Tantra Tantric Principles "Further the Tantras are concerned with Science, Law, Medicine and a variety of subjects other than spiritual doctrine or worship. Thus Indian chemistry and medicine are largely indebted to the Tantrikas. The main subjects of Tantra are Mantra and Sadhana in all its forms. It is also the chief repository of Yoga practice, and its general range of subject, as hereafter mentioned, is encyclopaedic." --Woodroffe. www.bhagavadgitausa.com/TANTRA.htm Veeraswamy Krishnaraj
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Tantra Tantric Principles "Further the Tantras Are
"Further the Tantras are concerned with Science, Law, Medicine and a variety of subjects other than spiritual doctrine or worship. Thus Indian chemistry and medicine are largely indebted to the Tantrikas. The main subjects of Tantra are Mantra and Sadhana in all its forms. It is also the chief repository of Yoga practice, and its general range of subject, as hereafter mentioned, is encyclopaedic." --Woodroffe.
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Tantra
Tantric Principles
"Further the Tantras are concerned with Science, Law, Medicine and a variety of subjects other
than spiritual doctrine or worship. Thus Indian chemistry and medicine are largely indebted to
the Tantrikas. The main subjects of Tantra are Mantra and Sadhana in all its forms. It is also the
chief repository of Yoga practice, and its general range of subject, as hereafter mentioned, is
Tantra = (Tan + Tra) = (spread + save) = Spread to save = Spread the knowledge (Jnana) that
saves.
Knowledge is to know. Knowledge: acquaintance with facts, truths, or principles, as from study
or investigation; general erudition: knowledge of many things. --Random House Dictionary.
Knowledge (Prama) has four constituents: Pramātṛ, Prameya, Pramiti, and Pramāṇa (subject,
object, the resulting state of cognition, and the means of knowledge. --Dr. Radhakrishnan.
The means to Prama (knowledge) are Pratyaksha, Anumana and Upamana (Perception,
Inference, and Analogy).
Prama is knowledge; Pramana is the means to acquire knowledge; Prameya is an object of
certain knowledge. Pramana leads to right apprehension of an object and helps us test the validity
of knowledge. The seers and sages used these tools to establish the existence of God beyond
doubt.
Pramana according to Vedanta.
Pratyaksha Anumâna Upamâna Sabda or âpta
Vacana
An-
upalabdhi
or
Abhâva-
Pratyaksh
a
Arthâpatti
Perception by
the senses Inference Analog
y
Verbal authority
or revelation
(Agamas)
Negative
proof Inference from
circumstances.
(Schools below) Teacher
Bhatta Prabhakara
Carvaka not accepted not accepted not accepted not
accepted not accepted
Buddhist Buddhist not accepted not accepted not
accepted not accepted
Vaishesika Vaishesika not accepted not accepted not
accepted not accepted
Samkhya Samkhya Samkhya not accepted not
accepted not accepted
Dvaita Dvaita not accepted Dvaita not
accepted not accepted
Vishistadvaita Vishistadvaita not accepted Vishistadvaita not
accepted not accepted
Nyaya Nyaya Nyaya Nyaya not not accepted
accepted
Purvamimams
a
Purvamimams
a Purvamimamsa
Purvamimams
a
not
accepted Purvamimams
a
Advaita Advaita Advaita Advaita Advaita Advaita
As you see, all schools accept Pratyaksha (perception by the senses).
In the Purvamimamsa tradition, the teacher Prabhakara accepts the above four pramanas and
adds postulation (arthapatti).
The teacher Bhatta accepts a sixth pramana called non-cognition (anupalabdhi).
Carvaka (materialist School) accepts Pratyaksha (Perception) as the sole source of knowledge.
Buddhist and Vaishesika Schools accept two Pramanas: Perception and Inference.
Vishistadvaita School accepts three Pramanas: Perception, Inference and Verbal Authority
(Sruti and Smrti Texts).
Dvaita School accepts three Pramanas: Perception, Inference and Verbal Authority (Sruti
and Smrti Texts).
Samkhya accepts the first three: Perception, Inference, Analogy (and Sabda--Testimony).
NyAya accepts the first four as the means (Perception, Inference, Analogy, Verbal
authority or revelation (Agamas).
Advaita School accepts all six Pramanas from stance of empirical reality (Vyavahare
bhattanayah).
Other schools add Sambhava, equivalence; atihya, traditional or fallible testimony; and ceshta,
gesture (body language).
The Vaisheshika School does not recognize Upamana-Analogy and Sabda-verbal Authority as
ways of acquiring knowledge like the Nyaya School.
ANUMANA: Acharya of Kanchi says: How are we to know the Paramatman (God)? He alone is not known. It is to know Him that we must employ anumana, the method of inference. To know the rest
"pratyaksa pramanas" or direct sources of knowledge are sufficient. Knowing an object on the
basis of another known object is anumana (inference). When we hear the roar of the thunder we
know, by inference, that there are clouds [that the sky is overcast]--Kanchi Acharya.
Tamil Saiva Siddhanta texts explicate Pramanam (Means) as follows.
(Log.) Means of acquiring certain knowledge, being six, viz., 1) pirattiyaṭcam, 2)
You see a form behind a diaphanous screen; you don't know whether it is a male, a female, or a
statue. That is Indeterminate knowledge. The form moves and comes in view before you. You
apprehend the form as a woman; that is determinate knowledge. The figure is a statuesque, living
breathing young woman and induces positive feelings and love at first sight; her demeanor is
bewitching; the juices start flowing in you ; the sensitized pheromonal receptors are heightened;
the adrenaline rush is palpable and causes palpitation; you without your awareness develop a
physical response to her; she kindles your desire; Buddhi gives a thorough look-see; you are
melting in the heat of passion; you desire for union; that is Experiential perception or knowledge.
This is the physical side of human response. People have much less experience with spiritual side
of human response. Consider the Yogi or a saint meditating on God. After many years of
meditation, God comes into Yogi's consciousness; the Yogi sees his God; he experiences Him.
You hear of ecstasy in seers and sages, when they meditate on God. That spiritual ecstasy is
compared to sexual bliss in Tantric texts. Sexual bliss is difficult to express in words; so also is
Spiritual bliss, but it is much more intense, when the Yogi experiences what is called Turiya and
Turiyatita, the 4th and 5th state of human consciousness (the other three are wakefulness, dream
sleep and deep sleep). This is the ultimate human experience in this phenomenal world.
Experiential knowledge = Self-perception of pleasure and pain brought about by arāka-tattuvam
(அாக த்துவம் = Desire).
Direct Perception = Pratyaksha Pramana (= காண்டல் அபனவ = KAnadal Alavai) is the
knowledge gained by direct perception of an object by the senses. The first impression is the
general appearance or occurrence and is called Nirvikalpa Pratyyaksha (ிருவிகற்க் காட்சி), Indeterminate perception. Vikalpam = difference. Nirvikalpam = undifferentiated or
indeterminate. The next perception in sequence is Savikalpa Pratyyaksha (சவிகற்க்காட்சி). Savikalpam is knowledge that comes with perception associated with appreciation of difference.
One comes to know how an object is different from the rest. It is a definite identification of the
object and its true nature. Savikalpa Partyyaksha is knowledge that is not tainted with doubt,
confusion, and erroneous apprehension (ிரிபு). Savikalpa Patyaksha is knowledge devoid of
stain. Apply all these parameters towards apprehension of God and the eventual experience of
God and the resultant ecstasy. It is the soul or the self that experiences the ecstasy.
Soul is the king; Buddhi is the prime minister; Ahamkara, Manas, and Chitta are cabinet
members. The sense organs are limited in the sense that each has a specific function. But God or
Siva Sakti has no such limitation. Based on the Soul as the centerpiece, these four entities
surround it as its servants.
In the diagram below, you will notice that the Soul occupies the center; Mind, Ego, and Intellect
serve Chitta or Determinative Faculty, which serves the Soul.
In the diagram above, you will notice that the Soul occupies the center;
Mind, Ego, and Intellect serve Chitta or Determinative Faculty, which
serves the central Soul. Sense organs report to the Mind, which submits
the mental impressions to Ego, which analyses them from selfish point of
view of the experiencer and forwards ego-colored impressions to Buddhi
When Buddhi is churning, you call the function Buddhi-Vritti. Same is
true of Manas-Vritti and Chitta-Virrti. Manas-Vritti, Buddhi-Vritti
and Chitta-Virrti are controlled by a three-way switch, a case of
reciprocal inhibition; only one switch is operative at a time. When Manas
is churning, Buddhi and Chitta stop churning. Manas is a gatherer of
information; Buddhi is a sifter, a sorter, an analyzer, a collator, and a
processor of knowledge. It is like gathering intell (intelligence) by
Manas, the field agents, and the analyzer of 'intell' is the Buddhi. Buddhi
is intelligence, reason, power of discernment or judgment. Its intrinsic
memory is evanescent (has only short-term memory like RAM.).
Antahkarana is the inner organ or the repository of Manas, Ego, Buddhi
and Chitta. Chitta is a shuttle that moves knowledge back and forth from
the front burner of consciousness or Buddhi to back burner and vice
versa. When knowledge shuttles via the shuttle-express (Chitta) to the
front of consciousness, you call it Smrti or remembrance; when
knowledge is put in storage and not remembered, it is called Apohana
(loss or forgetting); but it is available upon demand. Impressions;
analytical interpretation; and storage and recall are the respective
functions of Manas, Buddhi and Chitta, which work like gears in the car;
when one gear is on, the other two gears are disabled. Ego or
Ahamkaram is the 'I-doer', which looks at its own important self from the
self of others and the world and is a mediator between the id and the
world of objects and beings.
Vritti or vrtti in this context is churning of the mind, Buddhi and Chitta,
meaning they are engaged in their respective activities. Yoga is to turn
off this churning of the restless entities, so that he can abide in his self
(svarupa) with ablation of mind, Ego and Buddhi and subside in Tranquil
Chitta-Atma. Only Chitta communes with the effulgent Soul.
Mind, Buddhi, and Chitta are one entity with three different functions
and so named individually based on its function at that moment in time;
Chitta is hierarchically the most superior element of the three and has the
privilege of communicating with the Self or the Soul which occupies the
center of a human being (and the diagram). When Chitta communes with
the Soul, Mind, Ego and Buddhi vanish (autolysis); peace and quiet
prevail; communion with the Soul is effective. When Chitta communes
with the soul, you cannot have diversions and distrations from Mind,
Ego, Buddhi. They have to die for the duration of communion.
Soul, the King presides over, directs, and benefits from Mind, Buddhi,
Ego and Chitta. When they all go to battle for the king, they all die with
Chitta merging with the Soul. What it means is mind the mechanical
meditator, Buddhi the fickle meditator and Ego the I-maker have to die
for the Chittam to meditate and find oneness with the soul. Manas-Nasa
= destruction of mind; Buddhi-Nasa = destruction of Buddhi; Ahamkara-
Nasa = destruction of Ahankara. When there is destruction of ego, mind,
and intellect, there is tranquility, there is no egotistical 'I' factor, there is
no propagation of thought waves from the mind, and there is no
intellection giving rise to extraneous concepts and notions. Under theses
circumstances there is only one EGO, that of God. Under these ideal
conditions, Chittam can go to work and meditate on the Indivisible
Oneness and merge with it.
It is indicated that Inner Organ is endowed with functional
polymorphism, the constituent names based on their functions. When it
emotes (Manasa-Vrtti) it is called Manas or mind; when it thinks
(Buddhi-Vrrti) it is Buddhi; When it is in memory mode (Chitta Vrrti), it
is Chittam. Thus Manas-Buddhi-Ahamkara-Chitta is one entity with
multiple functions. Each function in the active mode inhibits the other
functions.
Soul's intellect, when at work, goes after the objects. It uses the five sensory organs like the eyes.
Its perception is based on and limited by the organs. Indriya KAtchi (Sense Perception) perceives
without the stain of doubt and erroneous apprehension the object's general quality without
knowing its name and genus. This is known as sense-knowledge. The first knowledge
engendered by and associated with the five sense-organs takes a foothold in Chitta
(Determinative Faculty) and remains in memory; later Buddhi (Intuitive Intellect) assigns a
name, genus and such attributes to the object and thus establishes a clear comprehension of the
object. This is known as MAnatha KAtchi (Intellectual Perception), நாதக்காட்சி, Intellectual perception by the soul through the functioning of the intellect.
External Sense Organs: They are the eyes, the nose, the tongue, the ears and the skin, which
serve to collect disparate sensations from the outer world. They are outside of the Inner Organ.
Mind = Manas. Mind is also called Lower mind. Mind is made of thoughts when it is active
(Manas-Vritti). Mind captures the images and sensory impressions from the sense organs, which
perceive the external world. There is a continuous assault of the external world on the mind
during waking hours. That creates thought waves in the mind lake. In dream sleep, mind is active
though there is no contact with the external world. These are thought bubbles in the form of
audiovisual presentation rising from the subconscious mind. Mind suffers from five afflictions.
Five Klesas: avidya1 (ignorance), asmita
2 (egoism), raga
3 (desire), abhinivesa
4 (tenacity of
mundane existence) and dvesha5 (aversion). These entities arise in a cascade fashion
starting from Ignorance giving rise to Egoism and so on. Avidya is not knowing that we
take the non-eternal as the Eternal, Impure as pure, pain as pleasure, desire sprouting
from egoism and aversion as real, and not identifying oneself with the Soul. Now you know
why the mind has to die so that the Chittam-soul has no impediments and thus can merge
with the Universal Consciousness (God).
Buddhi: புத்தி. Reason, power of discernment or judgment, rational faculty, decision maker,
director of Manas, one of the four species of antakarana. Antakarana = அந்க்கம் = Inner
seat of thought, feeling, and volition, consisting of four aspects: புத்ி, அகங்காம், ணம்,
Inner Organ = Antakarana = அந்க்கம். Buddhi is also called Higher Mind. Buddhi has
filters: Sattva, Rajas, and Tamas (Virtue and goodness-its color is white; Motion and
passion - its color is red; Darkness and sluggishness - its color is black. Buddhi is the faculty
that determines the course of action, when one is faced with a contingency: trivial, ordinary, life-
threatening. When Buddhi is churning, you call the function Buddhi-Vritti. Same is true of
Manas-Vritti. Manas-Vritti, Buddhi-Vritti and Chitta-Virrti are controlled by a three-way switch,
a case of reciprocal inhibition; only one switch is operative at a time. It is like the gears in the
car; we use only one gear at a time. Ego hums in the background and goes silent with others
when Chitta is active. When Manas is churning, Buddhi and Chitta stop churning. Manas is a
gatherer of information; Buddhi is a sifter, a sorter, an analyzer, a collator, and a processor of
knowledge. It is like gathering intell (intelligence) by Manas, the field agents, and the analyzer of
'intell' is the Buddhi.
Ego: அகங்காபம் = Ahamkaram. It is the I-doer or I-maker. It is all about I, Me, Mine, and
Mineness. It is generally possessive and selfish. Ahamkara identifies itself with the body as if it
is one's own self or the soul; it mistakes the body for the self or soul. Body awareness eclipses
and sacrifices soul awareness. One can quell the Ego or modify it. Ahamkara also has three
filters: Sattva, Rajas and Tamas. One can quell Rajas and Tamas as Yogis do and exhibit
Sattvika Ahamkara. Manas sends its impressions through Ahamkara and its filters to Buddhi,
which is the penultimate arbitrator. But Chitta supersedes Buddhi and the Soul reigns Supreme.
You have to quell or kill Ego before Chittam merges with the central self and later with the
Universal Consciousness--that is the goal of the Yogi.
Chittam (சித்தம்): Chitta in Sanskrit. Chittam is a chronicler and repository of mental
impressions and experiences. It is said to be a seat of consciousness, sub-consciousness and
superconsciousness. Since there is no equivalent word in English, Chittam is variously called
Consciousness, Soul, Memory Bank, Contemplative faculty, Inner man, Repository of
Experiences, Storehouse of Vasanas, Samskaras and Gunas. One source tells when Sattva,
Rajas and Tamas (Virtue, Motion and passion, and darkness) are in equilibrium, it is Chittam;
when they are in disequilibrium it is Buddhi. Chittam is the corporeal equivalent of Cosmic
Witness. Vasana means fragrance, that clings to the clothes; Vasanas are the impression of
anything remaining unconsciously in the mind, the present consciousness of past perceptions,
and knowledge derived from memory. It is the fragrance left from the past life that clings on to
our psyche in this birth. Samskaras are impression on the mind of acts done in a former
existence. At present, we are made of Vasanas and Samskaras meaning that our present life and
behavior are a continuum from the past life remaining true to our past-life behavior. Our body,
mind, soul and psyche follow the script written by Vasanas and Samskaras. Consider your DNA
inherited from your parents; likewise you inherit your Vasanas, Samskaras and Gunas from your
past life. In the dream sleep, Buddhi, Ego and Mind are in abeyance because there is no external
world but Chittam is functional and draws images and experiences from its own memory bank; it
is a subjective world; the senses do not perceive; the organs do not respond; Buddhi does not
churn; that is dream. (Sleepwalking or somnambulism is a sign of CNS immaturity in children.)
If one experiences a dream that is not of this world, it is the memory from previous life ( Pūrva
Janma Smaranam). Chittam is man in his essence. Chittam makes the Inner Man. It is said that
one should keep one's Chittam squeaky clean. Chittam is the radiating light of the soul of man.
Chittam is Sum of man. You are what Chittam is. When you see an apple, your Inner Organ
(Chittam) has to morph itself to the shape, size, color, odor, taste... of an apple; then only you see
an apple in its completeness. You see an apple; you (your Chittam) become an apple; you hear
music, you become the music. All that happens in your Chittam. Chittam is the seat of deep
contemplation. Whatever is contemplated in depth in Chittam, that it becomes; that a man
becomes. Chittam becomes the repository of Sattva, Rajas and or Tamas in one mode or any of
its combinations, one becoming more dominant than others. Chittam is a sage, a warrior, a
killer.... If Chittam becomes the repository of malignant behavior such as murder, extreme greed
etc, they leave a permanent imprint and never leave a person. Chittam is what makes a man a
Buddha, a Jesus Christ, a Sankaracharya, a Lincoln, a Gandhi, a Hitler, a Madoff.... (Jan 18,
2009). Sattva (Virtue) is in the dominant mode in the first five people; Tamas or darkness is in
the dominant mode in the last two persons. If you don't give in to the onslaught of distracting
thoughts and keep Siva constantly in your Chittam, Sivam you become. Thence all your actions
are His. Chittam is Sukshma Sarira or subtle body. Chittam is not listed as one of the Tattvas
TATTVAS-36 along with Buddhi14
, Ahamkara15
, Manas16
. It is said that Chittam is part of
Prakrti Tattva13 .
Vedanta considers Anatahkarana as fourfold, while Sankhya and and Yoga
Sastras consider it as threefold; Siddha Siddhanta, one of the Inner Religions in Saivism
considers Antahkarana as fivefold: Chaitanya (Higher Consciousness), Chitta, Buddhi,
Ahamkara, and Manas. There are deities who preside over these faculties: Vishnu-Achuta over
Chitta; Brahman over Buddhi; Siva over Ahamkara; Moon over the Manas.
Tattvas: Siva1, Sakti
2, Sadasiva
3, Isvara
4, Sadvidya
5, MayA
6, Kala
7, Niyati
8, Kala
9, Vidya
10,
Raga11
, Purusa12
Prakrti Tattva13
, Buddhi14
, Ahamkara15
, Manas16
, hearing--Ears17
, touch--
Skin18
, vision and color--Eyes19
, tasting--Tongue or mouth20
, smell--Nose21
, speech-
Larynx22
, grasp-Hands23
, ambulation--Feet24
, evacuation--Anus25
, procreation-Genitals26
,
sound27
, palpation28
, form29
, taste30
, odor31
, ether32
, air33
, fire34
, water35
, earth36
.
Saiva Siddhantist says, soul is the ever-awake knowing entity in wakefulness, deep sleep and
dream sleep. The sense organs receive their respective stimuli (eyes perceive color and form,
ears receive sound.) and pass them on to Antahkarana, the inner organ which consists
hierarchically of Chitta (consciousness), Buddhi (Intellect), Ahamkara (Ego), and Manas (the
Mind) and Chitta supersedes Buddhi, Ahamkara, and Manas. Perception received by the inner
organ reaches the soul, as the wave rolls to the shore.
Antahkarana is the expression of Saksin (Atman, Soul, Witness) and is compared to a ray which
radiates from the Witness, God, Atman or Self. This emanation is called Vrttis or ripples.
Perceptions are compared to the waves reaching the Self. Thus the waves travel to and from the
Witness. Chitta (Chitta) is like the RAM and ROM memory, remembering and forgetting; The
forgetting is called Apohana and recall is known as Smrti. Chitta obtains knowledge from
Buddhi and keeps it in storage. Apohana or forgetting is to move the knowledge to the back
burner from the front of consciousness. It is not really forgetting; it is in storage. Smrti or
remembering or recollection is to move the knowledge from the back to the front. Thus Chitta is
the shuttle moving memory from the forefront to the back and vice versa. In practical sense,
Apohana is storage and Smrti is recollection.
More on Apohana and Smrti. Antahkarana is the inner organ or the repository of Manas, Buddhi
and Chitta. Chitta is a shuttle and moves knowledge back and forth from the front burner of
consciousness or Buddhi to back burner and vice versa. When knowledge shuttles via the shuttle-
express (Chitta) to the front of consciousness, you call it Smrti or remembrance; when
knowledge is put in storage and not remembered, it is called Apohana (loss or forgetting); but it
is available upon demand. Impressions; analytical interpretation; and storage and recall are the
respective functions of Manas, Buddhi and Chitta, which work like gears in the car; when one
gear is on, the other two gears are disabled.
The Buddhi is less subtle than Chitta, makes decisions and instructs the Mind which works in
collaboration with the five Janendriyas (sense organs = eyes, ears, nose, tongue and skin). Mind
serves as the blackboard whereon the sense organs register their impressions, which are
converted as concepts by the mind and presented to Buddhi, which rejects most of them and
keeps some as nuggets of knowledge. Buddhi-Chitta keeps moving the knowledge back and forth
between the front and back of the consciousness as Smrti and Apohana with the help of Chitta.
