh”
SriChakra can be kept in a house as a holy article, without any worship in the same way one would keep a picture of a Deity or Mother Mary. (Mother worship is in vogue amongst the Christians as well. The whole Christian world looks upon Virgin Mary as the Mother of God-Lord Christ. As such some denominations of Christians worship Kanya Kumari, since they believe Kanya-Kumari to be the Virgin Mary )
It could be worshiped once a year, periodically, or on special occasions like Navaratri or daily or when ever one likes.
Sunday in conjunction with Pusya Star, one’s own Guru’s birthday, the day of one’s own birthday, Astami (the 8th day of the bright half or\f the moon), or the 14th day of the bright half of the lunar month. Friday in conjunction with full moon day is very special.
Sri Chakra can be drawn on paper with pen and ink, or on the floor or plank, bark, or coloured flour to turmeric, kumkum, ashes of yajna and consigned to the river or sea, after the puja is done.
SriChakra can be drawn on gold, silver, copper leaf or plate. One drawn on a plate made of five metals are considered very powerful. The metals are gold, silver, copper, brass, and tin.
SriChakra can be used to meditate on it own or with other deities.
SriChakra drawn on a plate, foil or disc or gold, silver, copper or any other material can be worn on a person as talisman.
Sri Chakra is to be always kept flat to the ground and not upright or slanting, except when used as a talisman or as a ear-ring or a ring. It should never be used as a wall hanging. There a lots of commercial houses selling the SriChakra as wall hangings, do not buy them.
SriChakra is the most calm, harmless, genteel and non aggressive of all the yantras. In fact a SriChakra is helpful where there are fierce elements disturbing the peace or creating bad effects, in order to reduce the effect.
One should approach the Divine Mother without any reservations. One need not express one’s want, difficulties, complaints, problems to her for she knows your needs better and will give you what you need and at the same time she will also protects you.
Thursday, February 17, 2011
Kali Maa
ॐ आद्याय विद्महे
परमेश्वराय धीमही।
तन्नो काली प्रचोदयात्॥
om ādyāya vidmahe
parameśvarāya dhīmahī |
tanno kālī pracodayāt ||
ॐ कालि कालि महाकलि कालिके पापहारिणी।
धर्मार्थमोक्षदे देवि नारायणि नमोऽस्तुते॥
om kāli kāli mahākali kālike pāpahāriṇī |
dharmārthamokṣade devi nārāyaṇi namo'stute ||
Wednesday, February 16, 2011
Who is a Guru? The Traditional, Scriptural View
Article of the Month - February 2011
The science of spirituality is all about knowing one's own self. However, this can never be known in any of the normal ways through which we gain knowledge of worldly subjects. To learn and experience this science, we need to be graced with the blessings of both - guru and God. There is nothing surprising in this. We all know that to qualify in any field of knowledge, we require the guidance of an experienced person who is already qualified in that particular field. Whether it is a doctor, a lawyer or a businessman, all follow this line of action only. Krishna says in the Bhagavad Gita:
"It is only one amongst thousands of people who strives for spiritual salvation. Even amongst such seekers, it is only the rare person who gets to know me correctly." (7.3)
This is God's own voice, which makes it clear that it is not easy to gain such a knowledge. Due to our deep-rooted ignorance, there is a wide gap between what we believe ourselves to be and what we actually are. Therefore, the guiding hand of a guru is both necessary and sufficient for progress on the spiritual path.
Some intelligent fools of today do not accept this, rather they oppose it. They are not correct. However intelligent a person may be, it is impossible for him to study the scriptures and experience their essence on his own. Therefore, even one who knows the scriptures should not search for the science of salvation (Brahma-Gyana) independently. He should proceed to a qualified guru to receive the same. The Chandogya Upanishad says:
'Only the knowledge received from a teacher (Acharya) leads one to the goal.' (4.9.3)
'The one who has a teacher will know the truth.' (6.14.2)
The alphabets making up the word guru itself signify its meaning. 'Gu' means the darkness of ignorance and 'ru' indicates the one who destroys; therefore, the one who removes our ignorance (about our true selves) is our guru.
