Vamana

Three versions of Trivikrama iconography exist (In the above version, his left knee seems to stretch till his chin indicating the conquest of the suvar loka or the causal planes)

The story of Vamana is well known. After defeating king Bali, he pushed him to the netherworlds. Vamana is typically visualized as short statured, vedic student, umbrella, sacrificial belt (maunji), sacred thread and deer skin at the top etc.

In the upasana paths, five forms of Vamana are known to exist. Nobody to my knowledge does upasana of these forms of the lord anymore.  The five forms of Vamana include

Dadhi Vamana:  Here  he is visualized as seated on a red lotus on a golden throne, lustrous like the moon. Most importantly, he holds in his right hand a golden cup filled with cooked rice mixed with curd. This is possibly a tantric form with curd symbolizing prosperity. Sometimes he is also known to hold a golden pot filled with water. He is typically two armed and is visualized with his consorts. The dadhi Vamana stotra also mentions that after worshiping Vamana, one who gives Dana of curds will get all kinds of benefits.

Trivikrma: The 20 lettered mantra visualizes him as covering the three worlds (Bhu, Bhuvar, Suvar or Material, Astral and Causal Planes). His right leg is touching the ground while his left leg is elevated.  Iconographically, three versions exist, the first version where Trivikrama’s left legs are stretched to his knee signifying that he is measuring the earth, by raising his knees upto the mid region , he is signifying that he is measuring the bhuvar loka or the astral planes and finally by stretching his knee upto his head, he signifies the conquest of the causal planes.

Bhoga Vamana: He is visualized as blue in colour, four handed, carrying the discus, mace and lotus. The dhyana shloka mentions that, his worship gives the sadhakaall kinds of wordly pleasures.

Visva Vamana: This form is visualized as being draped in yellow garments, four armed, carrying the water pot,cup with curd rice, staff and an umbrella. The mantra calls his maya balaka or the mysterious boy. It seems like this form is invoked for occult benefits.

Yajneshwara Vamana: This form is also visualized as being four armed. However, he is white complexioned and along with a golden cup of curd rice, golden bowl with water, staff, he holds a bowl filled with nectar indicating that he is the giver of the fruits of the sacrifice. The kleem and Shreem beejas are included in this mantra. It seems like this form is a generic form of the lord to perform yajnas or sacrifices and depending on the wishes of the sadhaka (material, health, conquest etc), respective homa/yajna dravyas or offerings are chosen to worship this form.

All the above forms of Lord Vamana in their respective mantras include ‘mahabala’ indicating the ‘most powerful’ one.

The seven chakras – Synthesis of the yoga, bhakti and mantric ways

I have previously spoken about the three paths in a sadhaka’s journey. The three paths include mantra marga, yoga marga and bhakti marga. All three used to complement each other but however people nowadays talk about each separately and emphasize one over the other. I don’t want to discuss here, the superiority of one path over the other or why one should do one over the other.

In the yoga path, we typically talk about the seven chakras, There are actually more than 100 chakras, but the seven are the most important. These are nodes or important junctions for the 72,000 odd nadis which are conduits for the flow of energy or prana in our body. It is in these chakras, our karmas are stored. As the Kundalini or the energy raises through these chakras, the respective karmas are destroyed. These different chakras, can induce different qualities in the individual. There may many attributes and facets to these chakras and respective nadis. Below, I am listing a few important attributes of these chakras.

The first chakra is ‘Mooladhara’ chakra: This is the foundation chakra and some part of all our energy will also be dominant here. If the energy in this chakra is alone dominant, factors like sleep, hunger will be dominant for the sadhaka.

The second chakra is ‘Swadisthana’. This chakra governs the pleasure seeking behavior.

The third chakra is the ‘Manipuraka’. The sadhaka whose energies reside here is the karma yogi or the doer and have the ability to accomplish difficult tasks. The element of this chakra is fire. Very advanced sadhakas in the dakshinachara tantric traditions do ‘internal’ homas or yagnas/havans by offering to this internal agni or fire.

The next chakra is the ‘Anahata’ chakra. This is located in the heart and transitions between the lower to higher chakras which are all about higher levels of consciousness. This chakra gives one creative powers.

The next chakra is ‘Vishudhi’ located in the throat region. This chakra gives one immense power. He has the power to accomplish/manifest whatever he wants. I have mentioned in one of my previous postings about how an individual who had this chakra activated could conquer hunger and thirst. The element of this chakra is akasha or ether and the sadhaka absorbs the energy from the askasha or universe (http://narayandasan.wordpress.com/2012/02/11/yoga-and-control-of-sleep-hunger/).

