Real life experience shows that there never was any advanced Tantra practitioner that did not practice the yoga meditation as well. You cannot do Tantra and not do meditation. But what is this so called MEDITATION and what is it good for ?
In sanskrit meditation is called dhyana. It is defined as a constant flow of mind towards an object. Meditation is also a union of the mind with one and only one single object of concentration and avoiding any secondary objects and thoughts. It is a discipline of the mind.
Many people practice prayer, but they might not know that prayer is very close to the yoga meditation; a prayer is focusing the mind and the emotions of a person to a specific point exactly like the meditation. We can say that meditation is a prayer without words; meditation is listening to God, beyond words.
The yoga system prescribes many stages that precede the actual state of meditation. First of all there are the basic rules of moral and ethics and self discipline (yama and niyama), then the discipline of the body (asana) and the rhythm of the breath (pranayama).
After that there is the so called retraction of one's senses (pratyahara), in fact a separation from any kind of distraction. After this stage we continue by focusing the mind to a single point - the object of your meditation.
When all these preparatory stages are completed, you enter into meditation. When meditation is perfect, there is no distinction between the subject (you) and the object.
This is called SAMADHI, the yogi ecstasy.
Another description of the same process, based on notions of energy, resonance and attention: firstly, attain an upright position (sitting or standing) and close your eyes. Be sure to keep your spine perfectly straight and vertical and relax your muscles.
Forget all your other concerns and daily problems and focus your mind on the object of your meditation, for example the state of unconditional love. You will begin to perceive it and identify with it, you will feel the correspondent energy of the object of your meditation and concentrate on this energy.
By focusing your attention you create a process of resonance between you and the energies of the object of your meditation.
Gradually, you begin to amplify the energy by RESONANCE, attracting it from the universe (MACRO COSMOS), until you create a huge sphere of energy around yourself. This energy will help you stay focused on the object of your meditation and will stop all your other thoughts.
Gradually you become IDENTIFIED with the object of your meditation thanks to the intense field of energy that surrounds and pervades you. The state of perfect unity with the object of your meditation, when the thought process is stopped, is called SAMADHI.
Meditation is a state of mind, it is a state of consciousness. When meditating you open your consciousness to energy and with this energy you expand the limits of your perceptions.
Every person in this world perceives the subtle energies of his aura. You do not need to have a special gift to be able to have subtle perceptions and to meditate with the energies of your body.
Furthermore you must know that the human being contains seven energy centers called CHAKRAS. These seven centers correspond analogically to seven planes of energy in the universe. Each of these types of energy has its own function inside the human body and outside, in the universe.
The difference between interior and exterior is a matter of quantity, not of quality. An old yogi maxim says "What is below is also above." Everything that is in the human being (MICRO COSMOS) is also in the MACRO COSMOS (Universe). Nothing that does not exist in the MICRO COSMOS (interior) exists in the MACRO COSMOS (exterior).
Of course this correspondence functions on a proportional scale. So, we argue that by perfectly understanding the subtle energies of your body you get to know the whole universe.
Tantra sees the human body as an extraordinary tool. The body is surrounded by many subtle energies and these energies are gateways towards any aspect of the universe. By being aware of the subtle energies of the human body the Tantra adept can gradually discard all human limitations and achieve supreme spiritual liberation.
Many spiritual traditions reject the physical body in order to achieve union with the spirit. They think that matter is an obstacle in their pursuit for the spirit, but Tantra has a different approach.
In Tantra we do not repel the body, we do not mortify it, we do not condemn it in any way, we do not even ignore the body but instead we use it in such a way that it becomes the fundamental tool for us in the spiritual journey.
As we explained before, meditation is the key to your subtle energy body. When you meditate, you do for the "subtle" body (i.e. your aura) the same thing you do to your physical body when practicing body building ... you increase the beneficial energies, you expand the limits of your consciousness
. But unlike the physical body which is limited in size, the energy body is not limited at all - you can make it expand until it is infinite.
Consciousness is closely related to the subtle energies of the body. Consciousness will expand when your aura expands and it will contract itself when your aura contracts. Consciousness will become more and more elevated and subtle as your aura (energy body) becomes more and more elevated and the vice versa is also true.
Meditation is a divine tool, it can be your best friend. You can enjoy subtle energies (which correspond to different feelings, emotions, sexual impulses, vitality, and other functions of your body) and you can control the energies like you do when practicing sexual continence.
You can project beneficial energy to heal someone or you can use spiritual energy to identify with God experiencing the state of absolute transcendence, beyond any mental concept.
This is a humble attempt to consolidate the teachings of Masters & Scriptures to present Tantra in its pristine purity to sincere seekers. “All the paths lead to the same Truth&that we waste a tremendous amount of valuable time and energy trying to prove that one is "superior" to the other, rather than using that time and energy to practice the path for which we so strongly profess to prefer” “Let each path celebrate its unique beauty and perspective.”
Wednesday, August 25, 2010
Visualization & Meditation
Vsualization plays an important part especially in healing and Sadhana
Focused visualization is a kind of meditation but meditation is not necessarily a form of visualization. You can meditate on a flame or counting or on just trying for blankness.
Visualization is of the school that you give your brain something to keep it busy one- pointed.
I think it works for Shakta approaches, because you are embracing rather than rejecting the natural.
The brain doesn't want to be empty any more than the body wants to be tortured. The renunciation torture, mortifies the body; reins in the brain -- it is a philosophy of control and conquer the natural. I think we say, let the brain and body do what they love to do -- but let us focus these movement toward the glorification of Devi.
The brain may think and create -- but it thinks and creates Her. The body may do what it does -- but every function and act becomes Her worship
Focused visualization is a kind of meditation but meditation is not necessarily a form of visualization. You can meditate on a flame or counting or on just trying for blankness.
Visualization is of the school that you give your brain something to keep it busy one- pointed.
I think it works for Shakta approaches, because you are embracing rather than rejecting the natural.
The brain doesn't want to be empty any more than the body wants to be tortured. The renunciation torture, mortifies the body; reins in the brain -- it is a philosophy of control and conquer the natural. I think we say, let the brain and body do what they love to do -- but let us focus these movement toward the glorification of Devi.
