An example of kalhaNa’s poetry

•August 30, 2007 • Leave a Comment

guhon-mukhI nAga-mukhApIta bhuripayA ruchiM | gaurI yatra vitastAtvaM yAtApyayujjhati nochitAM | (rAja-tara~NgiNI 1.29)
Even though gaurI has assumed the form of vitastA, she does not leave her innate inclinations-
she turns her face towards guha (kumAra) and the elephant-faced one (nAga-mukha- vinAyaka) drinks her abundant, tasteful milk OR [she flows towards the ravine (guhon-mukhi) and distributary streams (nAgamukhA= snake-mouths) drain her abundant tasteful water.]

vitastA is identified with gaurI because the river is born in himavat, just as gaurI.

On king yudhiShThira’s path

•August 27, 2007 • Leave a Comment

I had a lengthy conversation with KR on topic typical of our conversation — the decline of the dharma. Just when I came out of it the horror of negligence struck me… But I walked through the crematorium like vikrama uttering the guhya mantra.

“Every day men watch others like them die, yet they believe they might live one”.
We flew out on the high path borne. No yakShiNi was with us, yet we soared transcending the sAgara-s and dvIpa-s. We moved back and forth in time and space as though none of it limited us. We stood high above the stone building we had frequented in the days of bhoga. That mAyA jAla that had wrecked us on the one day in the ekAdasham came upon us like a spider’s web. We were reminded of the sand-cockroach caught in the large nephelioid spider’s web, with a kleptoparastic male having a ball of a time. We now evaded it soaring away and then diving back like a sand-piper. We came face to face with guhyasomA; she too had arrived there on her long flight. We were lost in her embrace–every moment of it was like draught of tIvra soma, the limitations of space and time had ended. I saw the bhallUka that ambushed me in front of all on that fateful day in the ekadasham, when kulu~ncha putra hurled a spear at me. But guhyasomA capable of parAkAya-pravesha entered the body of both the bhallUka and kulu~nchaputra at the same time and neutralized them.

With our arms wrapped around pretty guhyasomA, like the roots of an ashvatta tree, with our minds merged into one we advanced to the the great circle of the shmashAna. We drank the soma from the graha of the shining moon. Around us in the reflection of the white graha we saw bones and corpses. Some burnt, some waiting to be burnt and other reduced to ashes. Like the king of the kuru-s on his last walk we walked surrounded by the air of mR^ityu – the smell of oxidizing proteins permeated the air. But we were accompanied by guhyasomA, with the masses of her hair like the monsoonal clouds stretching over the parched bhAratavarsha, exciting in us the rasa-s like parjanya the indra-gopaka-s and nIlaparvata-s. The light reflecting of the upAmshu cup falling on her breasts stirred us from within with the force of ana~Nga, even as a timi~Ngala agitating the high seas. The sweet smell emanating from guhyasomA was like the gandha-vAha blowing the unguents of indra’s svarga with a bevy of apsarA-s. The cup of soma dipped down to pour the oblations to the deva-band led by shatamanyu. For a moment the sky stood in stillness at the point of the saMdhyA. guhyasomA closed our eyes with her soft palms that felt like the balm of the ashvin-s.

At that point the AkAsha above and the chid-gagana became one. We enfolded guhyasomA and a tremendous energy entered us -our age vanished and we became young again – there was light but no luminary. We attained the state of varuNa propping up the nakShatra of the day in our system. I said to guhyasomA: “I am the mayUkha of viShNu, you are the AkAsha. I am free from the limitations.” In that AkAsha only one luminary then rose on the Eastern rim- she was bhAnavIkaulinI. guhyasomA said to me: “Behold me O bhArgava, Let the chit receive the reflection of the avyaya-s and let the manas not screen it. Behold me and let the unfolding happen in the chid-gagana” The krama of thirteen kAlI-s fill the revolution of time– The essence of rasas that induce ullAsa flashed all at once with the emergence of each kAlI. For a moment we saw the glory of the the 13 devI-s, all conjoined with the bIja prefixes and the ambA pAda suffix.

