Paraprodsdokians

Just found this on my friend's wall on Facebook.

Paraprodsdokians: figures of speech in which the latter part of a sentence or phrase is surprising or unexpected and is frequently humorous.

1. The last thing I want to do is hurt you.... but it's still on my list.
2. Since light travels faster than sound, some people appear bright until you hear them speak.
3. If I agreed with you, we'd both be wrong.
4. We never really grow up.... we only learn how to act in public.
5. War does not determine who is right, only who is left.
6. Knowledge is knowing a tomato is a fruit. Wisdom is not putting it in a fruit salad.
7. I didn't say it was your fault, I said I was blaming you.
8. Women will never be equal to men until they can walk down the street with a bald head and a beer gut, and still think they are sexy.
9. You do not need a parachute to skydive. You only need a parachute to skydive twice.
10. I used to be indecisive, but now I'm not so sure.
11. To be sure of hitting the target, shoot first and call whatever you hit the target.
12. Going to church doesn't make you a Christian, any more than standing in a garage makes you a car.
13. You're never too old to learn something stupid.
14. I'm supposed to respect my elders, but it's getting harder and harder for me to find one now.

ede tumbi hADidenu andu nAnu

As an young kid I could never appreciate the popular song "yede tumbi hADidenu andu nAnu" (I sang my heart out the other day). Now every line touches me deep within everytime I listen to it. The entire song is amazing. Every line resonates within, but these lines in particular are simply amazing:

"ella kELali yendu nAnu hADuvudilla, hAduvudu anivArya karmavenage. hADu hakkige bEke birudu sanmana" - I do not sing so that everyone listens. I sing because that is my obligation for myself, my nature. Is a singing bird in need of (or does it sing for) praises or rewards?

"hADuvenu maidumbi endinante" - I will sing my heart out like I always do, like any other day;
"yAru kivi muchidaru nanagilla chinthe"- even if others (whoever they are) close their ears, I have no worries.

Most people are stuck in a world where they do things for the world outside; people want to do things to impress others, whether it is in what they choose to study or what they buy or where they work or what they say. This is why most people are stressed out. They are tired and frustrated because of this "impression business", of this inner conflict - the conflict between what they want to do and what they are doing.

This song is an amazing opportunity to reflect on what you want to do with your life. This applies to me, to you and to everyone. Yes, there are a minority of individuals struck by misfortune who do not seem to have the freedom to choose, but even those who can consider themselves powerless.

When we are controlled by "others", we perceive "helplessness" and helplessness results in frustration. People talk about empowering others, but we need to empower ourselves before we thinking of others. As soon as one takes control of life, life is no more stressful. Stress happens when we go against the current, our own nature. This is why Krishna "working against one's own nature is fearful".

Dance as if there is no one around. Live as if this is the only life. If you are not pleased, there is little chance that you can please others in the long run. You may temporarily entertain others but will soon see yourself warring out. Watch for the self-talk, watch for what the you in you has to say. Follow your instincts and you will impress others without trying much more than when you try to. People see the vibes you bring when you have the integrity, when there is congruence and consistency. Find that yourself instead of asking others "how to". If you want to, you will find it out yourself.

This is what I tell myself, and if it appeals to you tell it to yourself. Have a happy life, because there is nothing more important than that in this material life.

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I write not because I want you to read it. I write not because I think it will change the world. I write not because I can "influence" someone in some way. I write not because I want to "impress" someone in some way. I write simply because the I in me wants to write. I write simply because I feel like writing. The day I do not feel, I will not. Till then I will write my heart out :)

ABCD of Upanishad

ABCs of Upanishads (Inspired by company names). Can we teach these to our kids. I will give it a try atleast ;)

A – Aitareya
B – BrihadaraNyaka
C – ChAndogya
D – DarshaNa
E – EkAkshara
F – Paingala
G – Gopala Tapaniya
H – Hamsa
I – Isavasya
J – Jabala
K – Katha / KEna,
L –  
M – Mandukya
N – NirAlamba
O – 
P – Prasna
Q – 
R – Rudra Hridaya
S – Svetasvatara
T – Taittariya
U - 
V – Vasudeva
W – Waraha
Y – Yājñavalkya

Z – 
We may not have direct ones for L, O, Q, and U. 'F' for Paingala is also not perfect. 

Speak IN Samskrit, ABOUT Samskrit

The attempt here is not to be comprehensive but cover the most basic of words that we use on a daily basis. [In fact, I am typing this while I wait for my flight, which will start boarding soon]. It is intentionally kept short so as to make it easier for people to use them as a quick reference (and also because I need to rush).

Samskrita BhArati has many books to make conversation easier. Below is a quick and good introduction from one of the many Samskrita Bhaarati books (not verbatim though).

Samskrita, the Divine Language

By acknowledging that Samskritam (or samskrita or sanskrit) is a soft spoken, magnificent language, divine and superior to others, ancient in origin, embedded in our very culture, people have many a time and oft shown their appreciation for its unique charm. However, Samskritam cannot be promoted by mere appreciation. It is only when we talk in Samskritam, use it in our day-to-day dealings, that Samskritam can make progress and continue to survive.

As long as intellects exist, as long as samskriti (culture) exists, as long as spiritual curiosity / quest exists, samskritam will also exist, because it lives in the hearts and minds of a few who are prepared to do anything to keep it beating. 

In the past, irrespective of class, creed, religion or sects we used to converse in Samskrit, contrary to those who claim that it was the language of the academics or of one particular class.

Samskrit, like any other language, can be learnt and studied by repeatedly hearing and speaking, by aural means alone, by oral practice alonem, i.e. even without reading any book, without grammatical rules. So, one MUST talk in Samskrit.

Hence speak IN Samskrit as much as ABOUT Samskrit.

If one inquires “Where should we speak in Samskrit”, the answer is – in school, in classrooms, at home, with friends, in a factory, on road, in market, everywhere, in whatever capacity one can. You can speak in playgrounds, dining tables, in transit, on phone. Talk in Samskrit with students, with children, with servants, with the vegetable vendor, with the milkman. It can be spoken irrespective of caste, creed, class, religion.

So the best method to learn Samskrit is to speak in Samskrit. Here are a few basic phrases that we use frequently. Samskrit is within you, so the more you use it more it reveals itself from within.

Hence speak IN Samskrit not just ABOUT Samskrit.

The most basic words:

English	Samskrit
Me, I	AhaM
YOU	Tvaṁ bhavaan – men, bhavati – women
He She	aah saa
WE	vayaM
YOU (Plural)	yooyam
THEY	te
WHO	kah – men, kaa – women,
WHEN	kadA
WHERE	kutra
HOW	kathAm
WHY	kimartham
WHAT – will discuss later
MINE	mama
YOUR	tava bhavataH – men, bhavatyaah – women
TRY, ATTEMPT	prayatnam
TELL	vada
Water	jalaM
COME	aagacchatu
Sit	upavishatu
enough	paryaaptam

The basic phrases:

