On worldly usages of Krishna mantras as seen in the 3rd rAtra of the Narada Pancharatra

The 3rd rAtra of the Narada Pancharatra(of the Krishna centred stream) gives various Krishna mantras and their dhyAnas and kAmya usages

  1. 18 and 20 akShara:smR^iti medhA mati balam labdhvA sa kavi vAgbhavet+mukundacharaNa lAbha
  2. bAlagopAla(11 akShara)[seated on yashodA]:gaining one’s desireSh
  3. puntanA-nAshaka(30 akShara):Relief from afflictions like bhUtas,bAlagrahas,loss of memory
  4. shakaTAri dhyAna[as the one who upturned shakaTAsura’s cart]:For vighnanAshana
  5. bAlagopAla(another dhyAna):For AyuH and Arogya
  6. puruShottama(10 akShara):For long life
  7. Krishna(30 akShara):For long life
  8. Poison eradicating mantras and dhyAnas:As dancer on kAliya’s heads
  9. govardhananAtha dhyAna+gopIkrIDA in yamunA dhyAna: For controlling rain
  10. kR^iShNa as the saviour of sandIpani muni’s sons:apamR^ityu nAsha
  11. putralAbha is also referred to
  12. A dhyAna regarding the vanquishing of enemies [Him emitting fire from His mouth,mounted from Gaurda,and also being referred to as the vanquisher of Rukmi]
  13. Krishna as pulling Kamsa from his throne:Destruction of enemies(even those who have taken amR^ita)
  14. Krishna as pArthasArathi on ratha with hand in vyAkhyAna mudrA/vishvarUpa dhyAna:For dharmavR^iddhi/explaining all shAstras respectively.

All the above are to be learned by sadguru to be effective,and I apologize if I have been misleading or anything wrong has been done.

Review of Samanya Dharma by Nithin Sridhar

Book title: Samanya Dharma

Author:Nithin Sridhar

This book gives a good introduction to dharma,and what dharmas are common to all humans,but specifically to those who are Hindus(since devotion to devas and gurus is definitely a part of some of its definitions,which are more expanded versions of the more concise definitions that don’t explicitly state it). It notes the seeds of these ideas in various shrutivAkyas and then nicely,in various places puts them as elucidated in various smR^itis and purANas,and notes their social benefit and usefulness/importance in yoga of all forms(pAta~njala,bhaktimArga,etc) and sAdhanA.

This is a book that is useful in educating Hindus about the basic dharma-s that they need to follow,especially in an era where certain classes of middle-class people do not have anything substantial to explain dharma beyond ‘way of life’ platitudes,and claiming ‘anything goes’ in Hinduism. All in all,a very good,neat little book that I would recommend to any Hindu(and in whatever language they know/speak).

 dharmaviduttamAbhyAm hariharAbhyAm namaH|

(Obeisances to Hari and Hara,the best of knowers of dharma)

A rambling note on the origins of the ideology of karmayoga

Karmayoga is a much abused concept these days,nowadays people think that it is doing whatever job one’s bosses or political superiors assign to them perfectly and  chores)pleasingly(or even daily. Or sometimes school students are told that their studying hard and getting good grades means they are good karmayogis, but no,it means nothing like that. This idea had its origins amongst(specifically) shuklayajurvaidika circles(as noted in the 2nd mantra of the ishopanishad). Karmayoga means doing one’s nitya and naimittika karmas and yAgas as laid down in the smArta systems as appropriate to one’s varNa while dedicating all its puNyas and other results to the supreme deity of whatever system your ideal is:vAsudeva,shiva,etc. In fact,this was probably the ideology of an old set of ritualists who later became the one of the groups that went into the formation of pA~NcharAtra:The mantrasiddhAntins are a group of brAhmaNas belonging to the kANva and mAdhyadina shAkhAs of the shuklayajurveda,who are supposed to meditate on vAsudeva as they are doing somayAga and dedicate their fruits to him. It is this strain of ritualist thought that found its expression in the karmayoga idea of the Gita(which,textually speaking is belonging to an old sAtavata esque strain of thought in ancient India). And of course,the other tendency of ancient Hindu thought to homologize all actions as ritual:even sex,would mean ending up in an Aurobindo-esque ‘All life is yoga.’ conclusion.