The Qualities of a Guru:
What are the qualities in a guru which make us seek the science of salvation from him? How should we approach such a guru? It is the scriptures themselves which answer this question:
'With sacrificial wood in hands, one should approach a guru, who is both a 'Shrotriya' and 'Brahmanishtha'. (Mundaka Upanishad 1.2.12)
Here the first adjective describing an ideal guru is 'Shrotriya'. It means a person who has not only studied, but also lives and acts according to the scriptures (Shruti). 'Brahmanishtha' means one whose mind is always fixed on the Supreme God (Brahman). There are many who possess only one of these qualities. However, the ideal guru is one who has both; i.e., these two qualities need to be present together in a person for him to qualify as a guru. Such a teacher knows the traditional meaning of the scriptures and therefore does not interpret them according to his own free will. Due to his following the unbroken tradition of our ancient sages, there is no contradiction in his teachings. From his explanations the students not only get answers to all their queries - asked or unasked, but their doubts too get dissolved. If the guru is not a Brahmanishtha, then his discourses are but mere rote, like that of a parrot. Each student harbors different queries and doubts depending on h is/her background and Samskaras. Suitable answers to such a variety of questions can come only from the reservoir of experience, not from books. Therefore, it is said in the Gita:
'Knowledge will be given to you by those who are knowledgeable and have seen the Truth.' (4.34)
Here knowledgeable means one having the knowledge of the scriptures. Seer of Truth (Tattva-Darshi) means one who has realized the 'Truth' as it actually is. It is only the teachings of such a teacher that can take one to the desired goal and not that of others.
Such a self-satisfied guru is always happy and content. In the Chandogya Upanishad such a person is addressed as 'Soumya'. Soumya means calm and soothing like the moon (Soma). Not only this, such a guru is so compassionate that he reveals all he knows to his deserving students without keeping anything secret. The knower of God, such a guru is but God himself. Therefore we need to have complete faith in him. In fact, the scriptures also emphasize that it is the duty of such a guru to impart knowledge to his deserving students:
'To the peaceful student who has won over his senses, the wise guru should disclose the essential knowledge which will reveal the Supreme God.' (Mundaka Upanishad 1.2.13)
The Great Shankaracharya says:
'A knowledgeable guru should definitely impart knowledge to the worthy pupil who has approached him in the correct manner.' (Commentary on the Prashna Upanishad 6.1)
How to Obtain and Serve a Guru:
The primary reason why we are unable to obtain a guru like this is our inability to understand that there is no other path to Moksha than the one delineated in the scriptures. The Shvetashvatara Upanishad says: 'There is no other path to liberation' (3.8). Only the one free from this delusion is a fit vehicle for obtaining a guru through the grace of God. Indeed, obtaining a guru is the clearest manifestation of God's grace in our life.
The scriptures inform us how we have to serve and venerate the guru. We should offer him the wood used in Vedic Sacrifices (samidha). This wood is a representative of karma. The one searching for Moksha recognizes that performing karma does not serve any purpose for him. He wants to receive the fire of knowledge from his guru, which will burn down all his karma, symbolized by the wood. This is why he carries to the guru this piece of wood. Lord Krishna says:
"Like fire consumes wood, so does the fire of knowledge burn down all karma." (Bhagavad Gita 4.37)
The Puranas and histories (Itihasa) are full of instructions informing us how we have to act towards the guru with fear, devotion and humility. Not only that, the Gita also tells us how to approach our guru for removing our doubts:
"You should gain knowledge by prostrating before your guru, asking sincere questions for clearing your doubts, and by serving him" (Bhagavad Gita 4.34).
The Manu Smriti elaborates on the method of prostrating before the guru:
The guru's feet should be touched with hands crossed, i.e., the right hand should touch the right leg and the left hand should touch the left (2.72).