The brain may think and create -- but it thinks and creates Her. The body may do what it does -- but every function and act becomes Her worship
Friday, August 20, 2010
SATSANG .
Some sadhakas may ask ?
I am doing vigorous Tapas and meditation for the long time . With all that, my troubles and difficulties are multiplying. I have lost my job. I am starving now. What shall I do? Is this the Grace of the Lord? How can I continue my Sadhana when I have nothing to eat?
like lot of incidence may occur when one starts upasana .why this happens ?
When asked about the nature of Srividya, I was told that the mantra when properly received and done, will cause karma kshaya and papa kshaya(exhaustion of karmas and papas) at a dramatic rate, which is the reason for the above mentioned phenomenon.
Same thing happens when doing sadhana with other mantras too, but not as rapid as it happens with Srividya
It is said one has to be verily Sankara himself or in one's last birth to get sri vidya. Since we are not Shankara, it has to be the last birth or when we get it, it becomes our last birth. So the karma kshaya or papa kshaya has to be faster than normal.
But let me tell you, I have observed that when one gets srividya and does upasana diligently normally and naturally you are thrust into greatness whether one realises it or not.
Surrender the difficulties to Devi and say (I mean TELL HER) they are yours and see what happens
I am doing vigorous Tapas and meditation for the long time . With all that, my troubles and difficulties are multiplying. I have lost my job. I am starving now. What shall I do? Is this the Grace of the Lord? How can I continue my Sadhana when I have nothing to eat?
like lot of incidence may occur when one starts upasana .why this happens ?
When asked about the nature of Srividya, I was told that the mantra when properly received and done, will cause karma kshaya and papa kshaya(exhaustion of karmas and papas) at a dramatic rate, which is the reason for the above mentioned phenomenon.
Same thing happens when doing sadhana with other mantras too, but not as rapid as it happens with Srividya
It is said one has to be verily Sankara himself or in one's last birth to get sri vidya. Since we are not Shankara, it has to be the last birth or when we get it, it becomes our last birth. So the karma kshaya or papa kshaya has to be faster than normal.
But let me tell you, I have observed that when one gets srividya and does upasana diligently normally and naturally you are thrust into greatness whether one realises it or not.
Surrender the difficulties to Devi and say (I mean TELL HER) they are yours and see what happens
Mantra Shastra.
Why mantras give different effects to different persons?
Often times in various internet forums we find that many members complain that they have done "all" possible mantras and yet nothing materialized. Yet, we see many persons who do get miraculous effects by the very same mantras. How do we reconcile this? If mantra shastra is scientific, the same results should accrue for everyone is it not? Then how - oh how do we find difference in the manifest results for different persons?
Let us see why it is so.....
For success of mantras there are 3 important aspects that should be fulfilled before it can give success, except in rare cases where a person seemingly does not satisfy these aspects and yet get success; it is not exactly true....that is why I have used the word "seemingly"....let us ignore this aspect for the time being...
1) Proper deeksha progression of a mantra: A mantra should be initiated in proper form in proper sequence. Based on the prevailing tradition of upaasanaa, initiation in the preliminaries should be done before a person can be initiated into the actual moola mantra.
For instance, in Shri Vidya Upaasanaa traditions, a person should first be initiated into Ganapathy mantras (I say Ganapathy mantras because there are different forms that should be mastered before one progresses to the next level), Baala mantra, then Panchadasaakshari...The progression then continues with siddhi at each level and ends in Poornaabhishekam!
The progression happens only after requisite no. of recitals and associated rituals (including homams/ charities, etc.) are completed without any blemish at the earlier levels. Only persons who go along the right progression as above can enjoy the full fruits of the mantra, and experience all the miracles credited with the mantra.
Some persons are of the opinion that such progression is not there for tantrik saadhanas which is not true. Even in tantra upaasanaa, Nyaasaas, kavachams, etc. are the preliminaries which should be perfected before the actual saadhanaa.
2) Grace of the Guru and His/ Her constant Guidance:
One should have a competent Guru who can initiate a person into these. It is not as if just anyone can initiate anyone (unfortunately, it has watered down to this extent now-a-days; most people say they are initiated into Sri Vidhya japam without even realizing the aamnaayaas associated with such a process, the responsibilities of a Sri vidhya aspirant, the protocols of the process, etc.).
Initiation is not merely murmuring" of mantra into the ears of the disciple. Knowing the verbal form of a mantra is not everything....during the deeksha process, the Guru should be capable of passing a portion of His/ Her mantraic energy to the disciple as an account opening balance" to activate the mantraic account.
The Guru definitely loses a portion of His/ Her mantraic energy with each initiation, which reverts back to the Guru if the disciple is regular in the mantraic chanting and worship as ordained by the Guru.
Even mere command from a competent Guru to recite a particular japam without actually murmuring the mantra in to the ear of the disciple can be a powerful deeksha (why a command - even mere Glance of a satguru can be a deeksha); while even an elaborate fire Ritual conducted by a person who is not competent (but is perceived as Guru) may not give complete results.
. Anyway, mantras by their very nature can bestow some power - at least on and off - i.e. sometimes they work and sometimes they don't work sort of power, to anybody who just recites them with abundant faith and devotion (this is the reason why many of us experience that sometimes the mantra seems to give much peace .
sometimes it just fails to respond to our urgent calls; we play with the mantraic formalities, and they sometimes play cruel games during emergencies by not responding to us!)
please note that there is a Deity called "Tiraskarinii" (Tiraskarini literally means screen) who can create illusion in the minds of a person who is not properly initiated in the shri Vidya procedures - just to ensure that no incompetent person attains siddhi of a procedure (this is basically to avoid misuse of the mantraic power;
just as nuclear power experiments are always shrouded in mystery, mantraic processes are veiled by different powers who ensure that any person who accidentally comes across such procedures will either forget the procedure or will understand the procedure in a distorted way so that they cannot use the mantra without proper authentication!).