Above are verses from the charyapAda of the pAdmasaMhitA which note that the followers of mantrasiddhAnta do contemplation of vAsudeva with trayimantras(vedamantras),associated with the kANva and mAdhyadina shAkhAs,and thee brAhmaNas worship vAsudeva while performing somayAga. This was the original ideal of karmayoga,historically speaking.

An end (semi) rant: The vyAdha gItA has been completely hopelessly ripped out of its original context to a society which is scarcely little like anything that would have supported the historical-cum-mythical vyAdha.

On Agneeswarar and Haradatta

WhatsApp Image 2020-03-07 at 5.57.36 PMPic:utsavamUrti of Agneeshwarar of Kanjanur. This link mentioned Haradatta who was born as a Srivaishnava undergoing tribaulations to prove his shivabhakti but does not give the details. I have decided to fill in the details.

haradatta was born in a SV family in kanjanUr as sudarshana. As he grew up he showed his love for shiva, shivabhaktas & shivAcAryas.From the age of two, he would run to the nearby shiva temple & receive ash & shout hara hara with the devotees. His father thought that this was just a childish sport & ignored it. He thought it will be fixed after his upanayana. His upanayana was done at 5; his father told him, “From now on, you cannot act as you please. You must not go to shivAlaya. That will be a sin. You must not even see those who wear ash. You must take a bath at their very sight”. As soon as his father left, he wiped off his vaiShNava marks & replaced them with tripundra bhasma and he returned home like that in that very form. His father, vAsudeva was enraged. The other vaiShNavas in the agrahAra cursed him as a disgrace & a ruiner of the shrIvaiShNavas. His father, feeling humiliated, tied him to a pillar & whipped him hard. But after his father got tired & left, he would untie those ropes & run to agnIshvara. His father could bear no more,told him not to enter the house and told his wife not to feed the son. He would ask from outside the house, “mother, I’m hungry, serve me food”. His mother was in a dilemma: “How will I disobey your father, oh dear child? And how will I bear your cry for food? Why don’t you obey your father? You should act as per father’s desire only. I will go to the father & mother of the world for refuge. They will take care of me.”
Then he proceeded to agnIshvara and at there in front of the dakShiNAmUrti there in meditation. Knowing his habit to meditate for long periods, the shivabrAhmaNas left him there & locked up the temple.  He said: “agnIshvara, I have left my parents; you are my father; shakti my mother; Skanda & gaNesha my brothers & the gaNas my friends. This is my family now; accept me as yours oh god! Are you angry that I have done pUjA as  an ignorant child, contrary to vidhi? Even brahmA & viShNu cannot see your feet; who can truly do pUjA to them? Will you not accept me?! Curse me to become a work & get trampled by shivabhaktas; I will accept that fate gladly & reach you. Will you not show mercy to the low ones like me even now?”. Hearing all this, kalpakAmbikA could not bear it any more. She instigated bhagavAn to show mercy to the child, sudarshana, and then the great God smiled. Skanda & gaNesha came there to accept they’re new brother & the gaNas their new comrade. The munis & devas came there to shower flowers with vedaghoSa everywhere. And the parents of the world were there & gave him a divine vision of them. shiva granted him knowledge of all shAstras & made him omniscient. That very night,his father who came there (hearing his overnight stay at the temple) & other vaiShNavas all asked him questions. He was only 5 and answered all of them with shrutipramANas. So the vaiShNavas told him, “sit on a red hot iron bed & preach your shivaparatvam, if you do that, we will accept your doctrine”. He did it. They set up the iron seat at the local temple of varadarAja (as the vaiShNavas would obviously not enter a shiva temple). His father & others fell at his feet & asked him for prAyashcitta for their abuse of shiva & shaivas,and he married a vaidika shivabhakta’s daughter from the vAdhUlagotra & led an exemplary life.

One of his miracles was when a pANDya chieftain sent him an expensive yellow cloth via a brAhmaNa, he was doing a homa & thinking agnIshvara to be the lord of that agni, offered that cloth into the homAgni. The king heard about it & became stunned at the svAmI’s display of his lIlAvaibhavam. In the evening he went to have shrI haradatta’s darshana and asked him if the cloth he sent had safely reached him. “It reached us at an excellent time & has been offered to agnIshvara” replied haradatta. Later when the king went to the temple, that very cloth was on the mUlali~Nga-That cloth which was observed by the brAhmaNa to have been burnt into ashes.

Credit for the narration of this tale goes to @Ghorangirasa.