Remember that Chitta, Buddhi, Ego, Mind are one entity with different functions (Functional
Polymorphism); thus the name is according to its function. Example. Father is a son, a husband,
an uncle, a grand father, a father-in-law.... He is one person; his function is according to his title;
he cannot mix his roles; when he plays one role, the other roles are switched off.
Antakarana (Inner Organ as depicted below) is operational in two modes: External knowledge
Acquisition (Abhijna) and internal Self-Knowledge (Pratyabhijna) acquisition. In Abhijna
knowledge acquisition, knowledge proceeds from the gross to the subtle, from the sense organs
to Chitta via Mind, Ego, and Buddhi. Sense organs report to Mind which reports to Ahamkara,
which reports to Buddhi, which reports to Chitta. As we proceed from Sense Organs to Witness,
we are moving from a world of matter via the Mind, Ego, Buddhi and Chitta to a world of Self,
Pure Consciousness or Witness. Mind and others are matter, while Witness is Spirit. We are
moving from matter to Spirit. In this centripetal movement, the perfected one realizes that he (the
individual self) is one with the Witness or Self. Tat Tvam Asi = That Thou Art = That you are.
That Knowledge is Pratyabhijna (Spontaneous Recognition). We need the Mind, Ego, Buddhi
and Chitta to arrive at Saksin or Witness. These are aids or way stations. Each entity churns and
propels knowledge from one to the next. This churning is called Vritti. Once all entities have
performed their functions, they undergo autolysis, self-destruction, immolation, a sort of psychic
apoptosis (programmed death). By the way, these four entities are functional and not anatomical
entities. You cannot have matter enter the realm of Spirit. The matter has to die; Mind has to die;
Ego has to die; Buddhi has to die. The flesh dies and Spirit rises. Chitta has the remembrance
power (smrti). All Vrittis dissolve and matter is reabsorbed by Kundali as the Kundalini Sakti
rises through the Chakras. This is the power needed for the Yogis to dissolve in the Witness and
become one with It. As Sakti moves from one matter to the next to go to Spirit, each encounter
with matter evokes a response, 'Neti Neti, Not this, Not this. Once each entity is studied and
rejected, Sakti arrives at the Real Thing, Witness or Self. This is It. In Pratyabhijna mode, it
turns itself inward and obtains Self-Knowledge. Abhijna is outbound, while Pratyabhijna is
inbound.
Abhijna is to know God exists by knowledge; Pratyabhijna is to know Him by direct experience
and knowing, Tat Tvam Asi. I am that Siva. It is realization of the ever-present Reality. It is
finding Anuttara, the One not having a superior or the Ultimate Reality.
In Pratyabhijna mode, it turns itself inward and obtains Self-Knowledge. Abhijna is outbound,
while Pratyabhijna is inbound. Abhijna is to know external objects; Pratyabhijna is to know
oneself as the Self, Witness or the Universal Soul.
In Kashmir Saivism, Pratyabhijna means Spontaneous Recognition. You are in spiritual search;
your Guru says what you are searching is you; you and the object of your search are one; you
and Self are one; Individual self and the Universal Self are one; You and Siva are one. One's true
self is nothing but Siva.
What is the purpose of all this discussion? It is all about meditation. It is becoming one with the
object of your meditation.
In successful Mantra meditation, Mind dissolves in Buddhi and Buddhi dissolves in Chitta.
Chitta dissolves in the Self or Witness. This is essential for proper meditation. This sequential
process has four parts to it: meditation by the mind, chanting of mantra by Buddhi,
contemplation by Chitta, eventual dissolution in the Self. It goes from thought-initiation to
application to contemplation to dissolution. Chitta keeps you in the 'groove' . You need Chitta to
keep meditation, concentration and contemplation in sync. Mind is a mechanical meditator;
Buddhi is a fickle meditator; Chitta is a serene meditator. Your aim is to graduate to and dissolve
in Chitta meditation and the self. Mind meditation and Buddhi meditation are out-bound meaning
the thoughts are out-bound in the world of happenings; you are in the world of Nama and Rupa,
names and forms. Chitta meditation is inbound in the sense it is in step with the Atman, the Inner
Soul, the Witness. At this juncture the Chitta goes into Smrti mode (remembrance) and engages
in deep contemplation. What does it remember? What do you mean by re-cognition
(Pratyabhijna)? Chitta remembers its organic connection to the Universal soul, the Self.... From
before, Chitta knew the Self, the Universal Soul and meditation is re-cognizing the Soul.
For successful Mantra Meditation, an aspirant must have the following qualities.
Santi = Serenity. Mind must be brought under control and trained not to chase after sense-
objects under the false belief that they provide happiness.
Dantah = Control of Sense-organs. One must strive to prevent the sense organs from exploring
the world of sense objects and impinging on the mind with sensual experiences.
Param uparatah = Withdrawal of mind. Mind is trained to forget the sense enjoyments of the
past and desist from fancied sensual imageries.
Shanti Yuktah = forbearance. One should train oneself not to be disturbed and distracted by
frustrations of daily living.
Now we are back to discussion as to how to acquire knowledge. The ultimate aim of knowledge
is to prove existence of God. False knowledge is to move in the world of Faustian knowledge.
தன்ினல்பு =
one's own special quality).
Cow Horse
Kingdom: Animalia
Phylum: Chordata
Class: Mammalia
Order: Artiodactyla
Family: Bovidae
Subfamily: Bovinae
Genus: Bos
Species: Bos taurus (Binomial name for cow)
Kingdom: Animalia
Phylum: Chordata
Class: Mammalia
Order: Perissodactyla
Family: Equidae
Genus: Equus
Species: E. caballus (Equus caballus)
Concomitance, Concordance, Accord (between proposition and Conclusion): அன்னுவனம் aṉṉuvayam , n. < anvaya. (Sans) logical connection of cause and effect , or proposition
and conclusion. 1. Succession, connection; சம்பந்தம். 2. (Log.) Invariable concomitance
between an antecedent and a consequent; 3. (Log.) Invariable co-existence between
sādhanasādhya. Anvaya in Sanskrit = logical connection of cause and effect , or
proposition and conclusion.
Negation:
Inference from one's own perception and 2) Inference
5. Fire is not found in the lake விக்கம் = Counter Instance.
6. Therefore there is fire on
the hill
சாத்தினம் .
Reasoning (Hetu) is three-fold: 1) Own Nature, 2) Effect, 3) Non-Perception. Nature is to point
out and identify an object as to what it is by its word. Effect or Result is to point out the cause of
an object: upon seeing smoke, make a point that Fire is present. Non-Perception is realizing the
non-existence of an object by knowing the non-existence of the example cited.
Reasoning; Statement of reason, the second member of an Indian
syllogism; middle term.
(a‹upalatti-y-„tu = Inference of the absence of one thing from the absence of something else.)
1. This mountain is on fire Pratijñā
2. Because there is smoke. Cause. (Hetu)
3. Where there is no smoke,
there is no fire. சக்கம் Example. Kitchen. (Drishtantam)
4. This mountain is not
without smoke.
5. Therefore there is fire on
the mountain.
Brahman is without name or form. Brahman is the impersonal supreme being, the primal source
and ultimate goal of all beings, with which Atman, when enlightened, knows itself to be
identical. How is Brahman different from us? How are we different among ourselves?
Difference: dissimilarity; a distinguishing characteristic; the degree to which one person or thing
differs from another; not itself or the same, but another.
The soul is Consciousness, Intelligence, and repository of knowledge. It is left to the individual
self (Jivatma) to analyze and weigh the evidence, consider the pros and cons, reconcile to
differences, make an informed judgment and arrive at an independent conclusion. That is Saiva
Siddhanta which does not recommend accepting anything on blind faith. Once a Sadhaka comes
to the realization of Brahman knowledge, Tantra Sastra advocates the Sadhaka should give up
the rituals and rites and Sabda Brahman for they serve no purpose to him, but actually are
impediment. Puja and Yoga are redundant for the one who sees Brahman in all things. Puja =
ritual worship.
Tantra condemns superficiality and ostentation. If smearing ash and mud leads to realization,
every pig rolling and mired in mud has attained liberation. Rituals without knowledge, sincerity,
and Sadhana are meaningless. Knowing scriptures but not the
essence (Truth) is like a ladle lying in sugary syrup, a donkey
carrying fragrant sandal-wood, columns holding the roof, and the
hand carrying the food to the mouth; none of them know the
essence or value of what they carry or hold. The perfected Yogi,
who realized Para Brahman or attained Brahman knowledge--
Brahman Jnana through studies of scriptures, abandons them as
the grain gatherer discards the husk.
Agamas are the backbone of Tantric practice and as a matter of
fact, all Hindu rituals and as Woodroffe observes, Catholic rituals. Agama consists of four parts
or Kandas: Jnanakanda, Yogakanda, Kriyakanda, and Karyakanda. Jnana = knowledge; Yoga =
contemplation and meditation; Kriya = temple-building, consecration of idols and related works;
Karya = various ways of worship.
What is Sadhana? Sadhana comes from the word Sadh meaning exert. That endeavor brings a
particular result or Siddhi. The aspirant or practitioner is Sadhaka. Once he achieves Siddhi, he
becomes Siddha. The goal is Sadya. A Sadhaka practices Sadhana to attain Siddhi, upon
attaining which he becomes Siddha. The goal is realization of Brahman or Brahman Knowledge.
Tantra, as spoken by Lord Siva Himself, claims that man can enjoy the world of objects and yet
attain liberation; between the two, liberation alone is enduring. This philosophy of enjoyment
(Bhoga) and liberation (Mukti) recognizes man's desire for both. "There is no Bhoga in Yoga
and there is no Yoga in Bhoga." The Bhogi of the World can become the Yogi, if Tantratattva
(Tantric principles) is followed. Bhoga is of five kinds: enjoyment arising from sound, sight,
smell, touch and taste. Our physical, mental and psychological constitution is made of our
experiences with our body (Bhoga); love for spouse, children, family, and kith and kin; pleasures
derived from art, music, studies, senses, and nature; pains derived from adverse events; and
episodic love of god. All this is physical (except love of god) and keeps us anchored to the
mutable world. To migrate to the immutable world of Satchitananada (Sat-chit-ananada = Being,
Consciousness and Bliss), one has to leave this physical world of ephemeral nature to a world of
Being, Consciousness and Bliss, where the medium of experience and expression is not body but
spirit (Atma, soul). Satchitananada is immeasurably superior to the mundane life . This release
from this world and entry into the world of Bliss is liberation; yet the Sadhaka is in this world
but not of this world, until his death. In Hindu philosophy, the body however beautiful, strong,
and virile it may be, is still a bag of skin, bones, blood, flesh, phlegm, bile, air, feces, urine, and
worms; in its parts it looks ugly. That is why the Yogi says, "No to the body and Yes to the
spirit." Going from No to Yes is not easy; Tantra accepts the body and spirit and teaches the
Vira (Hero, the brave one) to migrate from one to the other. Tantric Gurus teach the pupils the
technique of transformation.
Tantrics come in different flavors: Saktas, Saivas, Sauras, Ganapatiyas, and Vaishnavas; they are
the worshippers of Devi, Siva, Sun, Ganapati (or Ganesa), and Vishnu. Adi-Sankara saw
innumerable cults on the Hindu religious landscape. He brought them under six categories
mentioned above. Sakta goes through initiation into Tantric worship. Siva and Sakti revealed
Tantric knowledge to the people at the onset of Kaliyuga. Parvati, the Mother Goddess, asked
Siva to reveal wisdom that would make Sadhaka perfect and attain Brahmavidya, the ultimate
Truth. Tantras were revealed wisdom; worship of Mother Goddess was in practice long before
the advent of Krishna. In the West, the worship of Mother Goddess waned with the advent of
Christian era. And yet mother of Jesus Christ retains the vestige of Mother Goddess. She is not
one of Holy Trinity. Jesus Christ is son of God. who is Mary, the mother of Jesus Christ? She
must be the Goddess and yet she is not. That is the paradox. Siva and Sakti revealed Agamas and
Nigamas, collectively known as Tantra. The world is a dungeon full of misery and darkness. The
spiritual beginner finds the world Kakabistha (crow's droppings), but once he attains Sadhana
(perfection), the very same world appears as Brahman. Tantric says that Devi pervades this
world. She is manifest Brahman, Mother Goddess, Anandamayi, Brahmamayi, Vishnumayi,
Mahesvari; this universe is her playground. Tantra fuses matter and spirit in such ways that a
sadhaka attains liberation, though enjoying the fruits of the world. Sankara's Jnana Yogam, other
Hindu practices, and Buddhism's Mahayana greatly benefited from Tantra. Saktas claim that
their path is the least resistant and most successful for obtaining liberation. Sankara and
Ramanuja taught (Jnana and) Bhakti for salvation.
Go to Kundalini Power for details on Kundalini and Chakras.
The goal of Tantric Sadhana is realizing Monistic (Advita) Tattva and union with Brahman,
which goes by several names: Kaivalya, Samadhi, Turiya, and Turiyatita. Tirumular says, "When
the breath is controlled, eight siddhis are attained. When the Kundalini fire goes up the central
Nadi through the realm of Sun to that of Moon, I get to imbibe the nectar." The seventh center is
Sahasrara Chakra and Fire Mandala, the eighth is Solar Mandala, and the ninth is the Lunar
Mandala. Once the Lunar Mandala is pierced by the Sadhaka, Tirumular says, "He is beyond the
four corners of Muladhara center; he is beyond the bridge of twenty-four Tattvas. His gunas are
beyond the twenty-five Tattvas; he is beyond the six Adharas that spread like a Banyan tree.
Does anybody know him?"
Note: Here Sun, Moon and Fire (Solar, Lunar and Fire Mandala) do not refer to heavenly objects
but to creative Trinity
(Mandala is generic geometric form, while Yantra is deity-specific.)
Kundalini fire, if unregulated, is Kali; if regulated, it is Durga, the giver of boons. Unregulated
and undirected Kundalini fire is like Kali trampling Siva on the burial ground.
Mular says, "I sought the five Suddha Tattvas and reached the Circle of Moon. Leaving this I
went on to the realm of great Void that is in the Circle of Supreme Pati (Siva) twelve
fingerbreadths above the crown; from there I go beyond these circles."
Mundane knowledge that comes from the five senses, the sixth, the seventh, the eighth, the
ninth, and the tenth and from other ways destroys spiritual life in succession (resulting in
Samsara, cycle of births and rebirths). Life is a waste when one acquires worldly knowledge
through ten senses. The knowledge gained by the ten senses is Apara Vidya (NOT supreme
knowledge, Faustian knowledge); therefore, Apara Vidya is useless. On the contrary, Para Vidya
is Brahman knowledge, which helps gain realization, and obtains liberation. Transcendental
knowledge obtained by Yogis while in samadhi, is Para Vidya (Supreme Knowledge).
Sense: Knowledge from
Sixth sense = discrimination.
Seventh sense = judgment.
Eighth sense = learning.
Ninth sense = experience.
Tenth sense = attachment.
Kundalini Sadhakas and Yogis ascend from Adhara Chakras to Niradhara Chakras. Adhara
Chakras are body-dependant: Muladhara, Svadhistana, Manipura, Anahata, Visuddha and Ajna
Chakras located in the base of the spine, genital area, navel, heart, throat and forehead. Niradhara
Chakra has not physical support.
Tirumular gives time lines piercing the various Chakras. Go to Kundalini Power for details.
These are the time lines for piercing the nine Centers: sixth center on the 20th day, seventh
Center at Fire Mandala on the 25th
day, eighth Center at Solar Mandala on the 26th
day, ninth
Center at Lunar Mandala on the 27th
day. (It takes Prana 27 days to travel from Muladhara
Chakra to the Lunar Mandala in Kundalini Yoga.)
On the twenty-eighth day, you obtain vision of the three Mandalas, each separately; on the
thirty-third day, you obtain one panoramic view of all Mandalas. Extend your vision and see the
twenty-four Tattvas, the earth and other elements in that order. (This is like the astronaut's view
of the earth; but the Yogi's prana and Consciousness travel greater distances.)
Material obtained from Woodroffe. Diagram is based on the written material.
Ajna Chakra is 6th Chakra. Above the 6th are chakras Manas and Soma (Moon). Manas (Mind)
lotus of 6 petals is the seat of sensation of hearing, touch, sight, smell, taste, and sensation of
dream and hallucination.
In the region of Soma Chakra is the the house without support (Niralambapuri) where Yogis
witness radiant Isvara, the seven causal bodies, which are the intermediate aspects of Adya Sakti
(lotus with 12 white petals). It is near the pericarp of Sahasrara chakra. Adya Sakti with 12 petals
is the A-KA-Tha Triangle (See detailed depiction of AKATHA triangle elsewhere in this
article). A-Ka-Tha triangle surrounds Manipitha (jeweled Altar) on the isle of gems (Manidvipa)
in the Ocean of Nectar. A-Ka-Tha Sakti is the centerpiece of the inverted triangle. The idea is
that the Yogi has to climb all these levels to attain realization. Each level is a rung in the
staircase leading to realization.
Siva Himself worships and encourages the votaries to worship this 12-petalled lotus within the
pericarp of Sahasrara Chakra, the center of which is occupied by Sakti. These 12 petals have 12
letters inscribed on them. They are sa, ha, kha, phrem, ha, sa, ksa, ma, la, va, ra, yUm. It is
known as Gurumantra.
Once the Sadhaka pierces all centers and reaches the void, he gains the power of eight siddhis:
1. Anima. (smallness): Supernatural power of becoming as small as an atom, atomization
2. Mahima. (largeness): The supernatural power of increasing size at will
3. Gharima. The supernatural power of making one self heavy at will
4. Laghima. (lightness): The supernatural power of levitation (Remember David Blaine)
5. Prāptih. Supernatural power to obtain everything
6. Praakaamya. Capacity to accomplish anything desired
7. Isitva. Supremacy or superiority considered as a super natural power
8. Vashistva. The supernatural power of subduing all to one's own will
---Definitions as found in Tamil Lexicon, Madras University
Kamarutattva (consummation of all desires)
Notes:
[Some see a derogative insinuation that Yogi or Sadaka can have illicit relationship with
any women he wants, by assuming a perfect semblance to a legitimate spouse. This is
possible for a Yogi; he is no more a Yogi if he impersonates a husband with someone
else's wife. As opposed to this, the uddhava Gita gives a plausible explanation in
Dialogue 10, Verse 5: Enjoyment of the ultimate highest Bliss --KAmarutattva.]
Praptih / Pràptih. attaining or reaching anything, for example, the moon with the tip of the
finger.
Prakamya / Pràkàmya. Irresistible will, fiat, absolute authority. Capacity to accomplish by
willpower anything desired.
You may wonder wherefrom these Sadhakas derive their power for such feats. He taps the
Cosmic Energy for these feats. It is derived from the Primordial Spiritual Vibration, OM
(AUM). This Cosmic energy whirls around and bathes the whole universe as ripples in a
pond; the perfected Yogi plugs into this Power Grid for his supra-stellar acts. In one's
limited knowledge one can't validate or invalidate this claim. Think of the days before
Radio and Television, when people could not have imagined such advancement. The
authentic realized souls of the recent past (Ramakrishna Parmahamsa, Ramana
Maharishi, SubramuniyaSwami) claimed to have experienced the divine vision (as you
see on the tube in living color the live walking and talking presidential aspirants of today
--Feb/08. If you believe in what you saw on TV, the Yogis believe in what they saw in
their cosmic vision.
According to The Uddhava Gita, Dialogue 10, Krishna reveals the following features with regard to Siddhis. Once the awareness is fixed on Krishna and the
Indriyas and Prana (senses and breath) are brought under control, the Siddhis come to the
aspirant by themselves. Krishna lists eighteen Siddhis; eight Siddhis are conferred by
Krishna and the rest cascades from Sattva Guna (Virtue). The first three Siddhis belong
to the body.
This material is based on Swami Saraswati's translation of The Uddhava Gita.
Eighteen siddhis plus are: Anima1, Mahima2, and Laghima3 belonging to the body;
9. Prapti has a different meaning here: establishing contact with creative senses.
10. Prakamya is enjoying all that is within and beyond the reach of the eyes and ears, visible
and invisible, found in the sacred texts. (literal meaning is irresistible will)
11. Ishita (spelled different) is having control over Maya and manipulating it according to
one's wish. Ishita also means Supreme domination.
12. Vashita (spelled different) is renunciation of sensory pleasures. It also means subjugation
by magic.
13. Kamah Avashayita is enjoying the highest bliss.
13A.Kāmavasāyitā : Suppressing all desires.
The others are:
14. Anumi Mattvam, absence of thirst, hunger, disease, misery, old age and death;
15. Sravana Darsanam, to see and hear from distance;
16. Manah Javah, to move the body as fast as the mind wills it;
17. Kama Rupam, to assume a desired form;
18. Parakaya Pravesanam, to transmigrate into another's body;
19. Svachanda Mrtyu, to die according to one's own will;
20. Sahakridanu-darsanam, to play with gods;
21. Yatha Sankalpa Samsiddhi, to accomplish one's will and wish;
22. Ajnaprathihata Gati, to have others obey one's will;
23. Tri Kala Jnatvam, to know the past, present and future;
There are some more listed:
24. Advandvam, to be immune to cold and heat, joy and misery, pain and pleasure;
25. Para Chitta Abhijnata, to read others' thought and mind;
26. Agnyarkambuvishadinam, to counteract the injury caused by fire, sun, water, poison;
27. Pratsihtambho aparajaya, not to succumb to any one.
The last five Siddhis come directly from Yoga of the Sadhaka. Krishna further elaborates on
all these Siddhis. He says the following:
Anima comes from meditating on me as the subtle element pervading the universe. (The
Pervader is Vishnu; the subtle element that is Vishnu is Ether, the stem substance of all
creation.)
Mahima comes to the Yogi from meditating on me as Earth, Water, Fire, Wind, and Space.
Laghima comes to the Yogi who meditates on me as the Tejas (power) in the Maha Tattvas
as listed above.
Prapti comes to the Yogi who meditates on me as the tattva that gives Ahamkara (ego).
