UNDERSTANDING AND WORSHIPING SRI CHAKRA

MANBLUNDER
3
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 Divine Mother abides in Sri Chakra.  This is also known as Sri Yantra and Chakra-raja.
This is the most supreme amongst all the yantra-s.  Uttara bhag (the chapter containing the
benefits of recitation, also known as phalashruti) of Lalita Trishati
elucidates Sri Chakra in a comprehensive manner.  Sri Chakra is the body of Shiva and Shakti.  Sri Chakra is compared to a human body and Shiva
and Shakti are compared to the soul within. 
Sri Chakra is full of life and energy and should be worshipped with
great reverence.  Any god or goddess can
be worshipped in Sri Chakra, as all of them have a place in it. 

The book has three sections. First section is titled
“Journey to Sri Chakra”. This part elaborately deals with Sri Nagara the outer
portion of Sri Chakra. We can enter Sri Chakra only after crossing Sri Nagara,
which has several forts guarded by different gods and goddesses. Our journey to
Sri Chakra begins from Sri Nagara. During this journey, we worship various
gods, goddesses, sages and saints. We also come across various rivers, ponds,
forests and gardens. When we have traversed through Sri Nagara, we are able to
see Sri Chakra and we continue our journey towards the innermost triangle after
passing through various devi-s guarding Lalitambika by remaining in various
triangles of Sri Chakra. We worship them and finally proceed to the innermost
triangle where we are completely purified. Inside the triangle, we are blessed
to have darshan of Lalitambika. After spending sometime at Her feet She takes us
to Shiva in the Bindu to get us liberated.



The second section of the book deals with Navavarana Puja.
Every aspect of mantras is explained in detail by quoting references form
Lalita Sahasranama and other sacred Scriptures. This part of the book is a complete
guide to perform navavarana puja and all the mantras with explanations and
images are given. This section of the book is eloborate, as it contains
mantras, images and explanations and detailed procedure for performing the
Navavarana puja.



Third and final section of the book is Bhavanopanishad. Bhavana
means imagination or formation of a concept in the mind. Like any other Upanishad,
this Upanishad also does not deal with practices. It helps us to contemplate
our body with Sri Chakra. There are totally  thirty seven verses (some texts call these as
sutra-s). Detailed interpretations are given for all the sutras.  At the end of this portion, we will be able
to contemplate our body as Sri Chakra.



Print edition consists of both Sanskrit and English texts.
English texts are given in IAST format so that, those who are not conversant
with Sanskrit can pronounce the mantras properly. Pronunciation guide is also
provided.



This book can be acclaimed as an encyclopaedia of Sri
Chakra. 

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Additional Information

Publisher
MANBLUNDER
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Published on
Nov 3, 2013
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Pages
434
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ISBN
9781493713639
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Best For
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Genres
Religion / General
Religion / Hinduism / Rituals & Practice
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Content Protection
This content is DRM protected.
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Mantra – mantra and in this context means a sacred song of praise; mātṛkā – it has two meanings. Divine Mother and Sanskrit alphabets; puṣpa – flowers; mālā – garland; stava – hymn in praise. Therefore, Mantamātṛkāpuṣpamālāstavaḥ means a hymn in praise of the Divine Mother in the form of a garland woven with alphabets.

This composition consists of seventeen verses, composed by Śaṁkarācārya. The first alphabet of the first fifteen verses form the fifteen bījākṣara-s of pañcadaśākṣarī mantra. The sixteenth verse begins with the exclusive bījākṣara of ṣoḍaśākṣarī mantra. Seventeenth verse is in the form submission of this hymn at Her feet, seeks purification of the world and liberation from transmigration. Śaṁkarācārya composed this hymn for the exclusive benefits of those who are not initiated into pañcadaśākṣarī or ṣoḍaśākṣarī mantras. In Śakti worship, initiation is an important aspect. A guru who has attained perfection in ṣoḍaśākṣarī mantra can initiate disciples into Śakti cult or Śrīvidya upāsana. Generally, a disciple is initiated into Bālā mantra and depending upon the disciple’s progress, he is further initiated into pañcadaśākṣarī and finally ṣoḍaśākṣarī mantras. Nowadays, it is difficult to find a perfect guru who has attained Self-realization. In order to help everyone to enjoy the Bliss of reciting Parāśaktī’s mantras, Śaṁkarācārya has composed these verses. He begins with by invoking Her and completes this with pradakṣiṇa and namaskāra. The hymn is considered as extremely powerful as Śaṁkarācārya unfolds Her worship through our mind. There is no ritual involved. When the last stanza is recited, one should feel the tears rolling down his or her eyes. This is such a powerful hymn. 

 Vishnu means all pervading. Vishnu is the administrator of the universe. He puts in place, the laws of the universe and administers the universe strictly according to the law. He is a strict disciplinarian, yet highly compassionate in nature. He presides over all the seven planes of the universe. The abode of Vishnu is supposed to be the Supreme one. He has prescribed various paths through which one has to travel to reach His abode, the point of no return for a soul, known as liberation. He has been referred to in Vedas. Without Vishnu, no fire ritual is complete. He is quite often referred to as Purusha, the Supreme Soul. His famous sleeping posture on Ananta, the snake, who floats on the ocean of milk, is very well known. This posture is not merely a gross description, but has got subtle meaning. Ananta means infinite and the milk of ocean refers to the eternal bliss. He lies in the ocean of eternal bliss. Those who seek Him also enter the state of bliss at some point of time. He incarnates in different forms to destroy evil doers. His avatars occur whenever there is imbalance between morality and immorality. When immorality begins to dominate over morality He incarnates. His notable incarnations are Lord Rama and Lord Krishna. 
The scene of unfolding this great Sahasranama happened in the great epic Mahabharata authored by sage, Veda Vyasa. Bhisma was lying on a bed made of arrows awaiting his death. At that time, he was meditating on Krishna. Knowing this, Krishna asked Yudhishthira (eldest among Pandava brothers and known for his righteousness) to seek spiritual initiation from Bhisma and also told Bhisma to initiate Yudhishthira. Yudhishthira asks Bhisma kimekam daivatam loke meaning who is the Supreme Lord of the world. Bhisma replies by saying, that the purest, the most auspicious, the chief among the gods and the father of all the beings is the One who is Supreme, referring to Lord Vishnu. This conversation appears in the prrvabhag of this Sahasranama. The spiritual initiation of Yudhishthira by Bhisma is Vishnu Sahasranama. Krishna was also present when this happened and this Sahasranama was blessed by the Lord Himself. 