Here prostration indicates complete surrender on part of the seeker. Such an act is known as Dandavat in Sanskrit. Like a stick which falls flat on the ground in the absence of a support, we too stand nowhere without the guru's support.
Our questions too reflect our humility. Even after this, for the successful culmination of the knowledge obtained from the guru, it is imperative that we serve him. In fact, prostration and questioning both may be feigned, however, the service we are able to offer to our guru is the sincerest reflection of the genuineness of our commitment.
Further, fundamental to obtaining knowledge from the guru is our faith, called in Sanskrit as 'Shraddha'. Shraddha means having complete faith in the Word - both of the scriptures and of the guru. The word Shraddha is made up of two constituents - 'Shrad' means truth, and 'Dha' means bearing. Thus, the necessary (and sufficient) condition for bearing the truth is Shraddha. The Gita too says:
'Shraddhawan labhate gyanam - Only the person of faith can gain knowledge.' (4.39)
A Warning:
Consider for a moment that a seeker accepts an undeserving guru by mistake. When he slowly comes to know that his guru, even though he is a knower of the scriptures, is neither preaching nor living according to them, then the student should leave that guru immediately without fear. The Mahabharata says clearly:
'The one who doesn't know what is right and what is wrong, and is leading an unrighteous life, that person is to be discarded, even though he may be a guru.' (Shanti Parva 5.77)
The science of spirituality is all about knowing one's own self. However, this can never be known in any of the normal ways through which we gain knowledge of worldly subjects. To learn and experience this science, we need to be graced with the blessings of both - guru and God. There is nothing surprising in this. We all know that to qualify in any field of knowledge, we require the guidance of an experienced person who is already qualified in that particular field. Whether it is a doctor, a lawyer or a businessman, all follow this line of action only. Krishna says in the Bhagavad Gita:
"It is only one amongst thousands of people who strives for spiritual salvation. Even amongst such seekers, it is only the rare person who gets to know me correctly." (7.3)
This is God's own voice, which makes it clear that it is not easy to gain such a knowledge. Due to our deep-rooted ignorance, there is a wide gap between what we believe ourselves to be and what we actually are. Therefore, the guiding hand of a guru is both necessary and sufficient for progress on the spiritual path.
Some intelligent fools of today do not accept this, rather they oppose it. They are not correct. However intelligent a person may be, it is impossible for him to study the scriptures and experience their essence on his own. Therefore, even one who knows the scriptures should not search for the science of salvation (Brahma-Gyana) independently. He should proceed to a qualified guru to receive the same. The Chandogya Upanishad says:
'Only the knowledge received from a teacher (Acharya) leads one to the goal.' (4.9.3)
'The one who has a teacher will know the truth.' (6.14.2)
The alphabets making up the word guru itself signify its meaning. 'Gu' means the darkness of ignorance and 'ru' indicates the one who destroys; therefore, the one who removes our ignorance (about our true selves) is our guru.
The Qualities of a Guru:
What are the qualities in a guru which make us seek the science of salvation from him? How should we approach such a guru? It is the scriptures themselves which answer this question:
'With sacrificial wood in hands, one should approach a guru, who is both a 'Shrotriya' and 'Brahmanishtha'. (Mundaka Upanishad 1.2.12)
Here the first adjective describing an ideal guru is 'Shrotriya'. It means a person who has not only studied, but also lives and acts according to the scriptures (Shruti). 'Brahmanishtha' means one whose mind is always fixed on the Supreme God (Brahman). There are many who possess only one of these qualities. However, the ideal guru is one who has both; i.e., these two qualities need to be present together in a person for him to qualify as a guru. Such a teacher knows the traditional meaning of the scriptures and therefore does not interpret them according to his own free will. Due to his following the unbroken tradition of our ancient sages, there is no contradiction in his teachings. From his explanations the students not only get answers to all their queries - asked or unasked, but their doubts too get dissolved. If the guru is not a Brahmanishtha, then his discourses are but mere rote, like that of a parrot. Each student harbors different queries and doubts depending on h is/her background and Samskaras. Suitable answers to such a variety of questions can come only from the reservoir of experience, not from books. Therefore, it is said in the Gita:
'Knowledge will be given to you by those who are knowledgeable and have seen the Truth.' (4.34)
Here knowledgeable means one having the knowledge of the scriptures. Seer of Truth (Tattva-Darshi) means one who has realized the 'Truth' as it actually is. It is only the teachings of such a teacher that can take one to the desired goal and not that of others.
