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All these paths have been revealed at some place and some time to the sages / prophets by the Divine. Indian spirituality is very ancient and complete in itself. The most public spirituality in India is the Vedic one. The Vedas intent is mostly to the ritual practices by the individual in a group / community, which are of daily in nature aiming mostly at cleansing the clouded intellect of the common man (It is called chitta shuddi). These are to be learned from a Preceptor, who is venerated as the Divine clothed in human apparel. A clear man now focuses on the more subtle aspects of creation. Herein the Vedas declare that these are specific to the individual and these have to be obtained from a Master, who has a deep understanding and experience. Some passages of the Vedas also hint in a coded manner of these higher spiritual practices. Tantra is often a misconceived territory in a mysterious world. People attribute drinking liquor and having sex as tantric in nature. Mantra, Tantra and Yantra is a triad. Here Tantra will denote the doctrine or system which will have practice mystic words (mantra) with usage of the mystic diagrams (yantra). These practices are the basis of the sadhaka in his sadhana. Simple basic yoga sadhana like pranaayama, placing of the seed sound (bijaakshara) on the body called nyaasaa, placing vessel for outer worship called ‘paatraasadhana’ , worship of the main deity and the attendant deities called pradhana puja and avarana puja are some of the aspects we seen in most of the tantras. Some tantras also deal with the metaphysical and philosophical basis of these rituals. The Meaning of Tantra has a lot of aspects. Some are: (1) The Sanskrit word tantra means the warp of a loom or the strands of a braid. The root of the word tantra comes from tanoti and trayaati. ‘tanoti’ will mean stretch, expand or to continue without a break and traayati will mean protection. Highest protection is recognition that verily all this the self and no different from it. This is liberation. Thus this will mean a set of principles or system (likened to a web), which will lead to liberation.
How ever Masters had access to the ‘key’ of such codes and passed them down the lineage to deserving disciples. does it mean that? Or big ears? Or short becoming taller or vice versa. Other words used to describe tantra are: leading principle. chief part. Since none of these are happening. That which expands the body is Tantra. doctrine. (3) Tantra – the word will mean ‘tanu vistaaryate iti tantra’. magical arts etc. model. order. scientific work. We all have a strong faith that the Vedas are ever existent from the initial time of creation and were revealed to the sages. They are said as revealed by Lord to Devi called ‘Agama’ or vice versa called ‘Nigama’. rule. system. they ‘saw’ the mantras – the sound structuresand hence are called rishi –rishyao mantra drastharah. theory. These being secret in nature have not been revealed directly. A small effort is done here to understand the rationale behind such a code called ‘katapayaadi’. then it must be something that is connected to this body that is said in the above statement. Many secrets in this line are revealed in them. Expansion of this is hinted by the above meaning to encompass the entire creation and re establish the identity with the Divine. Now how will it look if we have a long nose after tantric sadhana. Various codes have been deployed to protect them from reaching the common man who still has a clouded intellect. Tantras also exist eternally. This is clear. essential part. leading to the liberation. Thus we can see that Tantra represents the interconnecting energies between all things in this and other planes of existence. rule. nobody is there or is needed to identify that ‘I’ exist. mystic works.(2) Tantra is often translated as “continuum” or “unbroken stream” and indicates a flow of consciousness from ignorance to enlightenment. science. we are aware of our own existence. authority. when at midnight is darkness and no other sound is heard. It is body consciousness or the aware ness that ‘I’ exist. framework. .
A detailed list as per the above guidance is shown below:- अ आ इ ई उ ऊ ऋ लृ ए ऐ ओ औ अं अः .‘katapayaadi’ In this code the letters are assigned certain numbers. or the number of deities in an enclosure (avarana). From ‘ka’ to ‘jha’ they are numbered from one to nine and ‘jna’ is zero. we have to read it in reverse. Again from ‘pa’ is five up to ‘ma’. After assigning the numbers in the order of the word decoded. Decoding this with the above key ja is eight and ya is one. If we find a samyuktaakshara (combination of two or more consonants with a vowel). Let us now enjoy on decoding some of them using the above guidelines: The most famous example is from Mahabharata. say vyasa says ‘tato jayamudeerayet’. The vowels are assigned the number ‘zero’.zero कखगघङचछजझञ ् 1234567890 ट ठड ढणतथद धन 1234567890 पफबभम 12345 यर लव शष स हळक 1234567890 These codes are used to specify the numbers of syllables in mantra which are revealed in a hidden – coded manner referring to certain words which will mean a certain syllable. or the number to times the mantra is to be repeated.I will tell you about jaya. Once again from ‘ya’ to ‘La’ nine and ‘ksha’ is zero. . the last consonant is to be taken. Similarly from ‘Ta’ nine numbers and ‘na’ is zeoo.