The 27 kalA-s of devasenA

•August 24, 2007 • Leave a Comment

The kaushika prashna of the kaumArAgama gives the 27 fold kalA mantra-s of the goddess devasenA. skanda-patnI should be meditated as being taken as a wife by the fiery son of agni or rudra. Each kalA mantra is made from one of the following 27 names of devasenA:

OM shachIsutA cha devI cha devasenA cha sundarI |
utpalA puShpadhArI cha pItAmbara-pariveShTitA ||
IshvarI cha mahAdevI lakShmI vijaya-sAdhakI |
ramaNI dAminI cha vAsavI saubhAgyadAyinI ||
airavata-kulodbhUtA devendratanayA shachI |
ekarUpI mahAshakti sthula-sUkShma-bhavAni cha |
sAranga-lochanI kekI kR^ittikA-priya-kAntakI |
sarvaishvaryapradA chaiva skanda-prItA cha bhAminI ||

They are combined with 27 sets of bIja-s
1) bAlA trayaM 2) tripurA trayaM 3) bhuvana trayaM 4) mahAlakShmI 5) mAyA 6) madana 7) vANI 8) shakti 9) mahAmAyA 10) manu 11) tantramUlaM 12)dashA~Nga dasha bIjaM 13) vAsavI 14) dR^iShTi 15) shakti 16) mAyA 17) kIlaka 18) pa~ncha bhUta pa~ncha bIjaM 19 indra 20) agni 21) yama 22) nirR^itti 23) varuNa 24) vAyu 25) kubera 26) IshAna 27) prANa trayaM

These are then combined in dative with namaH to obtain the final mantras.

The manufacture of opinion and suppression of freedoms

•August 21, 2007 • Leave a Comment

Many years ago I was being subject to an English examination by an American. The first question he asked me was what is freedom. I defined it for him. Then he asked if I came from a free country. I answered : “Sort of”. A bit surprised he asked: “What do you mean?” I replied: “It is a free country roughly in the same sense as you all imagine your country to be free.” He was a bit shaken, and said : “You mean I am imagining that my country is free. No, we really have freedom expression”. I held my ground and said: “I am not so sure, is it is only seemingly so”. Anyhow, to his credit, despite being rattled by a heathen alien, the said American passed me in English

The virile taittirIyaka gushed in the past about his momentous landing on the shores of madhyama mlechChadesha in krau~ncha dvIpa: “you truly feel like a free man in a free land the moment you are in the US”. However, my experience in the very same shores of krau~ncha dvIpa was hardly comparable. I feel I have about just the same freedom of expression as I had or have on the shores of jambu-dvIpa- some matters I can talk more freely here and others in bhArata. My freedom of expression is explicitly curbed by the officialdom in both countries. The American universities have a certain degree of freedom with respect to Internet but impose political correctness especially on issues of intelligence, race and sexuality. Civilian, unclassified American government funded research institutes were earlier similar in their freedoms, but post 9-11 have become increasingly heavy-handed in smothering freedom of expression and access to information. On the whole Chacha Sham has become paranoid and more and more willing to compromise freedom of expression/access to information after 9-11. India on the other hand despite its large internal Moslem and Isaist populations and numerous terrorist strikes exhibits far less paranoia in the directions that Americans do. But the Indian system prevents free expression with its own flavor of political correctness called secularism. India, just like certain US government institutions has a despicable track record with respect to internet freedom, perhaps worse.

However, a far more sinister issue I rapidly learned about in the US was the manufacture of opinion at which mlechCha-s are more notorious than anyone.

Simply defined “manufacture of opinion” is a process by which the certain opinions are manufactured via the medium of certain chosen academics and then presented as the correct, fashionable or proper opinion to be expressed by the masses. This might be carried out by the Anglosphere both on its own citizens, members of the extended Leukosphere and outsiders including other Abrahamists and heathens alike. There are numerous examples of manufacture of opinion:

1) The opinion was manufactured by some with vested agendas that the attack on Iraq was of paramount importance to the American future. So this became the majority opinion of the American people and they whole-heartedly supported their government’s decision to go to war on Iraq and kill Saddam and his henchmen.
2) The opinion was created that Musharaff rather than being at the heart of international terrorism and the cause of 9/11, was instead the front line ally of the US and the guardian of US from the raging beards. With this the opinion was created amongst Americans that Pakistan was an ally and Iraq, Iran and North Korea formed an “axis of evil” who need to be invaded though they had hardly anything to do with 9/11.
3) BJP is a Nazi-like party which would make make Indians believe that all physics stemmed from ancient Hindu texts, and exterminate Abrahamists in India. In contrast, the GOP is a legitimate political party – nobody quibbles too much about their evangelist fundamentalist support base which wants to convert all Hindus or insane policies in the Middle East (hey, how come no one is talking of Moslems dying there?) or the inclination to have intelligent design as an alternative to biology.
4) Jared Diamond’s book GGS is a must read and its universalist history is the correct picture of the making of the modern world for a young high school student.

These manufactured majority opinions soon make any questioner look like fool — in a city of nuts a sane man looks nutty. Along with these majority opinions certain norms or fashion are also encouraged in society such that everyone wants to conform to them — the same hair styles, the similar hair colors, similar opinions on what is “cool”.