On seeing queer examples where they do not exist:Mīnākṣī in Madurai

Before I begin,may my speech be blessed by Dakṣīṇāmūrti,that noble fount of wisdom,who wears ornaments of both the sexes in His ears,signifying His eternal union with Śaktī.

Screenshot at 2020-02-14 01-06-38


While  the author of this article appreciates the good work done by Srishti in Madurai and Gopi Shankar Madurai,there are a number of points in their(or their organization’s article) which he feels is not accurate,and which he feels the need to set right.

  • The author shall refrain from commenting about some of the sculptural evidence that the blog author there has noted,due to his not having seen them/not having examined them by an expert in iconography,notably
    • Neutrois theme in Kala Samhara deity. The deity, typically with a male like body, and represented with lack of any sexual organ typically represents a MTN (Male to Neutrois) person.
    • The Sanishwara deity which is the well known Transgendered deity can be seen in the temple
  • The author does not discount the possibility of erotic carvings in temples which depict homosexual acts.
  • Mīnākṣī being three breasted is not a sign of gender variance. It is one of those sort of tales in which a being loses his/her unique features when they meet a special person(example is Shishupala who was born with three eyes and four arms). Similarly She lost Her third breast when She met Śiva(whom She would marry).
  • Also Ardhanārīśvara is not really a gynandromorph condition….it is more of an ‘consciousness as impartial observer'(Puruṣa)-‘everything as the power inherent in that consciousness'(Prakṛti) represented in one mūrti. Gynandromorphs don’t exist in humans.
  • Harihara as a deity does not fit in the Procrustean bed of gender ideology in any way. The deity merely represents the concept that ‘śivāya viṣṇurupāya śivarūpāya viṣṇave'(Śiva is a form of Viṣṇu and Viṣṇu is a form of Śiva) along with injunctions that they must never be thought of in any manner except as equal and always both very respectful of each other.
  • Sri Pitchandavar=A Tamil name of Bhīkṣaṭana Rudra. As far as I know,there is nothing in His iconography that indicates any third gendered status. The main feature of His form is supreme attractiveness,and which is used in certain tantric rites of vaśikaraṇa(causing attraction of a girl to a boy or vice versa).
  • Bhagavān Vīrabhadra=The author would be very interested in knowing about any upāsana krama of this deity that involves being third gendered,and until one can provide that reliably,one fails to note what is third-gender about Vīrabhadra. He is a guru figure(cited from the Raurava Āgama) and greater than a hundred rudras(Mṛgendra Āgama).  He is the personified wrath of Rudra,who taught the Gods through his violent actions through the greatness and centrality and glory of Rudra. In this author’s limited experience He was worshipped by mostly wandering Jangama ascetics and Lingadhari brahmins in Andhra. All that is required to approach Him is initiation in His mantras,which,to the best knowledge of the author do not have any bearing on the sex of the person who is being initiated.
  • Also,Arjuna ended up in that condition of Brihannala due to a curse by the apsara Uruvashi(which was reduced by Indra to just the duration of one year),which implied that that condition in the times that story was told would be less than a normative/ideal/good one.
  • People who weren’t straight or non-trans,etc were generally kept at a distance in society,though not explicitly harmed:The author is right in this one aspect,definitely.

People who are Gender and Sexual Minorities should make their case using well supported evidence,not evidence that is flimsy(at best) on closer examination to earn the good will of Hindus who know and internalize the understanding of śāstra,and can hope for the best for their dignity in the larger society.

On kShetras and ecology and accessing a devatA

On seeing this article on the ecology and solitude of kShetras by Ashish Dhar as far as I understand(Surajit Dasgupta’s name ended up there by mistake),I have a few comments to make.

  1. There is a section of Hindus who are rightly worried about the demographic concerns of Hindus vis-a-vis Muslims and want to have more Hindus than Muslims in a comfortable proportion. This is a good aim in itself,yes. But one cannot really talk about this on one hand and then complain when the population load avails themselves of the same kShetras ever increasing and shrine boards taking the inevitable changes in infrastructure to manage this load;they cannot really ignore the increasing numbers of pilgrims. This being India at its current stage,something eventually gives way:Either solitude or environment or cleanliness(if it is ill managed). Hindus who have both these issues in mind cannot have their cake and eat it.
  2. Ashish Dhar once got into a heated debate with some other people regarding places like Kedarnath etc. I had made a suggestion elsewhere,which I am recording here for more visibility: In the case of places like Kedar we can make replica kShetras in other places(with the same energy and shakti of the devatA),so that people can visit these and have their spiritual needs fulfilled. This is however very much easier than done(since we don’t seem to be cultivating the sort of tapasvI or niyamadhAri types to be able to cultivate that kind of shakti for such replica kShetras). Example in this vein could be the Balaji temples TTD is building(all vaikhAnasa run I think). Even if it is much easier than done,it is still worthwhile to put efforts in that direction and cultivate environments suitable for sAdhanA and tapasyA.