Prakamya comes to the Yogi who meditates on me as the Supreme Atman, which is the
Thread of consciousness that runs through all beings.
Ishita comes to the Yogi who meditates on me as Vishnu, the controller of Maya in all living
creatures and beings.
Vashita comes to the Yogi who meditates on me as Narayana.
Kamah Avashayita comes to the Yogi who meditates on me as Brahman, the omnipresent
and yet transcending expansive being.
Anumi Mattvam comes to the Yogi who meditates on me as svetadvipa, the embodiment of
virtue.
Sravana Darsanam comes to the Yogi who meditates on me as the transcendent sound which
pulses through air and space, the sun that lights up the universe, the eye that sees and the
light of both sun and the eye.
Manah Javah comes to the Yogi who meditates on me as the unifier of body, breath and
mind.
Kama Rupam comes to the Yogi who meditates on me as the one form that becomes many.
Parakaya Pravesanam comes to the Yogi who meditates on himself as the force that
transmigrates into another body through Prana as easily as the bee enters and exits a
flower.
Svachanda Mrtyu comes to the Yogi who learned the art of occluding the anus with his heel,
channeling the prana from the heart to the crown, known as Brahma randhara, and
returning to any Chakra as he desires.
Sahakridanu-darsanam comes to the Yogi whose compass is aligned with my Sattvic nature.
Yatha Sankalpa Samsiddhi comes to the Yogi who entertains full faith in me knowing that
my will always be carried out.
Ajnaprathihata Gati comes to the Yogi who attains merger with my self-contained oneness in
which all things move.
Tri Kala Jnatvam comes to the Yogi whose devotion to me purified him and who knows the
perfect art of meditation.
Advandvam comes to the Yogi whose mind attains tranquility through Yoga and devotion to
me.
The Yogi who meditates on me and my glory remains undefeatable.
The Yogi who worships me and performs Dharana, attains all Siddhis.
To the Yogi who has subjugated his senses and trained his breath and mind and meditates on
me, no Siddhi is difficult to achieve.
Siddhis are a hindrance to the Yogi who practices perfect Yoga, seeks union with me, and wants to overcome Maya (Verse 10.33, The Uddhava Gita.)
Whatever Siddhis attained by the Yogi because of auspicious time of birth, secret herbs, and
mystical Mantras can be fructified only by devotion to me.
I am the cause, creator, and protector of all Siddhis; I am the master of Yoga, rites and
rituals, and the Gurus.
I am the elements, I am the Supreme Being, residing inside and outside all; elements exist
inside and outside all creatures; I alone am enveloped by Nothing.
----Based on Translation by Swami Saraswati
The Sadhakas have a choice of becoming gods, Lokapalas, and Dikpalas or come down to
earth from time to time to uplift humanity. The Buddhists have a similar paradigm: the
accomplished Bodhisattva upon reaching the Land of Pure can attain Nirvana (complete
Liberation) or return to earth to serve the human beings living in a world of misery. Japan,
Buddhism, Hinduism
Lokapalas: Guardian deities of the four directions and intermediate points: 1) Indra of East, 2)
Agni of S.East, 3) Yama of South, 4) Surya of South-West, 5) Varuna of West, 6) Vayu of
North-West, 7) Kubera of North, 8) Soma or Chandra of North-East. 1) Indra = Chief of gods,
2) Agni = Fire-god, 3) Yama = god of death, Surya = Sun-god, Varuna = god of all-enveloping
sky, waters of the firmament, sea and rivers, Vayu = Wind-god, Kubera = Treasurer of gods,
Soma = Moon-god. Monier Williams Sanskrit Dictionary. Dikpalas = Guardians of directions;
same as Lokapalas with following point substitutions and additions: 4) Nairrta ( A Raksasa or
demon) of South-West, 8) Isana (one of the names of Rudra) of North-East, 9) Brahma for Up
direction and 10) Naga of down direction.
Additional information on Siddhis from a different source. There may be some repetition. Prapti
is the Siddhi most likely to elicit different interpretations.
Minor Siddhis (some are common to major and minor siddhis)
1.ability to apprehend Siddhas.
2.absence of passion or Raga.
3.acquisition of desired objects.
4.alchemy.
5. clairaudience.
6 clairvoyance.
7.control of mind.
8.Death upon demand
9.destroy diseases and miseries and control desires.
10.divining a hidden treasure
11.jump like a frog.
12.Karmic dissolution by multiple births in multiple bodies in one lifetime.
13.knowledge of his past life.
14.Knowledge of past, present and future.
15.knowledge of stars and planets.
16.levitation
17.mastery of the elements and Prana.
18. metamorphosis.
19. migration and animation of a dead body and transplanting his soul, migration into another living body
20.move to any place of his liking.
21.omnipotence and omniscience.
22.prophecy.
23.sporting with the gods.
24. tolerance of heat and cold.
25. tolerance of hunger and thirst.
26.transcend dualities like pain and pleasure.
27.Prapti.
28.touch distant objects.
29.predict future.
30.conversant with animal talk.
Prapti is power to enter anywhere. This includes Ability to touch the sun, the moon or the sky. The Siddha can predict the future. He understands the
language of birds and beasts, and unknown kind. Prapti is defined as ability to apprehend knowledge and perceptions perceived by the individual soul in his senses, which are presided over by god or gods. Once a Yogi or Siddha enters
the body of another, he can perceive and modulate the feelings and perceptions of the host's senses.
Prâkâmya is the ability to enjoy anything that is heard, seen, touched,
thought and more.
Prâkâmya literally means irresistible will.
Isitva is introduction into and diffusion of Sakti of His Maya over every Jiva
in the universe.
Clairvoyance, Clairaudience, Divination, and Hyperacuity to pain, taste, and
smell are supranormal faculties, which are an impediment to True Siddhi (Oneness with One) because they generate Ahankāra, the I-ness, and the Mine-ness and prevent total surrender to God. The eighth power indicates the
consummation of yogi's desire for God-realization and subduction from Kāma or sexual desire. Go to the end of the chapter for more details.
Ramakrishna Paramahamsa (RKP) says the following on occult powers in his book Sayings
of Ramakrishna. Some are modified for brevity. Saying 374 page 112: Krishna once said to
Arjuna, "If you desire to attain Me, know that it will never be possible so long as you possess
even a single one of the eight psychic powers (Ashta Siddhis).)" For occult powers increase
man's egotism and thus makes him forgetful of God.
Saying 375: (modified) Once a man was proud of walking on water. Ramakrishna told him:
It is not worth only a penny. You could pay the penny to hire a boat and keep your feet dry.
More on the pitfalls of using the powers of Siddhi:
Saying 377: A Siddha acquired Gutika-siddhis. Gutika = Amulet. By it he could go anywhere
at will. He frequented a gentleman's house unseen, had an illicit amour with a young lady, lost all
his powers, and became a fallen soul. (true story)
Saying 380: Begging for psychic powers from God is like begging for pumpkin from a king,
while neglecting the priceless gift of true Knowledge and love of God.
Saying 382: A disciple of RKP acquired the power of distance vision (TrueTelevision)
during his meditation. He did narrate actually as to what people were doing; this turned out to be
true. RKP told him not to meditate for a few days because these powers are obstacles to the
realization of God. (True story)
Tantrics were the pioneers in herbal medicine, internal medicine, metallurgy, astrology,
astronomy, chemistry, breath control, mind control, and posture. These pursuits spread to other
countries all over the world. (Some people say it with a sly grin that Tantrics, well-trained in
emission control, practice birth control from breath control.)
Sakti contains Maya, which is the cause of the world. Sakti is repository of Maya in
dissolution; Maya becomes fecund and florid in creation and evolution. Maya has differences
with Sankhya's Prakrti. Sakti, the Mother Goddess and the Great Womb of the world, is
Parabrahman (Supreme Brahman or Sat-Chit-Ananda, Being, Consciousness, and Bliss). Aditi is
Sakti of Tantra. Katha Upanishad describes mother Goddess as follows: She is Aditi, the
Boundless. She is born as Prana (breath or life) from the Absolute genderless Brahman, the
nameless, and the formless. She is the Devatamayi (Mother of gods) and the soul of all beings.
She stands in the inner recesses of the heart. --Verse 2.1.7 Mother Goddess is Prana; thus, taking
Prana from Muladhara to Sahasrara Chakra is the goal of Sadhaka.
Chit is the hypostasis of Being and Bliss and of Prakrti; thus Parabrahman is foursome: Sat-
Chit-Ananda and Prakritic Maya. Tantrics compare Siva-Sakti to a gram with two cotyledons
and an outer wall, which is Maya. Tantrics say that Maya in Sakti is like hidden oil in sesame
seed, butter in milk and fire in firewood; it is waiting for expression with appropriate stimulus.
Siva and Sakti are non-dual, though apparently dual; Maya or Prakrti gives the false notion of
duality to Siva-Sakti; Siva is inert and Sakti is dynamic; both are close and yet poles apart.
Gram: Pulse, the edible seeds of certain leguminous plants, as peas, beans, or lentils.
For Saktas, Sakti is both male and female, while Brahman is neuter. Human consciousness is
the dilute form of Sakti Consciousness with very many tattvas between the two. In order to reach
the Pure Consciousness of Sakti, one has to retrace the steps from human consciousness through
the intervening tattvas to attain SatChitAnanda. See Tattvas-36.htm for more information.
TATTVAS-36
Prakrti has a higher ontological status in Tantric treatises than in Samkhya philosophy. In the
latter, Prakrti is mere matter, which lights up when Purusa casts its Light on it. Samkhya Prakrti
is like a crystal in a cloudy, moonless, starless pitch-darkness. Its brilliance needs or depends on
luminous source. Tantric Prakrti is Conscious Sakti because its hypostasis is Chit
(Consciousness); it is supreme power, the sun of all suns, the First Cause, the Unmanifested
manifest and the Progenitor of universe. It is the Causal Body (Karana Deha) of Cit Sakti. It is
the God of all gods including Brahma, Vishnu, and Mahesvara. It is Bindu, dot or Light; it is
say that Avatars of Vishnu originated from Mahavidyas; Kali became Krishna; Chinnamasta
became Narasimha. But the Avatars of Vishnu are male and differ very much in their association
with other gods and men, appearance, and activity.
There are, for instance, some Vaishnavas who give a secondary status to Sri (Lakshmi) and
primary status to Vishnu. Others question this disparity and claim that Sakti and Saktiman
(female and male) are of equal status, because Saktiman without Sakti (power) is dead and a
corpse: they are so blunt about what they believe as true. Sakti is life, Consciousness and
intelligence. Saktiman and Sakti are complementary to each other, as in the case of Siva and
Sakti, Krishna and Radha, Vishnu and Sri.
Tantras say that Sakti (Kaalikaa/Kali) gave birth to Brahma, Vishnu, and Sadasiva for
creation, maintenance and dissolution (Genetics has revealed that Y chromosome is an
attenuated degenerate copy of the original X chromosome (X-Degenerate); this information is no
comfort to Adam. The belief that Eve came from Adam is in contradistinction to that of Tantrics
who say that Sakti was and is the first female of the universe; the male and female gods and all
beings (including plants) issued forth from the First Goddess.) She advised them to get married
but there were no females; Kalika out of her own body produced Savitri for Brahma, Sri for
Vishnu and Bhuvanesvari for Sadasiva. The consorts were the saktis of Brahma, Vishnu, and
Siva; without them, they were mere inert bodies. Brahma queried Adyasakti (Kalika) as to what
her gender is. She said she had no gender when she was Parabrahman; when she became Saguna
Brahman, she was both Purusa and Sakti. Mind perceives and identifies Sakti as male or female,
but Sakti is both. She is a double as person and image in the mirror, and as person and shadow.
At the time of dissolution, she says, "I am neither male, nor female, nor neuter." They are two in
One: Sakti and Siva, Nada and Bindu, Mother and Father, Devi and Deva. Nada and Bindu are
the origin of the universe. Nada is not mere sound; it is undifferentiated Akasa, the stem
substance from which universe of beings and matter originate. (Stem = progenitor) Read
elsewhere on Akasa; POTPOURRI ONE. The Stem Substance, Ākāsa. It is Sabdabrahman,
Brahman of sounds. It is the Word of God in Bible. Go to >>>>Christianity and Hinduism>>>>
It is Consciousness and Intelligence. Nada is resident in Devi or Kundalini as Para Vani. Go to
Sabda or Sound>>>. Go to <<<Bindu>>>. It is the Pure Consciousness, which descends from its
subtle nature to its gross appearance in the manifestation of beings and universe. Sabdabrahman
is Consciousness in all beings, resides in Muladhara Chakra as Kundalini Devi and pops like a
sprout from a seed in Para Vani, two leaves in Pasyanti, buds in Madhyama, and blossoms in
Vaikahari. This is the evolution of speech from primordial sound (Para Vani) at Muladhara
Chakra to visual sound (Pasyanti) in Manipura Chakra , to Madhyama (mental sound) in Anahata
Chakra to Vaikhari (articulated speech) in Visuddha Chakra. These sounds rise from the base of
the spine in its primal state. When it reaches the Manipura Chakra at the level of the navel, the
sound becomes a primitive language of all beings including birds, bees, animals and humans.
Body language is Visual Sound.
All body parts participate in this language and therefore this sound is called visual sound. The
visual language of aggression is baring of teeth and popping of the eyes in a monkey; thrashing
of feet by a bull; erection of ears, raising of the head and baring of teeth on one side in a dog; and
arching of back, horripilation (erection of hair), and spitting from open mouth in a cat,
accompanied by animal-specific growls of anger. This is visual sound, meaning that anger in the
primitive brain of the animal transforms from image of threat to bodily expressions of anger.
This visual sound becomes a mental sound which finds expression in larynx in Visuddha Chakra.
In man, this articulated sound undergoes further modification into characters (Varna), phrases
(Vakya), sentences (Vasaka), prose, poetry, images, and drawings. Animals are incapable of
going beyond Visual sound, while we proceed to intelligible Vikari sound of the larynx.
Kundali goddess is the hypostasis of all modifications of sound, speech and expression; She
wears the 50 Sanskrit letters as a rosary around her neck. In animals Sabdabrahman exists, but its
manifestation is curtailed to the extent it is expressed in each animal. Man has Sabda (sound) and
Varna (letter or character); animals have Sabda and not Varna; Sabda without Varna
distinguishes animal from man. In Tantra, letters are considered so important that it asserts that
matter, beings and gods (Brahma, Vishnu, and Rudra) originate from letters and mantras. For
Tantrics, Matrka is Mother and Mother of all Letters; she is self-born and self-existent.
Brahman of sounds or Sound Brahman is Kundalini Goddess in Muladhara Chakra residing as
coiled serpent ready to spring and pierce the upper Chakras, taking the Sadhaka with her. She
remains in a state of sleep. Kundalini Sound exists as Para Nada (Vāni, the Transcendental Sound). The Primal Sound‘s seat is at the Muladhara plane of Kundalini. It is
undifferentiated sound, though it is the source of root ideas or germ thoughts. It is not within the
reach of ordinary consciousness. Nada Yogis claim that Para Nada is a high frequency sound, so
high that it does not stir or produce vibrations; it is a still sound. When you consider the great
discoveries of man, the source that the person taps is Para Nada, whose higher purpose is to
reveal Brahma Vidya to the Sadakas.
Sabdabrahman is the first cause (Adya + karana = being at the beginning, first + cause).
Sabdabrahman undergoes transformation (parinama). It infuses itself with Tamas, Rajas, and
Sattva Gunas, which assume female divine status and pair off with complementary strands as in
DNA strands; It is like Obligatory Complementary Base Pairing: Raudri with Rudra, Vama
with Brahma, and Jyesta with Vishnu. This process goes by the term Sadrisa Parinama
(transformation resulting in two homologues in each of three pairs). The first product is the
female homologue followed by the male homologue in each pair--Raudri first and Rudra later.
Sabdabrahman transforms into three pairs. This first creation is called Sabdasrsti (Sabda + srsti =
Sound + Creation). The second creation is called Arthasrsti (Arthasrsti = Artha + Srsti = form or
object + Creation). Asthasrsti is a process where Kulakundalini becomes many kalas, parts, or
pairs. They are the seven male gods with female counterparts or homologues ruling over seven
worlds. These seven pairs are under the guidance of Goddess Kulakundalini.
Sound is created first and later come the objects to match and denote the sound. Every object or
phenomenon in the universe has an intrinsic sound; if you have the ability to hear and identify
the sound, that sound is the name of that entity. One should remember that the intrinsic sound
that the object makes is the real name of the object; it means that its name is the same in all
languages. That intrinsic sound originates in the spinning atoms; if you can hear it Why do we
have so many languages? Because man does not recognize that true sound with his imperfect ear,
while God does hear the sound of that object and passes it on to Yogis, who pass it on to others.
Every time the sound is heard and passed down, it gets distorted and that is why there are so
many languages. Read more below.
Example: Fire makes the intrinsic sound RAM; God, the Absolute hears the absolute sound in its
perfect decibel and frequency because he created it. Ram is the absolute sound and the
Denotation for Fire. Ram is the Primary Essential Causal Stress Sound for Fire. Ram is the name
for Fire that Yogi hears from the Absolute. Agni is the Sanskrit name (Connotation) for Fire;
Agni is the connotated name heard by the ear. The Europeans hear the word Agni through their
relative ear, and their relative tongue called it Ignis. From Ignis came the word Ignition. Now
you can see how the Sanskrit word has been recycled and sent back to us in its corrupt form,
sound, syllables and spelling. Only God has absolute ear for the sound and absolute tongue for
speech.
The Britisher heard the word Tiruvanantapuram (Tiru-Ananta-Puram) the name of a famous
Temple Town in Kerala, dating back to 1000 B.C.. His relative ear, his relative tongue and his
penchant to untwist his tongue made him say Trivandrum. He knows the word TRI (meaning
three); he knows the word VAN ( for vehicle) and he knows the word DRUM (that you beat). He
put them all together and used the corrupted word, TRIVANDRUM (Three + Van + Drum) for
the sacred town. The original meaning of the word was Sacred-Endless-City. Tiru + Ananta +
Puram = Sacred + Endless + City. Thus the Sacred-Endless-City has come to be known as
Three + Van + Drum. Now you see how relative ear and relative tongue can alter the sacred
sound and meaning of a word and create an ignominious name for a sacred city. One can say it
is the 'City of Lord Ananta.' Ananta is a serpent; the endless coils represent endless time;
Vishnu, who is beyond time, reclines on the bed of snake, Ananta. Vishnu is called
PadmaNabhaSwamy (Lotus-navel-God = one who has lotus sprouting from His navel).
The navel lotus is His Baby, the universe and beings, on which sits Brahma the creator.
Thiruvananthapuram is an ancient city with trading traditions dating back to 1000 BC. It is
believed that the ships of King Solomon landed in a port called Ophir (now Poovar) in
Thiruvananthapuram in 1036 BC. The city was the trading post of spices, sandalwood and ivory.
However, the ancient political and cultural history of the city was almost entirely independent
from that of the rest of Kerala. The early rulers of the city were the Ays. With their fall in the
10th century, the city was taken over by the rulers of Venad.--Wikipedia.
(delusion), Shīla (nature, conduct), and Varna (caste or race); this is only a short
list; a larger list expands on this eight-braid bond; they are like strands within
braided ropes. Pasu is a man of the world full of ignorance and darkness (Pravritti
marga), not wont to the ways of Tattva Jnani or Yogi, who pursues Nivrrti marga.
In Pravrtti Marga, you are like a stick (Jiva) jostling other sticks in the rise and
fall of waves in the ocean of Samsara (life on earth). In Pravrtti Marga your
attention is diffuse moving from one desire to another desire. In Nivrrti marga
your attention is focused upon attaining the Goal, the Ultimate Truth (Ultima
Thule).
Internal purification is attained by service, worship, and knowledge (Karma,
Upasana and Jnana), the last being the most purifying. Service and worship for
the welfare of others and Spiritual knowledge are the preliminary steps before
attaining yogic state.
Sadhana (spiritual accomplishment, perfection) is fourfold: Sandhya,
Upasana or worship, Satcakrabheda, and Mudra. The central tenet of Sadhana is the confluence of the macrocosm and microcosm in the spiritual heart of the Sadhaka (spiritual aspirant). What is here is
out there. Microcosm is the individual while macrocosm is the God with all his or her manifestations. Tantric tries to awaken and
worship the all-pervading resident deity in him.
Sandhyavandanam is worship at morning, noon and evening of Mother
Goddess. The significance is that these are the auspicious times of the day, when
the stars are still visible in the morning, when the meridian hour with the sun at
the top rules the day, and when the sun in its orange glory dips into twilight.
Gayatri, the sacred mantra of 24 syllables, is recited by Brahmanas in
their daily Sandhyavandanam worship. When Gayatri has not been sung for three
generations in a Brahmana family, the family loses its privilege and caste status
and ceases to be Brahmanas. They still retain the Brahmin status; it is one or
several notches below the real entity. Vaidika (Sanctioned by Vedas) Gayatri is a seed mantra and the Vedas are ensconced in it. Vaidika Gayatri: Om bhur-bhuvah-svah tatsavitur varenyam bhargo devasya dhīmahi dhiyo yo nah prachodayāt— Om , earth, atmosphere, and heaven, we meditate on the adorable glory of the radiant sun; may he inspire our intelligence translation by Dr. Radhakrishnan. Sandya
(junctional [transitional time zones] prayers sunrise, noon and sunset) is
performed three times a day. Now let us read the translation of Gayatri Mantra by
Woodroffe: "Om, let us contemplate upon the wonderful spirit of the Divine
Creator of the terrestrial, atmospheric, and celestial regions. May he direct our
minds (towards the acquisition of Dharma, Artha, Kama and Moksa)."
Upasana is worship.
Satcakrabheda, is presence of six chakras or levels in the body represented by
Lotus flower. This is Kundalini Yoga. Click>>Kundalini Power<<<<Click.
Mudra: Mudras are hand-and-finger gestures (and positions) which are 108 in
number, each one of them when performed delights an appropriate god. (An
example in everyday finger signs: An upturned thumb or a high-five delights.) It
welcomes a god by an offering. Mudra comes from mud meaning joy, delight,
gladness, happiness and means that which gives happiness to god. These Mudra
gestures make their appearance during worship and in dance, rituals and Yoga.
