Samanya and visheshArghya

[yogi]

Jai mA!
 
Dear Guruji Ravi!

Could i ask You about cases in which use samanya and vishesha arghyas? Which side should be installed and forth from sadhaka samanya and vishesha? What in they should be, water or wine?
This liquid should be offered on Yatra  during a puja, after worship each Avaran, as a libation?
If I do Kumari or Stri -pujas, where necessary perform libation in such cases?
What is the difference between samanya-vishesha arghyas and patras like atma-patra, vira-patra, yogini-patra, Guru-patra?

Somehow, no one gives a good explanation about the values ​​of these elements in the puja.

My sincere bow to You

yogi

[RAVI]

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[yogi]

Thank You Dear Guru ji! I'll be waiting.
My pranamas!

[AUM.Ravi]

Dear Sir,

There is lot difference between these two. As Sri Raviji said we can discuss in detail on this matter at the time of posting by Sri Raviji on this topic.

Regards,

[yogi]

Dear AUM.Ravi
Of course I understand this is the big subjects, articles is more official form, therefore more useful for Guru ji and for readers. Then we can place the links here.

Mera pranams

Yogi

[yogi]

My pranam, Dear Guruji Ravi!

  Thank you very very much, about the answer http://www.manblunder.com/2013/08/sri-chakra-navavarana-puja-part-7.html#comment-form and hereinafter. This is a very valuable and rare information. But I do have questions about this information, yet. I can read a little Hindi and something seen in various books of Srividya.

1) Usually always write that in Samana patra urged agni, surya and soma kalA's. However, if I am not mistaken, however, in addition to visesa Argha more, like Brahma-kalA, Vishnu, Rudra, Ishvara and Sadashiva. Why they are in Vishesha, but in the Samanya they do not?

2) I also worship to Bagalamukhi, I heard that she is in the shape of four hands identical as Tripurasundari, then it is not in the south amnaya, with four hands  she belongs to urdhva-amnaya. But I never saw a description of the use of both arghya samanya and vishesha for Bagalamukhi and and other Devatas, only Tripurasundary. But in some paddhati I read that both of them(samanya and vishesha) can be used.
Can I use the mantras for chaturasra and so on such as? :

oṁ hlrīṁ hṛdayāya namaḥ | hṛdaya śakti śrī pādukāṁ pūjayāmi namaḥ |
oṁ bagalāmukhi śirase svāhā | śiraḥ śakti śrī pādukāṁ pūjayāmi namaḥ |
oṁ sarva duṣṭānāṁ śikhāyai vaṣaṭ | śikhā śakti śrī pādukāṁ pūjayāmi namaḥ |
oṁ vācaṁ mukhaṁ padaṁ stambhaya kavacāya hum | kavaca śakti śrī pādukāṁ pūjayāmi namaḥ | oṁ jihvāṁ kīlaya netra trayāya vauṣaṭ | netra śakti śrī pādukāṁ pūjayāmi namaḥ |
oṁ būddhiṁ vināśaya astrāya phaṭ | astra śakti śrī pādukāṁ pūjayāmi namaḥ |

3) The books Datiya and I've seen it seems, as they do avahan in patra Goddess SudhA, and it seems avahana to wine. Then there is a continue removal of the curse(shapavimachana mantras) from curse of Brahma, Shukra and so on. Is this wine is one of the Patra(Samanya-Vishesha), or is it some other vessels?

My sincere bow to You.

yogi

[RAVI]

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[yogi]

Thanks for the clarification dear Guruji Ravi!

Regarding the first question. I (as I think many others) will be thankful to You for the consecration of little lighted threads. Really I have seen in books,  which is often described the establishment of two patras (samanya and vishesha), but for each avarana(chakra) described the offering of Vishesha-arghya. I still poorly understood in wich case, offering only Samanya, in in wich case both Arghyas and in wich only vishesha-arghya.

As for the second question. Well Tripurasundari is the highest form of Power of Shiva. But then why is there so much in Srividya Devatas, their mantras, and Amnayas? All of them are not manifestations of Tripurasundari? I know that in some Yantra tantrics put their wishes into the center of the yantras, it helps to see in their nature, the nature of the God. Every sadhaka is different, and not everyone can immediately read urdhvamnaya and attain mukti and samadhi. If I believe on non-dualistic tantra, why I can not see God in my desires as well? If such request Truturasundari temporarily present in the form of a specific Devata, which I actually need currently. Is it possible? This does not contradict the combination of Mukti and bhukti principles?

As for the wine. I have heard that this should be separate patra, and that after maithuna,  after its completion, sadhaka does purnahuti (it is of the seed "bindu" during orgasm "mahabhava"), donates into yoni of Bhairavi. But it has to be performed  according to the will (iccha) of the Bhairavi. Then sadhaka by the flower places mixed secretion in a special patra with wine and drink this wine. But he has to make this wine in Amrita, by special mantra. I've seen it in many paddhati description. Wine is one of the forms of offerings and its sometimes offer to Shri Yantra. However, I might have to think about what I write here is openly, and that of this topic better if I write to you personly. If you're not opposed to this.