English	Samskrit
Hello	namaste / namaskaarah / hari Om
Good Day	shubha dinam
Good Evening	shubha saayam
Good Night	shubha raatri
Good Luck	Shubham astu
Please	krupayaa
Excuse me / Pardon Me / Sorry	kshamyataam / krupayaa kshamyataam
Thank You	dhanyavaadah
Welcome	swaagatam
Don’t worry	chintaa maastu
All right	saadhu, astu
Good	saadhu / samyak
Very good	utthamam / shobhanam
Excellent	bahu Utthamam
HOW ARE YOU? Are you doing good?	bhavaan (bhavati for women) katham asti? bhavaan khushalam vaa?
I am good	ahaM khushalam asmi
Where are You?	tvaṁ kutra asi ?
Madam	manye / mahodayA
Sir	mahodaya / Sreemaan
Please Come	aagacchatu
Lets go	gacchaamah
See you later / Meet you again / see you soon	punar milaamah
A little	swalpam
Please be seated	upavishatu
Atah kim?	What else?
.. am going to          I am going to office          I am going for lunch          I am going to a shop          I am going to school          I am going to the temple	gacchaami         kaaryaalayam gacchaami         bhojanaartham gacchaami         aapaNam gacchaami         shaalaam gacchaami         dEvaalayam gacchaami
…. you are going to       [you] are going to office	tvaṁ gacchasi Tvaṁ kaaryaalam gacchasi
.. he is going to     He is going to the temple	sah dEvaalayam gacchati (he is going ….)
May you … (order / request)    May you go (or simply ‘go to’) the temple	tvaṁ  …. gaccha  tvaṁ dEvaalayam gacCha
May he …. (order / request)    May he (or let him) go to the temple	sah … gacChatu sah dEvaalayam gacChatu
I do not know	ahaM na jaanaami
You do not know	tvaṁ na jaanasi bhavaan (men) na jaanati bhavaati (women) na jaanati
Have some food	bhOjanam karotu … bhojanam sveekarotu
Have some tea	chaayaM pibatu …
Will you have some tea?	chaayaM pibati kim?
Will you have some water?	jalaM pibati kim? jalaM avashyakaM kim?
Food is very tasty / relishing	bhojanam bahu swaadishtam asti* * aaseet for “was”

Vedic Insight: Speed of Light

Vedic Insight: Speed of Light

Even though I have not verified the authenticity of this writing, the description is in itself interesting. Taken from a FB post.

Speed of light in Rigveda ::
Ancient Vedic science “Nimisharda” is a phrase used in Indian languages of Sanskrit origin while referring to something that happens/moves instantly, similar to the ‘blink of an eye’. Nimisharda means half of a Nimesa, (Ardha is half).

In Sanskrit ‘Nimisha’ means ‘blink of an eye’ and Nimisharda implies within the blink of an eye. This phrase is commonly used to refer to instantaneous events.

Below is the mathematical calculations of a research done by S S De and P V Vartak on the speed of light calculated using the Rigvedic hymns and commentaries on them.

The fourth verse of the Rigvedic hymn 1:50 (50th hymn in book 1 of rigveda) is as follows:
तरणिर्विश्वदर्शतो जयोतिष्क्र्दसि सूर्य | विश्वमा भासिरोचनम |
taraNir vishvadarshato jyotishkrdasi surya | vishvamaa bhaasirochanam ||

which means:
“Swift and all beautiful art thou, O Surya (Surya=Sun), maker of the light, Illumining all the radiant realm.”

Commenting on this verse in his Rigvedic commentary, Sayana who was a minister in the court of Bukka of the great Vijayanagar Empire of Karnataka in South India (in early 14th century) says:
" tatha ca smaryate yojananam. sahasre dve dve sate dve ca yojane ekena nimishardhena kramaman." which means “It is remembered here that Sun (light) traverses 2,202 yojanas in half a nimisha”
NOTE: Nimisharda= half of a nimisha.

In the vedas Yojana is a unit of distance and Nimisha is a unit of time.
Unit of Time: Nimesa.
The Moksha dharma parva of Shanti Parva in Mahabharata describes Nimisha as follows: 15 Nimisha = 1 Kastha.

30 Kashta = 1 Kala,
30.3 Kala = 1 Muhurta,
30 Muhurtas = 1 Diva-Ratri (Day-Night),
We know Day-Night is 24 hours So we get 24 hours = 30 x 30.3 x 30 x 15 nimisha, in other words 409050 nimisha.

We know 1 hour = 60 x 60 = 3600 seconds.
So 24 hours = 24 x 3600 seconds = 409050 nimisha.
409050 nimesa = 86,400 seconds,
1 nimesa = 0.2112 seconds (This is a recursive decimal! Wink of an eye=.2112 seconds!).
1/2 nimesa = 0.1056 seconds.

Unit of Distance:
Yojana Yojana is defined in Chapter 6 of Book 1 of the ancient vedic text “Vishnu Purana” as follows:-
10 ParamAnus = 1 Parasúkshma,
10 Parasúkshmas = 1 Trasarenu,
10 Trasarenus = 1 Mahírajas (particle of dust),
10 Mahírajas= 1 Bálágra (hair’s point),
10 Bálágra = 1 Likhsha,
10 Likhsha= 1 Yuka,
10 Yukas = 1 Yavodara (heart of barley),
10 Yavodaras = 1 Yava (barley grain of middle size),
10 Yava = 1 Angula (1.89 cm or approx 3/4 inch),
6 fingers = 1 Pada (the breadth of it),
2 Padas = 1 Vitasti (span),
2 Vitasti = 1 Hasta (cubit),
4 Hastas = a Dhanu,
1 Danda, or paurusa (a man’s height),
or 2 Nárikás = 6 feet,
2000 Dhanus = 1 Gavyuti (distance to which a cow’s call or lowing can be heard) = 12000 feet 4 Gavyutis = 1 Yojana = 9.09 miles

Calculation: So now we can calculate what is the value of the speed of light in modern units based on the value given as 2202 Yojanas in 1/2 Nimesa = 2202 x 9.09 miles per 0.1056 seconds = 20016.18 miles per 0.1056 seconds = 189547 miles per second !!

As per the modern science speed of light is 186000 miles per second ! And so I without the slightest doubt attribute the slight difference between the two values to our error in accurately translating from Vedic units to SI/CGS units. Note that we have approximated 1 Angula as exactly 3/4 inch. While the approximation is true, the Angula is not exactly 3/4 inch.

 — with Surya Kumar.

'Thoughts' that ought to be thought!

Some random thoughts and quotes recorded here as a journal :)

• Think for a moment and you have Thought For the Day! 
• Many a times we do not even have a minute to 'think', because we are not sure what is there to 'think' about. Many a times thinking happens in not thinking too much, in those moments of silence of being with the self. 

• What do you do when nothing works? Do nothing. 

• Best thing to do when feeling down is to sit up straight and bounce back into action!
• We are 'momentum beings'. If one is feeling down and lets that feeling persist, it only gets worse. One way to break the momentum is to do the exact opposite to what seems natural, but many times the obvious is the most difficult thing to do.

• One in the crowd is worth none on its own!
• Most people do what is in trend (the "in thing") and thus lose their identity in their attempts to do what the society expects of them. This does not mean that one should be anti-social but we have the right and the ability to live up to what we are. This is not easy but nothing significant is achieved by being in one's comfort zone, so be prepared to stand out, be the odd ball. You could be hit around but that will give one the experience to excel. 

• Think Strong Feel Powerful!
• Mind and body are non-different. How we think is what we will be. 

• Passion without Strategy is like a car without the steering .... and, life is not a straight road :)
• I am not sure if I've heard this somewhere or this is my own statement (I feel this is my own). It is a profound thought, irrespective. 
• Most people lack passion, and those who seem to have passion lack strategy. One may have it in him/her to pursue the inner call but the lack strategy may soon drain the passion out. So, one may have the passion but one also needs the direction and a plan to get where he/she wants to be, because life is not a simple straight highway. It has turns and twists that make it exciting. 