Mudras are no different from sign language of the hearing impaired.
Mudra is discussed in detail elsewhere in this article.
For Self Realization Patanjali Yoga Sastra advocates the following.
worship Vacaka Sakti, the clinical Brahman, Sabdabrahman, Saguna Isvara,
Saguna Brahman, or god with form and name.
Vacya = Vakya; Vacaka = Vasaka. Vakya is meaning; Vasaka is words,
phrases and mutterings of Mantra.
Every Mantra has two Saktis (powers): Vakya Sakti and Vasaka Sakti; the former
is the seed and latter is the flesh of the fruit. The former is life of Mantra and the
latter is the sustainer of life; the Vakya Sakti is subject and transcendent, and
Vasaka Sakti is object and immanent. One cannot get to the seed without going
through the fruit; one cannot understand the meaning and true nature of Vakya
sakti without worshipping Vasaka Sakti (they are like Brahman and Isvara).
Vakya sakti is without attributes (Brahman), Vasaka Sakti is with attributes
(Isvara); Vakya sakti is seed and Vasaka Sakti is the tree; seed and Vakya Sakti
are latent and dormant, and tree and Vasaka Sakti are awake and florid. Vakya
Sakti is white light and Vasaka Sakti is spectral or rainbow colors, yellow, blue,
red and more of Kundalini Devi. Paramatma is Vakya Sakti, while the son of
Devaki (Krishna) is Vasaka Sakti. Vakya is meaning; Vasaka is words, phrases
and mutterings of Mantra. God, who is the subject of Mantra, is Vakya Sakti and
Pratipaadya (to be explained, meaning); Devata and god, who is Mantra itself
(god's sound body = Mantra), is Vasaka Sakti in his manifest form. Vakya Sakti is
like clouds and Vasaka Sakti is like rainwater. (one cannot quench his thirst with
the cloud; rainwater serves the purpose well; Nirguna Brahman is the cloud and
Saguna Brahman is water.) Vakya Sakti is unlimited; Vasaka Sakti is delimited.
Vakya sakti is all-pervasive and unmanifest, while Vasaka Sakti is manifest.
Siddhi of Sadhakas awakens the Vasaka Sakti of Mantra; with the help of Devi,
they step into the monistic world of Brahman knowledge. (White light, spectral or
rainbow colors, seed and tree, cloud and rainwater are input from author.) Vasaka
Sakti is the road to Vakya Sakti; the former is the means and the latter is the goal.
Yogis are capable of meditating on Brahman without going through the
preliminary step of worshipping and meditating on Isvara (Vasaka Sakti). In this
instance, the yogi is the seeker of Cashew Nut, which is outside the fruit;
somehow the Yogi coaxes and brings the nut from inside the fruit; it takes a Yogi
to meditate on attributeless Brahman--author's opinion.
Manifest God or Goddess, Sabda Brahman or Sound Brahman is the object of
worship. Sabda Brahman is immanent and pervades the universe and beings; Virat
Purusa is the one with manifest body (Virat sarira) and comes down to earth as
Avatara (incarnation). Five gross elements, ten senses (five of motor organs and
five sensory organs), five vital airs, Manas (mind as an organ), Buddhi (intellect),
Ahankara (ego), and Chitta (thinking) make the body of Sabda Brahman. Worship
of Sabda Brahman is at the level of human consciousness and worship beyond
that is Turiya, where the Sadhaka and formless Brahman become one. That is
Vakya Sakti.
Kundalini Yoga >>>Kundalini Power<<< explains how a sadhaka enjoys bliss
by taking Kundalini Sakti to merge with Siva Sakti in Sahasrara Chakra, and
descends to his base, namely Anahata Chakra, the heart center. In the Anahata
Chakra, he offers his prayers to Ishtadevata of the center. Mother Goddess Kali
wears a rosary of severed heads of men strung together by the thread of Kundali.
The heads represent 50 Sanskrit letters. Ishtadvata becomes visible to the Sadhaka
who recites Mantra, and dips into meditation. He presents flowers, ornaments,
scents and incense, clothes and edibles to the Divine mother. After many practices
on this line, he comes to know and discriminate between what is permanent and
what is impermanent (Nitya-anitya-Vicara). He is at ease with Vairagya
(dispassion and desirelessness). He attains ecstasy with the help of mental image
of his Ishtadevata. After a while, he needs no external props to attain Samadhi; he
gives them up by a gesture of dissolution (Samhara Mudra).
The cardinal features of Upasana are as follows:
1) Bhutasuddhi: Cleansing Bhutas or gross elements of the subtle body.
2) Nyasa: By the power of Sound and Mantra, he invokes the spirit to descend on
his body.
3) Pranayama: Breath Control.
4) Dhyana: meditation.
5) Chantless mental worship.
6) Japa or chanting of Mantra.
A note from another source:
Vēdiyan is one who is proficient in Vedas. In the worship of God (Siva), Agamas
dispense prescriptive rituals and practices, known as Angas (limbs or parts). Water,
flowers, light, and incense are some of the items for worship. These items used in
worship represent the Mahabhutas: Flowers represent Akasa (Sky, Space or Ether);
Incense Air; Naivedyam Water and victuals served on a plate to the deity; Gandha
(sandalwood paste) Earth (Prithvi) ; Deepam (light) Fire. Worship of a deity apart
from these articles need the sincere application of the senses,
(Jnanendriyas: Ear, Eye, Nose, Tongue and Skin and their functions,
hearing of the Mantras; seeing of the deity, the light and the rest; smelling the incense; tasting the prasadam-foods; feeling the fire in
the Deepam and the sound of the Mantras).
Ears, Eyes, Nose, Tongue and skin ; sabda, rupa, Gantha, rasa and sparsa
= sound, form, smell, taste and feeling .
Naivedyam consists of four types of foods: those that you can lick, suck, drink, or
chew.
Sri Krishna says the kind of foods he likes.
Bhagavad Gita 15.14: Becoming the (digestive) fire in the bodies of all living creatures, and moving with (ease and) equal balance in upward
and downward breaths, I digest foods of four kinds.
Vaisvānara is Agni or fire and represents the fire of digestion. Visva+nara means universal+man, belonging or common to man.
According to Kurma Purana, Book two chapter 6.16-17, the fire-god, Vaisvānara (remember: the fire in the belly) digests the food eaten by day and night on the orders of Isvara, the clinical manifestation of Brahman.
Vaisvānara is the god who cooks the food by virtue of the fact he is the fire-god and carries the oblations to the forefathers. Remember that Ignition came from Sanskrit Agni/Ignis.
Becoming the digestive fire in the bodies of all living creatures, and moving with ease in inspiration and expiration, I digest all four varieties of foods. The food is classified according to the modes of ingestion:
licking food, sucking food, drinking food, and chewing food. Please remember that for simplicity the phrases are similar to the expression
"walking stick." Here it a functional classification: Honey is a “licking”
food, hand-softened mango fruit with intact skin is a “sucking” food, milk is a “drinking” food, and vegetable is a “chewing” food.
Both Vaisnavites and Saivites claim that their Isvara (Narayana or
Siva) is the Vaisvanara, the fire-god. Here in this verse, Krishna (Narayana) claims to be Vaisvanara.
Panchasuddhi forms part of the worship as prescribed in Agamas. Chariya and Kriya
are the soft deeds of the votaries of Siva. They should be free of Pancha-ma-Pātakam
(five heinous sins of killing, lying, stealing, drinking and abusing one's Guru). The votary
should engage in Pancha Suddhi (five-part purification) in worship: Bhuta suddhi, Anma
suddhi, Dravya suddhi, Mantra suddhi, and Linga suddhi in Saivism. Tantrics also have
Bhuta Suddhi: Daily ceremonial by which the soul is purified from daily sins, part of
Anma-Suddhi.
Anma Suddhi: Soul's realizing Divine grace as its mainstay.
Dravya Suddhi: Purification of defiled objects.
Mantra Suddhi: Ceremonial purification by sprinkling water consecrated by mantra.
Linga Suddhi: Realizing the immanence of God in the non-sentient universe, as well as in
the sentient.
The following are special to Tantrics.
Stana Suddhi: Purification of the place of worship (Tantra).
Deva Suddhi: Purification of a deity which consists in placing its image on a seat, bathing
it, adorning it with garments, ornaments, and offering incense, light.
The first is purification of body, mind and thought and making them receptive
for the descent of spirit. When they are pure, Paramatman manifests himself and
there is subject and object fusion. Upasana's main object is to remove Rajas and
Tamas (motion, passion, and darkness) and replace it with pure Sattva (virtue,
goodness). Siva condemns in Agasamhita offering of flesh, blood, and wine to him; it is Asadagama (Asad + Agama = False Agama). In modern India,
Asadagama is NOT generally accepted practice. He (she) bathes, performs
acamana (sips water), begs the deity to purify his mind of impure thoughts and
chants Mantras to drive out any inimical spirits. acamana = Sipping, while
uttering certain mantras, a little water three times from the palm
of the right hand--(Tamil Lexicon.) The worshipper sprinkles water to purify the place of worship. All previously collected and cleaned
Puja items are properly laid out in the puja place. Water and mantras always come in handy to purify the accouterment of puja
(worship) like flower, vessels, lamp, incense. He draws a Yantra on the floor representing the sound (auditory vibrations) body of a deity in diagram. Go to MANTRA for details on Mantra, Yantra...
Tantric Ego, consisting of sensory apparatus of man, vital airs, and mind, is
part of Suksma body (subtle body). Vedic Ahamkara is Ego, but Tantric Ego is a
more complex entity. The soul takes its journey through several million bodies; so
does the Ego until the Ego is fit to become the subtle body of a human. Ego is
indestructible from creation and final dissolution (Pralaya) of the universe. Ego in
its passage through several bodies gathers impressions, and conditions the Atman,
resident in each individual being; pain and pleasure, like and dislike, misery and
happiness are all attributable to Ego. This Ego from the time of creation, having
arrived at the human body, has an opportunity to dissolve the subtle body and
unite the individual self with the Great Self, Paramatman. For that to happen, Ego
has to have had a growing-up process along the Sattvic line. Ego has two choices
to make: path of Avidya (Ignorance) and path of Vidya; both are of feminine
nature; the former is charming and sensual and has a spousal denotation to the
aspirant, while the latter is knowledge and wisdom and has a Motherly
denotation. Avidya keeps the soul roiled in Samsara (birth and rebirth) and Vidya
seeks to obtain liberation for the soul. Vidya is knowledge of Brahman, necessary
for liberation. The path of Vidya has four steps: Varnasrama Dharma, external
worship, internal worship and Yoga.
Look at the diagram below for the constituents of the physical body and subtle body.
After death, Manonmaya and Vijnanamaya Kosas are the residues from the Subtle Body.
When manonmaya kosa drops off, Vijnanamaya Kosa takes one to higher worlds or is
inherited upon rebirth.
Entity Physical
body Subtle Body Death
Rebirth or
Liberation
Pranamaya Kosa Yes Yes No No
Manonmaya Kosa Yes Yes Yes No
Vijnanamaya
Kosa Yes Yes Yes
Yes
(transmigrating
entity)
Anatahkarana Yes No No No
5 Sensory organs Yes No No No
5 Motor organs Yes No No No
Anandamaya
Kosa No No No
Yes in
liberation
Pranamaya Kosa Breath, Life-Energy Sheath.
Manonmaya Kosa
Mind Sheath. Variously called: Subconscious mind,
thought, desire and emotion. Book: Dancing with
Siva.
Vijnanamaya Kosa Knowledge Sheath. Sheath of cognition.
Causal Body = Ethereal body = Etheric Double = Astral body. Definitions of these terms
are open for different interpretations.
Varnasrama Dharma, external worship, internal worship and Yoga
Varnasrama Dharma is following the tenets of one's natal caste. Among its
teachings are Chariya, Kriya, Yoga, and Jnana. Chariya is worshipping of God-in-
form in the temple. Chariya's recommendations are external worship (exoteric)
suitable to the ordinary devotees, and not confined to a select group. Kriya is
worshipping of Siva with rites and ceremonies (esoteric rituals and practices)
recommended in Agamas. Yoga is mental worship of Siva in His subtle forms.
Jnana is realization of God as a transcendent formless entity. Generally Chariya
involves certain external acts : home worship, temple worship, pilgrimage,
incense, sacraments, bell, waving of lights, ritual gestures (Mudras), idols,
Novenas, Sandhya Worship--morning, noon, and evening (Angelus) , meditation
(Dhyana), Kavachas (miters and Scapulars), rosary, Virata (religious vow). If this
reminds you of Catholic Church, you are right. Virgin Mary is the Mother of
Avatara, Jesus Christ; the Saktas believe in Mother Goddess; to a sakta, she is
Saham: "She I am." Hamsa = "I am She."
Exoteric worship has three objects for the external worship of Siva: Stamba,
Bimba, and Kumba. Stambha is Axis Mundi or Siva Linga in this instance; Bimba
is reflection of Lord Siva in an image; Kumba is decorated water pot representing
a deity; Kumba contains all gross elements (Bhutas) in it: earth, water, fire, air,
and ether. Temple is the place for Bimba worship, performed by the priest with all
the attendant rituals. Kumba worship is performed in temples during consecration
and each deity in the temple is invoked to abide temporarily in deity-specific
Kumpa-k-kutam (decorated water pot) by chanting of deity-specific Mantras; this
is a special event and not a daily occurrence. The water is used for ceremonial
ablution of the deity and chanting of Mantras helps move the spirit of the deity
back to its image in the temple from the pot.
Devi exists in beings and matter and thus the latter are worthy of worship since
they are all her manifestation. Worship of Devi has many stages built like a ladder
starting from external worship and ceremonies; image worship; mind worship;
meditation, absorption and identification; and knowledge of the self resulting in
Kaivalya. The important rungs in this ladder of worship are Pujabhāva, Dhyana
Bhāva and Brahma Bhāva.
Paramatman is resident in every one of us. Paramatman = Supreme Atman, the
Great Soul, Divine Essence. Each individual also has an individual self, the lesser
self or atman. What is here is out there. Our body has seven centers or Chakras
(Kundalini Power), each one presided by a resident deity; our body is a
microcosm of the macrocosm out there. This universe of immeasurable space is
one Grand Universe or Egg (Mahabrahmanda) with countless Great universes
(Brhat Brahmanda) arising from the seven planes of Grand Universe. The
individual star, planet and being (man / woman) have in each one of them seven
planes with seven presiding deities. The Grand, the Great, the Star, and the being
have a common architectural plan. Brhat Brahmanda has an axis (like Axis
Mundi), a Mount Meru, or a vertebral column. It has seven worlds along the axis
on the top and seven Nether worlds on the bottom.
1. Bhurloka: Muladhara Chakra of man is the equivalent of Bhurloka (Earth)
since Brahma, the creator, resides here with his consort Savitri; it goes by the
name Brahma Padma (Brahma's Lotus). It is the first world above the seven
nether worlds. Svayambhuva Linga with coiled Kulakundalini is the sine qua non
of this chakra. The spiritual Sun took up his residence here. Its bodily location is
around anus.
2. Bhuvarloka: Svadhisthana Chakra represents Water Mandala. As the Kundalini
rises, she ascends five gross elements such as Earth and Water in the Chakras, she
goes from gross to subtle states. The presiding deity is Varuna; the presiding God
is Vishnu who lives with his consort in Vaikuntha, part of causal Bhuvarloka. The
petals are of vermillion color. On the right side of Vaikuntha is Goloka, where
two-handed flute-playing Vishnu lives. Vishnu's Sakti is Radhika in Goloka. Its
bodily location is around genitalia.
3. Svarloka: Manipura Chakra. Rudra and Bhadrakali live here. its location is
around the navel area.
4. Maharloka: Anahata Chakra. Isvara and Bhuvanesvari live here. The bodily
location is heart area.
5. Janaloka: Visuddha Chakra. Androgynous Ardhanarisvara is the presiding deity
here.
6. Tapaloka: Ajna Chakra. The bodily location is glabella between the eyebrows.
7. Satyaloka: Saharara Chakra is located on the crown and is the primal cause of
all the previous causes.
Table of Chakras and Lokas.
Chakra Muladhara Svadhisthana Manipura Anahata Visuddha Ajna
Causal Regions Causal Bhurloka Causal
Bhuvarloka
Causal
Svarloka
Causal
Maharloka Causal Janaloka Chandraloka
Animal Elephant Makara Ram Black
Antelope
White
Elephant --
Sense Smell, feet,
Gandha Tattva
Taste, hands,
sense of
taste, Rasa
Tattva.
Vision,
anus,
sense of
sight,
Rupa
Tattva.
Touch,
Phallus,
sense of
touch, Sparsa
Tattva.
Hearing,
Speech, sense
of hearing,
Sabda Tattva
--
Mandalas Earth, Bhu
Mandala
Water, Jala
Mandala
Fire,
Vahni
Mandala
Air, Vayu
Mandala
Ether, Nabho
Mandala Mind
Presiding
element Prithvi Varuna Agni Vayu Akasa Manas
Sound
Para Vani,
Transcendental
Sound
Pasyanti.
Visual
Sound
Madhyama,
mental
Sound
Vaikhari,
Articulate
speech
Spiritual entity Spiritual Sun
Spiritual
Moon
8 spears
Sign/form/color Square-yellow
Petals 4 6 10 12 16 2
Letters 4 6 10 12 16 2
Color of petal Red Vermillion Cloud-
color Vermillion Purple White
Yantra Square Circle Triangle 2 Triangles Triangle Triangle
God Brahma (with
Savitri)
Vishnu (with
Radhika) Vishnu Isa
Sadasiva (with
Gauri) Sadasiva
Goddess Dakini Rakini Lakini Kakini Sakini/Gauri Hakini
resides in Skin Blood Flesh Fat Bone Marrow
Bija Sound Lam Vam Ram Yam Ham OM
Lokas bhu Bhuvar Svar Mahar Janar Tapo
Nadis Ida & Pingala I--P--
Susumna I--P--S I--P--S I--P--S I--P--S
Linga
Svayambhu
Linga with
Kulakundalini
Para Linga
Baana
Itara
Divine Couples Brahma with
Savitri
Vishnu with
Radhika
Rudra
with
Bhadrakali
Isvara with
Bhuvanesvari Ardhanarisvara
Parasiva
with
Siddha
Kali
Site Kanda Genitals Navel Heart Throat Glabella
Plexus Sacrococcygeal S-C Solar Cardiac Laryngeal Cavernous
Siva
Isa Ardhanarisvara Sambhu
Granthi (Knot) Brahma
Granthi
Vishnu
Granthi
Rudra
Granthi
The seventh Loka is Satya Loka. Causal Bhurloka, Svarloka, Maharloka, Janaloka,
Chandraloka, and Satyaloka make the Brht Brahmanda.
As gods reside in each of the seven Lokas placed within Meru (Axis Mundi, Stambha),
the Earth has a hollow Meru of a stone mountain as the support of the Earth and in the
hollow at different levels, resident gods reside. At microcosmic level, seven gods reside
in the seven Chakras of vertebral column which is the Axis Mundi or Meru of human
body. Axis Mundi or Meru, seven levels and seven gods are common for macrocosmic
Lokas and microcosmic human body. Go to Kundalini Power for more information on
Chakras and Kundalini Yoga.
According to Tantra, the highest Sadhaka is Avadhuta. Avadhuta Dattatreya explains
who an Avadhuta is. Avadhuta = One who has shaken off from himself worldly feeling
and obligation, a philosopher (Brahma-vid, knower of Brahman.) Dattatreya explains it as
follows:
Avadhuta spells out his position in relation to the world.
I am Immortal
(Akshara)
I am The Greatest
(Varenya
I am Devoid of
worldly ties
(Dhuta-Samsara-
Bandhana)
That Art Thou
(That are You) =
I am God himself
I have risen above
Varnas and asramas
(caste and stages of
life)
My joy is my head
Delight (Moda)
is my right wing
Great Delight
(Pramoda) is my left
wing.
I am Bliss
I move freely
with or without
clothes.
I have no family, no
children and no
relatives.
I practice no
rituals.
No bondage and
no aspiration.
Desires pour into me,
but I remain in peace
and detached
I neither seek nor
reject liberation.
I have neither
death nor birth.
I am in a state of
contentment.
Let the pundits
teach Sastras; I
have no such
qualification.
I neither shave,
nor sleep, nor
beg, nor bathe. I
take air bath. I
eat what is given
to me by any one
except the fallen,
unsolicited.
No one can impose any
duties on me.
I am beyond study
and teaching of
Sastras; I am
beyond any doubt
about Reality. Let
the ones in doubt
study Vedas.
I am self and not
body. I am blessed
I do not utter
Mantras.
When I sleep, I
sleep under the
sky or in any
available place.
My conduct is
incomprehensible to
others.
I am taken for a
lunatic.
I will not answer
any questions
about my
I do not look at woman,
not even their pictures.
I neither accept
gifts, nor induce
others to give gifts.
particulars.
I gave up my
family and the
world.
I do not stay in one
place more than five
nights, because I do not
want to develop
affection for people,
which will lead me to
hell.
A mendicant, that I
am, walks with his
eyes on the ground
with the notion that
beings from a
worm to man are
equal. I appear
dumb, deaf, blind
and dull.
Only fools take
delight in a body
which is an
agglomerate of
skin, bones,
muscles, tendons,
blood, and
organs.
As the suns shines on
everyone, I do not
differentiate between
the good and the bad
and the learned and the
unlearned. (Learned =
learned in sastras)
I meditate
according the
Maxim of Wasp
and Worm.
Maxim of Wasp and Worm: A lowly worm is in constant fear of the wasp and thus
meditates on the wasp, not knowing when the dreaded fate of sting will strike it. The
worm is so much possessed of the image of the wasp, that its consciousness is reposed
only in the thought and form of wasp. Similarly, an Avadhuta is constantly meditating on
Brahman, not knowing when the blessed event of knowing and transforming himself to
Brahman would take place. He thus becomes Brahman himself by dwelling in his mind
on Brahman.