3) Attitude of the person doing the mantra If the two earlier steps are correctly followed, the mantra will definitely give effects. But, what sort of effects it will bestow depends to a great extent upon the attitude of the aspirant. To give you an example....take the 73rd slokha of Soundarya Lahiri depicting the breast-feeding of Goddess's milk and its consequence on Lord Ganesha and Lord Subramanya.....
if the sankalpam of the aspirant is "wisdom" (Aatma Gnaanaa), this slokha recital can keep a person anchored firmly in Blessed spotless Celibacy and lead the aspirant all the way to BrahmaGnaana which will be ultimately productive of moksha. The same slokha can also be recited for increasing lactation in women/ cows!
I mean to say that the same mantra with its same vibration can give different results based on attitude of the aspirant (of course, there are only certain results possible with each mantra which are well-codified by savants of yore). Many of us today lack the "attitude".
When I say attitude - it is the resolute attitude towards the practice, complete faith in the process, and an unconditional surrender to Divine Grace with the firm belief that Divine Grace know better what to bestow upon us.
Lot many persons "shop" for mantras....shifting from one mantra to another, ultimately losing faith in mantras and even upon themselves which is the greatest tragedy because, the Royal Road of Mantra shastra should take us Higher and Higher, and make us much better persons who have supreme confidence stemming from the belief that God will not Forsake them.
If all the above 3 factors are perfect, there is absolutely no way that a mantra can fail to give results. The mantra in such cases will start giving results even before the full cycle of rituals is over.
Our sages knew of the limitations of this kali yuga where such perfection may not be always possible. That is why they have given sugar-coated pills to us to enable us to digest the incomparable and infinite potency of mantras easily.
Various slokhas of saints of yore come under this category which need no initiation whatsoever. While Soundarya Lahiri needs proper initiation from a competent Guru, the other works of Shankaraachaarya like Bhavani Bhujangam, Subhramanya bhujangam, Ganesha Pancharatnam, Shiva panchaakshari sthothram, etc. need no initiation, and yet can be highly powerful in giving results to us.
Similarly, Shri Vedaanta Desikan has capture highly potent mantras in beautiful sthothras which can be chanted by anyone (sudarshana mantra needs initiation; but the sudarshana ashtaka by Shri Desikan needs no initiation, and yet it attracts the Grace of Lord Sudarshana). Similarly Shri Vaadhiraajar has left many such wonderful compositions for our benefit.
Let us follow the footsteps of those great souls humbly and enjoy the benefits of mantras in the form that suits us. Of course, those of us who can get proper deeksha should strive to get mantra deeksha and live faithfully by the mantra doctrine and get benefitted. Those who are not in a position to be initiated due to any reason should rather benefit by the sthothras without touching the scorching flame of mantra shastra playfully.
May Medha Dakshinamoorthi - the JagatGuru guide our intellect. May the Grace of those wonderful souls who have left us wonderful mantraic power loaded sthothras for our easy recital guide us and give us the devotion and faith to chant those sthothras which are our legacy rather than hunting after "advanced" mantraic procedures out of vain ego (Mantraic processes are definitely powerful;
but I say "vain ego" because many of us feel sthothras are "basic" and we are above that "level"! Spirituality has no place for such egoistic attitudes.);
May we all develop good respect and perfect faith - because Faith is at the root of all miracles, and it is unconditional surrender and Love of God that makes us Divine. Being Divine is every soul's birthright.
Let us achieve it the proper way - because there is no short-cut to success in Mantra shastra.
Often times in various internet forums we find that many members complain that they have done "all" possible mantras and yet nothing materialized. Yet, we see many persons who do get miraculous effects by the very same mantras. How do we reconcile this? If mantra shastra is scientific, the same results should accrue for everyone is it not? Then how - oh how do we find difference in the manifest results for different persons?
Let us see why it is so.....
For success of mantras there are 3 important aspects that should be fulfilled before it can give success, except in rare cases where a person seemingly does not satisfy these aspects and yet get success; it is not exactly true....that is why I have used the word "seemingly"....let us ignore this aspect for the time being...
1) Proper deeksha progression of a mantra: A mantra should be initiated in proper form in proper sequence. Based on the prevailing tradition of upaasanaa, initiation in the preliminaries should be done before a person can be initiated into the actual moola mantra.
For instance, in Shri Vidya Upaasanaa traditions, a person should first be initiated into Ganapathy mantras (I say Ganapathy mantras because there are different forms that should be mastered before one progresses to the next level), Baala mantra, then Panchadasaakshari...The progression then continues with siddhi at each level and ends in Poornaabhishekam!
The progression happens only after requisite no. of recitals and associated rituals (including homams/ charities, etc.) are completed without any blemish at the earlier levels. Only persons who go along the right progression as above can enjoy the full fruits of the mantra, and experience all the miracles credited with the mantra.
Some persons are of the opinion that such progression is not there for tantrik saadhanas which is not true. Even in tantra upaasanaa, Nyaasaas, kavachams, etc. are the preliminaries which should be perfected before the actual saadhanaa.
2) Grace of the Guru and His/ Her constant Guidance:
One should have a competent Guru who can initiate a person into these. It is not as if just anyone can initiate anyone (unfortunately, it has watered down to this extent now-a-days; most people say they are initiated into Sri Vidhya japam without even realizing the aamnaayaas associated with such a process, the responsibilities of a Sri vidhya aspirant, the protocols of the process, etc.).
Initiation is not merely murmuring" of mantra into the ears of the disciple. Knowing the verbal form of a mantra is not everything....during the deeksha process, the Guru should be capable of passing a portion of His/ Her mantraic energy to the disciple as an account opening balance" to activate the mantraic account.
The Guru definitely loses a portion of His/ Her mantraic energy with each initiation, which reverts back to the Guru if the disciple is regular in the mantraic chanting and worship as ordained by the Guru.
Even mere command from a competent Guru to recite a particular japam without actually murmuring the mantra in to the ear of the disciple can be a powerful deeksha (why a command - even mere Glance of a satguru can be a deeksha); while even an elaborate fire Ritual conducted by a person who is not competent (but is perceived as Guru) may not give complete results.