• Life is like a hodgepodge puzzle with so many dots that are waiting to be connected, and the meaning to life emerges in the process.

• 'Whatever Happens, Happens for a reason' could be a cliche but there is more meaning to it than just the words. I take a few great examples from the Indian Movie Industry:
• Dr. Rajkumar becomes a singer by "chance", because PB Srinivas was not available. That one song adds new dimensions to the career of a legend. 
• SRK was supposedly the Original Choice for Munnabhai roles! Now, we know, no one could have fit into that role other than Sanjay Dutt. 
• Satrughan Sinha was the first choice for the roles played by Amitabh Bhacchan in Sholay and Zanjeer.
• Danny Denzongpa was supposedly the original choice for Gabbhar Singh
• Can one imagine Dr. Rajkumar not singing? Sanjay not being the Munnabhai, anyone other than AB in Zanjeer or Sholay? anyone other than Amjad Khan being Gabbhar Singh?

• Are we not fortunate that things do not happen as they were supposed to but then the outcome is the best it could have been.

• We never know why you meet people in your life, but I have enough evidence to believe that there is always a reason why events happen. 
• I helped a lady find a job, purely by chance, and am now happily married to her purely by choice :)
• I returned to India, due to an accident in Canada, only to reconnect with people that I had not even hoped to meet; now I am too glad to be associated with them, that changed the direction of my life
• I did a workshop for some children because I had nothing else to at that time, and now that is a big part of what I am doing and what I will continue to do for the rest of my life :)
• I stayed with a gentleman in Singapore but lost connection for years in the middle, now I am back working with him on few of the best projects in my life :)

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Realizations of a Married Man (for fun only though ;) ): 

Live Wire can kill you in a moment
Live Wife may take a while
but the end result is the same.

Wile is a trick to mislead, so is a Wife.

Wife like Wine rots with time but one gets better the other gets worse...

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Wide* and wife differ by a letter both are part of the game, equally out of reach.

*Wide, in cricket a delivery that cannot be played!

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We didn't choose our parents, we have the best. We didn't choose our schools but we have the greatest memories. Then we chose our wives, wish we had not :D :P ;)

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ಲಜ್ಜೆ ಬೇಡ ಹೆಜ್ಜೆ ಇಡಲು ಎಷ್ಟೆ ಕಷ್ಟವಿದ್ದರು
ಸಾಗು ಮುಂದೆ ಹಿಂದೆ ಬೇಡ ನಷ್ಟ ಎಷ್ಟೆ ಇದ್ದರು.

ಇಂದೆ ಬಾಳು, ಮುಂದೆ ಬಾಳು ಹಳೆಯದೆಲ್ಲ ಹಳಸಲು
ಹಳಸ ಬಿಟ್ಟು ಹೊಸದ ಕಟ್ಟು ಬಾಳ ಉಳಿಸಿ ಬೆಳಸಲು.

ಹಿಂದೆ ಅಯಿತೆಷ್ಟೊ ತಪ್ಪು, ತಪ್ಪು ಸಹಜ ಮನುಜಗೆ
ತಪ್ಪಿನಿಂದ ದಾಟಿ ನಿಂತು ಇರಲಿ ಎಂದು ಗೆಲು ನಗೆ.

--- 
ಕ್ಷಣದಲ್ಲಿ ಯಾರನ್ನಾದರೂ ನೋಡಬಹುದೇನೊ,
ಜೊತೆಯಲಿ ಪಳಗಲು ಒಂದೆರಡು ದಿನಬೇಕೇನೊ,
ಇಚ್ಚಿಸಿ ಪ್ರೀತಿಸಲು, ಪ್ರೇಮಿಸಲು ವರ್ಷಗಳೇ ಕಳೆಯಿತೇನೊ,
ಆದರೆ ಮರೆಯಲು ಒಂದು ಇಡೀ ಜೀವನವೇ ಕಮ್ಮಿಯೇನೊ!

---

vagatu

Hattutaley kempaagi aaruthaley kappagi iruvavana sakhana sutana odeyana... patniyum kaddoidavana sahodarana priyeyu ee sabheyoLagaavrisidal..

Yaaru embodu heLu nodoNa :)

Hathuthale Kempagi aruthale kappagi irruvavanu “BENKI”
Avana Sakha “Vaayu”
Avana Sutha “ Hanumantha”
...Hanumanthana Odeya “Sri Rama”
“Sri Ramana Pathni “Seethe”
Avalanna Kaddoyidavanu “Ravana”
Avanaa thamma “ Kumbakarna”
Avana Priye “Nidre”
"nidre" sabheyannu aavarisidalu…  i.e. everyone slept in the assembly :)

eethaniga vasudevanu

Done by: Rajeev Ramachandra on Kannadiga forum on Facebook.

Kanaka dasa poems are little tough to decode as the meanings are hidden with riddles. This style of poems are called Shardoola vikreeditha in Sanskrit..


In the poem various aspects of Krishna are identified ..


Eetha-neega Vasudevano

...
Eetha Neega Vasudevano e samstha lokadodeya..

Daasagolidu Teraneri Teji Pididu Nadisidathaa.



Daasa is Arjuna,,

Avanige Olidu…

Teraneri -- Andare Rathavannu (chariot) hathi

Teji -- (Horse) Pididu Nadisidatha..



Here Krishna is identified as the charioteer of Arjuna…



In the next paragraph,, Krishna’s deeds in Mahabharata are identified, but by connecting various relationships of Mahabharata characters…



dhanu-Jeyaalida annana ayyana, pithana mundhe Kouravendrana anujeyalidavan shirva katharisuthaa, anujeyalidavana Benki muttadanthe kaaydaa,,

rukmana anujeyaalidavana murthee yannu nodiro.

eethaneega vaasudevano.---



Dha-- Means Rakshasha, Anuje- means Sister (anu means together, Je means huttidavaru),, Dhanuje means Rakshasi,,, in terms of Mahabharatha story Dhanuje is the Hidambe

Dhanujeyaalidavanu means husband of Dhanuje which is Bheema husband of Hidambe,,,



Annana;; Bheemana anna... Yudhistira..

ayyana : thande (father) Yudhistirana thande Yama (Kunti and Maadri had six children, each through blessing of one god)



Pithana : Yama's father ie Surya (SUN),

DHanujeyaalidannana ayyana, pithana means SUN :)



Kouravendrana : Duryodhana

Anuje : Sister of Duryodhana i.e Dhushyale

aalidavanu: her husband ie Jayadratha...

Kouravendrana anuje yalidvana Shirava Kathirusuthaa



Krishna ensured Jaydratha was killed in Mahabharath before SUN Set, i.e the meaning of the entire line dhanu-Jeyaalida annana ayyana, pithana mundhe Kouravendrana anujeyalidavan shirva katharisuthaa



Anujeyalidavana Benki muttandane kaaydaa,,



Krishna's sister is Subhadre, and her husband is Arjuna, ie the meaning of Anujeyaalidavana,

Benki muttadanthe kaaydaa, if Jayadratha was not killed before Sunset, Arjuna would have entered a pyre of fire. That was his vow to avenge the death of his son abhimanyu...



Rukmana anujayaalidavana Moorati yannu nodiro,, Rukma is brother of Rukmini, Rukmini’s Husband is Krishna,, Rukmana Anujeyaalidvana (krishna) avana sundara vaada Moorti (idol) annu nodiro

Para 2



Krooranada Paniphabaana : Panipa means Snake, baana means arrow, Paniphabaana means Sarpasthra..