Svetasvatara Upanishad describes Brahman as follows:
Sakti and Supreme are one entity; they are inseparable. Sakti is the cause of the world.
Sakti, hidden in its svarguna (intrinsic qualities), is the cause of creation, maintenance
and destruction of the world. Unmanifest Brahman is Pure Cit (Consciousness); manifest
Brahman is Cit with Maya or prakrti and therefore goes by the name of Isvara. (Verse
1.3)
Sadhaka who knows the Supreme as non-dual is freed from Maya and bondage. He is
Kaula, the true knower of essence of Brahman.
Macrobrahman, Mayabrahman, and Avidyabrahman or microbrahman:
Transcendent Brahman without attributes is Pure Consciousness and therefore is
Macrobrahman. Isvara is Mayabrahman or Macrobrahman with Maya. Human beings
with a load of Avidya (ignorance) are microbrahmans or avidyabrahmans. These
eponyms are coined by me for easy identification of three levels of Brahman. (Unmuki)
= Whole, universal, entire, all + Men) = relating to all men.
Head Eyes Air Fire Akasa/Ether Water Earth
Heaven Sun Breath Mouth Trunk Back of his
body Foot
His nineteen mouths are: five motor organs, five sensory organs, five Pranas, Manas,
Buddhi, Ahamkara, and Chitta. Go to commentary on Verse 12 of BG Chapter 2
Samkhya Theory for details. Because of the above portals through which he enjoys this
outer world, he is called eater.
If an aspirant meditates on Brahman in one-part Visva state meaning that God is only a
Knower of phenomenal world, he returns to earth as human being and enjoys the
objective world.
2) Dream State (Taijasa) is similar to wakefulness except he is the enjoyer of subjective
world in the land of dreams and possibilities and it is beyond the grasp of the senses
(Taijasa).
If an aspirant meditates on Brahman in Taijasa state (2nd quarter of the four quarter of
AUM-Silence), he reaches the subjective world of Soma Loka (Sphere of Moon) after his
death. After his sojourn there, he comes back to earth to live among human beings.
3) Deep Sleep State. Prajna is pure knowledge with no desire or dream. Objects, senses,
and mind lose their contours in the pitch darkness of bliss.
If an aspirant meditates on Brahman as a whole (all three parts or AUM), upon his
death he goes to the sphere of the Sun from where he goes to Satya Loka, where he
becomes one with the Absolute. He becomes homogenized with all other souls (with no
distinction) which joined the Absolute.
4) Turiya, the fourth state is devoid of dualities; it is one mass of bliss.
If an aspirant meditates on Brahman in his four parts as AUM-Silence, he becomes
non-dual with Brahman.
Go to commentary on BG012.1 for more details. Turiya is Spiritual Transcendental
consciousness
.
Guru and God are necessary for the attainment of supersensual transcendent
knowledge of Brahma Vidya and liberation.
Two paths
There are two paths: Pravrrti and Nivrrti. Pravrrti is common path and Nivrrti is a hard
path. Pravrrti is centrifugal movement of the soul with desires, dualities and bondage.
Nivrrti is the method of choice for outright renouncer or hermit. It is a centripetal
movement towards God right from the beginning. Tantra declares that it will shape men
and women leading animal life of deglutition and defecation, procreation and slumber,
fright, fight or flight, change them into productive people, and lead them in the path
towards God. Pravrrti is life in the phenomenal world in pursuit of desires. Nivrrti is life,
liberty and pursuit of Bliss; in other worlds it is a life of devotion to God, liberation from
the bondage (Pasa) and eventual bliss. Tantra recognizes that man is a sensual animal; it
tries to put a prescribed order in his lifestyle, convert him from sensual to a supersensual
to supernal being and it leads him to Reality. In this process the aspirant gives up his
passion and darkness (Rajas and Tamas) and becomes pure and Sattvic. He strives on the
path of Karma Yoga, Jnana Yoga and or Bhakti Yoga. For the Pasu (the individual soul)
to attain liberation, he should get rid of impurities or Malas.
Malas: Mala in ordinary sense is feces. Malas as a technical term means impurities of the
soul. Its origin is Divine Will and it is of three kinds (Mum-malam: Anava Mala, Kanma
Mala, and Maya mala.
Anava Mala: Here the soul feels like an orphan, as if it is not connected to the Great Soul,
Pure Consciousness or God. It is due to ignorance and matter enveloping the soul,
preventing vision of the Great Soul. It is full of ego. It is a case of I, Me, My, and Mine, a
quadrilateral corral for Pasus. Life in Muladhara and Svadhisthana Chakras and below is
one of Anava Mala. Grace of God erases Anava mala. Yoga and Jnana Margas remove
Anava mala.
Kanma mala: In Kanma (Karma) Mala, the past is catching up with the present; the past
may be recent or one or many births in the past. Kanma mala brings the soul and body
together in a being. It is the karma from the past or the karma made new. karma is
thought, word and deed that bring punyam or papam, meritorious or painful
consequences. The Karmas of past lives cling like Vasanas (fragrance to the subtle body)
and has the tendency to confer Samskaras, tendentious behavior, which might reinforce
punyam or papam; thus, the actions tend to feed upon themselves and produce more of
the same. The proper thing to do is cancel out papam and punyam and get Karma to a
zero-sum status, conducive to liberation. "Cancel out" is not as simple as doing a good
act for every bad act. Every act or karma bears fruits (sweet or sour), which have to be
eaten; that eating of fruits is called Iru-Vinai-Oppu. There is no escape clause attached to this rule.
Iru-Vinai-y-Oppu = இருவினணநாப்பு = State of the soul in which it
takes an attitude of perfect equanimity towards meritorious and sinful deeds; equable resolution of good and bad Karma; simply put, eat the good and bad fruits of your actions and thus bring it to zero-sum status, so that the bag of Karma is empty of fruits.
Spiritual practices and love of God erase Kanma mala. Kriya Marga (Agamic rites and
ceremonies) remove Karma mala.
Maya Mala: It is the material cause of the universe; Asuddha Tattvas make up our body
and give us the soul-body experience and limited spiritual knowledge in this world;
spiritual practices, love of God, Chariya, worship of God-in-form in a temple remove
Maya Mala.
As man eliminates Karma Mala and Maya Mala, Anava Mala seems to expand to take
their place, and fill the vacuum and becomes stronger; the I-factor is a dominant impurity,
which is erased by Grace of God. All these malas lead man down their paths - Margas,
Anava, Kanma and Maya. These margas should be supplanted by Charya, Kriya, Yoga,
Jnana Margas, Prapatti, Saranagatti and attainment of higher Chakras, Ajna and
Sahasrara.
Charya, Kriya, Yoga and Jnana Margas are fourfold paths for salvation. Charya is
worship of God-in-form in temple. Kriya is performance of Agamic rites and ceremonies.
Yoga Marga is mental worship of God or Goddess. Jnana Marga is path of Wisdom.
Prapatti and Saranagatti are resignation and self-surrender to God.
Concentration of mind on God is a difficult proposition for the object has to have a shape
or form in the mind's eye. That is where idols come in for worshipping Ishtadevata
(desired god). Idol or Avatar is Prati (likeness or substitute) for attributeless Brahman or
Isvara. Prati can also be an object that a person can easily bring to his mind to concentrate
on; the object can be anything. Later I will tell a story to paint this point. Once
concentration on an object is attained, the object is supplanted with Isvara or Nirguna
Brahman. Jnana Yogi can concentrate on formless Brahman (Nirguna Brahman) and
attain siddhi (perfection). Bhakti Yogis simply surrender to God.
Prati or Substitute: Once there was a teenage prince, whose father wanted the Royal
Guru to teach his son concentration and meditation. The prince went away to the
hermitage. The prince met all qualifications for induction as a pupil. The prince kept
asking for his horse. Guru advised him to focus his mind on a devata or god. The prince
said that he could not take his mind off his horse. The Guru then fetched the horse from
the royal stable and told the prince to concentrate his mind on the horse, which the young
prince took very easily. His mind, his thought, his horse and his body all became one
entity when he meditated. He saw horse everywhere. He told the Guru that he cannot see
anything other than his horse in sleep, wakefulness, and meditation. Guru told the young
prince that he arrived and that he should substitute horse with god, which he was able to
accomplish.
The Saktas worship Mother Goddess and she reveals herself in the universal divine form,
when the Sadaka's worship is intense. Sri Krishna says what a true Sadaka is.
straightforwardness, service to Ācārya, purity, steadfastness, self-restraint,
(continued)
13.8: aversion towards sense objects, absence of egoism, having insight
into the suffering related to birth, death, old age, disease, sorrow
(continued)
13.9: detachment; absence of attachment to son, wife, home; constant
equilibrium on attainment of the desirable and the undesirable; (continued)
13.10: unswerving devotion to Me having no other refuge, resorting to
solitary places, discomfort in the midst of people.
3.11: Constancy in the attainment of the knowledge of the Supreme Self,
and insight into the knowledge of the Truth are (declared) the knowledge,
and that which is otherwise is non-knowledge.
13.12: I will explain to you that by knowing which one gains the nectar
(of the eternal). That beginningless Supreme Brahman is (said to be)
neither Sat nor Asat.
Sri Krishna comments on offerings in Bhagavad Gita.
9.26: Whoever offers me a leaf, a flower, a fruit, or water with devotion, I
accept that which is offered with devotion, piety and purity.
13.22: The Mahā-Īsvara, The Great Ruler in the body is (said to be) the
witness, the approver, the supporter, the enjoyer, the Supreme Self
(Paramātmā) in the body, and the Supreme Purusa.
9.27: Whatever you do, whatever you eat, whatever offerings you make,
whatever you give away, and whatever austerities you perform, O son of Kunti, do that
offering unto Me.
Offerings embrace, soothe and serve the five senses: flowers to see, bells to hear,
accouterment to touch, incense to smell, and food to taste.
Prescription, practice, and enjoyment.
To a practicing Kaulika, sex and eating are divine acts.
Vira is a hero of Raja guna, motion and devotional passion. He feels that Devata and
he are one (non-dual state) and therefore when he eats, it is the Devata who eats. Every
act of the Vira is a spiritual act, including, eating, and sexual intercourse. Every act of his
is an offering to the Devata. This is the basis of secret worship. Vira becomes one with
the Mother Goddess, dissolves in her, and swims in the ocean of Bliss of Devi.
(Digambaras [sky-clothed Jain monks-naked] ignore the Vedas and Saiva Agamas, which
promote Samsara (family life, sex and raising children). Jain monks suppress normal
hormone-mediated sexual passions and urges and go about convinced in their mind that
body and sex do not exist for them; they do indulge in good eating and sleeping.)
The Mother Goddess gives terrestrial life to the soul by wrapping it in a body. The
playground or the field of activity is earth. Karma is the immediate cause of birth on this
earth; if there is no karmic load on the soul, there will be no birth. Karma is like a bank
account with overdraft feature; the difference is zero balance is highest wealth and virtue.
Positive balance is money in the bank, synonymous with meritorious acts; negative
balance is borrowed money synonymous with unmeritorious acts. Zero balance is perfect
balance, leading you to liberation from birth and death. If one dies with a positive
balance, he will be born in an ideal family with all its attendant advantages. If one dies
with negative balance, he will be born as an animal if the negative balance is huge. If it is
less of a negative balance, that will determine his heredity, ancestry and environment.
Mother goddess knows that Pasu (individual soul, equal to an animal in its embodied
state) has to eat and procreate. Karma's essential purpose is to bring the soul into the body
that eats and procreates. Karma is self-made and internatal, taking a soul from one birth
to another birth. Internatal = two or more births, as in inter-national, two or more nations.
Karma is a millstone around one's neck; one has to unload it to feel free and liberated;
liberation is a zero-sum game; karma has to come to a NULL State. Brahmamayi, the
Mother Goddess, made lower Tattvas including earth as the platform wherein Jiva must
face and resolve karma, and procreate and perpetuate the species. Without Karma,
Universe and beings would not exist. Knowing misery and effort accompanying eating
and procreation as basic instincts, Mother Goddess incorporated hunger and passion in
jiva who otherwise would not venture into these pursuits. To reinforce the instincts,
Mother Goddess, created Rasa, (relish, taste, desire, fondness, love). Thus, beings and
universe are the field of activity for Mother Goddess, and Jiva, being the reflection or
fragment of Siva and Sakti, enjoy the field of activity in its own microcosm. Tantrics
believe that all human activity, including eating and procreation, are divine acts (It is a
common practice to say prayers before such acts) and that the divine man has fallen from
the lofty heights of Divya (Divine man) to Pasu (animal man), who removed the divinity
from such acts. There are three kinds of men: Divya, Vira, and Pasu, the divine man, the
hero, and the animal man.
Fall from divinity is a sign of Ajnana or ignorance; the Vira sets his activities on a higher
footing according to divine cosmic law and thus has put in place a set of rules, practices,
and goals. While Jiva is susceptible to the pains and pleasures of Karma, the Mother
Goddess is immune from them; this is one of the distinguishing characteristic between
jiva and Devi; this is Maya.
Here is a list of things enjoyed or practiced by Bhogis and Yogis.
Taster's Choice:
Wine is made from grapes, raisins, honey, sugarcane, fruits, molasses (Gaudi), rice (paisti), Madhuka flower, sap of Palmyra tree and Date tree... Sanctified wine is fit for consumption by all, irrespective caste.
Bhoga and Yoga, Epicures to Yogis: Tastes and styles
The union of Siva and Sakti from such offering is liberation. Bliss is Brahman; it is
present in the body, waiting to be expressed by wine; thus, Yogis imbibe it. Vira, the
embodiment of Tantric virtue, untouched by polar opposites like pain and pleasure,
possessed of Kula and Vaidik knowledge, imbibes wine which gives him Bliss and
liberation. Mother Kali is the goddess of the Tantrics and Saktas.
Drinking of Soma is prescribed for Brahmanas, as wine is prescribed to Viras.
Permitted user of wine, meat, fish, and sex should have thorough knowledge of Kula
Sastra, before he uses them. The Sakti of Vira is alive and well, while that of Pasu is at
sleep.
The fifth principle or Tattva is Mithuna (union). One's own wife or Sakti is the fifth
Tattva, completely free from any defect. One's own wife, the wife of another, or any
women can serve as the Sakti. When it comes to intercourse, only his own wife serves
the purpose of Mithuna.
Sandhya Worship
Mantras are chanted at Sandhya (morning, noon, and evening) invoking the deities,
Brahmani, Vaisnavi and Mahesvari, the controlling deities of Rajas, Sattva, and Tamas
and the creator, maintainer, and destroyer. Sadaka meditates on them in the solar orb at
Sandhyas. These time slots correspond to creation by Brahmani in the morning,
maintenance by Vaishnavi at noon and destruction by Mahesvari in the evening. During
sleep, it is a case of dissolution or Pralaya for Jiva, because in deep sleep nothing exists
for Jiva or embodied soul. Morning Sandhya worship celebrates creation by Brahmani.
The Jivas, mobiles and immobiles start drinking and soaking up the sun until sundown at
the west end of the Solar Orb. Between morning and evening Sandhyas, beings, plants,
trees, shrubs and bushes have imbibed sun's rays to a point of satiation. Noon Sandhya
celebrates that life-sustaining Sakti, Vaishnavi, the maintainer. Evening Sandhya
celebrates dissolution by Mahesvari because beings dissolve into the night of deep sleep
and get much needed rest, dissolution, and bliss.
Brahmamayi, the Creator, is Mantrasakti, power of Mantra. Devata of Mantrasakti has
two aspects: Vasaka Sakti and Vakya Sakti. Vasaka Sakti is like the fruit and Vakya
Sakti is like the seed; one cannot get the seed unless one goes through the fruit. Vasaka
Sakti is Sabdabrahman and Vakya Sakti is Parabrahman. Vasaka Sakti of a Mantra is the
sound stage before the Sadhaka can reach the silent stage of Vakya Sakti of Parabrahman.
One has to recite Mantras, before Sadaka advances to the stage of Muni, the silent one.
AUM is Vasaka Sakti of Sound or Sabda-Brahman and the silence that follows AUM is
the Vakya Sakti of Para Brahman. Brahmamayi has many other names: Kulakundalin and
Sarasvati are two of them. She wears a rosary of fifty beads made of seeds and inscribed
with Sanskrit letters from A to Ksa . These fifty letters form the basis for 90 million
Mantras (9 crores), as 26 letters of the English alphabet form the basis for its entire
literature. A seed grows from sprout to root, trunk, primary, secondary and tertiary
branches, twig, leaf, flower, and fruit. In similar manner Seed Mantra (Bija Mantra) has
trunk, branches, twigs, leaves, flowers and fruits.
OM is the Supreme Mantra like the Supreme Brahman. Various Deities with gunas are
various aspects of One Nirguna Brahman. Bija or seed Mantras are the various aspects of
the Supreme Mantra, OM. OM is the Supreme Sound.
As all leaves are attached to a stalk, so are all words attached to OM (Brahman).--
Upanishads. A sentence is a sound in itself on which other sounds called words are
strung. --Robert Frost, Selected Letters.
Bija Mantras are seed letters (of Sanskrit language) which are the visual forms of
Primeval Sound. If pen (written word) is mightier than a sword, Primal Sound is mightier
than visual sound (Pasyanti) and written word. Go to <<<Sabda is sound>>>. Bija mantra
is a single-character Mantra; there are exceptions like Hreem, a compound. Primeval
Sounds apparently have no meaning, so is the case with Bija mantra sounds; they possess
mystic meaning. Since Sound (Nada) is the source of the universe, the Maha-Bhutas
(gross elements) have Bijas.
The Great Elements, Bija Mantras, Chakras and Specific Deities.
Ether Air Fire Water Earth
HAM YAM RAM VAM LAM
Visuddha Anahata Manipura Svadhisthana Muladhara
Every Deity, who is guna version of Nirguna Brahman, has its specific Bija (Seed)
syllable. Bija Mantras are not for general use because they have such a force packed in
them (as a seed packs a tree in it) that only perfected Yogis engage in Japa on Bija
Mantras with attendant rituals.
Chakras and Bija Mantras
Muladhara
chakra Svadhisthana Manipura Anahata Visuddha Ajna
LAM VAM RAM YAM HAM OM
Bija Mantras:
OM is the progenitor sound of all Bija Mantras. Nada and Bindu are two saktis (power).
Naada (Nada) is sound and Bindu is dot, or point. Nada and Bindu are the progenitors of
Tattvas, the building blocks of the universe. Nada is Sakti and Bindu is Siva (Siva-Sakti);
Nada is action and Bindu is static; Nada is white and Bindu is red. Nada (Chandrabindu/
Nadabindu) over the Omkara is the couch, on which Paramasiva in his Bindu form is
reclining. Chandrabindu is Nada and Bindu, Sakti and Siva in one unit.
The crescent moon with the dot is Chandrabindu (Nadabindu) or the couch of
Tripurasundari in union with Paramasiva. The icon presents five components: A, U, M,
Nada (the Crescent), and Bindu (the dot). Just imagine the crescent moon being the
couch! Nada is Sound, Bindu is the derivative of Nada and the source of the universe.
Nada is called Visvamata or Mother of the Universe; Bindu is Duhkha Hara, Pain Killer
or remover of pain. All Bija Mantras have three, four or five components: one, two or
three syllables, Nada and Bindu. Nada is generally Mother Goddess and Bindu is Siva,
remover of pain.
Bija Mantra has no meaning; it is neither a language, nor a word, nor a character; it is
Dhvani (unlettered vocalized sound); it is Deva. Though they lack meaning, certain
attributes are appended to them.
HAUM: HA is Siva, Au is Sadasiva, and M is harbinger of silence that follows intonation
of Bija Mantra. HAUM is for Siva Worship.
DUM: Da is Durga, U is protection.
KREEM: This Mantra is meant for worship of Kalika (Kali). Ka is Kali, Ra is Brahman,
and EE is Mayamaya.
HREEM: This mantra is for worship of Bhuvanesvari, Mother Goddess. HA is Siva, RA
is Prakrti, and EE is Mahamaya.
SHREEM: This Mantra is for worship of Mahalakshmi. SHA is Mahalakshmi, RA is
wealth, and EE is Mahamaya.
AIM: This Mantra is for worship of Sarasvati. AI is Sarasvati.
KLEEM: This is for the worship of bringer of love (Kamabija -Love Mantra). KA is
Kamadeva and Krishna, LA is Indra, the Lord of heavens and senses, and EE is
satisfaction.
HOOM or Hūm: This is for worship of Siva-Bhairava. HA is Siva, and U is Bhairava.
This threefold Seed Mantra is preservative and protective.
GAM: This is for Ganesa worship. GA is Ganesa.
GLAUM: This is for worship of Ganesa also. GA is Ganesa, LA is Pervader, and AU is
effulgence.
KSHRAUM: This is for the worship of Man-Lion, Narasimha (Nara = Man + Simha =
Lion), an avatar of Vishnu. KSHA is Narasimha, RA is Brahma, AU is his upturned
teeth.
AIM: The evolution of Bija Mantra AIM. The Mantras of Rig Veda and Sama Veda start
with A; Yajur Veda starts with I; this combination gives rise to the sound AI to which
Bindu is added resulting in Bija Mantra AIM, which is Sarasvati's Bija Mantra. Sarasvati
is part of Tripurasundari as Lakshmi and Kali.
As you see, Mother Goddess, Siva, Ganesa, Vishnu, Brahma, Mahalakshmi, and
Sarasvati are worshipped with the use of Bija Mantras. They represent creation,
maintenance, destruction, wealth, arts and sciences, removal of obstacles and conferment
of Grace.
One should not utter Bija Mantras in meditation without the guidance of a Guru. Deity-
specific Mantras uttered in meditation over a long period of time (in months and years) is
Purascharana. One should follow dietary and other prescriptive injunctions. Anusthana is
performance of meditation and other practices to obtain an object or attain a goal,
spiritual being the highest goal. This is demanding on the body and mind. Deity-specific
Japa Anusthana is performed with the object of reaching a goal or removing an obstacle.
This is prayer to a deity other than the personal deity, such as doing Japa to Sarasvati to
compose music and Ganesa to remove obstacles. The nature of the object should be
spiritual rather than material.