. Anyway, mantras by their very nature can bestow some power - at least on and off - i.e. sometimes they work and sometimes they don't work sort of power, to anybody who just recites them with abundant faith and devotion (this is the reason why many of us experience that sometimes the mantra seems to give much peace .
sometimes it just fails to respond to our urgent calls; we play with the mantraic formalities, and they sometimes play cruel games during emergencies by not responding to us!)
please note that there is a Deity called "Tiraskarinii" (Tiraskarini literally means screen) who can create illusion in the minds of a person who is not properly initiated in the shri Vidya procedures - just to ensure that no incompetent person attains siddhi of a procedure (this is basically to avoid misuse of the mantraic power;
just as nuclear power experiments are always shrouded in mystery, mantraic processes are veiled by different powers who ensure that any person who accidentally comes across such procedures will either forget the procedure or will understand the procedure in a distorted way so that they cannot use the mantra without proper authentication!).
3) Attitude of the person doing the mantra If the two earlier steps are correctly followed, the mantra will definitely give effects. But, what sort of effects it will bestow depends to a great extent upon the attitude of the aspirant. To give you an example....take the 73rd slokha of Soundarya Lahiri depicting the breast-feeding of Goddess's milk and its consequence on Lord Ganesha and Lord Subramanya.....
if the sankalpam of the aspirant is "wisdom" (Aatma Gnaanaa), this slokha recital can keep a person anchored firmly in Blessed spotless Celibacy and lead the aspirant all the way to BrahmaGnaana which will be ultimately productive of moksha. The same slokha can also be recited for increasing lactation in women/ cows!
I mean to say that the same mantra with its same vibration can give different results based on attitude of the aspirant (of course, there are only certain results possible with each mantra which are well-codified by savants of yore). Many of us today lack the "attitude".
When I say attitude - it is the resolute attitude towards the practice, complete faith in the process, and an unconditional surrender to Divine Grace with the firm belief that Divine Grace know better what to bestow upon us.
Lot many persons "shop" for mantras....shifting from one mantra to another, ultimately losing faith in mantras and even upon themselves which is the greatest tragedy because, the Royal Road of Mantra shastra should take us Higher and Higher, and make us much better persons who have supreme confidence stemming from the belief that God will not Forsake them.
If all the above 3 factors are perfect, there is absolutely no way that a mantra can fail to give results. The mantra in such cases will start giving results even before the full cycle of rituals is over.
Our sages knew of the limitations of this kali yuga where such perfection may not be always possible. That is why they have given sugar-coated pills to us to enable us to digest the incomparable and infinite potency of mantras easily.
Various slokhas of saints of yore come under this category which need no initiation whatsoever. While Soundarya Lahiri needs proper initiation from a competent Guru, the other works of Shankaraachaarya like Bhavani Bhujangam, Subhramanya bhujangam, Ganesha Pancharatnam, Shiva panchaakshari sthothram, etc. need no initiation, and yet can be highly powerful in giving results to us.
Similarly, Shri Vedaanta Desikan has capture highly potent mantras in beautiful sthothras which can be chanted by anyone (sudarshana mantra needs initiation; but the sudarshana ashtaka by Shri Desikan needs no initiation, and yet it attracts the Grace of Lord Sudarshana). Similarly Shri Vaadhiraajar has left many such wonderful compositions for our benefit.
Let us follow the footsteps of those great souls humbly and enjoy the benefits of mantras in the form that suits us. Of course, those of us who can get proper deeksha should strive to get mantra deeksha and live faithfully by the mantra doctrine and get benefitted. Those who are not in a position to be initiated due to any reason should rather benefit by the sthothras without touching the scorching flame of mantra shastra playfully.
May Medha Dakshinamoorthi - the JagatGuru guide our intellect. May the Grace of those wonderful souls who have left us wonderful mantraic power loaded sthothras for our easy recital guide us and give us the devotion and faith to chant those sthothras which are our legacy rather than hunting after "advanced" mantraic procedures out of vain ego (Mantraic processes are definitely powerful;
but I say "vain ego" because many of us feel sthothras are "basic" and we are above that "level"! Spirituality has no place for such egoistic attitudes.);
May we all develop good respect and perfect faith - because Faith is at the root of all miracles, and it is unconditional surrender and Love of God that makes us Divine. Being Divine is every soul's birthright.
Let us achieve it the proper way - because there is no short-cut to success in Mantra shastra.
UNDERSTANDING TANTRA SHASTRA
“Tantra is a scandal to the Orthodox people. But it is an Indian Cult. It is widely recognised that Tantra is very valuable for people of the present, Westereners as well as Indians. Hindus,Buddhists and Jains share Tantrik ideas and Tantrik things from times (C.20,000 B.C.) which can be matched accuratly with methods, symbols still used today by Tantrikas.
Tantra today is with extraordinary purity, the most essential patterns of human symbolic expression which stands developed through hundreds of generations. Each generations of Tantrikas has incorporated the best scientific knowledge available to it. INDIA CONTRIBUTED TO THE MAXIMUM.”
Meaning Of the word “Tantra” :
The word “Tantra” means Tanutraya ie. Sthula, Sukshma and Karan.
Origin Of Tantra :
Veda and Tantra are both equally important from the early Rig-Vedic Age. The famous “Sree Shukta” of Rig-Veda is identical with Pancha Dashakshari Mantra of Sree Vidya proves that both are equal in philosophies though there are many differences in ritrualistic part or “Karma Kanda” but the concept of the faminine worship was equally accepted in both Vedas and Tantra.
According to “Mahamahopadhyay” Sri Gopinath Kabiraj oroginally Tantra was pre vedic but what we find about Tantra today is parallal to early “Rig-Vedic” Age and post Vedic Age. Veda is divided into three parts – Karma Kanda, Upasana Kanda and Gyan Kanda.
Karma kanda
Karma Kanda deals with Nitya Karma (spiritual practices that are performed daily like prata kritya, snanam, tri-sandhya, nitya pujan etc.), Naimittic Karma (spiritual practices which are occassionally performed like Navaratri, Durga Puja, Shiva Ratri, Dipawali etc.) and Kamya Karma (special spiritual rites for achievement of worldly fullfillment).
Upasana kanda
Upasana Kanda deals with MANTRA, YANTRA,TANTRA and different SIDDHIS and SADHANA.Besides this it deals with different types of Worships and Homa with Patra Sadan and avaran pujan (residing deities within the yantra) of various gods and goddesses.