Vishnu is also known as Narayana. Garuda Purana (III.24.54, 55) explains the etymological meaning of Narayana. “As He is the resort of merits and demerits and as He abides in the waters of ocean, He is called Narayana. Water is also called nara (probably meaning cosmic water); as His Abode is water, He is called Narayana.” Vishnu is the most auspicious form of the Brahman. He is not only invoked during auspicious occasions, but also while performing funeral rites. At the time of conclusion of all rituals, the effect of the rituals are surrendered to Vishnu. 

Vishnu Sahasranama consists of three parts – purvabhag or the first part; stotrabhag or the main part from which one thousand names or nama-s are composed; and uttarabhag or the concluding part. The main part consists of 108 couplets from which all the 1000 nama-s are derived. Apart from these three parts, this Sahasranama has seven dhyana verses by which one can meditate upon His auspicious form. 

All the one thousand nama-s have been interpreted based on ancient Scriptures like Upanishad-s. Wherever possible, quantitation from Upanishad-s and other Scriptures have been used. Many of the nama-s are interpreted from the point of view of attaining Him to get liberation. Wherever needed, Sanskrit verses have been used along with IAST, for the sake of proper pronunciation.

This book is the Course Manual for Academy of Fixed Orthodontics (AFO) courses in Orthodontics for the general dental practitioner and has been written exclusively for the general dentist who wants to incorporate fixed orthodontics into their practice. Towards this goal the course manual is a concise treatise on the study and practice of fixed orthodontics in general and explains in particular, the technique of MBTTM prescription of preadjusted edgewise appliance system (Straight WireTM). Within about 100 pages of text amply illustrated with color photographs and line drawings, the reader is introduced to the basics of orthodontic theory and practice. Biomechanics of tooth movement and the theory behind the preadjusted appliance system is given in brief. Basic instruments and materials for the fixed orthodontic practice is presented with photographs. Diagnosis and Treatment planning using Clinical tools, Cephalometrics and cast analysis is explained in enough detail. Banding and Bonding of the appliance and wire changes through planned sequence are presented succinctly. Each type of clinical cases (malocclusion) and the extraction and non-extraction methods to be followed is explained in detail. The chapter on Standard Operating Protocol gives the reader the entire steps in practice of straight wire fixed orthodontics in just 3 pages. Four pages of sample Cast Analysis form allows for a thorough practice and at the end of the book few blank pages are given so that the reader can write any notes if needed. All these features make this a unique handbook and desktop reference for the dentist who would like to lean fixed orthodontics.

As this is a course manual, it is highly recommended to take up the entire Academy of Fixed Orthodontics course, which is supported by Videos and Lectures and effective post course mentoring. The concepts and implementation of this course will allow the participant to choose the content and period of study that best suits her practice. The course also teaches the latest in fixed orthodontic treatment mechanics including Tip-Edge, Lingual Orthodontics, Orthodontic Mini-Screws and the Self Ligating systems. The course is designed in such a way that the participant can easily understand the basics and will confidently be able to incorporate fixed orthodontics in the general practice. This is a handbook for the clinical practice of fixed orthodontics and is not a textbook on the subject.

Vijnanabhairava is a Trika and tantra Scripture, wherein Shiva teaches His Consort Shakti, one hundred and twelve methods of contemplations to realize Him. As far as Trika Philosophy is concerned, it uses many complicated Sanskrit words and unless one understands the meaning of technical Sanskrit words in detail, it could be difficult to understand the full glory of this great Scripture. A sincere attempt has been made in this book to avoid all complicated words and make the teachings of Shiva as simple as possible. The main idea of this book is to discuss about one hundred and twelve contemplations in very simple terms, without loosing sight on the focus of this sacred Scripture. All these contemplations can be easily practiced at home. The entire text is in the form of divine conversation between Shiva and Shakti. Shakti asks Her Lord Shiva and gets clarifications on some of Her doubts and that is how this ancient Scripture has come into existence. The text has one hundred and sixty three aphorisms. Mind is the only factor in God realization. When a practitioner is able to dissolve his mind into the supreme consciousness of Bhairava, he becomes Bhairava himself. Tantra is based on the principle of accepting one as himself. In yoga one has to dissolve himself into That. The aim of both tantra and yoga are the same, realising the Self within, but the path taken by both are different. For practicing tantra, one need not have extensive knowledge. Understanding certain technical terms are necessary to achieve rapid progress. In yoga one has to fight against the principles of nature but in tantra one continues to remain with the nature. However, practice is important in both.As far as possible, Sanskrit alphabets have been avoided and are used only in a very few places. However, IAST (International Alphabet for Sanskrit Transliteration) format is used through out the book, so that original glory of Sanskrit pronunciation is not lost. The basic idea of the book is to explain the teachings of Shiva in simplest terms possible and the book does not dwell at length about Trika Philosophy.
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