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Thread: Clarification Pls - Q1

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    Clarification Pls - Q1

    Can some one clarify what is Swayambu, Gola, Kunda, Udbhava? Why its usage is important

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    Quote Originally Posted by Jalasayanan
    Can some one clarify what is Swayambu, Gola, Kunda, Udbhava? Why its usage is important
    These are types of monthly blood of a woman.
    Svayambhukusuma of a virgin
    Kundapushpa of a married woman
    Golodbhava of a widow
    Sometimes definitions and terms slightly differ, but this is a general scheme.

    These pushpas are used in Devi-worship in specific Kaula rituals, including dikshas.

    Importance of these is based on Kaulagamas. As Tantras say, naiva tuShTir bhaved devyAH kuNDagolodbhavaM vinA.

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    Can I conclude that Rajasvala Stri in Kaula does not carry rules of isolations as such, as suggested in Vedanta Schools?

    I also want to know what is Udhbhava?

    How the terms Pushpa is attached with this Menstrual blood

    Also, does Kaula prescribe abstaining from conjugal relationship during Rajasvala periods

    Thanks

    Also request you to post in detail the philosophical scheme of Abinavagupta

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    any replies?

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    Quote Originally Posted by Jalasayanan
    Can I conclude that Rajasvala Stri in Kaula does not carry rules of isolations as such, as suggested in Vedanta Schools?
    No, there are no rules of isolation for a woman in periods.

    Quote Originally Posted by Jalasayanan
    I also want to know what is Udhbhava?
    Udbhava means "birth" or "appearance." I don't think it has any technical meaning in Tantras. Kundodbhava is "born from Yoni," and refers to either menstrual blood or sexual emission.

    Quote Originally Posted by Jalasayanan
    How the terms Pushpa is attached with this Menstrual blood
    I do not understand what U mean to ask by "how." If U want to know "on what basis terms like khapushpa are translated as menstrual blood," then the answer is on the basis of Tantras and oral tradition.

    Quote Originally Posted by Jalasayanan
    Also, does Kaula prescribe abstaining from conjugal relationship during Rajasvala periods
    No, it doesn't. Moreover, coition with rajasvala-shakti in considered as specially sacred and spiritually beneficial.
    References to Tantras are numerous, i don't think there is any necessity to provide them (if U still have doubts i may, however).

    May i ask U, what is the reason of this kind of interest? This isn't at all related to Vaishnava tradition and is specific to Atimargika systems.

    Quote Originally Posted by Jalasayanan
    Also request you to post in detail the philosophical scheme of Abinavagupta
    I have no time to post the whole "philosophical scheme of Abhinavagupta" in detail , sorry. There are enough books published on this topic; moreover, original of his works are available even online.
    To some extent i have described it in "Paradvaita" thread and some other.

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    Quote Originally Posted by Arjuna
    I do not understand what U mean to ask by "how." If U want to know "on what basis terms like khapushpa are translated as menstrual blood," then the answer is on the basis of Tantras and oral tradition.
    Two doubts
    1. Normally Pushpa is attached with Gandha. Gandha can be neutral and can be pleasant. In such events how this is called Pushpa
    2. Yes, I am looking for tantric material that allows translation (atleast by context relativity) of Khapushpa as menstrual blood

    No, it doesn't. Moreover, coition with rajasvala-shakti in considered as specially sacred and spiritually beneficial.
    References to Tantras are numerous, i don't think there is any necessity to provide them (if U still have doubts i may, however).
    Pls. Atleast, if you can give references I can check it out

    May i ask U, what is the reason of this kind of interest? This isn't at all related to Vaishnava tradition and is specific to Atimargika systems.
    Tantric tradition is one which I am not sure. I can comment on Vedanta traditions with ease and also on Shaiva Siddantha.

