Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Your Cart (0)
Share our website with your friends.
Email this page to a friend
Books > Tantra > Candrajnanagama Kriyapada and Caryapada
Displaying 138 of 1326         Previous  |  NextSubscribe to our newsletter and discounts
Candrajnanagama Kriyapada and Caryapada
Candrajnanagama Kriyapada and Caryapada
Description

Introduction

Agamas, like Vedas, are the sources and ground of almost all the philosophical doctrines and the religious life of Hinduism in general and Saktaism and Saivism in particular. It is the treatise which enunciates the nature of the supreme as well as the way to achieve it.

Agamas are encyclopaedic in nature. They intensively advocate the ritualistic aspect of religious life and elaborately deal with the scriptural sanctions and regulations of he worship regarding the personal life, as well as the temple rituals. They emphatically assert the truth that is inherent in the philosophical teachings and the mystic experiences of spiritual life. Vedas are the treasures of the elite Aryas and hence to a great extent inaccessible to the common people, where as Agamas preach the spiritual and philosophical doctrines along with the intensive religious sacrament for all which can easily be implemented in the life of the common man irrespective of caste, colour and creed. It is to be noted here that Agama, unlike Veda offers authority of both the principle and the practice to all including the low caste and the women.

Agama and Tantra, as it is commonly known and accepted as the synonyms, is the vast treasure believed o be revealed by the Lord of the lords Siva. It is generally a discourse between the God Siva and the Goddess Parvati and with the other manifestations of the divinities such as Rudras, Rsis etc. the contents of Agamas are much more extensive and vibrating than Upanisads as it is related to and observed in almost all the aspects of the life by all the people of society. Some Agmas are also much more older than the later Upanisad Brihat jabala certainly came into existence long time after he old Agamas. Agamas are deemed to have scriptural authority as that of Veda. Sanskrit lexicon 'Nighantu' name the Veda as Nigama and Tantra as the Agama and hence both have been regarded under a common caption as 'Sruti'. since Vedas are mostly of the nature of mantra and so in the form of aphorisms; Agamas, on the other hand, are composed in verses. It is belived to be emanated from God and hence termed as 'Agama'. The syllable 'A' denotes that which is originated, 'ga' signifies 'falling' i.e., falling to the Goddess Parvati and 'ma' means the religion or the doctrine for the devotee. It is the exposition of divine knowledge, the supreme Reality and the way to attain it through the means of prescribed procedures and meditation with the hymns. According to some Saiva sects 'Agama' illustrates the knowledge (a), the liberation (ga) and the means to destroy the bonds (ma). It has been emphasized that the adherers of Agama aim a the ultimate Reality as pure consciousness and bliss, enhance the power of the body and mind for apprehending the Reality in and through their own being. It is to be note3d here that in Agama and Tantra emphasis has been laid down on the fact that human body (anda) consists of the potentiality of the divinity and the supreme Power inherent in the whole creation (pinda). Macrocosm is implied in Microcosm. That implicit Power can be awakened by being immersed in the unflinching deep meditation on the particular points immersed in the unflinching deep meditation on the particular points in the body (cakra) which are regarded to be the base of the power. Mantras are the potent fire that kindle the consciousness-power within; religious rites and duties are the helping processes that prepare the ground and the congenial state to get the ultimate power. Manifested within.