Tarunija,,, Taruni means Surya, Ja means huttidavanu means Sooryana varaprasaadadinda huttidavanu andare Karna..

...


Nireekshisi aaga : sariyada samayakke kaadu (waited for the right time)

Veeranejjeya essuge: With lot of power and strength the sarpasthra was thrown at Arjuna with his bow by Karna..

Bappudannu eekshisi; Seeing the powerful arrow approaching…

Dharuniya : Dharuni andare bhoomi, earth

PadadaLouki: Krishna pressed the earth with his foot, due to which the entire chariot carrying arjuna went couple of inches down, which ensured the arrow missed the neck and hit the crown of Arjuna and thus saved his life.

Charanabhajaka Narana : Charana means feet (of lord Krishna) bhajaka : Poojisuvavanu; andare Krishnana paada pooje maaduva manushya (Nara) andare Arjuna,,

Kaayda: Krishna arjunannanu Karnana krooravada sarpaasthradinda kaapaadida

Bharakarthanaada deva eetha Nodiro : Shrusti, Sthithi, Layadalli Sthithiyanna dhaarane maadida deva ivanu



Para 3



Vyomakesha: Vyoma andare Akasha, Kesha andare Koodalu, Aakashada thumba koodalu haradi Gangeyannu hididavanu Shiva, Vyomakesha andre Shiva, avanu iravu jaaga North –East andare Eeshaanya, (kailasa parvatha is in NE direction of India)



Aa dese ( andre aa dikkininalli) Praagjyothishapura anno oorithu (narakasurana ooru). Narakaasurana maga Bhagadattha alliyaa Raja. Avana hatthira supratheeka annuva aane itthu.



Vyomakeshanibbadesaye a mahamahime yulla samaja (aane) vannu eri (aneya mele kothidda bhagadatta),,

Shakti (naarayaanasthra) vannu Bheemana mele prayoga maaduthane. Narayaana aasthra kke sharanagathi onde daaari. Addare Bheema kopadinda Shakti yannu eddurusokke hogguthane,



Avaaaga Krishna premadinda thana “ERAVANNODDI” eddeyannu oddi, narayana-asthra narayananalle seri shanthavagi, DINGARIGANA KAAYADA (bhakti thumbida sevaka) andare BHeemannau kaapadida


SAARVABHOUMA BHADAADIKESHAVANNA NODIRO aadikeshava is ankita naama of Kanakadasa poems.



There are 3 more similar stanzas which I am not going to describe. These are the only three paragraphs which was used in the movie by Rajkumar and beautifully sung by PB Srinivas.

Anonymous Quote

When u can't laugh on the same joke again & again, then why do u keep crying over the same thing over and over again (Anonymous) :)


A wise man once sat in the audience & cracked a joke.
All laughed like crazy. After a moment he cracked the same joke again and a little less people laughed this time.
He cracked the same joke again & again, When there was no laughter in the crowd,
he smiled and said

"When u can't laugh on the same joke again & again, then why do u keep crying over the same thing over and over again.

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Money is nothing more than a piece of paper until you decide to spend it :)

Angas of SarNagati - Anukulasya Sankalpah

In the Hari-bhakti- vilasa (11.417), Sanatana Gosvami describes six symptoms of a surrendered soul:

anukulyasya sankalpah pratikulyasya varjanam
raksisyatiti visvaso goptrtve varanam tatha
atma-niksepa-karpanye sad-vidha saranagatih

"The six divisions of surrender are: accepting those things favorable to
devotional service, rejecting unfavorable things, the conviction that Krsna will
give protection, accepting the Lord as one's guardian or master, full self-
surrender, and humility." Narada will gradually explain these principles of
devotion in the remaining sutras

The whole point is that the bhakta does what Krishna likes. In the Hari-bhakti- vilasa (11.417), Sanatana Gosvami describes six symptoms of a surrendered soul, and each of them involves humility before the Lord:

anukulyasya sankalpah pratikulyasya varjanam
rakshishyatiti visvaso goptritve varanam tatha
atma-nikshepa-karpanye shad-vidha saranagatih

"The six aspects of full surrender to Krishna are (1) accepting things favorable for devotional service, (2) rejecting things unfavorable for devotional service, (3) believing firmly in the Lord's protection, (4) feeling exclusively dependent on the mercy of the Lord for one's maintenance, (5) having no interest separate from that of the Lord, and (6) always feeling meek and humble before the Lord."

What is Diksha?

This post is taken from http://www.kamakotimandali.com/srividya/diksha.html


Diksha Prakasha

What is Diksha?

divyaj~nAnaM yato dadyAt kuryAt pApasya saMkShayam |
tasmADDIkSheti sA proktA munibhistantravedibhiH || [Rudra Yamala]

The letter 'di' indicates attainment of the divine knowledge. The letter 'kSha' denotes destruction of the accrued sins. The process which accomplishes these is called 'dIkShA'.

dadAti yasmAdiha divyabhavaM mAyamale karma cha saMkshiNoti |
sarvaM chaturvargaphalaM cha yasmAt tasmAttu dIkShetyabhidhanamasyAH ||

'Da' indicates the attainment of Shiva Bhava and 'Ksha' the dissolution of mAyA, malatraya and karma. Such a process which grants dharma, artha, kAma and mokSha is called 'dIkShA'.

A pot in a darkroom, invisible due to darkness, becomes visible when a lamp is lit. Similarly, the Atman, hidden by the cover of mAyA, becomes visible through the light of mantra. Jiva realizes his Shivatva by the merit of Diksha.

tamaH parivR^ite gehe ghaTo dIpena dR^ishyate |
evaM mAyAvR^ito hyAtmA manunA gocharIkR^itaH |
dIkShAviddhastathA hyAtmA shivatvaM labhate dhruvam || [Siddhanta Sangraha]

dIyate jnanavijnAnaM kShIyante pAparAshayaH |
tena dIkSheti hi proktA prAptA chet sadgurormukhAt || [Meru Tantra]

Importance of Diksha

Irrespective of one's varNa or Ashrama, the need for dIkShA for spiritual advancement is declared in the shAstras.

dikShAmUlaM japaM sarvaM dIkShAmUlam paraM tapaH |
dIkShAmAshritya nivasedyatrakutrAshrame vasan || [Suta Samhita]

Without dIksha from a Sadguru, one does not get Mantra Siddhi or attain realization. One who dies without obtaining Diksha from a qualfiied Guru attains a hell called raurava.

devi dIkShAvihinasya na siddhirna sadgatiH |
tasmAtsarvaprayatnena guruNA dIkShito bhavet |
adIkShito.api maraNe rauravaM narakaM vrajet || [Shakti Yamala]

The ill effects of reciting mantras picked from books is described in various scriptures. He accrues great sin that cannot be cleared even in a million births.

kalpe dR^iShTvA tu mantraM vai yo gr^ihNAti narAdhamaH |
manvantarasahasreShu niShkR^itirnaiva vidyate || [Kadi Mata]

pustake likhitAnmantrAnAlokya prajapanti ye |
brahmahatyAsamaM teShAM pAtakaM parikIrtitam || [Badabanala Tantra]

This instruction is of special relevance in the current days where people pick mantras from books or web pages and begin recitation. There are procedures described in the Shastras to pick mantras from Tantras by choosing Devi/Mahadeva as Guru but is only an Apaddharma. That cannot be considered as a universal rule. Moreover, one who has studied the shAstras and has the necessary power of discrimination alone can undertake such a practice. These days, when most ward off the need for traditional learning and resort of crash courses or counter every shAstra pramANa with hollow statements such 'Devi knows best! She wanted me to recite the mantra and hence she made me find it', it becomes even more important to understand the pre-conditions for mantra grahaNa. Devotion is an aspect of upAsanA but not upAsanA itself. Moreover, pure devotion is not a commonality in Kali Yuga. Also, adhikAra or qualification for upAsanA comes only through Diksha.