Woodroffe mentions the Seed Mantras grow into Sandhya, Gayatri, Nyasa, Puja, and
Upacara Mantras; they are all its stems, trunk, branches, and twigs. Hymns of praise and
homage are its leaves and flowers -- page161 Principles of Tantra, Book Two.
Mother Goddess in her universal form contains innumerable universes in motion in her
body. Each universe has its own Brahma, Vishnu, and Siva with its own Kalpas and
Yugas. She is the repository of all sastras, Agamas, and Nigamas. Agamas form the Soul
of the Mother; Vedas are the jivatmas; the philosophies (Dharasanas) form the senses; the
Puranas are her body; the Smrtis are her limbs; All other sacred texts make her hair. What
is Jivatma to Parmatma ( individual to God) is Veda to Tantra. She is the aggregate of all
Chakras. She is the source of sound, words, speech and comprehension. Varnas
(Characters) are written on the petals of the lotus of Chakras, forming the basis for
Chandas, Vyakarna, Siksa, Kalpa, Jyotisha, and Nirukta, collectively called Vedangas,
the Veda limbs.
Vedanga = Veda + anga = Veda Limb.
Chandas, Meter
Vyakarana, Grammar
Siksa, Science of articulation and pronunciation
Kalpa, Competence
Jyotisha, Astronomy and Astrology
Nirukta, Explanation, Etymological interpretation of a word
She is the origin of all knowledge. A Sadhaka's body is a microcosm of the body of
Mother Goddess. Worshipping of Gurus by Sadaka is like worshipping the Mother
herself.
Guru initiates an aspirant into Mantra Tattva. Mantra is the root and sound-body of
Devata. Mantra = (Man = is to think or meditate + Tra = is to protect.) Yantra =
instrument, engine, apparatus, amulet with mystical diagram endowed with protective
occult powers. Mantras are not devised by sages or gods and were revealed by gods, who
were not the formulators of Mantras. Guru, Mantra and Devata form a sacred triangle,
which is important to an aspirant. Tantra Sastras are of the view that the Supreme Guru
comes as man in earthly Guru to whom an aspirant owes respect because the earthly Guru
is the surrogate of Supreme Guru.
Devotee's consciousness awakens Sakti (divine power) in the image or idol which
comes to life; this is Prana Prathistha (dwelling of life in an idol or image.) Idol is an
instrument (Yantra) or an engine, which needs power (devotee's Consciousness) to work;
in like manner, Guru is an engine; what electric power is to an engine is devotee's
consciousness to a Guru. This says that Mother Goddess exists in all things and it takes a
devotee to awaken the spirit in the object. Once an aspirant (Sadhaka) achieves Siddhi
(perfection), he becomes one with the Guru and Goddess. This is Advaitam, oneness.
Siva-Sakti assumes the form and body of Guru and protects Sisya (devotee). Sadasiva
protects Sadhus (saints or seers) by assuming the form of egoless Samsaric
(householder), who is Siva himself without three eyes, Vishnu without four hands and
Brahma without four heads. Guru takes the Sadhaka from the life of a pasu to the life of
Siddha who merges with Parabrahman. By initiation into Kulatantra, Isvara in the form
Guru takes Pasu (animal, individual soul) hounded by Maya to liberation. Mantra, Isvara (Devata) and Guru are of one Padartha (substance). Devotion to Isvara
without devotion to Guru guarantees rebirth as swine. Guru is no other than Isvara
because He (Isvara) lives in Kaliasa, he lives in Cintamani graham, the trees in his house
are Kalpa trees, the creepers are Kalpa creepers, the male servants are Bhairavas, female
servants are Bharaivis and the water in his house is Ganga. Cinta+Mani = Wish Gem;
Graham = house (something remotely connected to Billy Graham!); Kailasa = Siva's
snow-clad Himalayan abode; Kalpa tree = Wish Tree; Bhairava = Manifestation of
Siva; Bhairavi = Durga = Personified aggregate of Tejas (splendor) of all Gods,
particularly of Siva, Vishnu, and Brahma = Warrior Goddess. Bhairavam =
Terribleness. In this context, Bhairavis and Bhairavas are inducted Tantric sect members,
and Viras (heroes) are on their way of becoming Divyas (divine men). Guru is the virtual
earthly representative of Trinity, Brahma, Vishnu and Siva. Guru is the object of
meditation in the Sahasrara and Anahata Chakras.
Cintamani is a gem that yields all desired objects. The house is in the Isle of Gems and is
the origin of all Mantras, that confer all desired objects. Devi lives in the house and sits
on a lotus seat on the jeweled altar.
Bhairavas: manifestations of Siva; eight such Bhairavas, AsitAgma, Canda, KapAli,
Krodha, BhIsana, Unmatta, Ruru, SamhAri (One with black body, the Fierce One, the
Wearer of skulls, the Angry One, The Terrific One, the Mad One, Ruru, and the
Destroyer. Some texts place Bhayamkara (Inducer of fear) for Unmatta.
Billy Graham carries a Sanskrit last name; He doesn't even know it.
Graham = Gṛha = house or home. Graha is Sanskrit and Graham is Tamil with M
terminator.
pronounce as follows. GRAdation + hum as in humming a tune. As you see and
pronounce, Sanskrit Graham is not graham flour but yes, Martha Graham, Thomas
Graham and Billy Graham are named after the Sanskrit word Graha meaning
house. English Dictionary: It also means a male given name, "Gray Home." In a
surprising manner, there is a concordant meaning between Sanskrit Graha (house) and
English Graham meaning "gray home." I postulate English Graham is derived from
Sanskrit Graham because Sanskrit Graham built the HOUSE before the English built
their GRAY HOME.
Gṛha: (Sanskrit) has several meanings. One among them is house
graha (Monier Williams dictionary
gráha
• (Grha) a house R. vii, 40, 30 (cf. a-, khara-, -druma and -pati)
Gra·ham n.
1. Martha, 1894–1991, U.S. dancer and choreographer.
2. Thomas, 1805–69, Scottish chemist.
3. William Franklin (“Billy”), born 1918, U.S. evangelist.
4. a male given name: from an Old English word meaning “gray home.”
( Read it as a Sanskrit word meaning house-the author of this article).
There are two kinds of Gurus: Diksa and Siksa Guru, the Initiator and the Teacher.
The initiator-Guru gives instructions in Mantra to a pupil; the teaching Guru helps the
pupil with Dhyana, Dharana, Japa, Stava, Kavaca, Purascarana, Mahapurascarana and
and exhalation and Dhyana are recommended. A rosary with proper knowledge of its
usage is advised. Silent japa with complete enunciation of words is (regarded as) the best.
Mantra should begin and end in Pranava (Om). Knowing the meaning of Mantra is
essential because not knowing does not guarantee fruits. Other Gurus say that Mantra is
like medication; knowledge is not necessary for Mantra to work. Siva and Sakti is the
object of worship. External movements such as yawning, spitting, groping own body
parts, wearing headwear, nakedness, unruly hair, crowded place should be avoided.
Bilva is Bel tree (Aegle marmelos), sacred to Siva and Saktas; Amulets are made from
it and unripe fruits are used in herbal medicine. Bilva is never used as firewood for fear
of evoking Siva's displeasure and wrath.
In Kaulaka tradition, there are six kinds of Gurus: Preraka, the impeller who instills interest in
initiation into Kaula tradition; Sucaka, the indicator, who points to Sadhana as the means to
liberation; Vacaka, the speaker, who explains the tenets of Kaula dharma; Darsaka, the
demonstrator, who by his example shows the performance of rites and rituals; Siksaka, the
instructor, who gives instructions in Sadhana; and Bodhaka, Spiritual teacher who enlightens the
pupil on spiritual knowledge. The Bhodaka plays the central role because his teachings form the
nucleus to the contributions made by other teachers; thus spiritual knowledge facilitated by
ancillary methods of impelling, indicating, showing, and instructing attains fruition. One has to
pick and choose a Guru; one may end up like a bee that goes from flower to flower accumulating
honey; this search for a good guru actually helps a sadhaka achieve wider knowledge. If the
Guru-Sisya relationship is agreeable to both the Guru and the Sadhaka, they should act in each
other's interest: the Guru takes care of the spiritual needs of the Sadhaka and the Sadhaka treats
the Guru like god on earth.
Initiation: Initiation is essential for liberation and cannot come without a Guru who comes in
the lineage of Guru Parampara (lineage). After proper evaluation over a period of more than one
year, the Guru offers a Mantra to the pupil. It is also the period and privilege of the disciple to
test the Guru on matters of Japa, Stotra, Dhyana, Homa, and Puja. Once he finds the capacity of
the Guru to communicate the knowledge to him, he accepts him as a Guru. Guru transmits Sakti and knowledge to the disciple. The disciples are of three kinds: Adiyoga,
Madhyayoga, and Antayoga. Adiyoga has devotion and interest in the beginning but they wane
quickly. The Madhyayoga has no knowledge in the beginning but his devotion in the middle
carries him through. The Antiyoga has no devotion at the beginning, acquires devotion in the
middle and matures at the end. He is the best Jnanin among the three disciples.
Upadesa, spiritual instruction, is of three kinds: Karma, Dharma, and Jnana. The path of karma
is the longest route of slow pace. It is like the ant which takes a long journey up the tree to reach
the fruit. The path of Dharma is many hops and jumps of a monkey from one branch to the next
to reach the fruit. The path of Jnana is a straight flight to the fruit as a bird would do.
Sparsa Diksa, Digdrsti, Manasi Drsti: Initiation by touch, sight and mind.
Diksa, Initiation and teaching, is of three kinds: Sparsa, by touch; Draksanjana or Digdrsti, by
sight; and Manasa, by thought. Sparsa initiation is compared to the loving tender nourishing and
caring of the chicks in the warmth of the wings by the mother bird. The preceptor Guru draws to
his mind the god or goddess, meditates on Sivapura in the hand, chants the Mula Mantra (root
mantra) and touches the body of the disciple. The act of visual initiation and instruction is
compared to the nourishing of the fry (baby fish) by sight by the ever vigilant mother fish. The
Guru draws the image of Kamashi in his mind with eyes closed, opens his eyes with delight and
looks at the disciple. The act of thought initiation and teaching is compared to the nourishing of
the baby tortoises by the mother by thinking about them. Grace comes to the disciple
proportional to the presence of Sakti in him. Where there is no sakti (in him), there is no
liberation. Initiation by Diksa Samskara (sacred rites) is the preliminary step before the actual
event. The authentic Guru is Brahma himself without four heads, Vishnu himself without four
hands and Siva himself without the third eye.
Guru is Brahma, Vishnu and Siva all rolled into one. Guru is Gu and Ru; Gu is darkness and
Ru is remover. Guru dispels darkness, sin, and ignorance. Once Guru purifies himself both
externally and internally and assumes the body of the deity he worships and propitiates, the body
of the Guru is the same as the goddess; his disciple receives a bit of the effulgence from the
grace of the Guru. Initiation by mind (manasi Diksa is the best of all Diksas. I will give you an
idea of external purification of the body that the disciple should undergo at the beginning. He
awakens in the morning; clears his mind of all impure thoughts; scrapes the coated tongue,
cleans the mouth and face, and takes a bath. He performs Sandhya worship and remains
secluded, immersed in the thought of the physical form of the Guru. The Guru does the same
physical purification and enters into the presence of the disciple. He chants Devi Sukta (hymns)
and performs Vidyanyasa (Vidya + Nyasa -- appropriate finger positions for a Mantra) and
Matrika (diagrams of the characters or alphabets). Purusa sukta and propitiation of Tripurambika
by 16 upacaras (worship, homage) follows.
Rites of worship are prescribed by the Saiva Agamas: Nitya, mandatory; Naimittika,
situational, periodic, or occasional; Kamya, desire-fulfilling. These are strict set of rules to
follow and any infraction makes him a Brahma Raksasa (demon). Guru supervises and enforces
these rules. Upacara has sixteen components, known as sodasopacAra.
1. ĀVĀHANA, Avahana: invocation of the deity; holding the thumbs against the
root of the ring fingers (Mudra)
2. Āsana, Asana: the manner of sitting forming part of the eightfold
observances of ascetics. Offering a seat to the deity.
3. Pādya, padya: Offering water to wash the feet.
4. Arghya: Worthy of a hospitable reception; water given to a guest; objects of
worship.
5. ācamana: Rinsing the mouth with water: water for that purpose.
ceremonial sipping of water.
6. Snāna, Snana: Religious lustration of idol with water.
7. Vastra: Raiment; offering garment for the idol
8. Bhūsā: Ornament and decoration of idol.
9. Gandha: Fragrance or Sandalwood paste applied to the idol.
10. Puspa: Offering flowers to the idol.
11. dHūPA, Dhupa: Incense or making smoke from aromatic gum or resin.
12. Dīpa, Dipa: Lamp; waving lamp
13. Aksata: Offering unhusked barley-corns
14. Naivedya: Offering victuals to a deity.
15. Tāmbūla, Tambula: Betel leaves and nut.
16. Pradaksinā, Pradaksina: Turning the right side towards the idol;
circumambulation from left to right, as a mark of respect.
One can offer worship to a deity (Murti), a Guru, Sri paduka, a consecrated
object or Satguru. All worshippers should offer prayers to Ganesa, the god of obstacles and beginnings before the Ishata devata is worshipped.
Other acts in the worship also include Sankalpa (uttering of the intent), Ghanta (ringing the bell to drum out demons and invite gods), avahana
(inviting the deity), archana (chanting sacred names), pranama (obeisance), ārati, (waving lights), prarthana (making personal pleas),
visarjana (bidding farewell to and dismissing formally the deity) and Samhāra Mudrā (expressive gesture of dissolution). Worship entails pleading for yourself and for others. Pleading for yourself and your family
is Atmartha Puja; worshipful pleading for others is Parartha Puja. Arati is waving of the light with the right hand in an elliptical fashion in front of the image of the deity, the top of the circle reaching the eyes or the nose
and the bottom of the circle reaching the feet. The waving numbers from a few to ten accompanied by ringing of the bell with the left hand.
Take the letter Ka. It is a combination of a generic consonant and a vowel: k +a
= Ka. A vowel is interminable and so a terminator M (Chandrabindu) is added; thus Ka becomes Kam. The M sound vibrates intranasally. Here is the anatomy of Aum with M terminator.
Chanting of the thousand-syllabled Mantra (Sahasraksari Vidya) accompanies worship of the
deity and offering of fistful of flowers (Puspanjali); worship concludes with the Kadi Mantra
Ka, Em, I, la, Hrim; Ka-Sa-Ka-Ha-La-Hrim; Sa-Ka-La-Hrim, (Aim, Klim, Sauh, Klim,
Aim, Srim). The 1000-syllabled Mantra consists of power-epithets, Siddhis, Nityas and Kadi
Mantra of Lalita. The Guru offers flowers to the disciple who offers them to the deity. Of all the
Vidya mantras, Kadi Mantra (starting with K) and Hadi Mantra starting with H are the most
efficacious.
Body parts of Mother Goddess and the corresponding Kutas
Vak Kuta From the crown to the neck
KAma Kuta From the neck to the hips
Sakti Kuta From the hips to the toes
Brahma, Vishnu, and Rudra are born from the letter A U M.
Hari and Hara
Meditate in Citkala, and Bindus of TPS
Kadi Mantra (Kamaraja Mantra)
It is Kadi Mantra or Vidya because the first letter is K or Ka; Hadi Mantra starts with Ha or H.
The fifteen syllables refer to the 15 digits of the moon. The 16th syllable is Goddess Herself.
The names of the tithis (digits) are 1. Prathama (new moon), 2. Dvitiya, 3. Tritiya, 4. Chaturthi,
1. Iccha Sakti, VAmA, and Pasyanti go together. The universe is in the seed form in Bindu
BINDU. Iccha Sakti is desire to create the universe from its seed form represented by the goad
(AmkusakAra --the bent line [Vakrarekha]). She is Pasyanti Sabda (Sabda or Sound) or visual
sound or "she who sees." She is VAmA because she vomits the universe from her stomach.
Brahma is the surrogate creator. This creative act is Rajas or motion, passion.... Correlate this
with the First Peak and also the VAma line of the A-ka-Tha triangle that goes from VAhini
Bindu to the Northeast Isana corner, Chandrabindu. VAma came from Bija. See diagram.
2. Jnana, Jayestha, and Madhyama: Desire to create the universe should be backed up by
knowledge and ability. That is Jnana or knowledge. Jayestha in the form of straight line
(Rjurekha) is Mental sound before it becomes articulated sound. Vishnu is the surrogate
maintainer. This act is Sattva, virtue, goodness.... Correlate this with second peak and also the
Jayestha line.
3. Kriya, Raudri and Vaikhari go together. Raudri is action (Kriya) represented by a triangular
pyramidal three-dimensional form. Her manifestation is Articulated sound or Vaikhari speech
emanating from the throat. As you see, the sound evolves from Subtle to visual to mental to
audible sound. Rudra is the surrogate destroyer of the universe; so goes the cycle of generation,
maintenance, and destruction on and on. This Raudri act is Tamas, darkness, death.... Correlate
this with the third peak and Raudri line.
The Saktis VAma, Jyestha, and Raudri originate from the three Bindus.
The triplets or three Bindus
Siva, Sakti,
and
Sivasakti
Prakasa,
Vimarsa,
and
Prakasa-
Vimarsa
White, red,
and Mixed
Bindu,
Nada and
Bija
Supreme,
Subtle and
Gross
Three
Devis:
Vama,
Jyestha and
Raudri
Three
Devas:
Brahma,
Vishnu and
Rudra
Three
Saktis: Will
Knowledge
and Action
Hadi Mantra (Lopamudra Mantra)
Ha/Sa/Ka/La/Hrim = 5 syllables
Ha/Sa/Ka/Ha/La/Hrim = 6 syllables
S/Ka/La/Hrim = 4 syllables
15 syllables
These two are known as KaHadi Mantra. The devotees diverge in their worship of Sri Yantra;
the Kadi line devotees worship Sri Yantra centripetally (from outside to the center); the Hadi
devotees centrifugally.
Why is here so much of talk about Sound or Sabda? Sound in its most subtle form is the
repository of creative ideas; it is for you to find them. Some like Einstein tap it (Para Nada). The
subtle sound does not stir or cause vibrations (High frequency); it becomes a visual sound, a
mental sound, and an articulated sound. Thought is sound in your mind. Without sound, there is
no mind; thus mind is made of and created by sounds. When you think, I want to eat a banana,
you are actually articulating the sound (of the sentence) in your mind; that is mental sound.
Devi's creation, maintenance, and destruction are all sound. Mantra is sound that moulds the
mind in sattvic ways, gives mental tranquility by being a non-pharmacologic sedative, explores
the inner and outer cosmos, appeals to the deity, and elicits salubrious response. After a while,
Mantras are chanted in your mind without you being aware of it; it is like the rhythmical beating
of the heart; some say it goes on during your sleep. It detaches the mind from the physical world
and transports you to the transcendent Turiya state.
The Great Bindu Triads
Bija Deity Mandala Sakti Progeny
of the
previous
column
Spouse of the
previous
column
Power Gunas
or
modes
Sound, its
nature
Seat of the
Sound
Bija
Sonabindu Sakti Moon VAmA Brahma Bharati Iccha Rajas Pasyanti Svadhisthana
Nada
Misrabindu Siva-
Sakti Sun Jyestha Vishnu Visvambhara Jnana Sattva Madhyama Anahata
Bindu
Sitabindu Siva Fire Raudri Rudra Rudrani Kriya Tamas VAikhari Visuddha
Sonabindu = Red Bindu; Misrabindu = Mixed Bindu; Sitabindu = White Bindu
Explanation of Sona Bindu, Misra Bindu, and Sita Bindu.
The Bindu in the most central Triangle of Sri Yantra is the sine qua non of the union of Siva and
Sakti or Kāmaeshvari; thus, this triangle is known as Kāma Kala, the seat of Supracosmic desire
to create. Kamakala = Essence of sexual desire; creative fervor. Bindu is described as Sarva
Ananda Maya Chakra, meaning Chakra replete with Bliss. Kamakala has three components or
three subtype Bindus: Red Bindu (Sonabindu), White Bindu (Sitabindu) and Mixed Bindu
(Misrabindu). Red Bindu = Menstrual fluid; here it refers to the ovum. White Bindu = semen.
Mixed Bindu (Misra Bindu) = union of Siva and Sakti. Lalita (Goddess) has two aspects: Varahi
and Kurkulla. Varahi, the father form of the Goddess, provides the semen and the four Dhatus
(elements) known as four fires to the offspring. Kurukulla, the mother form of the Goddess,
supplies the ovum and five Dhatus (five saktis) to the offspring. Consciousness enters the child
through orgasm. The four fires and five Saktis occupy the center of the Chakra. The four up
triangles of Varahi having 12 angles represent the 12 sun kalas and 12 sidereal constellations.
The five down triangles of Kurukulla having 15 angles represent 15 Moon Kalas (digits) in a
fortnight or 15 lunar days. Since man is the microcosm of the Macrocosm and Shri Yantra
represents both, the newborn is Sri Yantra or a seedling. Yantra's eight petal lotus and 16 petal
lotus amounting to 24 petals show the flowering of the plant.
Sabdabrahman (Sound Brahman) is Clinical Brahman or God or Goddess, meaning that He or
She is not the impalpable, invisible entity but the palpable, visible entity which is the entire
breathing pulsating universe. Everything you see, hear, feel, taste, and touch, the forces of
nature, the universe beyond this earth are all goddess. Kamakala is that Sabdabrahman with
three saktis: creation, maintenance and destruction. It is the abode of power (Sakti--AbalAlayam
= AbalA + Alayam = Sakti+ abode). This Sakti is represented by an inverted triangle, the sides
being Will, Action and Knowledge. These three entities cannot be put in any other form except a
triangle. They are distinct in its parts and yet parts of the whole. The triangle has three corners
occupied by three Bindus: VAhini Bindu, fire; Chandra Bindu, Moon; Surya Bindu (Sun). These
lines are also called Sakti Vama (creation), Sakti Jyesthi (maintenance) and Sakti Raudri
(destruction). The Saktis "sprout from three Bindus." The associated deities are Brahma, Vishnu
and Rudra with their respective spouses; gunas, Rajas, Sattva and Tamas; and related
portfolios. The lines of the triangle are formed by 48 letters of Sanskrit alphabet starting with
Vowels A. The 16 Vowels form one line; the 2nd line is that of 16 consonants starting with Ka;
the 3rd line is that of 16 Consonants starting with Tha; thus, the triangle is called A-Ka-Tha
Triangle. These lines are also called Vama line, Jyestha line, and Raudri line. The line of Fire is
Rajasic Vama line; the line of Moon is Sattvic Jyesta line; the line of Sun is Tamasic Raudri
line. This inverted triangle has A at its apex, Ka at the right corner and Tha at the left corner.