Such a self-satisfied guru is always happy and content. In the Chandogya Upanishad such a person is addressed as 'Soumya'. Soumya means calm and soothing like the moon (Soma). Not only this, such a guru is so compassionate that he reveals all he knows to his deserving students without keeping anything secret. The knower of God, such a guru is but God himself. Therefore we need to have complete faith in him. In fact, the scriptures also emphasize that it is the duty of such a guru to impart knowledge to his deserving students:
'To the peaceful student who has won over his senses, the wise guru should disclose the essential knowledge which will reveal the Supreme God.' (Mundaka Upanishad 1.2.13)
The Great Shankaracharya says:
'A knowledgeable guru should definitely impart knowledge to the worthy pupil who has approached him in the correct manner.' (Commentary on the Prashna Upanishad 6.1)
How to Obtain and Serve a Guru:
The primary reason why we are unable to obtain a guru like this is our inability to understand that there is no other path to Moksha than the one delineated in the scriptures. The Shvetashvatara Upanishad says: 'There is no other path to liberation' (3.8). Only the one free from this delusion is a fit vehicle for obtaining a guru through the grace of God. Indeed, obtaining a guru is the clearest manifestation of God's grace in our life.
The scriptures inform us how we have to serve and venerate the guru. We should offer him the wood used in Vedic Sacrifices (samidha). This wood is a representative of karma. The one searching for Moksha recognizes that performing karma does not serve any purpose for him. He wants to receive the fire of knowledge from his guru, which will burn down all his karma, symbolized by the wood. This is why he carries to the guru this piece of wood. Lord Krishna says:
"Like fire consumes wood, so does the fire of knowledge burn down all karma." (Bhagavad Gita 4.37)
The Puranas and histories (Itihasa) are full of instructions informing us how we have to act towards the guru with fear, devotion and humility. Not only that, the Gita also tells us how to approach our guru for removing our doubts:
"You should gain knowledge by prostrating before your guru, asking sincere questions for clearing your doubts, and by serving him" (Bhagavad Gita 4.34).
The Manu Smriti elaborates on the method of prostrating before the guru:
The guru's feet should be touched with hands crossed, i.e., the right hand should touch the right leg and the left hand should touch the left (2.72).
Here prostration indicates complete surrender on part of the seeker. Such an act is known as Dandavat in Sanskrit. Like a stick which falls flat on the ground in the absence of a support, we too stand nowhere without the guru's support.
Our questions too reflect our humility. Even after this, for the successful culmination of the knowledge obtained from the guru, it is imperative that we serve him. In fact, prostration and questioning both may be feigned, however, the service we are able to offer to our guru is the sincerest reflection of the genuineness of our commitment.
Further, fundamental to obtaining knowledge from the guru is our faith, called in Sanskrit as 'Shraddha'. Shraddha means having complete faith in the Word - both of the scriptures and of the guru. The word Shraddha is made up of two constituents - 'Shrad' means truth, and 'Dha' means bearing. Thus, the necessary (and sufficient) condition for bearing the truth is Shraddha. The Gita too says:
'Shraddhawan labhate gyanam - Only the person of faith can gain knowledge.' (4.39)
A Warning:
Consider for a moment that a seeker accepts an undeserving guru by mistake. When he slowly comes to know that his guru, even though he is a knower of the scriptures, is neither preaching nor living according to them, then the student should leave that guru immediately without fear. The Mahabharata says clearly:
'The one who doesn't know what is right and what is wrong, and is leading an unrighteous life, that person is to be discarded, even though he may be a guru.' (Shanti Parva 5.77)
Friday, February 11, 2011
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