A post on sAdhanA I copied(and given a slight addition by Swami Brahmananda,the disciple of Sri Ramakrishna Paramahamsa)

The post by Sri Guru Rohit Arya  who blogs at aryayogi.wordpress.com

As a Guru I get this one consistent question – “Why am I not progressing in my sadhana? It has been years… etc etc” Sometime there are some specific roadblocks that they need help with. But in most cases the cause is simple.
People do not put in the hours needed. Sadhana is cost intensive of time. There is no way to evade this. Some people, because of good samaskaras, do better and move faster when they take up a practice. But the rest of us are shit out of luck and need to grind away. As one of my mentors told me and which I in turn repeat – “Ghisna padtha hain.” You have to grind away and be ground down in turn. There is NO escape from this reality.

This is not welcome news to a generation that believes champagne spirituality is a real thing. Why do I need to be in the mud with the hoi polloi? Is there no rocket route? Nope.
Grind. Burn. Evolve.
Several people do what I call the Futile Dance. In the morning they are huffing and puffing in pranayama, chanting and pujaing and asanaing and rarely meditating. In the evening they are in asuric environments like Pubs and Parliament and all the shakti gains made during the day are frittered away. People want transformation – but they also want an assurance it will not involve change.
People are stupid and deluded.

I get this. I really do. I even sympathize. But there is no help from me. You cannot do sadhana along with a frivolous social life and a thousand daily inputs of chitta pollution. “If we do not go to these parties and get togethers the family is upset and opposes sadhana.” Okay, if that is your choice. Just don’t whine to me that your sadhana is not giving results. It is giving results but you are pouring water in a container that you poke holes in also. Why not accept that this much is the best I can do and work from there? That is facing reality. It also spares me from listening to deluded bullshit.
Unless the hours are put in, and put in consistently, you won’t grow. This is not pleasant, but it is the bloody truth.

The most dangerous trap is when a person gets remarkable experiences at the early stages and loses interest in sadhana when they taper off. These experiences come in cycles, peaks and plateaus, and one must keep going. “Nothing is working because I am not feeling anything” is ridiculous self- important puffery. Your perceptions are not sensitive enough to observe what is happening below the outer surface. That is why you need a guru. But if you are not doing the work that ability never develops…

So how much time is ideal? I would say a minimum of three hours a day with no upper limit. Such people alone get somewhere. If you do one hour or forty minutes you barely flush out the contaminations of travel, people, environment and daily interactions. Some small segment of shakti may accrue. This is not at all a bad place to be in. It is still better than the other 97 percent of humanity. But you are not going to move fast. This sort of steadiness creates punya, creates good vaasana samskara and if you are very lucky and have the blessing of devata and guru kshetram it may even change your circumstances so that you can do more sadhana. But it is a holding operation mainly. No new karma is allowed to accrue. Just the backlog is worked out. If you seriously wish to grapple with lifetimes of conditioning and limitations, three hours a day is the minimum test of seriousness.

Sadhana has to be a priority. For me it was always THE priority. I would let jobs go that I could not afford to let go because they interfered with my sadhana. I was always cranky like that and people thought I was insane. But somehow it all worked out each time because there is a Power that protects and provides for the dedicated sadhaka.
I do not recommend it. People like to say they trust the Divine alone but they always keep a route back to the world in their back pocket. If you do that then you will experience disasters.
But for the normal person living a normal life, sadhana has to be in the top three priorities of life on a daily basis. For most people it is somewhere in the top ten only. If there is a stressful situation, the first thing to stop is the daily practice. That is exactly what you must not do under any circumstances.

You don’t find the time for sadhana. You make it.
If you can watch TV, be on Facebook and pub crawl you can find time for sadhana. The brutal question is – What are you willing to give up so that you can attain this? For most people the answer is – Nothing much. That won’t do.
You cannot expect exemptions will be made for you. Human embodiment comes with many limitations that have to be overcome and that needs time. Consistent practice over time. Don’t be a fool and try to trick your way out of this requirement. Until you are doing three hours a day don’t ask why you are not progressing rapidly. Those who do hit the magic number are normally amazed at how life resets itself to support sadhana.