By indulging in such prohibited activities, instead of Siddhi, the aspirant will face great harm.

pustake likhito mantro yena sundari japyate |
na tasya jayate siddhiH hanireva pade pade || [Brhad Badabanala Tantra]

Without Diksha, one is not eligible to perform Japa and Archana.

syAdvedAdhyayane shUdro nAdhikArI yathA bhavet |
tathaivAdIkShitasyApi nAdhikAraH kuleshwari || [Kularnava Tantra]

japo devArchanavidhiH kAryo dIkShAnvitairnaraiH || [Hamsa Maheshwara]

The deities do not accept Japa and Puja performed by a non-initiate. upAsanA performed without Diksha is fruitless. A non-initiate is considered equal to an animal.

adIkShitArchanaM devA na gR^ihNanti kadAchana |
karmAkhilaM vR^ithA yasmAt tasmAdadIkShitaH pashuH || [Rudra Yamala]

The futility of performing upAsanA i.e. Japa and pUjA without dIksha is described by comparing such an act to sowing a seed in stone.

adIkShitA ye kurvanti japapUjAdikAH kriyAH |
na bhavettu phalaM teShAM shilAyAmuptabIjavat || [Yogini Tantra]

A sinner who exists on earth without dIkShA from Sadguru remains delusional and suffers in hell after death. As dIkShA is the gateway to Atma jnana, without it, there is no means for liberation for a jIva.

atha dIkShAvihIno yo vartate bhuvi pApabhuk |
mohAndhakAre narake garte patati duHkhitaH || [Dattatreya Yamala]

Some claim that worship offered with devotion is accepted by the Gods and try to discredit the need for Diksha. This claim is refuted by the scriptures. Even if one offers thousands of upachArAs to the Lord with devotion, this cannot result in liberation. Only when upAsanA is done after Diksha from Sadguru, pAshaShTaka is severed, malatraya is destroyed and jIva attains Shivatva.

upachArasahasraistu yojitAM bhaktisaMyutAm |
adIkShitA.archanAM devA na gR^ihNanti kadAchana || [Uddamareshwara Tantra]

Some indulge in worldly affairs with the thought, 'If Diksha has to happen, it will happen automatically. I do not need to do anything'. This claim is refuted again by the shAstras. An aspirant should prepare himself for Diksha by sincerely performing karmas ordained by manvAdi shAstras and by sincere prayers offered without the
contamination of desires to the lotus feet of Sri Paramba. Thus, by meritorious acts, one should earn divine grace which eventually materializes as Diksha from Sadguru.

dIkShAhInasya deveshi pashoH kutsitajanmanaH |
papaugho.antikamAyAti puNyaM dUraM palayate |
tasmAdyatnena dIkShaiShA grAhyo kR^itibhiruttamA || [Rudra Yamala]

Some disregard tAntrikI dIkShA as being inferior to vaidikI dIkShA and consider the same to be suitable for the demons. This ignorant claim is refuted both by the multitude of pramANas describing Agama prAshastya in Kali Yuga and by the Lord in Bhagavata.

VaidikastAntriko mishra iti me trividho makhaH |
trayANAmIpsitenaiva vidhinA mAm samarchayet || [Bhagavata Ekadasha Skandha]

However, not all Tantras are pramANas for those belonging to the first three varNas. It is said that Lord Mahavishnu taught pAncharAtra, bhAgavata [not to be confused with bhAgavata purANa] and vaikhAnasa were taught for the sake of those brAhmaNas who had fallen from the path of Sanatana Dharma. It is only for such that these paths were taught as a means to gradually ascend to the path of Sruti.

pAncharAtraM bhagavataM tantraM vaikhAnasAbhidham |
vedabhraShTAn samuddishya kamalApatiruktavAn || [Samba Purana]

Types of Diksha

Diksha is of four main types:

1.laukikI
2.vaidikI
3.tAntrikI
4.siddhAnta

Tantriki Diksha is further classified into seven main categories:

1.kriyAvatI: involving tattvAdhwa shodhana
2.varNamayI: involving mAtR^ikA nyAsa
3.kalAmayI: involving shiShya samskAra through 38 or 51 Kalas placed in Srshti, Sthiti and Samhara kramas
4.sparshamayI: through touch
5.dR^ig: through sight
6.vAk: through mantropadesha
7.vedha: involving kuNDalini utthApana and ShaTchakra – Shadgranthi bhedana through shaktipAta

Also, Diksha can be classified into:

1.AnavI
2.ShAkteyI
3.ShAmbhavI

trividhA sA bhaveddIkShA prathamA AnavI parA |
shAkteyI shAmbhavI chAnyA sadyo muktividhAyinI || [Shadanvaya Maharatna]

ANavi is again of ten kinds:

1.smArtI
2.mAnasikI
3.yogI
4.chAkShuShI
5.sparshinI
6.vAchikI
7.mAntrikI
8.hautrI
9.shAstrI
10.AbhiShechikI

shAkteyI dIkShA involves jnAnavatI and other forms whereas shAmbhavI includes vedha, mahAvedha etc.

Depending on the eligibility of the disciple, dIkSha is classified into six types:

1.samayA [has nothing to do with samayAchAra]
2.putrikA
3.sAdhikA
4.vedhikA
5.pUrNAchArya
6.Nirvana

Diksha: Dos and Donts

Diksha should not be obtained from the following:

1.Father
2.Maternal Grandfather
3.Younger Brother
4.One who has sought refuge under the enemy

piturmantraM na gR^ihNIyAt tathA mAtAmahasya cha |
sodarasya kaniShThasya vairipakShAshritasya cha || [Yogini Tantra]

Also, one should not initiate his own wife, son, daughter or brother.

na patnIM dIkShayedbhartA na pitA dIkShayetsutAm |
na putraM cha tathA bhrAtA bhrAtAram na cha dIkShayet || [Rudra Yamala]

There is an exception to this rule. If the husband has attained Mantra Siddhi, he can initiate his wife, but not as a disciple but as his Shakti. But this exception is valid only for Kaula and Vama Dikshas which are not suitable for the first three Varnas.

siddhamantro yadi patistadA patnIM cha dIkShayet |
shaktitvena varArohe na cha sA putrikA bhavet || [Siddha Yamala]

vIrANAM kaulikAnAM cha bhartA dIkShaNamAcharet || [Kaulikarnava Tantra]

Some scriptures permit the father initiating the eldest son.

nirbIjam cha piturmantraM shaive shAkte na duShyati || [Matsya Sukta]

nijakulatilakAya jyeShThaputraya dadyAt || [Tara Tantra]

manurvimR^ishya dAtavyo jyeShThaputrAya dhImate || [Sri Krama]

A Guru and Shishya should both not have the same name. This can be interpreted to mean either the vyavahAra nAma or the dIkShA nAma.

swanAmnA na guruH kAryo bhAryAM cha mAtR^inAmikAm || [Varahi Tantra]

If, one is initiated in any of the above prohibited ways, he should give up the mantra in the cow's ear, undergo prAyashchitta and and get re-initiated from a qualified Guru. The appropriate prAyashchitta should be learnt from one's Kula Guru. The general prAyashchitta here is recitation of 10000, 20000 and 40000 sAvitrI for the first three
varNas [dashasAhasrajApena sarvakalmaShanAshinI]. The fourth varNa is not discussed here as an aspirant belonging to the last varNa should necessarily obtain an initiation from one of the other three varNas.