The ‘Agna’ chakra is the next one, located between the eyebrows. This is a sense organ which is inner facing. By inner facing sense organs , I am implying that all our sense organs are external facing (we don’t feel the blood flowing in our veins or the digestive juices acting in our stomach). The agna chakra is internal facing sense organ and helps one see within himself. Once activated, he will be intellectually enlightened and be at peace. I can recount the experience where my guru, by touching my ajna chakra could tell me about my previous lives. He also used to bless everybody by passing on his yogic power by touching this ajna chakra.

The final chakra is ‘Sahasrara’ which is at the crown of the head which gives the eternal bliss. It is believed that there is no channel between the ‘Ajna’ to ‘Sahasrara’. One of the yoga teachers mentioned that a guru can only help the sadhaka guide the kundalini energy across this so called abyss.

Mantras like Narasimha mantras can help activate this Kundalini Shakti. Through a combination of yoga , mantras and devotion to Narasimha (the bhakti component is a must for success of the mantra, to connect effectively with the diety), the energy of Narasimha manifests in us helping us raise the energy in the chakras thus dissolving or burning the prarabdha karmas.

One of the Gandaberunda upasakas in this blog also mentioned something very interesting. There exists knots or check points in the kundalini channel which do not allow the energy to freely go up. Worship of Gandaberunda, Pratyangira through specific mantrams can help in accelerating the opening of these obstructions allowing the free flow of energy through the nadi.

Anjana Vidya – The art of seeing or recovering lost and distant objects

One of the Variants of the Anjana Vidya (art of seeing distant/recovering lost objects: the popular variant of Anjana Vidya is the kohl or kajal put on betel leaves) is disclosed here. The Vidya when done properly shows the doer who stole any object or where it is, if it is lost. One can also see if the work intended will be successful or not

This is called Vishwa Lochana Anjaneya prayogam (Anjaneya with an eye encompassing the world)

After respective Anga and Hridaya nyasa is performed, Anjaneya Yantra is installed on a consecrated seat consisting of the Manduka dieties and others.  Nine Pitha shaktis of Vimala, Gyana, Kriya, Yoga, Prahva, Satya and Isana is worshipped in circumbulatory order.  An icon of Hanuman is bathed with milk, oil , water and flowers. Prana pratishta is duly done.  One prays for permission to begin the Avarana puja (invocation of the retinues). In the Yantra, in the centre  Rama is invited. In the North, Hanuman is invited. In the North East, Sugriva is invited. In the South East direction, Lakshmana is invited, tarpanams  are done and flowers are offered to each of them.

All yantras have an eight petalled lotus, Ashta siddhis (Anima, Mahima, Laghima, Garima, Ishitva, Vashitwam, Prapti and Prakamya) is worshipped.

Outside the eight petals, is a 16 petalled lotus. 16 attendees of Hanuman are worshipped –  Vijayadhwaja, Singhadwaja, Haladhwaja, Sushena, Bhadrasena, Jayasena, Vijayasena, Gomukha, Dadhimukha, Jadala-angula, Mahila-angula, Kala, Mahakala, Vajrasara, Mahasara, Makaradhwaja.  Worship of the alphbaets a –ksha (9 in number) representing the different markatas in the form of bijaksharas are done. Finally, in the outermost enclosure, the four guardian deities are worshipped. The Avarna puja is completed with food offerings. The devotee worships the yantra with with about a lakh japas (if he has not done it before).

Then most importantly, a lamp (Hanuman Dipa) is lit. Mulamantra is inscribed in front of the wick.

A boy is called (bala anjana) and the boy who is conduct, celibate is asked to see into the flame. First he sees an aura of light. Then he must see a throne, Hanuman, Sugriva, Lakshmana and Rama in that order. The devotee will then tell the boy to fold his hands and ask Hanuman specific questions on the work. The answer in the form of figures is then interpreted. Figures like humans, snakes, demons are interpreted. If a  bad forecast is got, the yantra is kept on the child’s head and again the procedure is done.

The ideal time for this ritual is midnight. One is not supposed to ask questions regarding activities gambling, seducing or destroying others.

The Secret of Sudarshana: Representation of the Universe and the Creative Power of the Lord

16 armed Sudarshana Murthy at Thirumayyam

Following is a description of Sudarshana, the infinite wheel of creation. I am using Lakshmi Tantram as a source and will try my best to explain. Please let me know of any errors or misinterpretations. I am in the process of trying to understand this complex text.

Sudarshana or the divine chakra basically has 4 components which include hub, axle, spokes, felly (inner circumference of wheel) and periphery (outer circumference).