Sarvam Shivamayam!

Swami Brahmananda:In actual spiritual life we find that unless one strives one’s utmost and one’s best,the Lord’s grace will not descend upon us.

On mantra chaitanya and dIkShA by Ma Anondomoyee

[Bengali below]

mantra chaitanya and dIkShA

Me:Maa,what is mantrachaitanya?

Ma:Let’s say,when I call you ‘baba’,you then immediately respond. There is a non-difference between the namer and named,that’s why when we call Him by the name He responds. If one attains sAkShAtkAra with his iShTa by the very repition of his mantra,then we say that person has made the mantra ‘chetana’

Me:  What is this sAkShAtkAra of the mantradevatA with the iShTa like?Does he see him as different from the iShTa or within the iShTa?

Ma: Even if the sAdhaka initially sees himself as seperate from his iShTa,when the tattvaprakAsha of the iShTa begins,within those tattvas of the iShTa,the sAdhaka sees himself. That’s why do they not say,one must become a deity to worship that deity. In worshipping the ideal,the sAdhaka becomes the ideal,and thus they become one.

Me:I heard when the sadguru gives dIkShA then he makes the mantra ‘alive'(chetana). You told just now that that mantra alone is chetana,on the ucchAraNa of which,the deity is seen/visible to the sAdhaka. But we see when we do mantrajapa,no devatA is seen. Does that mean that our mantras have not been given life/consciousness?

Ma: No,why?dIkShA is also of many types,there is one type of dIkShA when on dIkShA itself the disciple radically transforms. One this dIkShA his deha of the five bhUtas:This deha of bhUtas merges into the bhUtas and he gains svarUpa-sthiti. This is the supreme dIkShA.

The dIkShA we get from mahApuruShas or sadgurus,that is madhyama-dIkShA. Here the guru with His own shakti donates the mantra to the shishya. Through this the shishya slowly gains liberation from saMsAra and attains svarUpa sthiti. This process needs time. Some people say that the shishya gets liberated in three lifetimes. Even if the shishya cannot percieve it,the mantrashakti of the sadguru  is working. That’s why it is said,a shishya who is surrendered to a sadguru(sadguru’r Asrita shishya),whether he does anything or not,there is no obstacle to his upliftment/unnati. Though yes,if he does japa and tapasyA with that mantra he can get unnati(upliftment) very quickly.

Another type of dIkShA exists that is sAdhAraNa dIkShA,for example mantropadesha by a kulaguru or someone similar. The kulaguru (usually) does not have his own kShamatA(shakti/strength) that he can give alonw with the mantra,but even then from every mantra,they have their own shakti(strength). Because every mantra is siddha. Someone at some point of time in the existence of this universe did japa of this mantra and attained siddhi. So,the internal shakti of the mantra alone drives the shishya in this case. However,the gati of this is very slow.

Apart from this is there is the matter of multiple dIkShAs also. Like a guru gives a mantra, and from its japa the shishya becomes a little unnata(uplifted),and after that to uplift him even further,he gives the shishya another mantra. In this manner,before the supreme dIkShA,the shishya can get many mantradIkShAs. This kramadIkShA that causes this svataH-sphUraNa in the shishya in course of time,the first dIkShAguru can lift the shishya from one level to another as per what is the best for the shishya at that course of time. And it can also be the case that the guru reveals himself and gives repeated dIkShAs in a krama and uplifts the shishya.  Just because guru is not in a physical body,kramadIkShA does not face obstacles. Because guru is immortal. As per time and the necessity of the student(translator’s note:Deservingness too),he reveals Himself. Jai MA!!!

🌺 Sri Amulya Kumar Dasgupta 🌺

Source:This link by Avijit Chatterjee

মন্ত্রচৈতন্য ও দীক্ষা

আমি : মা, মন্ত্রচৈতন্য কাহকে বলে ?