The remaining alphabets, ha, la, ksha are in the inside corners of the triangle. Sabdabrahman is
represented by this triagular kamakala (AbalAlaya = Abode of Sakti).
Here Fire is the origin of life, and is therefore associated with Brahma. Moon is
associated with Visnu, And the Sun spoken of here stands for the twelve suns (Aditya)
which rise to burn the world at dissolution (Pralaya). Woodroffe.
See the diagram below.
The letters make Her substance or body and thus She is called MAtrikamAyi; Her body is made
of letters and sounds. Let me give you an example. Computer uses 0 and 1 to represent any letter
and anything for that mater. The whole universe can be shown by using various combinations of
0 and 1. Take Lingam; it is a combination of 0 and 1; 1 is sitting snugly in the zero. Zero is Sakti;
1 is Siva. Saivites say the first I (Aham, Ego) is Siva because He is the first one to say Aham (I).
Later Idam (this--it includes anything and everything) came into existence. Sakti by his side (0)
kept quiet in the beginning. Later she looked towards Siva (Unmuki) for a longing glance from
Him. That is the beginning of the creation of Idam (this--the Universe of beings and matter).
Thus the universe is just sound and letters; sound came first and letters came later.
Chandra Mandala (Moon) encircles the triangle. Hamsah is Purusa and Prakrti: Ha and Sa,
the Bindus. Why all this? They form a Mandala. The letters (the universe) are the body of the
goddess and fit for circumambulation and worship. Without the body of sound and letters
Universe and beings don't exist.
Kamakala by virtue of these qualities is the eternal One, the three Bindus, three Saktis and three
forms. KAmakala (Kamesvari, TPS) with three eyes (and Bindus), sun, moon and fire sits in the
Chakra on the lap of Kamesvara with the crescent moon on His head. These three lines,
Mahesvari Samhita says, are Brahma, Vishnu and Rudra.
The story behind Lopamudra
Lopamudra is named after a girl who was made out of the most beautiful parts of animals: the
eyes of a deer, the gait of a lion. Lopa = loss (sustained by the animals.) Mudra = seal, stamp,
finger position.
Agastya Muni put together the quintessence of all living beings and created the most
beautiful girl and called her Lopamudra, whom he gave to King of Vidarbha as
daughter, though the latter did penance for a son. The king, pleased with getting a
daughter, raised her with many maids to attend to her needs. Lopamudra grew up as a
very beautiful girl. Agastya came to the King and asked for the hand of Lopamudra in
marriage to him. At first the king was hesitant to marry his daughter to Agastya Muni,
who wore barks and matted hair. Afraid that Agastya may curse him he was suffering
inside. Lopamudra broke the dilemma by coming to the King and asking him to give
her in marriage to the Agastya Muni. This was a child marriage, which was not
consummated. When she attained puberty, Lopamudra stood by the Muni and desired
for a child. Knowing his habits and habitat, she demanded that she would accept union
with him only if he wore flower garland and ornaments and he should give her divine
ornaments. Penurious Agastiya sustained a shock hearing Lopamudra‘s demands. He
went to three kings, Srutarva, Bradhnasva, and Trasadasyu asking for money; all of
them showed their empty treasury but accompanied Agastya in search of money. The
three kings and Agastya went to a noble Asura king of Ilavala, who gave him all the
riches he needed and more.
Worship in its entirety is available to anyone irrespective of gender, caste or class, no
discrimination as espoused by the Brahmanical religion. One should observe Nyasas and
Vinyasas starting with A and ending with ksa. Nyasa = To place. Vinyasas = putting
down. By the power of Sound and Mantra, he invokes the spirit to descend on
his body. Touching the body parts with the tips of the fingers and palm of the right hand in a geographic progression from his arms down to his feet. Nyasa
consisting of touch and chanting of Mantra infuses the body with divinity and Mantras. The devotee or the officiating priest becomes the deity or Siva for the duration of the worship (until He is dismissed--Visarga). After Bhutasuddhi
(purification of five physical elements of the body), Jiva nyasa is done to suffuse the body with the life of the goddess. The aspirant places the hand over the Anahata Heart center and says SoHam (I am He / She) thus identifying
himself with the Goddess. Bija mantras follow; then comes Matrika Nyasa. As a being comes from the mother, from the fifty sounds and letters (matrika), the
world evolves. That is Sabda Brahman creating the world.
The body of the Goddess consists of fifty matrika. The aspirant places his hand on various parts of the body that correspond to the various Sanskrit alphabets and at the same time chants the appropriate Matrika for that part of
the body.
Woodroffe describes the procedure as follows in Mahanirvana Tantra.
The bodies of the Devata are composed of the fifty matrika. The sadhaka, therefore, first sets
mentally ( antar-matrika-nyasa) in their several places in the six chakra, and then externally by
physical action ( Vahy-amatrika-nyasa) the letters of the alphabet which form the different parts
of the body of the Devata, which is thus built up in the sadhaka himself. He places his hand on
different parts of his body, uttering distinctly at the same time the appropriate matrika for that
part.
The mental disposition in the chakra is as follows: In the Ajna Lotus, Hang, Kshang (each letter
in this and the succeeding cases is said, followed by the mantra namah); in the Vishuddha Lotus
Ang, Ang, and the rest of the vowels; in the Anahata Lotus kang, khang to thang; in the
Manipura Lotus, dang dhang, etc., to Phang; in the Svadisthana Lotus bang , bhang to lang;
and, lastly, in the Muladhara Lotus, vang, shang, shang, sang. The external disposition then
follows. The vowels in their order with anusvara and visarga are placed on the forehead, face,
right and left eye, right and left ear, right and left nostril, right and left cheek, upper and lower
lip, upper and lower teeth, head, and hollow of the mouth. The consonants kang to vang are
placed on base of right arm and the elbow, wrist, base and tips of fingers, left arm, right and left
leg, right and left side, back, navel, belly, heart, right and left shoulder, space between the
shoulders (kakuda), and then from the heart to the right palm shang is placed; and from the
heart to the left palm the (second) shang; from the heart to the right foot, sang; from the heart to
the left foot, hang; and, lastly, from the heart to the belly, and from the heart to the mouth,
kshang. In each case ong is said at the beginning and namah at the end. According to the
Tantra-sara, matrika-nyasa is also classified into four kinds, performed with different aims viz.:
kevala where the matrika is pronounced without vindu; vindu-sangyuta with vindu; sangsarga
with visarga ; and sobhya with visarga and vindu.
Rishi-nyasa (by Wooroffe)
then follows for the attainment of the chatur-varga. The assignment of the mantra is to the head,
mouth, heart, anus, the two feet, and all the body generally. The mantra commonly employed
are: "In the head, salutation to the Rishi (Revealer) Brahma; in the mouth, salutation to the
mantra Gayatri, in the heart, salutation to the Devi Mother Sarasvati; in the hidden part,
salutation to the vija, the consonants; salutation to the shakti, the vowels in the feet, salutation to
visargah, the kilaka in the whole body." Another form in which the vija employed is that of the
Aiya: it is referred to but not given in Chap. V., verse 123, and is: "In the head, salutation to
Brahma and the Brahmarshis, in the mouth, salutation to Gayatri and the other forms of verse;
in the heart, salutation to the primordial Devata Kali, in the hidden part, salutation to the vija,
kring; in the two feet, salutation to the shakti, Hring; in all the body, salutation to the Kalika
Shring."
Then follows anga-nyasa and kara-nyasa. These are both forms of shad-anga-nyasa. When shad-
anga-nyasa is performed on the body, it is called hridayadi-shad-anga-nyasa; and when done
with the five fingers and palms of the hands only, angushthadi-shad-anga-nyasa. The former
kind is done as follows: The short vowel a, the consonants of the ka-varga group, and the long
vowel a , are recited with "hridayaya namah" (namah salutation to the heart). The short vowel i,
the consonants of the cha-varga group, and the long vowel i, are said with "shirasi svaha"
(svaha to the head). The hard ta-varga consonants set between the two vowels u are recited with
"shikhayai vashat" (vashat to the crown lock); similarly the soft ta-varga between the vowels e
and ai are said with "kavachaya hung." The short vowel o, the pavarga, and the long vowel o are
recited with netra-trayaya vaushat (vaushat to the three eyes). Lastly, between vindu and
visargah the consonants ya to ksha with "kara-tala-prishthabhyang astraya phat" (phat to the
front and back of the palm).
The mantras of shadanga-nyasa on the body are used for Kara-nyasa, in which they are assigned
to the thumbs, the "threatening" or index fingers, the middle fingers, the fourth, little fingers, and
the front and back of the palm.
These actions on the body, fingers, and palms also stimulate the nerve centres and nerves
therein.
In pitha-nyasa the pitha are established in place of the matrika. The pitha, in their ordinary
sense, are Kama-rupa and the other places, a list of which is given in the Yogini-hridaya.
For the attainment of that state in which the sadhaka feels that the bhava (nature, disposition) of
the Devata has come upon him nyasa is a great auxiliary. It is, as it were, the wearing of jewels
on different parts of the body. The vija of the Devata are the jewels which the sudkaka places on
the different parts of his body. By nyasa he places his Abhishta-devata in such parts, and by
vyapaka-nyasa he spreads Its presence throughout himself. He becomes permeated by it losing
himself in the divine Self.
Nyasa (by Woodroffe)
is also of use in effecting the proper distribution of the shaktis of the human frame in their proper
positions so as to avoid the production of discord and distraction in worship. Nyasa as well as
Asana are necessary for the production of the desired state of mind and of chitta-shuddhi (its
purification). "Das denken ist der mass der Dinge." Transformation of thought is Transformation
of being. This is the essential principle and rational basis of all this and similar Tantrik sadhana.
Nyasa are of two types: Karanyāsa and Anganyāsa. Karanyāsa is touching
with the fingers and palm in various places and meditating on planets and celestials. Anganyāsa is perceiving God or Goddess in different parts of the body. It helps in meditating on different Chakras located in different parts of
the body. Each part of the body presided by a deity protects that part of the body. After Anganyasa, the whole body is suffused with divine energy which
radiates and purifies wherever he goes. In Karanyasa the grace and blessings flow out of the hands and fingers of the Guru.
The palm and the fingers are a book by themselves. Different disciplines see their own cartogram in the lines, whorls, loops, and arches. The five fingers
represent ether, air, fire, water, and earth (Mahabhutas or great elements). Thumb is Brahma; Index finger, Ego; middle finger, Sattva Guna; the ring
finger, Rajasic Guna; the fifth finger, Tamasic Guna.
Venus occupies the base of the thumb; Jupiter, the base of index finger; Saturn, the base of the middle finger; Apollo, the base of the ring finger; and Mercury , the base of the fifth finger. The space between the base of the thumb
(Thenar eminence) to the wrist is Venus Mount. The opposite hypothenar eminence is the Mount of the Moon. Between the two eminences is the cup of the palm, the region of Rahu; Ketu is between the Mount of Moon and the
Mount of Venus. There are two regions of Mars: one between Mercury and Apollo and the other between Venus and Jupiter.
Some examples of Karanyasa, invocation of deities and religious finger gestures
done with right and left fingers at the same time and palms.
These are based on Gayati Mantra.
tat savitur varenyam = THAT Light (sun) adore
bhargo devasya dhīmahi = Splendor divine meditate
dhiyo yo nah prachodayāt = Intelligence who our inspires
Here is the Gayatri Nyasa as done during Sandhyavandana.
Invocation of deities in fingers and palms.
Submitting to the power of Vishnu, bring the thumb over the index fingers forming circles. The thumbs overlaps the index fingers in this procedure
forming two circles, as the chanter invokes Lord Vishnu in the index fingers.
varenyam. visnvātmane tarjanībhyām namah.
Tarjana = threatening finger (index finger).
Varenyam. Salutations to the Supreme Soul Vishnu, whom I adore and invoke in the two index fingers.
Overlapping the thumbs over the middle fingers forming a circle, the chanter
invokes Rudra-Siva in the middle fingers.
Following the same procedure, the Sandhyavandana chanter invokes Transcendental principle in his ring fingers and Lord of wisdom in the fifth
fingers.
The chanter brings the right palm over the left palm and later the back of the right palm over the back of the left palm and invokes the all-pervading God on both sides of his palms.
(By invoking the deities in the fingers and palms, the chanter surrenders himself to the deities, who are the protectors of the fingers and their functions.)
Now we come to Anga Nyasa, invocation of deities in body parts.
Anga Nyasa (taction of body parts) is application of ritual taction over the heart,
forehead, crown, shoulder with the right or appropriate hand.
Touch the Anahata (heart) Center and chant,
Om. tat savitur. Brahmatmane hrdayaaya namah.
Om that Savituh. Brahmah in my heart, salutations.
(I meditate on that Light of lights and creator Brahma in my heart. Salutations.)
In like manner, the chanter meditates, touches and asks for protection of the forehead from Lord
Vishnu, the crown from Rudra, the shoulders from Tattvas, and the eyes from the Light of lights.
He invokes God for the third eye of wisdom and touches between the two brows. He places his
opposed palms above the head, and expels evil vibrations by saying 'phat' and simultaneously
clapping four times. phat = onomatopoeic mystical syllable; begone, crack, get lost.
Once purification takes place, the priest or sakta sanctifies his body by affixing
mantras on various parts of the body. By means of digital pressure, he infuses
the body parts with divine energy by chanting mantra (OM) in a geographic progression from his arms, elbows, wrists, stomach, thighs, ankles, mouth to
his feet. The priest or the Sakta now has a divine body pervaded by gods and Mantras; that is called Devatavigraha. The priest becomes the god (Siva) or
goddess for the time being. Siva, in case of Saiva priest, affirms the notion that the purified, sanctified and mantra-infused priest is Siva himself, though he may not have russet matted hair, the crescent moon, the third eye in the
forehead, or the divine spouse on his left side. This Nyasa dissolves the sinful body and the divine body takes its place.
Devata vigraha = Divine body
Another version of Nyasa. The deity is a body of letters, because sound
emanates from the body of the deity. If there is no deity there is no sound, no alphabets, and no speech. Once all the alphabets are affixed to the various parts of the body around Chakras (Matrika Nyasa) both mentally and
physically, they migrate to nerve plexuses of the Chakras starting from Muladhara Chakra to Ajna Chakra which has the last two Ha-Ksa (think of Y and Z) letters marked on its two petals. Let me give you an example to
understand this. There are two parts to fixing the Sanskrit alphabets: Mental and physical. You bring the alphabet A in your mind and affix it mentally to a
Chakra body location (antar-matrika-nyasa). Each body part has its own specific alphabet. Every alphabet is a powerhouse of Saktis. Then you perform the physical counterpart (Vahy-amatrika-nyasa) with your finger tips . Once
this is done you become the body of letters; the divinity has descended on you; there is diffusion and pervasion (Vyapaka Nyasa) of the spirit of the deity
throughout the body; the nerve plexuses are ready to be fired up. The heart Chakra (Anahata) has nine seats for nine gods: Brahma, Vishnu, Rudra, Isvara, Sadasiva, Pusan, Tulika, Prakasaka, and Vidyasana. Hum, Hum, Hum
sound awakens the Kundalini at the Muladhara Chakra. The procedure is very complex and needs a learned Guru for guidance. Sri Chakra Nyasa is more complex.
Maya consists of three gunas; Sattva, Rajas, and Tamas. Avidyam (ignorance) is Maya with
dominance of Rajas and Tamas, while dominance of Sattva in Maya is Vidya (wisdom), present
in Yogis and gods (Brahman included in this category), and Turiya sakti is Mahavidya,
pure Bliss. Mahavidya = Great wisdom = Exalted Science = Pure Bliss. Plural = Mahavidyas = personification of the ten female Saktis of Siva. What is Mantra for a male god is Vidya for goddess. Vidya stands for goddess and female
version of Mantra.
Mahavidyas Vidyas Siddhavidyas
Kali and Tara
Sodasi, Bhuvanesvari, Bhairavi, Chinamasta,
Dumavati,
Bagala, Matangi, and Kamala
In Syama Rahasya, all 10 are included in Mahavidyas.
Sri Vidya: is the Mantra of Bhuvanesvari, Mahamaya or Tripurasundari. It is also known as
Panchadasi (Pancha + dasi = five plus ten = fifteen), because it has fifteen letters. It is called
Sodasi (6+10) in its developed form, when it acquires another letter. This potent Mantra is
prescribed and dispensed to a Sadhaka only by a qualified Guru who has obtained perfection or
Siddhi of this Mantra. Self purification with other Mantras is the first preparatory stage (Puras-
carana): Ganesa Mantra is an example of Purascarana; After several purascaranas, the Sadhaka
arrives at Panchadasi and Sodasi. A thorough knowledge of Sanskrit, proper pronunciation and
dispensation from a Guru are essential elements for Sri Vidya Mantra Japa. Correct
pronunciation without Sraddha (faith, confidence, love, affection) has no redemptive value.
1. Kali is the first Mahavidya, black as night. She is Time because everyone disappears into the
blackness of Time, where they repose in the tender loving hands of Kali in peace, tranquility, and
bliss. Man's phenomenal life comes to an end and god's eternal life come to a pause. Kali, having
killed a demon, continues on her unmitigated rampage with the Tejas she received from all the
gods. In order to diffuse this unspent and redundant energy, Siva appears as an infant on the
battleground and Kali stumbles on him. She takes pity, picks the infant and with motherly love
and compassion, nurses infant Siva. In some narratives, Siva appears on the battleground as
himself; finding her husband at her feet, Kali takes pity and her unspent redundant energy
dissipates. Kali is not only the Mother of Siva himself , but as occasion demands, her husband
also. Kali is the Mother of the universe, the protectress of her children and the destroyer of evil.
The elements in this legend of Kali portray certain qualities in a person and the accompanying
passions. Man is divine and demonic at the same time, two sides of one person. There are gods
and men who are divine; there are demons and men who are demonic. Kali goes by many
names: Durga, Sati, Parvati, Uma, Bhavani. She is the Supreme Truth, realizing which is the
Supreme state. (In the movie "Loc Kargil" the soldiers were invoking Kali and Durga while they
were attacking the rock-fortified positions of the enemy soldiers.)
2. Tara is of dark-blue in color. Tara, as her name implies, is a savior and a star. She and Kali are
depicted as standing on supine Sava Siva. (Sava = dead). Tara is also depicted as a
compassionate mother to Siva. On the urging of gods and Vishnu, Siva drinks up the spreading
destructive poison generated during the churning of the milk ocean for ambrosia. He drinks it up
and falls ill. Tara finds him unconscious, revives him and nurses him back to health with her
breast milk which counteracts the poison. Tara carries a pair of scissors in her hands, which
means that she can sever all attachments. Siva without Sakti is dead (sava). Siva and Sakti are
one integral unit.
3. Sodasi (Shodasi) is a maiden of sixteen (years of age) and represents totality, youth, vigor, and
perfection. She goes by another name, Tripurasundari. Tri+Pura+Sundari = Three + City +
Beauty. Three cities = the three realms of heaven, earth, and air. She is Tripura because her body
is made of three Saktis: Brahma, Vaisnavi, and Raudri. The three cities are a metaphor for man
with three qualities: Sattva, Raja and Tamas (virtue, motion and passion, lethargy). She is the
transcendent beauty of three cities or three gunas or the three cities of the demons.
Lord Siva was seated in yogic meditation. Kama came along to disturb his meditation, but was
destroyed by Siva. Siva, the destroyer, was in meditation for sometime, which resulted in the
increase in the population of earth and a heavy burden on Mother Earth. The gods sent Kama
(god of love, cupid, Amos, Eros) to shoot flowery Harshana (one of the five erotic arrows) on
Siva and disturb his penance at the precise moment he woke up to receive his Divine Consort
Parvati. He (Kama) also by his magical power created an ambience of spring in the air, earth,
and trees, conducive to love. Siva woke up from meditation, took one look at Parvati, and could
not stop enjoying and articulating his appreciation of beautiful features of Parvati, who, in the
privacy of Siva‘s presence, lay bare gracefully, with sidelong glances. Siva felt like two persons,
one imbibing the beauty of Parvati and another Yogi of all yogis bent on control of the senses.
He felt that if seeing is great pleasure, embracing must offer even greater pleasure. Suddenly it
dawned on him that he was stung by Kama ‘s arrows and bitten by love. How could that happen
to a Yogi of yogis, who has complete control over senses? Paramayogi Siva addressed Parvati in
a loving manner and wondered aloud to her, how he became a victim to Kama and how that
downfall is harmful to his excellent reputation as the Lord of Vairagya (desirelessness). He
advised Parvati, in a spirit of detachment, not to sit by his side on the couch, and looked around
for he felt uncomfortable in being aroused. He felt that the Vairagin and Yogi (in him) was
associating with a wife of someone else; such was the depth of his Vairagya. Kama continued to
shoot arrows at Siva with no effects. Siva's anger was coming to surface. A fire rising from the
third eye of Siva incinerated Kama into ashes. That incident happened in Korukkai. One of Siva's
devotees gathered the ashes of Kama and shaped it in the form of man. The devotee begs Siva to
teach him a mantra and confer half the power of Kama to the ash-made man. Since the Ash-man
was dead Kama and the result of Siva's fury, the Ash-man became a demon, who with his
newfound strength and power defeated the gods who sought the help of Tripurasundari, who
defeated the demon and restored the gods to their former status. (Bhasman or Sacred Ash is
euphemious for the semen virile of Siva. Incineration brings all substances to their pristine
primal state.)