    I cannot think of myself being other than a Vaishnav, but it does not stops me from knowing others. In fact, Vaishnavism is a sect that encourages a person to know other sects in depth

    I have no time to post the whole "philosophical scheme of Abhinavagupta" in detail , sorry. There are enough books published on this topic; moreover, original of his works are available even online.
    To some extent i have described it in "Paradvaita" thread and some other.
    Then how about giving a bibilographical list

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    Namaste,

    Quote Originally Posted by Jalasayanan
    Two doubts
    1. Normally Pushpa is attached with Gandha. Gandha can be neutral and can be pleasant. In such events how this is called Pushpa
    In normal Puja gandha and pushpa are two different upacharas, associated with earth and ether respectively. Though in some kramas they in fact are offered together (as gandha-pushpa), still they are two distinct tattvas.
    Menstrual blood has no bad smell when it is fresh. And of course fresh blood is used in archana.
    Menstrual blood is called Rajas, which is the essence of Shakti. Yoni is primary space formed by triple Shakti, Akasha or Kha, and its emission is Khapushpa.
    Usually flowers used in Shakti-puja are red-colored, and that is due to the fact that they are substitutes for menstrual blood. In the same way, coconut in puja is anukalpa for a scull, kunkuma for blood etc.

    Quote Originally Posted by Jalasayanan
    2. Yes, I am looking for tantric material that allows translation (atleast by context relativity) of Khapushpa as menstrual blood
    Please,

    vivAhitAyAH kanyAyAH prathame R^itusambhave .
    tacchoNitaM maheshAna svapuShpaM parikIrttitam ..
    avivAhitAyAH kanyAyA li~NgasparshAd rajasvalA .
    taddravya~ncha mahAdeva svayambhUkusumaM prabho ..
    vivAhitAyAH kanyAyAH puruShasya ca tADanAt .
    yadi puShpaM samudbhUtaM vajraM tatparikalpitam ..
    bhartR^iyuktA ca yA nArI puruShAnyasya yogataH .
    raktaM samutkShared yonyA athavA garbhasa~NkaTAt .
    kuNDodbhavaM sa vij~neyaM shR^iNu golodbhavaM priye ..
    svAmishUnyA ca yA nArI jArayogAd rajasvalA .
    tadraktaM golakaM j~neyaM sarvakAlodbhavaM shR^iNu ..
    mAsi mAsi ca yadraktaM kSharate yonimaNDalAt .
    tadraktaM parameshAna sarvakAlodbhavaM priye ..
    puruShe maithune yukte yadraktaM shukramishritam .
    kSharate ca bhagAdraktaM taddravyaM gopIchandanam ..
    svastrIShu maithuna deva yatpuShpaM samupasthitam .
    tatpuShpaM vIrapuShpa~nca svayambhUkusumaM shR^iNu ..
    mAsi mAsi ca nArINAM svayambhUkusumAdikam .
    visheShaM gaNikAyAstu cANDAlyAstu visheShakam ..

    (Sarvollasa of Sri Sarvananda, 48: 816)

    Hope this leaves no doubts

    Quote Originally Posted by Jalasayanan
    Pls. Atleast, if you can give references I can check it out
    Considereble portion of Shmashanakalika-sahasranama from Kalikula-sarvasva glorifies Devi as worshipped with menstrual blood and sexual secretions.

    yonikShAlitatoyaishca yonili~NgAmR^itairapi .
    svajAtakusumaiH pUjyAM japAnte tarpayecchivAM ..
    (Shakta-pramoda, citing Mahakala-samhita)

    rajo.avasthAM samAnIya tadyonau sveShTadevatAm .
    pUjayitvA mahArAtrau tridinaM prajapenmanum ..
    shatatrayaM cha ShaTtriMshadadhikaM pratyahaM japan .
    shavasAdhanasAhasraM phalaM prApnotyasaMshayaH ..
    (Annadakalpa-tantra 15.8-9)

    References are indeed numerous, including various Shrividya texts like Parashuramakalpa-sutra. I have no time to dig out all of them let alone type.

    Quote Originally Posted by Jalasayanan
    Then how about giving a bibilographical list
    For a start, let me suggest two authors: Mark S.G. Dyczkowsky and B.N. Pandit.
    All works of Abhinavagupta are precious for the study of Paradvaita, as well as Shiva-sutras and Spanda-karikas.

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