Tibetan antiquarian” in describing his efforts to jot down stone pillar inscriptions in Lhasa and at Samye that date from the 8th and 9th centuries, the Nyingma master Rigzin Tsewang Norbu was a lover of rare books.In fact, it seems that he was a bit of a Buddhist bibliophile.
About a hundred years after Tāranātha’s death in the spring of 1635, and seventy-five years after the confiscation of Takten Damchö Phuntsok Ling Monastery, the Dzogchen master from Kathog Monastery in Kham, Rigdzin Tsewang Norbu (1698-1755), made a visit to Jonang to print the books that were sealed-up in the printery. Most likely spurred by a conversation with his friend and disciple Situ Panchen Chokyi Jungne (1699/1700-1774), this particular trip was actually Tsewang Norbu’s third visit to Takten Ling.
Taranatha was born at Karag in the hereditary line of the great Tibetan translator Ra Lotsawa Dorje Drak. His Tibetan name was Kunga Nyingpo, but he is generally known by the name Taranatha, which he received in a vision from a great Indian adept. When he was about one year old he declared, “I am master Kunga Drolchok!” But this was kept secret for several years, and it was not until he was about four years old that he was brought to Kunga Drolchok’s monastery of Cholung Changtse and formally recognized as his incarnation. He then began years of intense study and practice under the guidance of a series of great masters, many of whom had been major disciples of Kunga Drolchok.
Guided by Kunga Drolchok’s disciple Jampa Lhundrup, Taranatha first studied and mastered various subjects of sutra and tantra. Then he received a vast number of tantric teachings and initiations, primarily of the Sakya tradition of Lamdre, from another of his predecessor’s disciples, Doring Kunga Gyaltsen. Kunga Drolchok’s disciple Dragtopa Lhawang Dragpa taught Taranatha many esoteric instructions, especially the Six Yogas and Mahamudra, which caused a sublime primordial awareness to arise in the young prodigy’s mind. Jedrung Kunga Palsang, who was Kunga Drolchok’s nephew and successor on the monastic seat of Jonang, transmitted to Taranatha the teachings of Kalacakra and the Dharma protector Mahakala that he had received from his uncle. From Kunga Drolchok’s disciple Lungrik Gyatso, Taranatha received many transmissions, especially the Kalachakra initiation, the explanation of the Kalachakra Tantra, the esoteric instructions of the sixfold yoga according to the Jonang tradition, and the collected writings of dharma lord Dolpopa Sherab Gyaltsen. He gained a special experiential realization when he practiced the sixfold yoga.
When Taranatha was fourteen years old, the Indian adept Buddhagupta-natha arrived in Tibet. This master became one of Taranatha’s most important teachers, passing to him countless transmissions of tantric initiations and esoteric instructions. Taranatha stated that his understanding of the secret mantra teachings was due to the kindness of Buddhagupta-natha alone. Several other Indian yogins and scholars, both Buddhist and non-Buddhist, came to Tibet during Taranatha’s lifetime, such as Balabhadra, Nirvanasri, Purnananda, Purnavajra, and Krsnabhadra. Some of them taught him profound instructions, scholarly topics, and joined him in translating Sanskrit manuscripts into Tibetan. Several of Taranatha’s translations are now included in the Tibetan canonical collections of the Kangyur and Tengyur.
Taranatha, the Omniscient tulku of Krishnacharya was banned 400 years ago, but his heritage is with us. Thus we have the Kalachakra that is passed down in an uninterrupted
lineage from Krishnacharya; such as the Dalaï-Lama-school doesn’t have the lineage of and this they themselves admit to. Note two subtle contradictions
Buddhist books reveal that Andhras established their kingdoms on the Godavari belt at that time. Asoka referred in his 13th rock edict that Andhras were his subordinates. Inscriptional evidence shows that there was an early kingdom in coastal Andhra ruled by Kuberaka, with Pratipalapura (Bhattiprolu) as his capital. This is probably the oldest known kingdom in Southern India. Around the same time Dhanyakatakam/Dharanikota (present day Amaravati) appears to have been an important place, which was visited by Gautama Buddha. According to the ancient “On the full moon of the month Chaitra in the year following his enlightenment, at the great stupa of Dhanyakataka, the Buddha emanated the mandala of ‘The Glorious Lunar Mansions’ (Kalachakra)”.
What exactly is Mohiniyattam?
Though some are of the view that it was originated as a result of
Dasiyattam prevailed in Kerala, as detailed in the manipravala
literatures of 13-15th centaury, namely
Sivavilasam and Chandrotsavam. But I strongly oppose this view. It is
hard to believe that Dasiyattam prevailed in Kerala. There is no
geographical or other valid proof for it other than these literatures
to substantiate this view.
The only temples observed Dasiyattam in Kerala at that time were
Suchindram and Padmanabha swami temple in Trivandram. But the historic
records prove that Devadasis were brought to Padmanabha swami temple
from Suchindram during festivals. If Devadasis were available here why
did we invited them from Suchindram?