It is clear tha unlike Vedic trend agama aims at invoking the divinity within one's own self rather reaching Him. Hence various ways and means have been propounded in the form of Kriyapada and Caryapada, apart from Jnana and Yogapada to prepare the field for the manifestation of the Supreme Power. Almost all the Agamas consist of the four Padas namely Jnana, Yoga, Kriya and Carya. The four Padas conjoined together lead to the ultimate goal of life. Though the word Agama is a generally term signifying any scripture that is revealed, but the Agamas regarded by the Vaisnavas are named as the Samhita and almost all the Agamas of Sakta are known as Tantras. There are five schools of worshippers namely Saiva, Sakta, Vaisnava, Saura (related to the worship of sun) and Ganapatya (related to the worship of Ganapati), are collectively known as Pancopasana. In the later period, Kaumara school, relating to the worship of Kartikeya was also added and thus six schools had come into existence known as 'Sanmatam'. Bhagavat i.e., Pancaratra (Vaisnava sects) and Pasupatas (Saiva sects) had developed an unique procedure of worship in which the worshipper identifies himself with the God by purifying the external gross elements, inducing the life in the image to be worshipped by the process of nyasa, Mudra, mantra, Mandal etc. The underlying principle is worshipping God by becoming 'one with God'. Various rites such as festivals, vratas, fasting, had emerged as the external expressions of worship where as an unique internal procedure named as Kundaliniyoga had been evolved as the supreme means of attaining the goal. The scripture from which this special path which is founded on a definite principle of its own and that is different from the Vedic tradition, had emerged, is known as Agama. Various rituals that had been developed in this procedure are included under the caption of Caryapada of Agama tradition which is regarded as the complementary part of the Jnana and Yoga. Hence these four (Jnana, Yoga, Kriya and Carya) are the manifestations or the aspects of the one and the same procedure of worship which have influenced the later Puranas and Dharmasastras to a great extent. There is no doubt in it that Tantras, mainly the later ritualistic development of the previous Agama scripture, have widely influenced the Indian way of life both empirical and spiritual. Not only that these Tantra rituals have taken a new shape in Bauddha Tantra in the premedieval period.

There are twenty-eight Agamas divided into two groups namely Sivagamas and Rudragamas. Suksma, Yogaja, Cintya, Karana, Ajita, Dipta, Sahasra, Amsumat, Suprabheda are regarded as Sivagamas and Vijaya, Nihsvasa, Svayambhuva, Anala, Vira, Raurava, Makuta, Vimala, Candrajnana, Mukhbimba, Prodgita, Lalita, Siddha, Santana, Sarvokta, Paramesvara, Kirana and Vatula are the Rudragamas. These are advocated by the ten Sivas such as Pranava etc. and the Eighteen Rudras like Anadi etc.

Candrajnana also known as Candrahasa which is in the ninth position of the list of Rudragamas contains the Kriyapada in twelve chapters and Caryapada in eight chapters presented in the form of discourse between Anantarudra and Brhaspati. After describing the philosophical tenets of Saivism, in short, i.e. the nature of Pati, Pasu, Pasa, and the different spheres of the universe which is nothing but the manifestation of and controlled by the ultimate principle Siva, a detailed discussion has been illustrated about the Astavarana (Guru, Linga, Jangama, Padodak, Prasada, Bhasma, Rudraksa and Mantra), Pancacara (Lingacara, Sadacara, Sivacara, Ganacara, and Bhrtyacara), special features and the way of life of different Saivas and the Doctrine of 'Jnana-Karma samuccaya' in Kriyapada and the Procedures of last rites to be performed in case of the demise of Saivadevotees and the different procedures of atonement (prayascitta) for the various sins, in Caryapada. These are the righteous rites to be observed as an integrated part of the Sambhava vrata that leads to the attainment of final goal i.e. liberation and the enjoyment of the nature of God i.e. eternal Bliss. Thus, Candrajnanagama embodies almost all the philosophical tenets and religious sacraments of the Virasaivism.