Gyana Kanda
Gyana kaNda deals with Vedanta and Upanishada.It is the ultimate goal of Sadhaka or devoty to achieve “Moksha” (Salvation). So in short we can see that Tantra derives it’s root from Veda. So Veda and Tantra though not same but identical in concept and philosophy very closely.
Tantrachar and it’s different Schools:
There are diffferent schools of Tantra like Dakshinachar, Vamachar, and Samayachar. Those who follow the vedic principle very strictly usually follows Dakshinachar or Samayachar.
“Dakshinachar” means worshipping the Deity by alternate means of “Panchamakar”. Generally those who have Sattwic Qualities and by cast Dwijati (Brahmin, Kshatriya, Baishya) follows this path.
"Samayachar” is totally mental worship (Antar Yaga or Manas Pujan). Generally practiced by Yogi’s, Sannyasi’s, Brahmacharies’ and Brahmins. “Samayachar” means Samya (union) of Maha Kameswar (Prokash) with Maha Kameswari (Bimarsha). Here the “Sri Yantra” Pujan, Tarpan and Homa is performed by Meditation and highest thinking of Yoga.
“Vamachar” or “Kaulachar”
both are same but there are some differences such as “Vamachar” is the initial stage where after “Purnabhisekh” , Sadhana is performed by using the “Pancha Makar” Directly (Pratyaksh Kalp), but in “Kaulachar” , “Pancha Mokar” though is used Directly but the importance of Yoga ie. “Kundalini Jagaran”(Awakening of the sleeping serpent inside the individual). So in short “Kaulachar” is the stage of “Siddha” or “Truth Seeker”.
Sri Kula and Kali Kula
Generally the Tantra discipline is governed by both “Sri Kula” and “Kali Kula”. Among the Dus Mahavidyas Kali, Tara, Bhuvoneswari and Chinnamasta comes under “Kali Kula”. Likewise Tripur Sundari, Bhairabi, Dhumavati, BagalaMukhi, Matangi and
Kamala are the “Sri Kula” Goddesses. There are very little differences in methods of worship and which can be understood only by a revealed GURU.
Meaning of the word Guru :
Gu” means darkness, “Ru” means enlightment. Characteristics of “Sat” (True) Guru (Master) are mentioned both in “Veda” and “Tantra”. The Guru should be “Shrotriya” which means learned in Veda, Purana, Sharodarshan, Tantra and other religious or spiritual philosophy. “Akamahato” who is free from all worldly wishes and lead a perfect chaste life and “Bhrahmanishtha” means achievement of the ultimate plane of realisation according to “Vedanta” ie. Salvation.
In spite of all these qualities the “Guru” should have the “Purnabhisekh” and different stages of “Tantric Diksha” such as Kramo Diksha, Samrajyo Diksha, Maha Medha, Maha Samrajya Diksha, Amnaye Diksha and Purna Diksha.
Guru Gita
In Guru Gita, Shiva says to Parvati :
Just as the ocean is the king of waters, the Param Guru (Saat Guru) is the king of Gurus. (179)'
'A Param Guru is free from attachment, etc; peaceful, always contented in Himself, independent, and one who considers the status of Brahma and Vishnu like a blade of grass. (180)'
By whose mere Darshan, one attains calmness, cheerfulness, and peace and steadfastness, and peace of mind, such a one is Param Guru(Saat Guru) (183)
Family traditions, wealth, strength, shastras, relatives, brothers, - none of these are useful to you at the time of death. Saatguru is the only saviour. (188)'
The Kularnava Tantra (XIV/65) states,
'It is very rare to find a Saatguru who can give Shaktipat and rare to find a disciple worthy of receiving it. One gets such a Guru only as a result of past meritorious actions.'
In the Upanishads, five signs of Saatguru (True Guru) are mentioned.
'In the presence of the Saatguru; Knowledge flourishes (Gyana raksha); Sorrow diminishes (Dukha kshaya); Joy wells up without any reason (Sukha aavirbhava); Abundance dawns (Samriddhi); All talents manifest (Sarva samvardhan).
Sapto Achars In Tantra:
According to Kularnava Tantra there are seven achars in Tantra. These achars actually identifies different stages of Sadhaka and by completing each stages the Sadhaka should ascend towards ultimate salvation. Though the detailed knowledge can only be achieved under a revered Saad Guru, still we are trying to give a short brief.
1. Vedachar – In short in this particular discipline the sadhaka use to worship by engaging himself in strict vedic, smarta and puranic rituals. This is the beginning to start a regulated life.
2. Vaishnavachar -- In short in this particular discipline the sadhaka starts the Baishnav Sadhana mainly by following vedic principles. He should strictly abide all rules and regulations as per sashtras and should worship wholeheartedly Lord Bishnu and should surrender all karma to Bishnu. At this stage he is not allowed to perform Japa at night.
3. Shaivachar -- In short in this particular discipline the sadhaka starts worshiping Lord Shiva by abiding Vedic discipline and should surrender his everything at the feet of the Lord Shiva. Simultaneously he should practice the Ashtang Yoga discipline which is important and supportive for the higher achars.
4. Dakshinachar – As per Kularnava “ Dakshinamurti Rishi practiced this Achar” hence it is termed as Dakshinachar. In this particular discipline also the sadhaka has to strictly abide by vedic rules and can perform Japa at night by taking “Vijaya” (Siddhi). In all the previuous Achars the Sadhaka has practiced about purification of physical body and internal Soul and at the same time his “Nistha” ie. Self Commitment was uplifted from finer to superior form but now to add with it he starts exploring the Kingdom of knowledge. Regular “Shastra Adhyan”, ie. Study of Shastras becomes an important part of his Sadhana.
5. Vamachar – It is a very sacred discipline which can only be mastered under the guidance of a revered Guru, as because this “Vidya” is “GURUMUKHI”. At Daytime worshipping Devi, abiding Brahmacharya discipline and night worshipping Devi in a reverse Achar ie. with “Pancha Mokar” is the significance of this sacred Achaar.