মা : মন্ত্রচৈতন্য কেমন ? ধর, যেন আমি তোমাকে ‘ বাবা ‘ বলিয়া ডাকিলাম, তুমি অমনি উত্তর দিলে। নাম নামী অভেদ কিনা, তাই নাম ধরিয়া ডাক দিলে নামী সাড়া দেয়। মন্ত্র উচ্চারণ মাত্রই যদি মন্ত্রদেবতা বা ইষ্টের সহিত সাক্ষাৎকার হয় তবে সেই মন্ত্রকে চেতন মন্ত্র বলা যায়। ইহাই মন্ত্রচৈতন্য।

আমি : এই যে মন্ত্রদেবতা বা ইষ্ট সাক্ষাৎকারের কথা বলিলে ইহাই বা কেমন ? সাধক কি নিজকে ইষ্ট হইতে আলাদা দেখেন, না নিজকে ইষ্টের মধ্যে দেখেন ?

মা : প্রথম প্রথম সাধক নিজকে ইষ্ট হইতে আলাদা দেখিলেও মন্ত্রদেবতা বা ইষ্টের যখন তত্ত্ব প্রকাশ হইতে আরম্ভ হয় তখন সেই তত্ত্বের মধ্যে সাধক নিজেকেও দেখে। সেইজন্য বলা হয় না যে দেবতা হইয়া দেবতার পূজা করিতে হয় ? ইষ্টপূজা করিতে গিয়া সাধক তখন নিজেকেই পূজা করে। অর্থাৎ ইষ্ট আর সাধক তখন এক হইয়া যায়।

আমি : শুনিয়াছি সদগুরু যখন দীক্ষা দেন তখন তিনি মন্ত্রকে চেতন করিয়া দেন। চেতন মন্ত্রের অর্থ তুমি এই মাত্র বলিলে যে সেই মন্ত্রই চেতন যাহার উচ্চারণমাত্র দেবতার প্রকাশ হয়। কিন্তু আমরা দেখিতেছি যে আমরা মন্ত্র জপ করিয়া যাইতেছি কিন্তু কোন দেবতা ত প্রকাশিত হইতেছে না। তাহা হইলে কি আমরা বুঝিব যে আমাদের মন্ত্র চেতন করা হয় নাই ?

আমি : না, তা’ কেন ? দীক্ষাও অনেক রকমের হয়। এক রকম দীক্ষা আছে যেখানে দীক্ষা মাত্রই শিষ্যের আমূল পরিবর্ত্তন হইয়া যায়। এই দীক্ষা প্রাপ্তি মাত্র শিষ্যের যে পঞ্চভূতের দেহ আছে উহা পঞ্চভূতে মিশিয়া যায় এবং সে একেবারে স্বরূপে স্থিতিলাভ করে। ইহাকেই চরম দীক্ষা বলে।

মহাপুরুষ বা সদগুরু হইতে যে দীক্ষা হয় তাহাকে মধ্যম দীক্ষা বলা চলে। এখানে গুরু নিজ শক্তি মন্ত্রে দিয়া উহা শিষ্যকে দান করেন। ঐ দীক্ষার ফলে শিষ্য ধীরে ধীরে সংষ্কার মুক্ত হইয়া পরে স্বরূপে স্থিত হয়। এইরূপ সংষ্কার মুক্ত হইতে কিছু সময় লাগে। কেহ কেহ বলেন যে অন্ততঃ তিন জন্মের মধ্যে শিষ্য মুক্ত হয়। সদগুরুর এই মন্ত্রশক্তি শিষ্য উপলব্ধি করিতে না পারিলেও উহা কাজ করিতেছে। সেইজন্য বলা হয় যে সদগুরুর আশ্রিত শিষ্য কোন কাজ করুক বা না করুক তাহাতে তাহার উন্নতির কোন ব্যাঘাত হয় না। তবে মন্ত্র পাইয়া সে যদি জপ তপ করে তবে শীঘ্র শ্রীঘ্র উন্নতি উপলব্ধি করিতে পারে।

আর একরকম দীক্ষা আছে যাহাকে সাধারণ দীক্ষা বলা যাইতে পারে, যেমন কুলগুরুর দীক্ষা। এখানে কুলগুরুর ত এমন কোন ক্ষমতা নাই যে সে উহা মন্ত্রের সঙ্গে যোগ করিয়া দেবে, কিন্তু তবুও প্রত্যেক মন্ত্রের মন্ত্রেরই একটা নিজস্ব শক্তি আছে। কারণ প্রত্যেক মন্ত্রই সিদ্ধ। কোন না কোন সময়ে এই মন্ত্র জপ করিয়া কেহ না কেহ সিদ্ধ হইয়াছেন। কাজেই মন্ত্রের এই অন্তর্নিহিত শক্তি শিষ্যকে চালিত করিতে থাকে। তবে ইহার গতি খুব ধীর।