 

CONTENTS
  Blessings vii
  Introduction xi
 
Part - I Kriyapada
 
1 Sivadhikyakathana 1
2 Guru-Svarupa nirupana 11
3 Linga-svarupa nirupana 26
4 Jangama-svarupa nirupana 36
5 Padodaka-prasada nirupana 43
6 Bhasma-svarupa nirupana 50
7 Rudraksa-svarupa nirupana 63
8 Pancaksaramantra-svarupa nirupana 72
9 Pancacara-svarupa nirupana 88
10 Saiva bheda nirupana 108
11 Ahnika vidhi nirupana 120
12 Varnasrama dharmavasyakata pratipadana 135
 
Part - II Caryapada
 
1 Sivamedha prasamsa pratipadana 138
2 Utkranti samayacara nirupana 140
3 Utkranti karya kartrkrama nirnaya 146
4 Aurdhva dehika vidhi nirupana 150
5 Prakirnaka vidhi kathana 160
6 Asauca suddhi kathana 167
7 Prayascitta suddhi kathana 172
8 Prayascitta vidhi nirupana 180
  Nyasa of Mulapancaksara mantra 187
  Index of half verses 190
  Bibliography 223
  Index 227

Sample Pages

















Candrajnanagama Kriyapada and Caryapada

Item Code:
IDI695
Cover:
Hardcover
Edition:
1995
Language:
(Sanskrit Text with English Translation and Notes)
Size:
8.7" X 5.5
Pages:
261 (Black & White Illus: 4)
Other Details:
Weight of the Book: 385 gms
Price:
$30.00
Discounted:
$22.50   Shipping Free
You Save:
$7.50 (25%)
Add to Wishlist
Send as e-card
Send as free online greeting card
Candrajnanagama Kriyapada and Caryapada

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 13674 times since 3rd Sep, 2017

Introduction

Agamas, like Vedas, are the sources and ground of almost all the philosophical doctrines and the religious life of Hinduism in general and Saktaism and Saivism in particular. It is the treatise which enunciates the nature of the supreme as well as the way to achieve it.

Agamas are encyclopaedic in nature. They intensively advocate the ritualistic aspect of religious life and elaborately deal with the scriptural sanctions and regulations of he worship regarding the personal life, as well as the temple rituals. They emphatically assert the truth that is inherent in the philosophical teachings and the mystic experiences of spiritual life. Vedas are the treasures of the elite Aryas and hence to a great extent inaccessible to the common people, where as Agamas preach the spiritual and philosophical doctrines along with the intensive religious sacrament for all which can easily be implemented in the life of the common man irrespective of caste, colour and creed. It is to be noted here that Agama, unlike Veda offers authority of both the principle and the practice to all including the low caste and the women.

Agama and Tantra, as it is commonly known and accepted as the synonyms, is the vast treasure believed o be revealed by the Lord of the lords Siva. It is generally a discourse between the God Siva and the Goddess Parvati and with the other manifestations of the divinities such as Rudras, Rsis etc. the contents of Agamas are much more extensive and vibrating than Upanisads as it is related to and observed in almost all the aspects of the life by all the people of society. Some Agmas are also much more older than the later Upanisad Brihat jabala certainly came into existence long time after he old Agamas. Agamas are deemed to have scriptural authority as that of Veda. Sanskrit lexicon 'Nighantu' name the Veda as Nigama and Tantra as the Agama and hence both have been regarded under a common caption as 'Sruti'. since Vedas are mostly of the nature of mantra and so in the form of aphorisms; Agamas, on the other hand, are composed in verses. It is belived to be emanated from God and hence termed as 'Agama'. The syllable 'A' denotes that which is originated, 'ga' signifies 'falling' i.e., falling to the Goddess Parvati and 'ma' means the religion or the doctrine for the devotee. It is the exposition of divine knowledge, the supreme Reality and the way to attain it through the means of prescribed procedures and meditation with the hymns. According to some Saiva sects 'Agama' illustrates the knowledge (a), the liberation (ga) and the means to destroy the bonds (ma). It has been emphasized that the adherers of Agama aim a the ultimate Reality as pure consciousness and bliss, enhance the power of the body and mind for apprehending the Reality in and through their own being. It is to be note3d here that in Agama and Tantra emphasis has been laid down on the fact that human body (anda) consists of the potentiality of the divinity and the supreme Power inherent in the whole creation (pinda). Macrocosm is implied in Microcosm. That implicit Power can be awakened by being immersed in the unflinching deep meditation on the particular points immersed in the unflinching deep meditation on the particular points in the body (cakra) which are regarded to be the base of the power. Mantras are the potent fire that kindle the consciousness-power within; religious rites and duties are the helping processes that prepare the ground and the congenial state to get the ultimate power. Manifested within.