6. Sidhantachar – After mastering both paths of Sadhana, ie. Dakshinachar & Vamachar, ie the Reverse achaar, the sadhaka attains this stage. He has practiced, felt, observed both Dakshin & Vaam and finally arrived at the Self reconciliation point. He has mastered the art of true “Bhogascha Mokshacha”. He has enjoyed both “worldly pleasures” and “spiritual pleasures” upto the peak. From here his Sadhana towrds Divya path or path of enlightment begins.
7. Divyachar or Kaulachar –
“Anto Shakta Bohii Saibaa Sabhayang Baishnabaa Motaa
NanaBeshadharaa Kaula Bicharanti Mohitole.”
Shyama Rahasya
In the inner heart he is Shakta (worshipper of Shakti), outwardly he resembles as Shaiva (worshipper of Shiva), Society recognises as Param Baishnav, and like this in various forms and outlook a Kaula (Sadhaka) roams around the world freely.
This is the stage of a true Avdhoot or a Yogi. He is free from all goods and all odds, friends and enemies, sorrows and happiness, nothing in the earth can bother him nor he will depend on anything.
Kaulachar is not only a mere stage but it is a superior stage wherein one cannot enter just only by doing some sadhanas. It requires the punya samskaars from previous births, Grace of Kaul Guru and permission from the Almighty. Sri Bamakhyapa , Sadhak Ramprasad, Swami Nigomananda Saraswati, Sri Ramkrishna Paramhansa, Krishnanda Agombagish etc. are the true Kaula’s .
The discipline of Tantra actually teaches us the art of practicing both worldly pleasures and spirituality at the same time. It is only in this Tantric practices (Shakti Sadhanas) it is possible. No other disciplines can boldly utter “Bhogascha Mokshacha” , the two opposite characters, can be truly controlled simultaneously by the Original KAULA.
Thus it is rightly laid down in Kularnav Tantra :
“ Kaulachara Muram Kathita Yoginamapyagamya”
Kaul Marg is very difficult. To attain perfection in it is very difficult.
Characteristics of a True Disciple or Shisya :
According to the Tantras like Mahanirvaan, Kularnava etc. a disciple should belong to a noble family, he should be educated academically and spiritually. He should be generous and should possess good moral character. He should have complete faith and devotion towards the master and Shastra. Regulated life according to the Vedic and Tantric discipline is very essential for a disciple to achieve the spiritual achievement.
Different Kinds of Tantric Diksha’s:
The meaning of the word Diksha is “Dwiate Dibyagyanam” which means rendering the True Divine knowledge and power, “Khyiate Paparashi” which means destroying the sins of the disciple. Without tantric initiation or Diksha no one can take part in tantric puja and rituals.
There are different kinds of Diksha in Tantras which are detailed below:
01. Mantra Diksha – In this particular rituals the Sadguru gives the Ishtaa Mantra ie. Mantra of disciples’s choosen Deity, for example goddess Kali, Taara, Tripura etc. He should perform tantric tri-sandhya of the Ishtaa devi and perform the general worship during day time.
02. Shaktabhisekh Diksha – In this particular rituals the Sadguru gives the Avisekh ie. sprinkling of the wholy water on the disciple reciting mantras of Avisinchan from Uttara Tantra and giving the Guru Mantra, Shiva mantra and Ishtaa mantra along with Ishta Gayatri. He should perform Pratahakritya, Tantric tri-sandhya, Nitya-Pujan during day time and special worship on special occasions during night following with Patraa Sadan, Balidaan and Homam.
03. Purnabhisekh – It is the most important and essential initiation in tantric discipline. Here the rituals continues for 3 days, 5 days, 7 days & upto 9 days period. There are different rules and complicated rituals and kriyaas that are performed by Sadguru, Acharya and authorised tantric priests.
The Guru gives the Purnabhisekh from the Maha Kumbha (Kalash) by chanting different tantric mantras from Mahanirvaan Tantra, Uttara tantra and Nigamlata tantra according to his school and Guru parampara. The disciple gets the Guru Paduka Mantra, Dusharna Mantra, Ajapa Mantra, Brahma Mantra and Ishta Mantra. Beside this he also gets panchayatan mantra etc.
Through Purnabhisekh the disciple enters into the holy tradition of an “Avadhoot Parampara” and hence from then he gets recognised as a Sacred Avadhoot.
As an identity of an Avadhoot he gets the Holy “Gotra” and “Name” which is secret and followed by the sacred Avadhoot names of his Guru, Parama Guru, Parapar Guru, Parameshthi Guru which is also termed as Guru Pankti.
This Guru Pankti gives the disciple his recognition as a truly Purnabhisikt Avadhoot. This Abhisekh entitles the disciples not only to perform Brihat (Detailed) Pratakritya, Tri- Sandhya, Nitya Puja, but also special worship during night with “Pancha Makar” formally known as “Chakra Pujan, Rahasya Pujan or Nisha Pujan.”
By the power of Purnabhisekh initiation the non brahmin disciple or female disciple gets the equivalent status with a brahmin disciple. Here the division of caste and sex dissolves and all becomes a part of the same “Avadhoot Parampara”.
04. Krama Diksha – Krama means gradual upliftment of the disciple through definite process. Here the mantra of Bhagabati Taara and Tripur Sundari is given along with other Mahavidyas. The disciple or the Sadhaka has to perform various Shamsan Sadhanas (sadhana over the crematorium ground) like Bilwa Mool (sadhana beneath a Bilwa/Bel Tree), Panchamundi Sadhanam, Shaba Sadhanam, Chita Sadhanam.
He has to also perform different Purashcharans like Tithi, Khanda, Maha Purashcharans etc at nisha ie. Night to energise Mantras of Ishtaa and various other Mahavidyas followed with Pujan, Homam, Tarpanam, Abhisinchanam, Kaula Bhojanam, Kumari Pujanam, Suhasini Pujanam. There is a separate rule for the Tripur Sundari Krama Diksha where Bala Trayakshari, Pancha Dashakshari and Maha Shoroshi mantras are given respectively by the SadGuru to the disciple.