The outer periphery represents the cosmic principles starting from prakriti to vishesha (prakruti represents the objects being manifested or in the process of creation while visesha represents the manifested objects). Felly gives rise to the three gunas  (sattva, rajas and tamas which are the fundamental operating principles) . End of the spokes represents the course or the direction of vyuha avatars (Vyuha Avatara is one of the incarnations where the Supreme Being manifests himself in four different forms. These are Vasudeva, Sankarshana, Pradyumna and Anirudha. Each of the vyuhas is conceived with certain specific attributes and functions such as creation, sustenance, dissolution of the universe and promulgation of spiritual knowledge). The course of the felly represents the course of time while course of sound emanates from the axle.

Mantric emanations of Surya, Soma Agni (the bijas are combined with different alphabets) give rise to a 1000 spokes.  Starting in the south east and ending in north east are the agni dieties (Jaya , Vijaya, Ajita, Aparajita). On the periphery of the wheel are the Pravartaka (offensive and destructive) and  nivartaka (defensive and obstructive) astras or fires. There are a 1000 parvartaka and a 1000 Nivartaka astras or fires. The Parvartaka fires burn aggressively while the Nivartaka fires burn steadily keeping the Parvartaka agnis under control and pacifying them. The astras have a pointed sword like appearance and are all joined together (similar to holding hands). The two kinds of astras are equal in number. However, they can combine in different permutations and combinations to produce around 10000 combinations.  In the empty space of the chakra, Mahalakshmi occupies the Eastern quarter, Mahamaya in the South, Sarasvathi in the west and Mahasamardhini in the North. Encircling them are the forms of Brahma, Vishnu and Siva.

Manifestations of Turiya in the form of Gods and their saktis appear next in order (Turiya is the experience of pure consciousness. It icomprises of the states of consciousness: the state of waking consciousness (jagrata), the state of dreaming (svapna), and dreamless sleep (susupti)).

The deities representing creation appear next in the middle part of the felly and the objects of creation and the different worlds bhu, buvar and suvar (material, astral and causal worlds) appear next. The 4 vyuha murtis, Vasudeva, Sankarshana, Pradyumna and Aniruddha manifest themselves in the place where the spokes touch the circumference. The Vibhava murtis including Keshava to Damodara encircle the spokes.

The six addhavas (paths or things which must be realized esp in Tantra Shastra) Kalaa (time), Tattva (element), Bhuwan (shape), Varna (color), Pada (deity), and Mantra (seed mantra) are also resident at the periphery.

The supreme person called Narayana holds this wheel together. It is said that when one remembers this wheel through the ‘shasrara’ mantram in this form, all enemies are instantly destroyed and one can attain anything.

The divine wheel or Sudarshana has smaller chakras within the larger chakra.  . In the cycle or chakra representing kala or time, the static qualities of Jnana, Aishwarya and Shakti occupy the axle, hub and spoke respectively while the dynamic qualities of bala or strength, virya or bravery and tejas or splendor exist in the periphery.

In the chakra representing the tattvas or qualities, Vasudeva is present in the axle, Sankarshana the axle and Pradyumna in the periphery.

In the cycle representing turiya or supreme consciousness, Sushupti, swpana and Jagat (the three stats of sleeping, dreaming and awake) exist in the axle, hub,spoke and circumference respectively.

In the chakra representing the mantras or sound, the mantra forms of bija, pinda, samjna and pada occupy the hub, axle, spoke and circumference respectively.Similarly, cycle or chakras representing the Bhuvana or shapes also exist.

Thus, the Sudarshana is verily this entire creation orchestrated by the supreme lord Narayana

Sri Ashtamukha Gandaberunda

Ashtamukha Gandaberunda. Recently, vigraha pratishta took place at a Gandaberunda upasaka’s residence

Ashtamukha Gandaberunda

Ashtamukha Gandaberunda (observe the eight faces) in Srirangam. Restored art at Kattu Azhagiya Singar. Source (malaolamusic.blogspot.com). Maintained by the Narasimha temple priest in Germany

 

Narasimha Jayanthi Repost

I am reposting one of my old entries.

Below is a interesting blog I came across in a site maintained by a few Shrividya Upasakas. The blog again attests that one of the best ways of worshiping Lord Narayana in the Kali yuga is the wonderful form of Narasimha.

I have been repeating the Mantraraja for close to 2 years, more intensely for a year. I can perceive a clear change in my thinking. As mukkur swami (who is also mentioned in this blog with an interesting incident) says, making mantraraja part of your daily anushantam or duties helps remove the deep seated vasanas or impressions left on us over the millions of births taken by us.