It is clear tha unlike Vedic trend agama aims at invoking the divinity within one's own self rather reaching Him. Hence various ways and means have been propounded in the form of Kriyapada and Caryapada, apart from Jnana and Yogapada to prepare the field for the manifestation of the Supreme Power. Almost all the Agamas consist of the four Padas namely Jnana, Yoga, Kriya and Carya. The four Padas conjoined together lead to the ultimate goal of life. Though the word Agama is a generally term signifying any scripture that is revealed, but the Agamas regarded by the Vaisnavas are named as the Samhita and almost all the Agamas of Sakta are known as Tantras. There are five schools of worshippers namely Saiva, Sakta, Vaisnava, Saura (related to the worship of sun) and Ganapatya (related to the worship of Ganapati), are collectively known as Pancopasana. In the later period, Kaumara school, relating to the worship of Kartikeya was also added and thus six schools had come into existence known as 'Sanmatam'. Bhagavat i.e., Pancaratra (Vaisnava sects) and Pasupatas (Saiva sects) had developed an unique procedure of worship in which the worshipper identifies himself with the God by purifying the external gross elements, inducing the life in the image to be worshipped by the process of nyasa, Mudra, mantra, Mandal etc. The underlying principle is worshipping God by becoming 'one with God'. Various rites such as festivals, vratas, fasting, had emerged as the external expressions of worship where as an unique internal procedure named as Kundaliniyoga had been evolved as the supreme means of attaining the goal. The scripture from which this special path which is founded on a definite principle of its own and that is different from the Vedic tradition, had emerged, is known as Agama. Various rituals that had been developed in this procedure are included under the caption of Caryapada of Agama tradition which is regarded as the complementary part of the Jnana and Yoga. Hence these four (Jnana, Yoga, Kriya and Carya) are the manifestations or the aspects of the one and the same procedure of worship which have influenced the later Puranas and Dharmasastras to a great extent. There is no doubt in it that Tantras, mainly the later ritualistic development of the previous Agama scripture, have widely influenced the Indian way of life both empirical and spiritual. Not only that these Tantra rituals have taken a new shape in Bauddha Tantra in the premedieval period.

There are twenty-eight Agamas divided into two groups namely Sivagamas and Rudragamas. Suksma, Yogaja, Cintya, Karana, Ajita, Dipta, Sahasra, Amsumat, Suprabheda are regarded as Sivagamas and Vijaya, Nihsvasa, Svayambhuva, Anala, Vira, Raurava, Makuta, Vimala, Candrajnana, Mukhbimba, Prodgita, Lalita, Siddha, Santana, Sarvokta, Paramesvara, Kirana and Vatula are the Rudragamas. These are advocated by the ten Sivas such as Pranava etc. and the Eighteen Rudras like Anadi etc.

Candrajnana also known as Candrahasa which is in the ninth position of the list of Rudragamas contains the Kriyapada in twelve chapters and Caryapada in eight chapters presented in the form of discourse between Anantarudra and Brhaspati. After describing the philosophical tenets of Saivism, in short, i.e. the nature of Pati, Pasu, Pasa, and the different spheres of the universe which is nothing but the manifestation of and controlled by the ultimate principle Siva, a detailed discussion has been illustrated about the Astavarana (Guru, Linga, Jangama, Padodak, Prasada, Bhasma, Rudraksa and Mantra), Pancacara (Lingacara, Sadacara, Sivacara, Ganacara, and Bhrtyacara), special features and the way of life of different Saivas and the Doctrine of 'Jnana-Karma samuccaya' in Kriyapada and the Procedures of last rites to be performed in case of the demise of Saivadevotees and the different procedures of atonement (prayascitta) for the various sins, in Caryapada. These are the righteous rites to be observed as an integrated part of the Sambhava vrata that leads to the attainment of final goal i.e. liberation and the enjoyment of the nature of God i.e. eternal Bliss. Thus, Candrajnanagama embodies almost all the philosophical tenets and religious sacraments of the Virasaivism.