prAyashchittaM tataH kR^itvA punardIkShAM samAcharet | [Ganesha Vimarshini]

Obtaining dIkShA from a brahmachAri is good. Diksha obtained from a householder is better, that from a Sanyasi better and Diksha from an ativarNAshrami [avadhUta] the Best.

uttamaH pa~nchadhA prokto gururbrahmasuvedibhiH |
brahmachArI gR^ihasthashcha vAnaprasthashcha bhikShukaH |
ativarNAshramI cheti kramashreShThA vichakShaNAH || [Suta Samhita]

Also, mantra obtained in a dream or through a lady can be accepted only after performing mantra samskAra due to the lack of sAkShAdAchAryatva in the case of a lady.

swapnalabdhaM striyA dattaM samskAreNaiva shuddhyati || [Yogini Tantra]

The lack of Acharyatva for strI/shUdra is described thus:

shUdrANAm cha tathA strINAM na gurutvaM kadAchana |
yogyamAdyaM guruM tyaktvA shiShyaH kShudrakriyAvidam |
guruM samAshrayedanyaM yaH prayAti sa durgatim || [Jayadratha Yamala]

Diksha obtained from a person belonging to the fourth varNa results in both the Guru and the Shishya attaining the hell.

shUdraH shUdramukhAcChrutvA vidyAM vA mantramuttamam |
gR^ihItvA narakaM yAti duHkhaM prApnoti nityashaH || [Tantraraja Tantra]

But in the case of Shakti Mantras alone, Diksha can be obtained from a lady, who has attained Mantra Siddhi, is not a widow and devoted to Guru. The Ban on Gurutva for a lady described in Yogini Tantra should be interpreted as applicable to a widow, one with a loose character or one without mantra siddhi.

sadhvI chaiva sadAchArA gurubhaktA jitendriyA |
sarvamantrArthatattvaj~nA sushIlA pUjane ratA ||
guruyogyA bhavetsApi vidhavA parivarjitA |

If one's own mother fits into such a category, dIkshA obtained from her is considered to be several times greater than that obtained from others.

striyo dIkShA shubhA proktA mAtushchAShTaguNA smR^itA || [Bhairavi Tantra]

it should however be remembered that even in the case of a qualified Stri Guru, the mantra needs to undergo samskAra without which Siddhi will not be obtained.

Also, a Guru should initiate a lady only after her husband [in the case of a married lady], father [in the case of a kanyA] and son [in the case of a widow] are in agreement.

vidhavAyAH sutAdeshAt kanyAyAH piturAj~nayA |
nAdhikAraH swato nAryA bhAryAyA bharturAj~nayA || [Kularnava Tantra]

There is a general exception however. If the Guru has obtained the Siddhi of the mantra, he can initiate a disciple without the need for these rules.

siddhamantre guruH sarvamayogyaM yogyatAm nayet || [Shakti Yamala]

But what is this Siddhi we are talking about? Here Siddhi means realization of the Self or Atman and not simply Siddhi of a mantra or attainment of powers.

sarvatra vyatiriktaM tu AtmAnaM vetti yo dwijaH |
sarvalakShaNahIno.api sa gurunAtra saMshayaH || [Dakshinamurti Samhita]

The Shastras describe the Guru and Shishya Lakshana-s to the minutest of details and also the need for the Guru and Shishya to test each other. Having chosen one's Guru after careful examination, if one gives up Swaguru or the iShTa mantra, such an aspirant welcomes poverty and untimely death. After death, he attains the hell called
raurava.

gurutyAgAdbhavenmR^ityuH mantratyAgAddaridratA |
gurumantraparityAgAdrauravaM narakaM vrajet || [Bhairavi Tantra]

However, if one realizes that his Guru is unqualified, sinner or incapable of imparting the desired knowledge, such a Guru can be discarded. However. Very careful consideration is necessary here as the disciple would need to have the required maturity to judge the Guru.

gR^ihItamantrastyaktavyo gurushcheddoShasaMyutaH |
mahApAtakayukto vA punashcheddevanindakaH || [Varahi Tantra]

j~nAnahIno gurustyAjyo mithyAvAdI viDambakaH || [Rudra Yamala]

anabhijnaM guruM prApya saMshayAcChedakArakam |
shiShyo gurvantaraM gatvA taddoShairnA.anulipyate || [Kularnava Tantra]

Also, those belonging to sankIrNa Varnas [mixed castes] are not eligible for Diksha. Only those belonging to one of the four varNas are eligible for Diksha. Those outside this realm are not considered eligible for Diksha.

brAhmaNA kShatriyA vaishyA shUdrA ye shuchayo.amalAH |
teShAM mantraH pradeyA vai na tu samkIrNavarNinAm || [Bhavishyottara Purana]

Mantradhikara and Dikshadhikara

Dikshadhikara for a Shudra is an oft discussed topic. There are several pramANas which deny dIksha to women and shUdras.

As a Shudra lacks eligibility for Diksha, all karmas should be performed without mantra. Note that 'all karmas' includes Diksha Samskara as well.

na mantre chAdhikAro.asti shUdrANAM niyamaH paraH |
mantrAbhAvAdamantreNa bhAshitaM sarvakarma hi || [Kapila Tantra]

yAvantyarNAni mantrANAM strIshUdrAdeH pradApayet |
tAvatyo brahmahatyA syuH swayamaha prajApatiH || [Shatatapa Samhita]

Though the Sruti says, 'na shUdrAya manuM dadyAt', this should be interpreted as referring to all Veda Mantras and particular Tanrika Mantras. Both the above pramANas refer to Vedic mantras alone. The fact that a shUdra is eligible for Diksha becomes clear from the following verse from the Yamala. A Brahmana, by the merit of Diksha, attains Brahma Loka, Kshatriya the abode of Indra, Vaishya attains the prAjApatya loka and shUdra attains gandharva loka.

dIkShitA brAhmaNA yAnti brahmalokamanAmayam |
aindraM lokaM kShatriyAstu prAjapatyaM tathA vishaH |
shUdrA gandharvanagaraM yAnti dIkShAprabhAvataH ||

Mantras which should not be given to a shUdra are those starting with praNava, Atma pAdukA, guru pAdukA, ajapA and those containing swAhA. If given, both the Guru and the disciple attain adho gati.

praNavAdyaM na dAtavyaM mantraM shUdrAya sarvathA |
AtmamantraM gurormantraM mantraM chAjapasaMjnakam ||
swAhApraNavasaMyuktaM shUdre mantraM dadan dwijaH |
shUdro nirayamApnoti brAhmaNo yAtyadhogatim || [Kaulikagama]

As stated in the Sruti, sAvitri, praNava and lakShmI mantras should be given to women and shUdras.

sAvitrIM praNavaM yattu lakShmIM strIshUdrayornecChantIti [Nrsimha Tapini]

Though containing swAhA, the 32-lettered mahAvidyA of Sri dakShiNA kAlI can be given to all. This is an exception as also the gopAla mantra. From tradition, it should be understood that gopAla here refers to dashAkShara gopAla alone and not other mantras like gupta gopAla, vedha gopAla or even the eighteen-lettered rAjagopAla.

nAtra siddhyAdyapekShAsti na vA siddhAri chintanam |
na chAdhikArichintAtra grahaNe kAlikA manoH || [Kali Kulasarvasva]

This exception is peculiar only to dakShiNA kAlI and not other forms like kAmakalA kAlI or guhya kAlI. Also, the modification of dakShiNA kAli, called the siddhi kAlI, does not fall under this category due to the presence of praNava.