Blog (Ref:http://www.kamakotimandali.com/blog/index.php?p=445&more=1&c=1&tb=1&pb=1)

The AchAryas of Sringeri have worshipped Lord Nrisimha as one of their chief upAsya devatA-s. It is not very clear whether this practice is prevalent in the Sri Mutt right from the times of AchArya bhagavatpAda as other AmnAya pIThas such as the govardhana pITha or the jyotirmaTha do not seem to have nR^isiMha as one of the chief upAsyas. Based on a conversation with shrI jayendra sarasvatI, the current AchArya of the kumbhakoNam-kAnchI maTha, nR^isimha is not among their upAsya mantras. It is Sringeri and dvArakA that are associated chiefly with nR^isimhopAsana. The case of dvArakA or bhadrakALI maTha is quite understandable due to its association with shrI padmapAdAcharya, a great upAsaka of Lord nR^ihari. The tAntrika worship of nR^isiMha in thirty-six forms, a practice known as the nR^isiMha vyUha, is the trademark of shrIkrama associated with dvArakA maTha. As for Sringeri, tradition states that the nR^isiMha sAlagrAma worshipped by the AchAryas was handed down the lineage by Adi shankara himself. Starting from the eighth AchArya of the maTha, Acharyas of the holy line have frequently assumed the titles, nR^isiMha or narasimha. The height of nR^imha upAsana in Sringeri seems to have reached during the lifetimes of two of its AchAryas: shrI vrddha nrsimha bhAratI and shrI abhinava vidyA tIrtha. However, unlike the dvArakA maTha, the worship of nR^isiMha is only faintly tAntrik in nature here.

Though nR^simha was fondly worshipped by the shrI sacchidAnanda shivAbhinava nR^isiMha bhAratI and shrI chandrashekhara bhAratI, nR^isiMha was not initially one of the chief upAsya-s of my own Guru shrI KPS. While mantrarAja was one among the hundreds of mantras he was initiated into, his focus, like that of his Guru mahAmahopAdhyAya shrI hAnagal virUpAkSha shAstrigal, was chiefly centered around the mahAmithuna: mahAtripurasundarI and prAsAda parameshvara. A certain incident in his life seems to have propelled him deeply into the upAsana of ramAdhava. While tutoring the pIThAdhipati of svarNavallI maTha at Sonde, a remote place close to gokarNa, shrI KPS began to suffer from mUlavyAdhi. There was severe bleeding and lack of medical attention seemed to indicate that death was certain. Based on divine guidance, he began to petition Lord nR^isiMha for help and was cured wondrously in no time. He later narrated to his disciples, “I was walking steadily towards dakShiNa (yamapurI) and the cry – lakShmInR^isiMha mama dehi karAvalAmbam – did the trick! The Lord held my hands and brought me back from the city of dharmarAja”. On an uncanny chaturdashI day, he suddenly decided to initiate me into three mantras of the great Lord, primary among which was the mantrarAja, and advised to give as much importance to nR^isiMha as the shrIvidyA mantra in terms of upAsanA. That marked the beginning of a bond with the great Lord, one that would grow beyond my imagination. Strictly devoted to shiva and devI alone and never interested in even taking the name of viShNu, that was how I was and it was about to change. As a symbolic indication of the growing devotion towards shrImannArAyaNa, tuLasI began to grow everywhere around our house and sAlagramas landed in dozens at my place. panchAkSharI which was the chosen mantra that I recited all the time, in sleep and while awake, was replaced effortlessly by the mantrarAja, in spite of resistance from my side. This was probably the Lord’s way of stating the truth that the essence behind the two mahAmantras was not different.

Initially, it seemed rather difficult to recite the mantrarAja and the fact that it was lengthy compared to other mantras did not help either. It was one of those days that I ran into the great bhAgavata shrI mukkUr svAmigal. He was discoursing on the greatness of shrIdevI, the consort of shrImannArAyaNa at Nanganallur and I stood there examining some books and audio tapes that were displayed. svAmigal, all of a sudden, motioned me to come forward and gave prasAdam and declared, “The Lord is standing right behind you! I can see him” It was at that moment that my Guru’s statement, “Recite this always, he will watch your back” seemed to materialize into reality. The Lord has been compassionate to reveal the grace that verily is his presence on every occasion that has required a divine intervention.