05. Samrajya Diksha – Here the disciples get the Saptadoshi Mantra of Tripur Sundari in the Tripur Sundari Krama.
06. Maha Medha Maha Samrajya Diksha – Here the disciple is given the ultimate Vidyaraggni mantra of Bhagavati Kalika along with other forms of Kalika like Addya Kali, Sidhaa Kali, Gujya Kali, Hansa Kali, Kama Kala Kali, Samsan Kali, Raksha Kali, Shyama Kali,Bhagavati Tara along with Ashta Tara and Neel Saraswati Vidya Raggni Mantra.
Also Maha Ashtodasakshari Mantra along with different mantras of Tripur Sundari, Paraprasad mantra, Ardhanariswar mantra, Panchasinghasan, Pancha Panchika, Shara Darshan, Shorosh Nitya and twelve mantras of Tripur Sundari of Twelve famous upasaks such as Agasta, Lopa mudra, Kuber, Manu, Manmatha, Chandra, Durbasha etc. Krama diksha of Chinnamasta is very essential for the upliftment of the true-seeker.
07. Amnaya Diksha – Here the Guru gives the mantras of six schools or six amnaya ie. Purba (East), Dakshin (South), Paschim(West), Uttara(North), Urdhaa,(Above) Anuttara (infinite).
08. Purnodiksha – The ultimate of the Tantra is Salvation and here the Guru gives the Nirvaan Vidya of Goddess Kali in Kali Kuaml and Goddess Tripur Sundari in Sri Kulam
Misconceptions On Tantra:
Now a days many of us thinks that tantra is a mal practice in the name of Spirituality. By it people gets addicted to wine. It involves women in a nasty manner and all tantrics are all corrupted and are full addicted to wine and women. In western countries also by the term “Tantra” people use to think about sex. People tries to drag harmony in sex with the help of Tantra.
Misconceptioins of Tantra gave birth to many Gurus/Acharyas who are taking harmony classes in different schedules throughout the year in different locations in the world.
Although many works of Sir John Woodroff, a disciple of Kaula Sadhaka Shiv Chandra Bidyarnava, has truly enlightened the Tantric mechanism but still, it seems that power of misconceptions is becoming much more powerful than the true knowledge.
By analysing the Sapto Achaars it can be well understood the original aim of Tantra and how it transforms one into a superior being, superior both in terms of physical and mental. It can be termed as stages of transformation by which the sadahaka aims towards the path of ultimate salvation.
Nowadays Tantra also became most popular for black magic. That’s why some people maintains safe distance from Tantrics. Also in many web sites the process of “Diksha” is narrated in many forms to give it a commercial outlook measuring Loss and Gains of individuals. That is why we narrated the Diksha processes in brief for the general people.
All this is happening as because some are taking advantages from the ignorance of general people over this particular subject. As this is only a Blog, I cannot give every details. But still we are trying to narrate and put only some hints and indications.
Unfortunately some unscrupulous and corrupt individuals have brought a bad name to this pure science. They know nothing about Tantra but just to satisfy their beastly cravings they have propagated that eating flesh, drinking wine, eating fish, sex and wealth are basis of Tantra. Tantra has nothing to do with these base practices. Such individuals make fools out of simple people.
When people approached such pseudo Tantriks with their problems they demanded money and put forward strange demands. And when their problems were not solved even though they gave what was demanded the people started to doubt Tantra. Actually these individuals had no knowledge of Tantra and their actions brought a bad name to Tantra. And the few actual scholars of Tantra finding this social condition intolerable left for the Himalayas for their own spiritual development and because of fear of calumny.
Mostly evil practices have been prevalent under the name of Tantra. Tantra actually has nothing to do with these evil rituals. If suppose some doctor instead of saving the life of the patient removes vital organs like kidneys, eyes etc. to make a fast buck, then it would be wrong to blame medical science for their selfish behaviour.
A Tantrik too is like a doctor of the spiritual world. Tantra is a powerful instrument. It depends on the person how he uses it - for good of others or for selfish interests. A knife can be used to cut fruit or perform an operation and the same knife can also be used to kill or rob someone. The knife is not at fault rather the person who is using it for evil purposes is to be blamed.
No power is good or bad. Every person has good as well as bad traits. Tantra is a process through which the good points can be highlighted and a new human being can be created.
Symbolic representation of Mother Kali
Graveyard is a symbolic representation of ultimate reality. Whatever life you may lead, a king or pauper, ultimately he has to come to graveyard for final rest. So, kali being the destructive power of lord, bestows final rest in the graveyard.
She is the great time, which is the cosort of Maha kaal. And time spares nobody!!! Hence, she is depicted as awesome and fierce lady. She is of the form of primordial sound from which entire speech has originated. Hence, she is depicted with garland of 50 skulls.
These 50 skulls represent the garland of 50 letters in the form of vowels and consonants. She infuses life in the letters and creates the cosmos in the form of speech. Cosmos, as per Shakta Philosophy, is the emanation of Sound.
Science also conforms to it (Big bang theory). Hence the symbolically skull is taken. There are two modes of worship for mother. One is dakshinachara and other is vamachara. Kali is worshipped in the method of vamachara. Hence, graveyard is the form convenient place of worship of kali to appease her.
For any worship, whether in vamachara or dakshinachara, purity of mind is essential. Success in shakti worship is assured when one perceives woman as form of the shakti. When these two aspects are taken care of, rest is assured by mother.
There are certain devis that need to be worshipped in vamachara mode. But that does not mean that they would not accept the dakshinachara mode. It all depends upon your mental tendencies and your taste. Mother is above all these dualities.
But yes, certain modes of worship have been deviced to suit both expert and advanced sadhaka and a novice or a layman.
Suppose you are a Non-vegetarian, you offer Non-Veg to Mother. Nothing wrong in that.
A vegetarian would and should only offer veg dishes to mother as per their tastes. I repeat the earlier sentence that a vegetarian should only offer veg. dishes.
Dakshina Kali, Bagala, Chinnamasta, Tara, Ugra Pratyangira, Tripura Bhairavi are worshipped with Vira Bhava. Whereas, Lalitha, Gayatri, Lakshmi, Saraswathi are worshipped with Dakshinachara mode with sattvika bhava.
The great Shaktha Sri Bhaskararaya has approved this.
