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TI
ASPECTS OF JAINOLOGY VOL-VII 'Vāgbhvakūta is the first five alphabets of the Manmatha tradition, i.e., the tradition of Kāmarājavidyā is Pancadasi hymn which are the face-rose of in vogue. In the Tripurārahasya-Māhātmya-Khandathere is Mahākāmeśvari ; Mantramayi Devatā according to amyth according to which Kämadeva through his dedicated his theory the organs of the body of deity is visualised devotion to Mahākāmeśvari got her pleased and in return by the recitation of hymn of that particular deity and had some rare blessings and among these blessings there were and it is the object of perception of ear being heard certain facilities for the devotees of Māhākāmeśvari. From and by the speech organ as being recited by it. then onward the tradition of Kämariajvidyā became very The Transcendental (para ) Form :
popular. The devotee could realise it only by Manas Kāmarājavidyā has fifteen alphabets, kakārādi. It is organ only because it is' Caitanyamātmano rūpam, also called kādividyā The Tripurop-anisaddescribes about Mahākāmeśvarī being consciousness itself. There are it in the following way :different grades of devotee.
kamo yonih karnalā vajrapāņih, The fourth (Turiya) Form :
guhā ha să mătariśvābhramindrah, This form of Mahākāmeśvari cannot be punarguhā sakalā māyayāca, grasped even by speech and Manas organs. The
purūcyeşā viśvamātādividya indivisibe form of Mahākāmeśvari is experienced Lopāmūdrā-tradition is Hādividyā. It has also 15 only by the free souls in the indivisible Ahamtā form:- alphabets. The hymns related with the kādi and Hädividyās
The success of Upāsanā of Srividya lies in are used in the worship of Kāmeśvari who is sitting in the the complete identification of devoteee to his or her embrace of Kāmeśvara. Remaining ten tradittions are simply teacher. This is the secret of this Upāsanā. Srividyā reffered into the recitation of this tradition. They do not have herslf is Consciousness incarnate and there is non- any particular use in the current worship-methods. difference between the Srividyā, its hymn and its Tripurā is really the presiding deity Srividyā of the teacher. The devotee must identify himself or herself Śrīkāmarāja Vidyā - tradition. Tri-- that which is purāof with the entire tradition of this Upāsanā stating from Trimūrtis, i.e., that which transcends the guņa- traya. its founder Śri Ādinātha etc. In the Sundeītāpaniya it According to the Gaudapādīya Sūtra--- tattvatrayeņa bhidā. is well illustrated that as the terms Ghat, Kalasa and Tripurārnava gives another etymology-three nerves - Idā, Kumbha cannote one and the same meaning, in the pingalā and Suşumnāthemselves are Tripura, as she is the same way humn (Mantra), its deity (Devatā) and the power which resides in the Manas, Buddhiand Citta. There teacher (Guru) terms cannote one and the same are a few more etymologies of this term, Tripurā'. Being the meaning.
mother of Trimūrti (Brahmā, Vişnu, Mahesa); Being yathā ghataśca Kalasah Kumbhaścaikārthavacakāh, Trayīmayi (Rk, Yjuh. Sāma.), at the time of Mahapralaya tathā mantro devată ca guruścaikäthavācakāh. she absorbs Trilokīworld in herself. The Sanketapaddhati
There are the following 12 subschools of and the Vämakeśvara- Tantradescribe the nature of Tripurā Srividyā; named after their teachers:
in this way--- Brahmā, Vişnu, Isarūpīņi Srividyā herself has 1. Manu, 2. Candra, 3. Kuber, 4. Lopāmudrā, three forms, Inānasakti is her middlepart and Kriyāśakti is 5. Manmatha, (Kamadeva) 6. Agasti, 7. Agni, 8. her lower part. Sürya, 9. Indra, 10 Skanda (Kumāra Kārtikeya) 11. Generally all other deties have two symbols of Śiva and 12. Krodhabhattāraka (Durvāsā). Varābhayaboon and non-fear, as they grant boon as well as manuscandra Kuberaśca lopāmudrā ca manmathah, non-fear to their devotees. Srividyā being Brahmamyi agastiragnih sūryaśca indrah skandah śivastathā, incarnate herself for the welfare of the world. She does not krobhattārako devyā dvādaśāmi upāsakāh dramatise herself by granting Vara-boon-and Abhaya(Non
All these 12 teachers had their indendent traditions. fear) to her devotees. At present the 4th and 5th traditions of Lopāmudrā and Srividyā has ten sport-bodies :-1. Kumāri, 2. Manmatha are in vogue. Among these two also mostly the Trirüpă, 3. Gauri, 4. Ramä, 5. Bharati, 6. Kali 7.Candikā, 8.
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