‘v’ is four and ‘y’( since dya is a samyukakshara the last consonant ‘y’ is taken) is one. Nyaya. The said vidya had twenty syllables. which shall point to the kutas as said above. which are the number of chapters or parvas in the said epic. both resulting in the same number. Vyakarana. universe and the usvara. reading per the instructions of the code will result in the number fourteen. In Paramananda Tantra there is a parayana called cakra prayana. ten on the hand and ten on the feet. reading them in the reverse will be forty. removing the notion of duality. 2 to the kamarjakuta and 3 to the sakti kuta.‘kh’ is two and ‘g’ ( Dhga is a amyutkaakshara hence consider the last consonant ‘g’) is three. The sword is identified with knowledge of the unity of the self the world and the creator. Another combination said was ‘kambukhaatrimbakaa’ कमबुखा ितमबकाhere ‘tri’ित is a combination word (samyuktakshara).Siksha. reading them on the reverse will result in the number twenty. Thus we find a combination ‘132231’. Rest all is decodable.rg . The word ‘khadga’ means sword. . Mimamsa & Dharmasastras. The rishis have classified the knowledge into fourteen aspects: Four Vedas. Jyotisham. It relates to the avarana deities and repetition with different bijas. There is a secret vidya in the puja paddati of the yore called ‘naabhi’ नािभ vidya Decoding the word nabhi by the above process. The ‘1’ here will refer to the vagbhavakuta . Using the above code deciphering the word vidya. As per the code this will point to number thirty two. which is suddhavidyaa tattva. Now using the above code ‘na’न is zero and ‘kha’ख is two. . the said vidya had forty combinations to be chanted. The combinations were again said as a code in the dhayna sloka as’ pika ruru bala’. applying the rule we have to take only r’ which will mean two. Thus the number of syllables in the vidya is revealed. The word ‘vidya’ means knowledge.Purana. sama & atharva. ‘na’ न is zero and ‘bha’भ is four.reversing. First will mean the ‘nail’there are twenty nails in the body.There are two aspects to decode. Six angas. which are the numbers of the aspects. we get the number 18. yajur. In trailokya Mohana kavacm we find a vidya which has ‘nakha नख varNa’. which clearly is the unifying of the self. reversing will result in thirty two. Chandas. िपक रर बल using the code we find a combination as ’11 22 and 33. & Kalpam and Four upangas. In the dhyana sloka we find a reference to the number of repetitions as ‘gyaanaagyaana nayaanga bheda ruciraam’. Nirukti.
Sri Bhaskararaya has used these codes in his commentary on Lalitha sahasranama. Using this code. reading them will result in eighty. He then explains that there are eighty types of deaths elaborating with the help of siva / linga purana and ‘an’ is the negation of these. In the Srividya ratna sutras of gaudapaada. The thirty two teeth of Sri Devi are described here. The rest fifty two are in siva / linga purana. which when multiplied by the inhalation and exhalation – once cycle breath-will result in three hundred and sixty. 3 and 8 respectively. ‘y’ to one. which will mean the bindu. A variation of this code is used by Sri Bhaskararaya while explaining about the ‘chalaakshara sutras’. This number is split into two liked to the two cotyledons of a sprout. . Here the word dvija can be decoded with this. He chose to decode the word ‘aadhi’ which is prefixed with the code. we can infer two sets of sixteen each. Hence that number is inferred. He splits the name into ‘an+aadi+ nidhanaa’. since Sri Devi is eternal there is death and hence no birth. They are likened to the dvijaa. trikona and astakona. These twenty eight types of mrthyu are explained and also he refers to the other above said name which includes these twenty eight also. So. the cakra of Srividya is described as ‘kagaja dasaara dvaya’. ‘aa’ is zero since it is a lone vowel. Here he takes the word daaru and decodes it to get ‘da’ is eight and ‘ra’ is two. pointing to the total aggregate of rasmi’s in the sat cakra. Substituting we find five zeros and one. He says the vowel will point to the number of syllables in the particular name and the consonant to the number of names with this number of syllable.decoding with the above ideas in mind – ‘gy’ and ‘n’ will denote zero. Suddha vidyaa is the thirty second in the line of tattvas. looking at the word ajapa. The same is referred in another name’s commentarymRtyu daaru kuThaarikaa’. on reading them as per practice will give twenty eight. while explaining the name ‘anaadhinidhanaa’. Nidhana means death. will result in number one hundred and eighty. the first three words when decoded will give the numbers as 1. reversing this will give – one lakh – the number of counts this parayana will end up which after practice. ‘j’ is eight and twice of eight as said by ‘dvi’ are sixteen. ‘da’ is eight. Another name in Lalitha sahasranama – shuddha vidyaankuraakaara dvija pankti dvayojvalaa’ can be seen through this code.