The conclusion I reached through my personal research is that, having
impressed by the Dasiyattam of Tamilnadu, it was Karthika Thirunal
Balarama Varma, the nephew of Marthanda Varma and the then Maharaja of
Travancore, who appointed Karuthedathu Chomathiri to make an art-form
somewhat similar to it. Mohiniyattam was greatly patronized by
Swathithirunal in the first half of 19th centaury. Tanjore quartets who
adorned Swathi’s court contributed considerably to this art-form.
By the close of 19th centaury, after the demise of Swathi, as there was
no one to patronize it, Mohiniyattam was taken to the Feudal land lords
and struggled for its survival, ultimately resulted in the
deterioration of its glory, charm and moral values. In 1930, by
establishing Kalamandalam, Mukunda Raja and Vallathol paved way for its
A legend on Monday halted for now the stocktaking at the Sri Padmanabhaswamy temple here where treasures said to be worth Rs 1 lakh crore have been found.
Monday was the seventh day of knowing how much valuables were packed in the six chambers, two of them not opened for nearly 150 years. The Supreme Court had ordered the exercise.
Retired judge M.N. Krishnan told reporters that ‘some sort of expertise’ would be needed to open chamber B.
Krishnan said a seven-member committee appointed by the Supreme Court and headed by him would meet on Friday. ‘I have nothing more to say.’
The committee is making an inventory of the six chambers in the temple premise.
The estimated worth of the gems and jewellery found in five of the six chambers is unofficially put at a whopping Rs 1 lakh crore ($22 billion). The committee has not confirmed this figure.
The erstwhile royal family of Travanacore, which maintains the temple, believes that opening chamber B would be a bad omen.
A royal family source told IANS that many legends were attached to the temple and that chamber B has a model of a snake on the main door.
‘This is a clear indication that the door should not be opened because opening it might be a bad omen. I don’t think the team can open it because there is a lot of faith attached to the temple,’ said the source.
Another legend says that there is a tunnel at the bottom of the chamber that leads to the sea.
The stocktaking was ordered by the Supreme Court following a petition by advocate T.P. Sundararajan over alleged mismanagement of the temple affairs.
The team is expected to present an interim report to the Supreme Court.
Tight security arrangements are in place on the temple premises. A 24-hour police control room has been opened and round-the-clock mobile patrolling is on.
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GARUDA MANTRA remedy for NAGA BANDHAM OF SECRET CHAMBER
OPENING OF CHAMBER-‘B’, THE 6 th SECRET VAULT IN SRI PADMANABHA SWAMI TEMPLE IS HIGHLY DANGEROUS & CATASTROPHIC TO MANKIND
GARUDA MANTRA’ ONLY CAN EXTRICATE THE ‘NAGA BANDHAM’ OF SECRET CHAMBER –B. Now the time has come to unveil the highly mysterious Chamber- ‘B’ the sixth vault in the underground of the Sri Anantha Padmanabha Swamy temple, for which the Supreme Court of India has not yet given consent to the seven member search committee heded by former Kerala High Court Judge C.S.Rajan. This chamber is being considered by the Trust members and other learned Astrologers of India, as highly mysterious, sacred and risky and dangerous to unveil it. Because the steel door of the Chamber-B is having two big Cobra portraits on it, and this door have no nuts, bolts or other latches. It is considered to be fixed to the secret chamber with the ‘Naga bandham’ or ‘Naga paasam’ ‘Mantras’ by the then ‘siddha purashas’ lived during the reign of King Marthandavarma of 16th century. A door of such secret vault can be opened by a highly erudite ‘Sadhus’ or ‘Mantrikas’ who are having the knowledge of extricating ‘Naga Bandham’ or ‘Naga Pasam’ by chanting ‘Garuda Mantra’. Except in that way, the door can not be opened by any means by anyone. At present no where in India or in the world such highly sacred and powerful ‘Siddhapurshas’ or ‘Yogis’ or ‘Mantrikas’ who does know how to execute highly sacred ‘Garuda mantra’ are existing.
GARUDA MANTRA remedy for NAGA BANDHAM OF SECRET CHAMBER
On the behest of the Supreme Court of India the seven member committee in the presence of the Head Trustee of Travencore Trust of Sri Anantha Padmanabha Swamy temple at Tiruvananthapuram in South Indian state of Keral have opened the six secret vaults under 20 feet of the ground have discovered approximately $ 22 billion worth of highly valuable golden, dimond jewellary, golden utencils, weapons, Goden idols, golden elephents idols and dimond necklaces having 500 kilograms weight and 18 feet lentgh and bags full of golden coins of different nations, including Nepolian and Italian coins in the last one week. With this Sri Anantha Padmanabha Swamy of Tiruvnanthapuram has emerged the richest God on the earth. And this world is looking at the opulance of this God with the mouths opened in a great shock and surprise.