In Tantra literature, there are five Sivas: Sadasiva, Isa, Rudra, Vishnu, and Brahma; all of them
are described as "Five Great corpses" because they are all inert without Sakti. Siva is Sava
(corpse, Sava Rupa); hence, Sakti Devi is portrayed as standing on Sava-Siva. The Five Great
Corpses (pancha-maha-preta) become inanimate objects upon which Devi (Sodasi) sits, reclines,
presides, and merges as Consciousness. Siva is the couch; Sadasiva is the mattress; Isa is the
pillow; Isa, Rudra, Hari (Vishnu), and Brahma are the four legs of the couch.
Tripurasundari/Sodasi reclines majestically on the couch. Sundari is united with Higher Siva,
Paramasiva in Pranava, AUM. The Nada (Chandrabindu/ Nadabindu) over the Omkara is the
couch, on which Paramasiva in his Bindu form is reclining. Chandrabindu is Nada and Bindu,
Sakti and Siva in one unit. The erotic and sometimes morbid symbolism is illustrative of Sakti's
(Sodasi) power. Shodasi = Sho + Dasi = 6 + 10 = 16. Sodasi is sweet, soft, and sixteen all the
time. She is Lalita, sweet, soft and charming. Sixteen is the age and youth of prime and from
there on it is downhill in every sense. Even in a physiological and immunological sense, sixteen
is the turning point for the worse. It takes sixteen days for the new moon to become a full moon;
from there on it is down hill. Sundari is sweet sixteen all the time, the prime of everything
imaginable.
Kali was once addressed as KALI (black) by Siva; Kali was upset, retired to Mount Sumeru, and
became an ascetic vowing to change her black complexion to white. Narada, the talebearing
Muni, went to Kali and told her that Siva was considering to marry another woman and that she
should immediately go to Siva.Is this not a benign mischief on the part of Narada Muni? Kali by
that time lost the pigment in her skin and became light-skinned, but did not know about it. When
she went to Siva, she saw a wheat-complexioned woman in the mirror of the heart of Siva. She
was upset, angry and jealous; Siva noticing her disposition asked her to look more closely. Kali
found her own light-skinned image and realized her misperception. Siva calling her
Tripurasundari said that she would remain sixteen for ever; that is how she became known by
that epithet, Sodasi.
Bhuvanesvari is Mistress of the world. Bhu = world. Isvara = Lord; Isvari = Mistress. She is
Rajarajesvari (Queen of queens) as the ruler of the universe. She is the embodied form of the
totality of transcendent knowledge (Para Vidya--Supreme knowledge), part of which makes the
Vedas. Tantrics say that Bhuvanesvari becomes a manifest goddess after creation and thus
controls the phenomenal world in all its aspects. She is a beautiful goddess in every respect so
much so Siva acquired a third eye to imbibe her beauty. Bhuvanesvari is the centerpiece of
phenomenal world; she causes creation, maintenance and destruction; all activities and
oscillations of the world, including love and hate, happiness and misery, joy and suffering and
other myriad emotions are her play activity. Bhuvanesvari is the nourisher of the universe;
appropriately, she is endowed with generous engorged breasts which are in a perpetual state of
spontaneous letdown.
Chinnamasta is Cut Head. Chinna + Masta = Cut + Head. She is Tantric form of Durga with a
severed head, fifth in line of Mahavidyas. The western students regard Chinnamasta as an
adopted goddess from Buddhist faith and Tantrics inducted her in (the gallery) Hall of
Mahavidyas, though they were afraid to alter her Buddhist Mantra for fear of reaping the wrath
of Chinnamasta. Buddhists call Chinnamasta, Chinna-Munda. Munda = head. Chinnamasta and
Dhumavati along with other bevy of goddesses are regarded by the west as sinister goddesses
bent on Abhicaara; thus, they are worshipped in Abhicaara rites for the express purpose of
harming the enemies. Abhicaara = employment of spells for malevolent purposes. (In the movie
"Loc Kargil" the soldiers were invoking Kali, Krishna and Durga while they were attacking the
rock-fortified positions of the enemy soldiers. They failed to invoke Chinnamasta; no Abhicaara
rites were performed.) Some experts call Chinnamasta by other epithets: Vidya and Tara.
Chinnamasta is portrayed against the background of mountains, rivers, verdure, flowers,
thunderclouds, and lightning. All look pleasant and appealing except the thunder and lightning
and the central figure who holds her own severed head dripping blood on her left hand; three
streams of blood are spouting out of the severed neck, the right and the left stream going into the
mouths of two females and the central stream going into the mouth of the severed head; scimitar
is held by the right hand. Indophobes and Indophiles had a field day spouting diagnostic opinions
ranging from psychosis, personality disorder, displaced anger, dissociation, destructive impulse
behavior, Self-mutilation to suicide. Everyone including some big names "oralized and
analized" the perturbing points in the portrait; none had the qualification of the insider. The one
thing that they lacked was the wisdom evinced by the Tantrics who were in the thick of it. After
studying the sanguine opinions of pseudo-pundits of all hues and nations on this subject of
sanguine nature, I came to the conclusion that the Tantrics in the know had the best explanation.
The lady with the severed head is Chinnamasta; she holds a scimitar on the right hand and her
own severed head on the left hand; the severed head and body are living units. Three streams
emanate from the severed neck, two streams go into mouths of the two ladies on either side and
one stream falls into the mouth of the severed head. She is sitting (standing) on a pair of lovers
engaged in Viparita Mithuna (reverse coition), involving supine Manmatha and prone Rati, who
were stretched out on a open blossom of lotus flower floating in a body of water (the older
version of waterbed). In the background are the mountains...What do all these disparate elements
of a portrait mean?
Manmatha and Rati are the archetypical lovers, practicing reverse coition, and living a life of
indulgence in Muladhara and Svadhisthana planes, which are not condemned by Tantrics. They
have dominant oral, anal and genital traits--deglutition, excretion, recreation and reproduction.
Chinnamasta walks on them on this private moment and stands on them, which is rather
discomforting to the lovers. The flesh is put on notice; the flash of lightning severs the head and
the spirit has to rise. The head has all the sensory and motor organs needed for a successful
sexual encounter such as the brain, the motivator and the ultimate enjoyer; nose, the purveyor of
delicate aromas; mouth and tongue for creative osculation and tactile pleasures; ears for subtle
sounds of music; and eyes, the imbiber of visual delights. The head of senses has to come off for
the spirit to rise. Chinnamasta is object lesson for the amorous couple. The three streams are the
Nadis: the lateral ones are the Ida and Pingala (left and right) Nadis; the central one is the
Susumna Nadi. Head is cortex and brain, the seat of desires. Susumna Nadi rises through the
brain which receives nourishment from central stream of blood. Spirit (Kundalini goddess) rises
to the top of the head via the roof of the mouth; severed head represents severed mind-
Amanaska, a state of paucity of mental function, conducive to higher states of consciousness,
whose destination is Atattva or Parasiva (absolute Reality). Chinnamasta is in a state of
Amanaska devoid of all human foibles and distractions, but not dead; the nourishing Susumna
Nadi in the form of blood is keeping the head alive. This is called Kapaala moksa--liberation by
the skull. The confluence of Bindu and Nada (Light and Sound / Lightning and thunder, Siva and
Sakti, Seed and ovum / Sveta Bindu and Sona Bindu) creates a cascade of Tattvas which result in
matter and life; what Chinnamasta does on the cosmic scale, the recumbent couple do it on a
smaller microcosmic scale. The amorous couple are on the physical plane, while Chinnamasta is
on the spiritual plane; Prana has risen from the play of the genital triangle to Ajna Chakra and
beyond through Susumna Nadi. In the amorous couple, the flesh is rising and the spirit is
sinking.
Sveta = white = semen. Sona = red = menstrual blood = ovum. In Tantric (Hindu) thought,
menstrual blood is equated to ovum. Labial mounds form the alter; the vaginal pit is the abode of
fire which is kept alive by the pouring of clarified butter which is the Sveta Bindu; the fire is
generated by friction of two sticks which are the phallus and the vaginal vault. The White and the
Red come to a confluence; the fire is Bhoga or sexual pleasure. This confluence on the cosmic
scale gives rise to Tattvas, the building blocks of the universe. In this context, carnal pleasure is
the "lite" version of Bliss; spiritual ascent as opposed to the rise of flesh is eternal and not
evanescent and momentary; it leads to liberation (Moksa). Experiencing sexual bliss gives an
inkling of the immensity of spiritual Bliss. The sexual energy is transmuted from the physical to
the spiritual. Once the Sadaka has attained perfection, the sticks become quiescent; the fire dies;
there is merger of individual soul with the Great Soul. This perfection takes the practitioner from
the state of Sadhaka to Siddha, from the external to the internal, from the libidinal to the liminal,
from lust and libido to universal love, from the physical to the metaphysical, from the
phenomenal to the transcendental, and from woman to goddess.
Further elaboration of bliss. Tantra says that purification of soul begins by
accepting the existence of these desires. Once they are accepted and practiced
within the social norms, one by one they must be transmuted or sublimated and eventually eliminated from one's life, if one wants union with the Supreme.
Nada (thrill) enjoyed by sexual union is the earthly counterpart of beatitude or Bliss. One needs to supplant the earthly pleasure with spiritual Bliss. By sublimating and conserving sexual energy, it is said that the vital fluid rises to
Sahasrara, becomes Soma, the nectar of immortality and spreads through the lymphatic system eventually finding its way to the brain where it becomes Ojas
and Tejas (Vigor and splendor), which are essential for obtaining Superconsciousness. This ascent of conserved energy is called Urdhvaretas. The message is orgasm is for the flesh, beatitude is for the spirit; between the
two, beatitude is superior and eternal. Physical union is a weak emulation of union of Siva and Sakti. Ramakrishna Paramahamsa says in his book Sayings of Sri
Ramakrishna Saying 244, page 82-83 the following. The soul that has tasted the sweetness of
Divine bliss finds no happiness in the vulgar pleasures of the world.
The trodden lovers living and conjugating in the pelvis (Muladhara and Svadhisthana planes) can
control their senses to reach Brahmarandhra with the grace of Chinnamasta who lives in Ajna
Chakra.
The transformation of the Spirit, Pure Consciousness, or Paramatma (Supreme
Atma or Soul) through a cascade of Tattvas from Spirit through knowledge to lesser consciousness to matter is depicted as an evolutionary process and the
Tattvas measure the distance between matter and individual soul on one side and Pure Consciousness on the other end. In this instance, the human consciousness ascends to Parasiva or Atattva: an instance of involution.
Chinnamasta facilitates that ascent from the prurient world to a world of Pure transcendental Consciousness and Bliss.
Bhairavi is the sixth Mahavidya and the icon of death, whose power is irresistible and
unavoidable, and which is a continuous process in the phenomenal world. Bhairavi is in charge
of Nitya Laya (Pralaya or dissolution), which means decay and death of individual entities on a
daily basis. There are other types of Layas: Naimittika, Prakritika and Atyantika. Sanksrit Laya
and Greek-English Lysis carry the same meaning: loosening, dissolution. The whole universe
comes to an end in Naimittika (periodic) Kalpal (eonian) dissolution, when all life and matter are
incinerated; it corresponds to sleep-wake cycle of Brahma; sleep is dissolution and awakening is
life. Prakritika Laya is the involution of matter (as opposed to evolution) into primordial
substance from which it came. Saiva Siddhantists believe that matter and life originated from
Bindu, Nada, Siva and Sakti which originated from Param. Atyantika Laya is the emancipation
and liberation (Moksa) of the individual soul. On account of her power over the life of
individual, Bhairavi means Terror. Bhairavi is the destructive force, red-colored with her breasts
smeared with blood.
Dhumavati is smoke-colored. Dhuuma = smoke; Vati = cover. The story goes that Parvati, the
consort of Siva, was very hungry and asked for food from Siva to which Siva did not pay any
attention. Repeated requests for norishment went unheeded and therefore, Parvati swallowed
Siva satisfying her hunger, exhaling smoke and at the same time widowing herself. Siva
persuaded Dhumavati to regurgitate him from her stomach which she did. Since she exhaled
smoke, Siva called her Dhumavati. She looks widowed, tall, withered, old, ugly, and angry with
funny ears, a long sickle-nose, pendulous dry longitudinal breasts, bad hair, fearsome eyes,
absent teeth, trembling hands, forlorn glance. She is always hungry and thirsty. She is wrapped
in dirty white clothes. Engulfing Siva is assertion of her independence, even at the expense of
widowhood. She rides a chariot with the flag decorated by a crow, a scavenger and portent of
death. She eats Tamasic foods such as meat and imbibes alcohol.
Illumination (of the soul) is to see the Holy Form of Guru, to chant Guru’s
Holy name, to hear Guru’s holy words, to reflect on the form of Guru.
A message from Tirumantiram:
When yogi's own enlightened soul and his inner Guru engage in conversation in the language of silence it is called Sunya Sambashanam. For lesser souls
with malas (impurities), an external Guru is needed; that is the case with Pralayakalars and Sakalars, while Vijnanakalars serve as their own spiritual counselors.
A Sisya or pupil should leave a Guru who is devoid of Brahma bliss and ethical standards of
his profession.
A list of disqualifications of Guru:
Himsa (injury) sinning bad reputation devious mind cruelty (Krura) selling gold
(TB) Skin disease diseased nails diseased teeth deafness cataract
bald! lame! deformed! extra body parts conjunctivitis halitosis!
large testicles! hunchback! leper impotence! breaks Kaula
practices loudmouth
pure ritualist physician! arrogance vanity addiction wicked
bad company unbeliever timid ignorance of
Mantras epicurean astrologer
usurps
property from
pupil
wastes Sisya's
money
harms out of
greed
A list of some qualifications of Guru:
Knowledge of
Vira
Knowledge of
Divya
Knowledge of
Kaula
Knowledge of
Sattva
Knowledge of
Rajas
Knowledge of
tamas
Knowledge of
Mantra
Knowledge of
Guru
Knowledge of
Devata
Meaning of
Mantra
Awakening of
Mantra Yoni Mudra
Calm Self-control Pure mind Siddha
(perfection)
reveals to
Sisya
previously
unknown
knowledge
reveals spiritual
Truths
There are three classes of Gurus: Prabhu = Lord; Vibhu = The Greatest, The Supreme Lord,
Omnipresent; Svayambhu = self-created, self-existent. All have equal weight with God.
Bogus Yogis are available here and there on the field, or by the river, meaning they are
ubiquitous (hatemathe = Hatta = market, fair + Mathe =field). In modern parlance, they are dime
a dozen. Atheists, Epicures, the unclean, the unwashed, and low-life scoundrels take the name of
Yogis so much so that Uravasi, Menaka, and Rambha hide their beauty by taking on the forms of
animals. In this Kaliyuga, the misfits, the nonconformists, the disconnected, and the unanchored
wander around professing Yoga Marga and Arya Dharma.
Notes from Brahmanda Purana Chapter 43.
The physical body is a temple and Mahesvara is the individual soul.
Individual soul is rice grain with husk; Mahesvara is plain rice without husk.
The bird and the sky are one; the fish and the ocean are one; the noble soul and the universe are
one.
One should bow to everyone from Brahma to a blade of grass, regarding everyone and
everything as the Guru himself. All idols are worthy of a bow.
One should not criticize other people's belief, faith and religion.
One should not go to a king, a deity or a preceptor empty-handed; one should offer fruits,
flowers or raiment, according to one's means.
A Guru is Siva under human skin; he roams around the earth wanting to bless a good disciple.
Supreme deliberation is that of reality; deliberation on Japa is ordinary; deliberation of scriptures
is base; deliberation of worldly affairs is the meanest of the mean.
Pairs of complements and opposites, such as Sun and Prabha (luminosity); Lakshmi and
Narayana; Vani and Brahma; Girija and Siva; Adhara and Adheya (the support and the
supported); Bhoga and Moksa; word and meaning; Positive and negative; pain and pleasure; love
and hate are Supreme Brahman.
Kamakshi worship with or without mantras brings salvation to women, Vaisyas or Sudras;
Kamakshi worship with Mantras brings salvation to ksatriyas and Brahmanas. What then is the
difference? asks the Purana.
The importance of Bhava
Bhava = turning into, becoming (Monier Williams Dictionary)
Becoming the deity is an important step in reaping the rewards of worship. It is like an actor,
who has to become the character he portrays; otherwise his act is not commensurate with his
part.
A Tantric worshipper should become the deity, the object of his worship, before he could gain
the fruits of his worship. Woodroffe in his book Principles of Tantra defines Bhava as follows:
idea, thought, feeling, sentiment, nature, state. The word's use in the context indicates its
meaning in its various shades.
One becomes the other person in totality when he loses himself in the Bhava of the person he
wants to be. The Sakti of the emulated passes into the emulator as light and flame pass from one
candle to the next (my interpolation). Bhava is the quality of the mind; it is like the taste of
molasses; one cannot put them in words; it can be realized only by the tongue and the mind.
Maha Bhava (Great Bhava) reveals itself in many forms: devotion, love, affection. When Bhava
matures and deepens all its qualities coalesce and become one great Bhava. It is this Bhava that
is Isvara, Prakrti, Bliss, Atma. When Atma in its pure Bhava (state) is divested of all impurities,
traits, attitudes, and dualities of a Sadhaka, it becomes a realized entity. When all Bhavas
(auspicious traits) accumulate in a Sadhaka, Bhagavan Paramesvara begins to manifest Himself
in him; eventually the Sadhaka and Paramesvara become one SatChitAnanda (Being,
Consciousness, Bliss.) This is called the fifth state, Turiyatita, where there is no demarcation
between Isvara and the Sadhaka.
As the cow yields its essence the milk, after having eaten foods ranging from many types of
grass to hay to husk; in like manner, all Bhavas become converted into one essence (Maha
Bhava), Consciousness and Bliss (the essence of Isvara).
There are three kinds of Bhava: Pasu bhava, Vira Bhava, and Divya Bhava. They are
discussed elsewhere in this presentation. Pasus have Psubhava: he does not worship Yantra,
does not chant the Mantras, expresses doubts about the usefulness of sacrifices and Tantra,
shows no faith in a Guru, entertains the pernicious idea that the idol is mere stone, plays one
Devata against another not knowing or recognizing their unity in Parabrahman, worships without
Mamsa and Matsya (flesh and fish) on auspicious days, observes external purity by constant
ablutions without internal purity, makes idle malicious gossip, does not worship in the morning,
noon and evening, does not follow the injunctions with regards to sexual intercourse, and follows
Vaidic rather than Tantric path and Vedāchara, Vaishnavācāra or Saivāchāra.
Vira bhava manifests preponderance of Rajas and less of Sattva. Divya Bhava is the
advanced form of Vira Bhava where there is preponderance of Sattva and less of
Rajas. Divya Bhava follows Vira Bhava, when the Rajas (motion and passion)
attenuates and Sattva (virtue and goodness) asserts itself. Rajas here is Uddhata
(agitation and excitement). Vira has several stages of development depending on
Uddhata.
Divya Bhava manifests dominance of Sattva which is marked by external and internal
purity, wearing of clean clothes, tripundara (three horizontal ash stripes), red sandals,
and Rudraksha beads, and performing muttering prayers and homage to the deities
(Japa and Archana). His faith in Deity, Guru, Sastras, Mantras, Yantras, and Vedas is
strong. He worships his ancestors (Pitrs) with appropriate rituals. He eats food only
from his Guru. He treats his friend and foe alike. Truth is his motto and stays away from
non-believers. He offers three worships daily and meditates on his guru and
Prameshvari, though he regards all Devatas confluence into one Parabrahman. He
regards women as Guru and worships at their feet. He offers nightly worship to Devi
(the Goddess), chews pan, pays homage to women (Kulastri = family lady) adept in
Tantra and Mantra whether she has been introduced by a messenger, a woman with
serial husbands, or a prostitute (Dūtī, Pūmśchāli, or Veśyā). He regards that the whole
universe is pervaded by Sri Sakti (Female power), Siva abides in all men and the
universe (Brahmanda = Brahma's golden egg) is pervaded by Siva-Sakti. He is so
immersed in Sattva and Divva Bhava, he becomes himself of the nature of Deity. He
regards all as the manifestation of the Supreme Sakti.
Separate but equal in Kali Yuga
One's temperament runs parallel with his or her worship, performance and goal
(SAdhana). Pasu is not allowed to follow Vira and Divya forms of worship, though a
Pasu by doing Kriya (collecting flowers, leaves, water for worship), and not associating
with Sudras and woman can attain Siddhi much earlier than a Vira or a Divya. In the
Kali age there is a dearth of Viras and Divyas. Pasubhava only may be the path of
salvation.
V.Krishnaraj
Please make your comments.
About the author:
Veeraswamy Krishnaraj, M.D; F.R.C.P (Canada) is a board certified pediatrician in active practice until
the end of 1998. He immersed himself in study of Hinduism in depth. He has sufficient knowledge and
understanding of Hindu religion that he is confident to publish this book. He kept the words simple,
supple, illuminating and to the point, while retaining the original flavor, beauty and grace. Compound
words in Sanskrit are a nightmare for the beginner, as they are spliced together compactly in one
continuous stretch of characters. He parsed the compound words into digestible syllables or words with
superscripts and sequential numbers and rearranged the words in the verse in a readable form in English.
In this book, he claims ownership of shortcomings and cedes the rest to Bhagavan.
This book is good for students, and devotees reading the Bhagavad-Gita in Satsang (true company). Two
verses nestle in two boxes in one page with no break or carry-over to the next page. Diacritics help the
reader enunciate the words like a Sanskritist. The English words are reader-friendly. Wherever there is a
need for elaboration, an addendum supports it.
Simplicity, authority, universality, and profundity are the hallmark of the Bhagavadgita, the Bible of the
Hindus. The Bhagavadgita is the Song of the Lord. It provides guidelines for daily living with no dogmas
and ritual overtones. It encourages and supports your individuality. It also explains the consequence of
errant ways. Total surrender to Bhagavan releases the devotee from the ills of life on earth. Hinduism as
a term is an external appellation from non-Hindus. Its true name is Sanatana Dharma (Eternal Law or
Eternal Order) commensurate with Rta (Cosmic Order). The beauty about the Bhagavadgita is its appeal
is universal.
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