My pranams

[RAVI]

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[AUM.Ravi]

Dear Sir,

What you write in last para is as per kaula. Kaulas use wine as visesharghya. As far as the mithuna and other further proceedings are concerned there are different processes being followed by kaulas. What you said is one of them.

[yogi]

Thank you dear Sri Ravi ji

I think that may be part of the common issues write here, to this wonderful forum lived and the fact that due to the Gupta aspects, I will write to you personally. It's wonderful that you describe rituals, I feel that every detail of their, very sacred and has the power, there the Goddess in its entirety with hers samarasya.

mera pranams

[yogi]

Dear AUM. Ravi ji

Thank you for the important part. Apparently there is a lot of the values ​​of the object, depending on how it is used. I have heard that wine can be in different Patras and from different paras of each offering to Shriyantra, it is so in the Kaula ritual. As I understand you also have practiced it?

pranams.

Jai Ma

[AUM.Ravi]

Dear Yogiji,

No I am not kaula. I never practice kaula tantra.

I am purely practitioner of samaya and dakshina. I feel more bliss while doing worship in samaya. Of course whenever I find time I do puja in dakshina also.

I know some theory part of kaula that to not in full.

Regards,

[yogi]

Dear  AUM.Ravi ji

I also like dakshinachara, I'm somewhat familiar with the works of Lakshmidhara. Moreover without prior purification through purashcharana, I do not think I like drinking wine even with the ritual most people can increase their energy and clarity of consciousness. However, if many brahmacaris periodically visit sexual desires, or pull at all to the mundane, sometimes from 5 M, has its benefits, it helps to raise the consciousness and energy into spiritual and pure. So I can see for myself acceptable way of mishrachara, as more effective. It's hard to see the world only white when there are black and moreover if he
rainbow (purnam).

sincerely

yogi

[yogi]

I noticed one thing. Where the kalA for visesa-arghya,they end with these mantras.

For Bhahma:

हँसः सुचिषद्वसुः अन्तरिक्ष सद्धोता वेदिषद् अतिथिर्दुरोणसत्।  नृषद्वर सदृसद्व्योम सद् अब्जागोजा ऋतजा अद्रिजा ऋतं बृहत्॥ नमः।
hagumsaḥ suciṣadvasuḥ antarikṣa saddhotā vediṣad atithirduroṇasat |  nṛṣadvara sadṛsadvyoma sad abjāgojā ṛtajā adrijā ṛtaṁ bṛhat || namaḥ |

For Vishnu:

प्रतद् विष्णुस्तवते वीर्याय मृगो न भीमः कुचरो  गिरिष्ठाः। यस्योरुषु त्रिषु  विक्रम्णेषु अधिक्षियन्ति भुवनानि विश्वा॥ नमः॥
pratad viṣṇustavate vīryāya mṛgo na bhīmaḥ kucaro  giriṣṭhāḥ | yasyoruṣu triṣu  vikramṇeṣu adhikṣiyanti bhuvanāni viśvā || namaḥ ||

For Rudra:

त्रयम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम्। उर्वारुकमिव बन्धनान् मृद्योर्मुक्षीय मामृतात्॥ नमः॥
trayambakaṁ yajāmahe  sugandhiṁ puṣṭivardhanam | urvārukamiva bandhanān mṛdyormukṣīya māmṛtāt || namaḥ ||

Ishvara:

तद्विष्णोःपरमं पदं सधा पशन्ति सूरयः। दिवीव चक्षुराततम्। तद्विप्रासो विपन्यवो जागृवासँ समिन्धते। विष्णोर्यत्परमं पदम्॥ नमः॥
tadviṣṇoḥ paramaṁ padaṁ sadhā paśanti sūrayaḥ | divīva cakṣurātatam | tadviprāso vipanyavo jāgṛvāsagum samindhate | viṣṇoryatparamaṁ padam || namaḥ ||

and Sadashiva:

विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि विशतु। असिञ्चतु प्रजापतिर्धात गर्भं  दधातु ते॥ गर्भं धेहि सिनीवालि गर्भं धेहि सरस्वति। गर्भं ते अश्विनौ देवावाधत्तां पुष्करस्रजा॥ नमः॥
 viṣṇuryoniṁ kalpayatu tvaṣṭā rūpāṇi viśatu | asiñcatu prajāpatirdhāta garbhaṁ  dadhātu te || garbhaṁ dhehi sinīvāli garbhaṁ dhehi sarasvati | garbhaṁ te aśvinau devāvādhattāṁ puṣkarasrajā || namaḥ ||

In many tantras, these mantras used for purification of panchatattva (panchamakaras or kula-dravyas). If Kaula rituals in visesa-arghya sadhaka used madira, can it be considered like anukalipa and all tattvas in madya? I've heard that madya  symbol of Shakti(Soma or Sa-Uma).

Have somebody opinions about these?

       
Thank you very much

[AUM.Ravi]

Yes, Sir. These are the mantras we recite at the time of "chaturnavati kala avahana". I think I have clarified you on this subject through our personal email.

Regards,