For women and shUdras, mantras culminating with 'namaH' are specially favorable.

strIshUdrANAmayaM mantro namo.atashcha sukhAvahaH || [Kularnava Tantra]

Though some tantras claim that till a Shudra while within the Bhairavi Chakra, is equal to a Brahmana, this pramANa is not acceptable to first three varNas who do not recognize Tantras that prescribe parastrI gamana etc. [chatuHShaShTyA tantraiH sakalamatisandhAya bhuvanam].

pravR^itte bhairavIchakre sarve varNA dwijAtayaH |
nivR^itte bhairavIchakre sarve varNA pR^ithak pR^ithak || [Sammohana Tantra]

The following mantras should be given only to disciples belonging to the first three varNas:

aghoro dakShiNAmUrtiH umAmAheshwaro manuH |
hayagrIvo varAhashcha lakShmInArAyaNastathA ||
praNavAdyAshchaturvarNA vahnermantrAstathA raveH |
praNavAdyo gaNapatiH haridrAgaNanayakaH ||
saurAShTAkSharamantrashcha tathA rAmaShaDakSharaH |
mantrarAjo dhruvAdishcha praNavo vaidiko manuh ||
varNatrayAya dAtavyA ete shUdrAya no budhaiH ||

The following mantras should be given only to the first two varNas:

sudarshanaH pAshupata AgneyAstraM nR^ikesarI |
varNadwayAya dAtavyA nAnyavarNe kadAchana ||

The following mantras can be given to all the four varNas:

ChinnamastA cha mAta~NgI tripurA kAlikA shivaH |
laghushyAmA kalarAtriH gopAlo janakIpatiH ||
ugratArA bhairavashcha deyA varNachatuShTaye ||

Bhairava here refers to Vatuka and the group of astra bhairavas [Siddha, Vijaya, Krodha, Kapala, Anga, Damara etc.]. This list does not include swarNAkarShaNa bhairava, swacChanda bhairava, AkAsha bhairava, mahAmanthAna bhairava or the UrdhwAmnAya nava bhairavas.

Siddhadi Shodhana

As a general rule, though there are many ways of examining the suitability of a mantra for upAsanA, it is sufficient if one examines the tArA, rAshi and nAma chakras, provided the mantra is received from the Guru directly.

tarAchakraM rAshichakraM nAmachakraM tathaiva cha |
atra teShu gurormantre nAnyacchakraM vichArayet || [Varahi Tantra]

If the mantra consists of one, two or three letters, is a mAlA mantra [more than 20 letters], is Vedic or pertains to Nrsimha, Varaha, Surya, Shiva Panchakshara, Prasada or Pranava, there is no need for siddhAdi shodhana.

nR^isimhArkavarAhANAM prAsAda praNavasya cha |
sapiNDAkSharamantrANAM siddhAdInnaiva shodhayet || [Siddha Saraswata]

ekadwitryAdibIjasya siddhAdInnaiva shodhayet || [Vasistha Samhita]

ekAkSharasya mantrasya mAlAmantrasya pArvati |
vaidikasya cha mantrasya siddhAdInnaiva shodhayet || [Rudra Yamala]

Some prescribe specific Chakras for specific deities, like tArA for Vishnu Mantras, Kosha for Shiva, akaDama for Gopala, Danta for Ganesha, Kulakula for Mahalakshmi etc.

In the case of the Ten Maha Vidyas, no shodhana is necessary. However, this is true only when the mantra is received from a sampradAyavit Sadguru.

kAlI tArA mahAvidyA ShoDashI bhuvaneshwarI |
bhairavI ChinnamastA cha vidyA dhUmAvatI tathA ||
bagalA siddhavidyA cha mAta~NgI kamalA tathA |
etA dashamahAvidyAH siddhavidyAH prakIrtitAH ||
nAtra siddhAdyapekShAsti na nakShatravichAraNam |
kAlAdishodhanaM nAsti na chAmitrAridUShaNam || [Mundamala Tantra]

With the Maha vidyas, one should also worship the associated Bhairavas:

kAlikAyAH mahAkAlaH sundaryA laliteshwaraH |
tArAyAshcha tatho.akShobhyaH ChinnAyAH krodhabhairavaH ||
bhuvanAyAH mahAdevo dhUmrAyAH kAlabhairavaH |
nArAyaNo mahAlakShmyAH bhairavyA vaTukaH smR^itaH ||
mAta~NgyAshcha mata~NgaH syAdathavA syAtsadAshivaH |
mR^ityu~njayastu bagalA vidyAyAH parikIrtitaH ||

The list of thirteen and sixteen mahA vidyAs is found in scriptures as well:

kAlI tArA ChinnamastA sundarI bagalA ramA |
mAta~NgI bhuvanA siddhavidyA cha bhairavI tathA ||
dhUmAvatI cha dashamI mahAvidyA dasha smR^itAH |
chaNDeshwarI laghushyAmA tathA tripuranAyikA ||
trayodasha mahAvidyA shR^iNuShva ShoDashIM priye |
dashapUrvAshcha saMgR^ihya jayadurgA cha shUlinI ||
ashwArUDhA mahAvidyA trailokyavijayAbhidhA |
vArAhI annapUrNA cha kalAsaMkhyA prakIrtitAH ||

This list of sixteen Mahavidyas is different from the list of sixteen Mahavidya Amnaya Nayikas of Kadi Krama Tantra.

Also, the following Vidyas are said to grant complete Siddhi in the age of Kali Yuga when duly received from Sadguru:

kAlI nIlA mahAdurgA tvaritA ChinnamastakA |
vAgvAdinI chAnnapUrNA tathA pratya~NgirA punaH ||
kAmAkhyA vashinI bAlA mAta~NgI vindhyavAsinI |
ityAdyA paramA vidyAH sadA pUrNAphalapradAH ||

Anga Vidya Krama for Dasha Mahavidyas

Also, the initiation into any of the mahAvidyAs involves initiation into the Anga vidyas as well. Without the upAsanA of Anga Vidyas, Siddhi of the Mukhya Mantra is very difficult in Kali Yuga.

The Anga vidyas of Sri Kali have been discussed in detail elsewhere and hence I shall avoid repetition here.