In the shrIvidyA krama sampradAya that comes down from shrI padmapAdAchArya through bhagavatI bimbAmbikA, the status of prathama pUjyatva is accorded not to guru or gaNapati but to nR^isiMha, who represents the great Guru svacChanda bhairava. According to tradition, there are five pumrUpas of shrI parAmbA which are trimUrtyAtmaka. They are: shrI nrsimha, shrI svarNAkarShaNa bhairava, shrI shuddha dakShiNAmUrti, shrI dattAtreya and shrI ucChiShTa mahAgaNapati. Due to their association with shrIvidyA, all of these mUrtis are visualized in aruNa varNa with the exception of dakShiNAmUrti (antarlInavimarshaH) and worshipped at particular times of a day. These five forms represent the emanations of svacChanda bhairava in the various yugas for the propagation of brahmavidyA along the five srotas, accompanied by three mahAnAthas: skanda (sUrya, agni), krodha bhaTTAraka (nandin, agastya) and lopAmudrA (kAmarAja). The peculiarity of the bimbAmbikA sampradAya is to accord the status of kAraNa guru to nR^isiMha as the teaching of shrI-krama is believed to have been transmitted by krama-deshika shrI svacChanda bhairava in the form of nR^isiMha to padmapAdAchArya and as the vaiShNavI mahAvidyA bagaLAmukhI to bimbAmbikA.

The glory of nR^isiMha came to the forefront after our visit to Sevvilimedu, a nR^isimha kShetra on the outskirts of kAnchIpuram. The nR^isiMha temple here was in a pathetic condition with the deities dressed in torn vastra-s. After having the darshan of the Lord and undertaking a samkalpa to offer vastram to saundaryavallI and her Lord, we quite forgot about the shrine till a strong reminder from the vajranakha jolted us. Frequent visions of the Lord indicating that his gopuram was on the verge of falling began to recur and he commanded authoritatively to have the gopuram restored. He prodded us to initiate some action and assured that the rest will be taken care of. After overcoming the initial state of disbelief and hesitation, once the activity got kick-started, things proceeded smoothly beyond belief and the restored rAjagopuram of the shrine stands tall today as a sign of assurance from the Great Lord to his children, “I am here for you”.

After the passing of shrI nambUdari appa, the responsibility of overseeing the annual oracle, called the devatA prashna, which is done on the day of chitra viShu fell on our shoulders. A certain devatA, like shUlinI or vanadurgA are invited during a special ritual and their message for the coming year is recorded. There are no specific questions asked but only their message is accepted and followed. As we began to prepare for the new parivR^itti, there was fervor and excitement as to what the oracle would prescribe for the upAsakas within our guru maNDala. As a total departure from the usual proceedings, the invited devatA failed to appear that year and instead, the presence of nR^isiMha was felt. The message from the Lord was simple: kartavyam harikIrtanam. The presence was overwhelming, blissful and not comparable to anything known before. We have tried to spread this message among the upAsakas of our maNDali to the best possible extent and incorporated nAmasmaraNa is numerous ways that fit the framework of our upAsanA. While we wondered why there was no message from the deities or guru maNDala this chitra viShu, a certain elderly gentleman from dakshiNa desha had a vision of the Lord in all his glory and was guided to compose a hymn named gururatnamAlA. The gentleman was also cured of his arthritis and this has been the latest proof of the Lord’s benign grace.

Several other upAsakas I have personally known have recounted their experiences with nR^isiMha and the miraculous ways in which the Lord has touched their lives. Another disciple who received pAdukAnta dIkShA from shrI KPS recounted how, after years of upAsanA, he began to hear the mantrarAja in dream and in his head and was initiated into it in a dream. An elderly and saintly devotee of shrI bhuvaneshvarI had an interesting experience. She was initiated into the mahAvidyA by the paramAcharya of kAnchI-kumbhakonam maTha and completed several crores of japa before attaining the siddhi of the mantra. A few years ago, while she was immersed in japa, her Guru instructed her to perform koTi japa of viShNu sahasranAma followed by a homa and stated that to be the fastest and sure most way to overcome suffering. After completing the japa in the next few years, as she prepared to perform the homa, she was again told by the paramAcharya that the Lord was best worshipped as nR^isiMha in kali yuga and hence she should perform the homa with sudarshana sampuTita nR^isiMha. Prior to this, she was not associated with nR^isiMha in any form. The homa was completed recently as instructed by paramAcharya. Many of our readers seem to have attended this event.

It is neither necessary to accept the truth in these ‘tales’ nor worship the Lord expecting him to prove his presence through such incidents. It is simply sufficient if one dwells, even for a moment, in a contemplative state relishing the rasa of his lIlA; that alone is capable of rejuvenating the life of the modern man that has become rasahIna. As my year-long study of the mAdhyamika Buddhism of nAgarjuna approaches its climax, the insight gained through this study seems to be severely overshadowed by the brilliance of the smile that the Lord has been benignly showering on me. There is a clear message within that smile and I pray it brings me clarity.