ইহা ছাড়া বার বার দীক্ষারও ব্যবস্থা আছে। যেমন গুরু এক মন্ত্র দিলেন, উহা জপ করিয়া শিষ্য একটু উন্নত হইলে পরে তাহাকে আরও উন্নত করিবার জন্য আবার অন্য মন্ত্র দিলেন। এইরূপ চরম দীক্ষা পাইবার পূর্বে বহুবার দীক্ষা হইতে পারে। এই যে ক্রম দীক্ষা ইহা শিষ্যের ভিতর কালক্রমে স্বতঃই স্ফুরিত হইতে পারে, অর্থাৎ গুরু যে প্রথম দীক্ষা দিলেন উহাই শিষ্যকে এক স্তর হইতে অন্য স্তরে লইয়া যাইতে যাহা দরকার তাহা সময় মত শিষ্যের মধ্যে ফুটাইয়া তুলিতে পারে। আবার এমনও হয় যে গুরু নিজে প্রকট হইয়া বার বার দীক্ষা দিয়া তাহাকে ক্রমোন্নতির পথে লইয়া যাইতে পারেন। গুরু দেহে নাই বলিয়া যে ক্রম দীক্ষার কোন ব্যাঘাত হয় তাহা নয়। কারণ গুরু কখনও মৃত হইতে পারে না। সময় মত এবং প্রয়োজন মত সর্ব্বদাই তিনি নিজেকে প্রকট করেন। জয় মা !!! ♥️♥️♥️

🌺 শ্রী অমূল্য কুমার দত্তগুপ্ত 🌺


A list of Pāśupata(More specifically,Lākula) ritual texts



Image from Wikimedia Commons

This is extracted from one of Alexis Sanderson’s articles

A lot of Pāśupata Śāstras existed(apart from the famous sutra) which had the suffix -pramāṇa. The Pramāṇas dealing with ritual were formulated by Musalendra based on the Hṛdayapramāṇa.They are:


The Hṛdayapramāṇa itself was a part of a set of ‘pramāṇa’śastras,and this second set was concerned with gnosis(and not ritual) and were deemed to be superior śāstras. They were:

(1)Pañcārtha pramāṇa
(2)Guhya pramāṇa
(3)Rudrāṅkuśa pramāṇa
(4)Hṛdaya pramāṇa
(5)Lakṣaṇa pramāṇa
(6)Vyūha pramāṇa
(7)Ākarṣa pramāṇa
(8)Ādarśa pramāṇa

This listing of Pāśupata śāstras is done by Kṣemarāja who notes the various Rudras who take on the names of these śāstras.

A brief review of:The Rise of Mahasena:The transformation of Skanda-Karttikeya in North India

Book in question: The Rise of Mahasena:The transformation of Skanda-Karttikeya in North India from the Kusana to Gupta Empires(Brill’s Indological Library) by Richard D Mann

The book in question is good regarding some early textual sources and also highlighing some of the grahas associated with Him,but I found it unsatisfactory in its explanation of why Skanda upāsanā has almost completely vanished from the North(claiming that ‘refining’ Him led to a loss of popularity and what not),while a more fuller picture of Him(presenting His tāttvic reality in the language of  siddhānta āgama rather than the older Kaumāra tantra as we see in Arunagirinathar’s hymns) long after that form of upAsanA was forgotten in the North. As @Ghorangirasa noted: Blaming a largely southern “refinement” for the loss of popularity in the north is ill-conceived. The book however makes one decent point:That he was subsumed into [Saiddhāntika] Śaiva mārga,though I would place this subsuming somewhat later. One can say that this subsuming has its beginnings in the Gupta era,nothing more than that.

That being said,Skanda and Vishnu are two deities whose mantramārga(not in terms of mantras standalone,but the full scale dīkṣā etc) have been subsumed into contexts distinct from their original context and the original tāntrika picture of these deities(talking of archaic Pāñcarātra for Vishnu and Kaumāra tantra for skanda) has faded/been co-opted into other sampradāyas(Śrīvaiṣṇava and saiddhāntika śaiva) and have become more ‘bhaktimārga pradhāna’,for lack of a better word.

OM agninandanāya namaḥ|