since we have two physical eyes and one is the eye of wisdom. Again ‘maarga’ when decoded will point to numbers 5 and 3. Raja /NRpaty will point to sixteen since traditionally there are sixteen kings in the bharata varsham Using the above data lets us enjoy from some more codes said in stotras and tantras. Adding both these numbers will give the total breath in a day 21. stana means breasts of a woman. Shara – arrows – will point to number five – Sri Lalithamba / manmatha (cupid) has five flowery arrows. Veda will point to number four. RUthu/ Rasa will point to number six – since there are six RUthus in a year.Agni is tretraagni. traditionally there are sapta rishis – seven sages.we find elephants or snakes in such numbers and there are astavasu in the puranas. This when read with the katapayaadi code will reveal the number thus: . Gaja. 1 and 2.next will be ‘gh’ four names with ‘u’ six syllables. Netra will point to both two and three. SRUnga means horns and there are two horns in all animals. next will be ‘cha’ – two names ‘with ah’ the sixteen syllables (half of the anushtub meter) . they are two in number. In the Parasurama kalpa sutra the numbers of the guru mandala devatas are numbered as ‘muni veda naaga sankhyaa’. using the said method. This when reversed will point to the number 21565. Naga and Vasu will point to the number eight. Manu will point to fourteen. since they are such in number.‘mattamayoora’ will translate into numbers as 5. Sri Mahesanatha in his natha navaratna malika has identified the breath with Sri Guru.there are two fortnights one waxing and one waning. aadityaa will refer to twelve since their number is such. Rishi will point to the number seven. 6. Paksha / stana / sRUnga will mean two. Another Code: Here there are certain groups which have universal number of members in them. since there are four Vedas. agni will point to the number three . tastes (rasa) are six in number. Sri Bahskararaya in his commentary decodes the number of breath from the last line of the stotra ‘sanmaargam matta mayooramiide’. 5.For example if we find ‘khi chah ghu’ in the sutra. Thus decoding with the above guide we find the . Rudra will point to the number eleven since they are so. this will mean kh’ two names with ‘I’ three syllables. 600. reverse of this is 35.
In the trailokhya Mohana kavacam we find a vidya which has ‘netra vedaatmakair varnaih yutaa’. The journey starts now for our experience LOVE . the siddhaugaha will have four and manavaugha will have eight gurus. for having graced this little child in sharing this information. Thus twelve petals are seen in the anaahata cakra.Here sRUNga is two and rasa is six. Using the code we find numbers two and four. Ara means petals..divaugha will have seven. In the dhyana sloka of naabhi vidya said above further we find a reference to ‘raaja vidyaa sthanaa’ when decoded with the above guide will point to the highest mantra Sri Sodashakshari vidyaa and two will point to the two variations viz. I happily affirm My Love and Pranams to the entire Gurumandala. Hence the anaahata dvani is the real meaning said in this name. Mahashodasi and para shodasi. The third and fourth avaranas of sricakra are numbered as ‘naagadala’ and ‘manvasram’.as per the above it will mean eight petals and fourteen triangles. the number of syllables in that mantra. which is twelve. Further the seventh and eighth are numbered as ‘vasvanala kona’ is also said which is translated to eight triangle and triangle. hence twice six. Sri Bhaskararaya uses this type of code break in the commentary of the name sRUngaara rasa sampoornaa. This is a small beginning from which lager perspectives can be unfolded. reversing them will derive the number forty two.
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