Angas of Sri Shodashi:

ashwArUdhA mahAdevi sampatkarShA tathaiva cha |
shrItiraskariNI chaiva daNDinI mantrinAyikA ||
bAlA cha parameshAni nakulI kurukullakA |
tArAmbikA kAmakalA nityAShoDashakaM tathA ||
vidyA turIyA deveshi rashmividyAstathaiva cha |
navachakreshwarI devI parivAragaNaissaha ||
chatushcharaNavidyA cha tathaiva pa~nchapa~nchikA |
ShaDAsanamahAvidyA pa~nchaiva samayAmbikA ||
UrdhwAmnayaparAvidyA.anuttarAmnAyadevatAH |
parArdhAdhikasaMkhyAtAH parivArA maheshwari ||

Anga Vidyas of Sri Maha Nilasaraswati:

Adau tu sparshatArA syAt tatashchintAmaNiH smR^itaH |
tataH siddhijaTA proktA ugratArA tataH param ||
haMsatArA tato devi mahAnirvANatAriNI |
mahAnIlA maheshAnI nIlashAmbhavarUpiNI ||
vaTukaH kShetrapashchaiva gaNapo yoginI tathA |
akShobhyo vijayA vahnistathaiva chaNDaghaNTikA ||
shrIShoDhApa~nchakaM devi kAmasomAdayastathA |
kullukA pa~nchakaM devi tathArdrapaTikA matA ||
shivA.aghoraM pAshupataM chakraM tu jayadurgakam |
amoghaphaladA yakShI tathA padmAvatI shive ||
udbhaTAmbA bauddhanAthaH pArshvanAthastathaiva cha |
tAriNi manavo proktA ma~njughoSho mahAravaH ||
pratya~NgirA nArasiMhI bhairavAShTakameva cha |
pa~nchakalpalatAmantrAH sarvakAmaphalapradAH ||
raktachAmuNDikA nityakliinnA vidyA tathaiva cha |
bhayadwAdashahAriNyaH teShAma~NgamanustathA ||

Anga Vidyas of Chinnamasta:

gurumantro mAlinI cha kullukApa~nchakaM tathA |
kAlI tArA cha nakulI mAta~NgI siddhasundarI ||
trijaTaikajaTA shyAmA sabhedA chaiva pArvati |
vikaTA lampaTA devI yakShiNI parikIrtitA ||
yakshastu bhrAmako devi dIpinI parikIrititA |
dIpinI kAlikAyAstu ganeshAdichatuShkakam ||
vaTukashcha mahAkAlo krodharAjo.aparo.api cha |
pArshwamaNDalakaM devi mahAmahiShamardinI |
bhavAnI kamalA.aghorachatuShkaM parameshwari ||

Anga Vidyas of Bagalamukhi:

mR^ityu~njayashcha vaTukaH tathotkIlanadevatAH |
saptAstravidyA deveshi kullukApa~nchakaM tathA ||
tathA.aparAjitA shyAmA chANDAlI cha haridrakaH |
biDAlayakShiNI devI stambhanastvaritA tathA ||
swapneshwarI chaikajihvA mantrAnye bhairavAdayaH |
gaNapAdyAshcha manavo bhiinarUpeNa santi ye ||

Anga Vidyas of Kamalatmika:

mahAlakShyma~NgamantrAshcha shrIviShNurgaNapo.aNDajaH |
dhanadA cha kuberashcha nidhimantrA api priye ||
vidyAbhedAshcha deveshi bhuvanA vajrarUpinI |
vidyA bhogavatI devi lakshmInArAyaNaH paraH ||
kAmAkshI dhanarAj~nIti lakShmya`NgadevatAH smR^itAH ||

Anga Vidyas of Matangi:

mAta~NgyA siddhamAta~NgI nakulI cha saraswatI |
mAta~NgI pAdukA devi laghushyAmA cha kAminI ||
vIrabhadro mata~Ngashcha pramadA mohinI parA |
bhogesgayakShaH samprokto devi guptatamo manuH ||
pulindinI bhairavashcha ucChiShTagaNapastathA |
pishAchagaNapo devi ucChiShTabhairavo.aparaH ||
mahAvashyakarI ratnavidyA vAgvAdinI tathA |
mahAmnadhumatI devi tathA karNasuyakshiNI ||
ekavIrA cha tvaritA ghaNTAkarNo nishAcharaH |
aghoraH kullukAnAM cha pa~nchakaM parikIrtitam ||

Anga Vidyas of Siddha Bhuvaneshwari:

shivaH shivA vidhAtA cha tripuTA vaTukastathA |
kullukApa~nchakaM devi pa~nchAyatanameva cha ||
gaurI shrIra~njinI chaiva vidyAbhedAH sashaktayaH |
lokapalAdimanavo vANImantrAstathA priye |
hayagrIvaH hi~NgulA cha khaDgarAvaNa eva cha ||

Anga Vidyas of Dhumavati:

dhUmAvatya~NgamantrAshcha vIresho vaTukaH shive |
pratya~NgirA cha sharabhaH tathA pAshupato manuH ||
saMhArAstraM cha kakudI tathA karkaTikA shive |
mAriNI tvaritA vidyA kullukA pa~nchakaM tathA ||

Also in the case of Srividya, the scheme of dwAdasha (12) and dwAtrimshat Dikshas (32) are followed.

Dwadasha Diksha Krama:

dIkShAbhedamatho vakShye bAlA prathamato matA |
dwitIyA panchadashyuktA chaturAmnayajA varA ||
pa~nchAmnAyI chaturthI syAt ShoDashyantA tu pa~nchamI |
ShaShThI charaNaparyantA saptamI vAsanAntikA ||
rahasyAntA chAShTamI syAnnavamI ShoDashI parA |
ShaDdarshanAntA dashamI mahAvAkyAntimA tataH |
dwAdashI shrIpAdukAntA nyUnaM tatpUrvamuchyate ||

Dwatrimshat Diksha Krama:

dIkShAkrame manUnvakShye pUrve gaNapatiM gurum |
shuddhavidyAM cha bAlAM cha dwAdashArdhAM mata~NginIm ||
saubhAgyavidyA bagalA vArAhI vaTukastathA |
shrItiraskariNI pashchAddakShiNe manavasmR^itAH ||
lopAmudrA mahAdevI hyambA cha bhuvaneshwarI |
annapUrNA kAmakalA maNDalaM chApi pashchime ||
turIyAmbA mahArdhA cha ashwArUDhA tathaiva cha |
vAgvAdinI tataH pashchAnmishrAmbA chottare kramAt ||
parAparA cha sA devI parAshAmbhavameva cha |
prAsAdaM mAlinI chordhve mahAvAkyAdikaM tataH ||
shrIShoDashAksharI vidyAM vidyAmAdhArikAM tathA |
shrImahApAdukAM sAkShAtswAnyatAgrasanomukhIm ||
AtmanaH pAdukA vidyAM paramAdvaitabodhinIm |
dIkShabhedAstu te sarve dwAtrimshatparikIrtitAH ||

Diksha is not considered as absolutely necessary in the case of upavidyas and ShaTkarma mantras.

upavidyAsu sarvAsu ShaTkarmaadi prasaadhane |
nAtra dIkshAdyapekShA.asti nAtrA~NgAdi prapUjanam || [Chamunda Tantra]

Upavidyas refers to mantras of Yakshini, Gandharva, Chetaka, Damara, Shunaka, Naga etc. Shatkarma mantras are those that are used for AbhichAric rites such as vashya, AkarShaNa, ucchATana, mAraNa etc. Even if a dIkShita performs these, he earns huge bad Karma that can be got rid of in hundreds of births. Then what to talk of those without Diksha or Guru Kripa? According to some, 'dIkShA' here refers to kriyAvatI, kalAmayI, vedha and other Dikshas. It is believed that upadesha dIkShA is necessary even in the case of such mantras.

paramashivavadhUTI pAtu mAM kAmakoTI

Steven Hawkings

In his book "History of Time: From the Big Bang to Black Holes", Steven Hawkins concludes saying : "If we find [a unified theory], it would be the ultimate triumph — for then we would know the mind of god". May be he makes fun of the idea of "God" but that is his samskaara! But there is something worth noting in this. This statement may appear fascinating but probably a greater question is raised in Mundaka Upanishad:

"kasmin nu bhagavo vijNate sarvamidam vijNatam bhavati" what is that knowing which all these will become known! a curious pupil raising a profound question! and the Upanishad elaborates on that idea, elaborating which will need a book of more than 500000 pages (assuming we use timesroman, fontsize 10, singlespaced, A4 size pages).