 

CONTENTS
  Blessings vii
  Introduction xi
 
Part - I Kriyapada
 
1 Sivadhikyakathana 1
2 Guru-Svarupa nirupana 11
3 Linga-svarupa nirupana 26
4 Jangama-svarupa nirupana 36
5 Padodaka-prasada nirupana 43
6 Bhasma-svarupa nirupana 50
7 Rudraksa-svarupa nirupana 63
8 Pancaksaramantra-svarupa nirupana 72
9 Pancacara-svarupa nirupana 88
10 Saiva bheda nirupana 108
11 Ahnika vidhi nirupana 120
12 Varnasrama dharmavasyakata pratipadana 135
 
Part - II Caryapada
 
1 Sivamedha prasamsa pratipadana 138
2 Utkranti samayacara nirupana 140
3 Utkranti karya kartrkrama nirnaya 146
4 Aurdhva dehika vidhi nirupana 150
5 Prakirnaka vidhi kathana 160
6 Asauca suddhi kathana 167
7 Prayascitta suddhi kathana 172
8 Prayascitta vidhi nirupana 180
  Nyasa of Mulapancaksara mantra 187
  Index of half verses 190
  Bibliography 223
  Index 227

Sample Pages

















Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy

Based on your browsing history

Loading... Please wait

Related Items

Sri Sivayogi Sivacarya’s Sri Siddhantasikhamanih
Item Code: NAN692
$40.00$30.00
You save: $10.00 (25%)
Add to Cart
Buy Now
Paramesvaragamah
Item Code: IDI707
$40.00$30.00
You save: $10.00 (25%)
Add to Cart
Buy Now

Testimonials

Heramba Ganapati arrived safely today and was shipped promptly. Another fantastic find from Exotic India with perfect customer service. Thank you. Jai Ganesha Deva
Marc, UK
I ordered Padmapani Statue. I have received my statue. The delivering process was very fast and the statue looks so beautiful. Thank you exoticindia, Mr. Vipin (customer care). I am very satisfied.
Hartono, Indonesia
Very easy to buy, great site! Thanks
Ilda, Brazil
Our Nandi sculpture arrived today and it surpasses all expectations - it is wonderful. We are not only pleasantly surprised by the speed of international delivery but also are extremely grateful for the care of your packaging. Our sculpture needed to travel to an off-lying island of New Zealand but it arrived safely because of how well it had been packaged. Based upon my experience of all aspects of your service, I have no hesitation in recommending Exotic India.
BWM, NZ
Best web site to shop on line.
Suman, USA
Thank you for having such a great website. I have given your site to all the people I get compliments on your merchandise.
Pat, Canada.
Love the website and the breadth of selection. Thanks for assembling such a great collection of art and sculpture.
Richard, USA
Another three books arrived during the last weeks, all of them diligently packed. Excellent reading for the the quieter days at the end of the year. Greetings to Vipin K. and his team.
Walter
Your products are uncommon yet have advanced my knowledge and devotion to Sanatana Dharma. Also, they are reasonably priced and ship quickly. Thank you for all you do.
Gregory, USA
Thank you kindly for the Cobra Ganesha from Mahabalipuram. The sculpture is exquisite quality and the service is excellent. I would not hesitate to order again or refer people to your business. Thanks again.
Shankar, UK
TRUSTe
Language:
Currency:
All rights reserved. Copyright 2017 © Exotic India