We do not live in a perfect world, but it does amuse one to see how seriously educated adult people take their opinion on so many issues, without even suspecting that they have been manufactured for them.

kaumAra yantra-s according to kaumara tantra sAra and kumarAdi mantra samuchchaya

•August 19, 2007 • Leave a Comment

kaumAra jAla yantra

OM vaM shaM raM vaM NaM bhaM skandAya khe khe namaH |
OM vaM vaM shaM raM NaM bhaM skandAya khe khe namaH |
OM raM vaM NaM bhaM vaM shaM skandAya khe khe namaH |
OM NaM vaM bhaM vaM shaM raM skandAya khe khe namaH |
OM NaM vaM bhaM shaM raM vaM skandAya khe khe namaH |
OM bhaM vaM shaM raM NaM vaM skandAya khe khe namaH ||OM shrIM klIM hrIM aiM IM naM laM taM sauM sharavaNabhava ||

shaktyuta mUrti yantra

OM soM IshAna-mUrdhne jagad-bhuve namaH |
OM sIM tat-puruSha-vaktrAya vachad-bhuve namaH |
OM sUM aghora-hR^idayAya vishva-bhuve namaH |
OM saIM vAmadeva-guhyAya rudra-bhuve namaH |
OM sauM sadyojAta-mUrtaye brahma-bhuve namaH |
OM saH astrAya sarvato-bhadra-vaktrAya bhuvodbhuve namaH |

veda mantrokta Ashu-garuDa vidyA

•August 19, 2007 • Leave a Comment

The terrifying AshugaruDa is a dinosaurine deity of the AkAsha bhairava tradition that includes other dinosaurine deities like pakShirAja sharabha and AkAshabhairava. One of the vidyA-s of this devatA involve the deployment of the R^igvedic mantras (RV 10.178) in a tantric context and this is known as the veda mantrokta Ashu-garuDA vidyA.

The sAdhaka invokes AshugaruDa into the yantra with the mantra:

OM shrIM svasti nas-trAkShyo ariShTanemyoM ||

Then he performs homa with the following mantras:
The R^iShi is sha~Nkara, the Chandas is triShTubh, the devata is ashu tArkShya.
tyamU Shu vAjinaM deva jUtaM sahAvAnaM tarutAraM rathAnAm | yaM hUM
ariShTanemiM pR^itanAjam AshuM svastaye tArkShyam ihA huvema ||
OM shrIM garuDAya mahAgaruDAya samastANDANDa-trailokanAyakAya nAga ShoNita digdhA~NgAya svAhA ||

indrasyeva rAtim AjohuvAnAH svastaye nAvam ivA ruhema | yaM hUM
urvI na pR^ithvI bahule gabhIre mA vAm etau mA paretau riShAma ||
OM shrIM garuDAya mahAgaruDAya samastANDANDa-trailokanAyakAya nAga ShoNita digdhA~NgAya svAhA ||

sadyashchid yaH shavasA pa~ncha kR^iShTIH sUrya iva jyotiShA aapastatAna | yaM hUM
sahasrasAH shatasA asya raMhir nasmA varante yuvatiM na sharyAm ||
OM shrIM garuDAya mahAgaruDAya samastANDANDa-trailokanAyakAya nAga ShoNita digdhA~NgAya svAhA ||

Ashu-garuDa is meditated as having a reddish complexion, with a yellowish face, with a crest with black plumes on the head, reddish brown eyes, with two horns above the eyes and having sharp talons and fangs. He is seen as displaying great fury and pervading the universe with a dreadful blaze emanating from his body like that corresponding to the end of the kalpa.

The original deity Ashu-garuDa seems to have had his origins in the ancient garuDa tantra-s of the pUrva srotas and was absorbed by the siddhAnta tantra-s of the Urdhva srotas in the dadhIchi saMhitA along with sharabha and AkAsha bhairava.

The iconography of kumAra according to the sanatkumAra-prashna

•August 18, 2007 • Leave a Comment

We had earlier discussed vidyA-s of the various specialized mUrti-s of kArttikeya and their visualizations. Continuing with that discussion we shall now look at the mUrti-s of the god as described by the kaumArAgama known as the sanatkumAra prashna. The prashna series of kaumAragama-s are comparable to the core saMhitA-s of the vaikhAnasa-s with respect to providing the main scaffold for the temple rituals of skanda. The major ones known to the kaumAra ritual experts are the agastya prashna, the kaushika prashna and sanatkumAra prashna. Of these sanatkumAra prashna is preserved in reasonably good manuscripts. The sharavanabhava paTala of the sanatkumAra prashna outlines 16 icons of kumAra:

1) j~nAna shakti
black-colored garments; a garland of white arka flowers; golden jeweled crown; 4 hands with shakti, vajra, cock, skull-topped rod, white yaj~nopavIta.

2) skanda
cloud-colored garment, wearing gem-set ornaments and a flower garland, seated in padmAsana, hair in the form of a shikhA; smoky complexion; 3 eyes and 4 hands holding cock and vajra in right and left, the other two hands respectively showing abhaya and varada.

3) agnijAta
Of white and black complexion, with 2 heads and 8 hands holding sruva, akShamAla, sword, svastika mudra (in right hands) and cock, shield, vajra, ghee bowl (in left hands); performing vedic rites.

4) saubheya
red lotus complexion; 4 heads, 8 eyes, 8 arms and seated on a lotus; left leg bent and placed on right leg. Holds shakti, hibiscus, flower arrows, abhaya mudra (right hands) and vajra, sugar-cane bow, and varada mudras (left hands).

5) gA~Ngeya
scarlet complexion like fresh pomegranate flower; wearing a karaNDa makuTa (a turban with net-like weaving), gem-set ear-rings and a blue lotus garland; mounted on a gharial; One head with 3 eyes and 4 hands holding an axe and water pot (right) and cock and sacrificial fire drill (in left hands)

6) sharavanabhava
complexion of rising sun; wearing golden hued clothes; mounted on a lion; one head with curly locks and 3 eyes and 6 hands holding flower arrows and sugar-cane bow, sword and shield, vajra and cock banner in the respective pairs of right and left hands.

7) kArtikeya
complexion of the rising sun, garment of variegated colors, riding on a peacock, one head with a wreath of bilva leaves, 3 eyes with 10 hands holding shakti, trident, arrow, a~NkuSha and abhaya mudra (right), a tomara missile with launcher, lasso, conch vajra and vIra mudra (left)

8) kumAra
two lotus flowers adoring the ears; wearing a crown; 1 head, 4 hands holding shakti and vajra (right) and abhaya and vara (left); accompanied by varuNa and vAyu.

9) ShaNmukha
Attired with several jewels and all garments of yellow silk; dazzling ear-studs; 6 heads and 12 hands; riding a peacock; holding shakti, vajra, sword, chakra, lasso, abhaya mudras, cock, bow, shield, and a cudgel. Embracing two wives gajAyI (jayA) and gajavallI (vijayA) on left and right.

gajAyI: complexion of rising sun, right hand holding a lily, wearing a garland of mandAra flowers.
gajavallI: black in color; left hand holding a lotus, crown; wearing a jeweled bra on her firm breasts; blazing ear studs.

10) tArakAri
riding a bull; wearing a braided jaTa, holding trident, hatchet, sword, abhaya mudra (right hands) and a lasso, a paiShAcha (?), shield and varada mudra (left).

11) senAnI
Of black complexion; with a shikha; one head with 3 eyes; having a merciful face; smeared with sweet-smelling unguents; holding a conch and chakra and displaying abhaya and varada mudras.

12) guha
White garments; merciful face; 3 eyes; golden gem-set crown; 4 arms with trident, vajra, abhaya and varada mudras. Accompanied on the left side by his wife jayAyI.

13) brahmachAri
crimson complexion; 3 eyes and two hands with cudgel in the right and vajra in the left. Standing with legs held slightly bent on a gem-set lotus foot rest. Wearing the marks of a brahmachAri like shikha, yaj~nopavIta, mau~nji girdle and kaupIna.

14) shivadeha
1 head wearing karaNDa makuTa; 6 hands holding a shakti, vajra, flag japAmAla abhaya and varada mudras; mounted on a peacock.

15) krau~nchaddhAri (?)
Seated on a lion-throne with a peacock vAhana; 3 eyes and 4 hands holding a flag, cudgel, abhaya and varada mudras. Beside him are seated his two wives jayAyI and vijayA on left and right respectively. He is shown demolishing the krau~ncha mountain.

16) shikhivAhana
With complexion of a pink lotus wearing deep blue (indra-nIla) garments; 1 head with 3 eyes and with 4 arms bearing lasso, a~Nkusha, abhaya and varada mudras; having hair in a top knot that appears blazing like fire, with peacock vAhana.

In one type of kumAra temple the icon in the central shrine is recommended to be j~nAna shakti, in the eastern sub-shrine is skanda; south – saubheya; south-west- gA~Ngeya; west- a sub-shrine with two icons of sharavanabhava and ShaNmukha; in the north-west kArtikeya, kumAra and tArakAri; in the northern sub-shrine- senAnI, guha and shivadeha; In the north east- krau~nchaddhAri, shikhivAhana and brahmachAri.

Text also mentions the following division of offerings made at a kumArAlaya: brAhmaNa-s: recitation of vedic formulae and hymns; kShatriya-s: offer fowl; vaishya-s offer camphor and rock-sugar; shUdra-s offer fruits and flowers during the kR^ittkA festival.

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