Kamaakhya devi would not accept Rice porridge nor the Lalitha of Kanchipuram would accept mutton or chicken.
So, every diety has its own importance and depending upon these modes of upasana have been designed.
Tantra's message
The Kaulavali Tantra says that all women should be looked upon as manifestations of Mahadevi (the Great Goddess).
The 'Kaulavali Tantra' says, 'One should bow to any female, be she a girl flushed with youth, or be sheold; be she beautiful or ugly; good or wicked.
One should never deceive, speak ill of, or do ill to a woman and one should never strike her. All such acts prevent [spiritual] attainment.'"
[And for women practitioners,]
Tantra believes that first and foremost the Feminine must emerge from the woman herself. She must become aware of what she*really* is, and she must integrate that awareness into the way she views herself and the world, as it becomes part and parcel of her life."
Actually, Tantra's message concerns both women and men. Every Tantric Shakti [woman practioner] is, or seeks to become, a *true* woman, one who dares to delve into her own being to discover her inner and ultimate wellsprings.
She *is* the goddess - a living, present-day incarnation of the ultimate cosmic energy, although she may be unaware of it. Her true mystery is the mystery of life, that fantastic creative dynamism --which gives rise to atoms and galaxies, makes wheat sprout, makes bacteria proliferate -- is present and active at all times in all women."
The Nila-tantra says that one should desert one's parents, guru, and even the deities before insulting a woman. ..
says the Shaktisangama Tantra:
Woman is the creator of the universe,
the universe is her form;
woman is the foundation of the world,
she is the true form of the body.
In woman is the form of all things,
of all that lives and moves in the world.
There is no jewel rarer than woman,
no condition superior to that of a woman.
No wonder even the most powerful of gods, like Shiva above, crave to enter the feminine form, hoping to acquire at least some of her glorious power.
According to the Devi-Mahatmya:
By you this universe is borne,
By you this world is created,
O Devi, by you it is protect
Tantra today is with extraordinary purity, the most essential patterns of human symbolic expression which stands developed through hundreds of generations. Each generations of Tantrikas has incorporated the best scientific knowledge available to it. INDIA CONTRIBUTED TO THE MAXIMUM.”
Meaning Of the word “Tantra” :
The word “Tantra” means Tanutraya ie. Sthula, Sukshma and Karan.
Origin Of Tantra :
Veda and Tantra are both equally important from the early Rig-Vedic Age. The famous “Sree Shukta” of Rig-Veda is identical with Pancha Dashakshari Mantra of Sree Vidya proves that both are equal in philosophies though there are many differences in ritrualistic part or “Karma Kanda” but the concept of the faminine worship was equally accepted in both Vedas and Tantra.
According to “Mahamahopadhyay” Sri Gopinath Kabiraj oroginally Tantra was pre vedic but what we find about Tantra today is parallal to early “Rig-Vedic” Age and post Vedic Age. Veda is divided into three parts – Karma Kanda, Upasana Kanda and Gyan Kanda.
Karma kanda
Karma Kanda deals with Nitya Karma (spiritual practices that are performed daily like prata kritya, snanam, tri-sandhya, nitya pujan etc.), Naimittic Karma (spiritual practices which are occassionally performed like Navaratri, Durga Puja, Shiva Ratri, Dipawali etc.) and Kamya Karma (special spiritual rites for achievement of worldly fullfillment).
Upasana kanda
Upasana Kanda deals with MANTRA, YANTRA,TANTRA and different SIDDHIS and SADHANA.Besides this it deals with different types of Worships and Homa with Patra Sadan and avaran pujan (residing deities within the yantra) of various gods and goddesses.
Gyana Kanda
Gyana kaNda deals with Vedanta and Upanishada.It is the ultimate goal of Sadhaka or devoty to achieve “Moksha” (Salvation). So in short we can see that Tantra derives it’s root from Veda. So Veda and Tantra though not same but identical in concept and philosophy very closely.
Tantrachar and it’s different Schools:
There are diffferent schools of Tantra like Dakshinachar, Vamachar, and Samayachar. Those who follow the vedic principle very strictly usually follows Dakshinachar or Samayachar.
“Dakshinachar” means worshipping the Deity by alternate means of “Panchamakar”. Generally those who have Sattwic Qualities and by cast Dwijati (Brahmin, Kshatriya, Baishya) follows this path.
"Samayachar” is totally mental worship (Antar Yaga or Manas Pujan). Generally practiced by Yogi’s, Sannyasi’s, Brahmacharies’ and Brahmins. “Samayachar” means Samya (union) of Maha Kameswar (Prokash) with Maha Kameswari (Bimarsha). Here the “Sri Yantra” Pujan, Tarpan and Homa is performed by Meditation and highest thinking of Yoga.
“Vamachar” or “Kaulachar”
both are same but there are some differences such as “Vamachar” is the initial stage where after “Purnabhisekh” , Sadhana is performed by using the “Pancha Makar” Directly (Pratyaksh Kalp), but in “Kaulachar” , “Pancha Mokar” though is used Directly but the importance of Yoga ie. “Kundalini Jagaran”(Awakening of the sleeping serpent inside the individual). So in short “Kaulachar” is the stage of “Siddha” or “Truth Seeker”.
Sri Kula and Kali Kula
Generally the Tantra discipline is governed by both “Sri Kula” and “Kali Kula”. Among the Dus Mahavidyas Kali, Tara, Bhuvoneswari and Chinnamasta comes under “Kali Kula”. Likewise Tripur Sundari, Bhairabi, Dhumavati, BagalaMukhi, Matangi and
Kamala are the “Sri Kula” Goddesses. There are very little differences in methods of worship and which can be understood only by a revealed GURU.
Meaning of the word Guru :
Gu” means darkness, “Ru” means enlightment. Characteristics of “Sat” (True) Guru (Master) are mentioned both in “Veda” and “Tantra”. The Guru should be “Shrotriya” which means learned in Veda, Purana, Sharodarshan, Tantra and other religious or spiritual philosophy. “Akamahato” who is free from all worldly wishes and lead a perfect chaste life and “Bhrahmanishtha” means achievement of the ultimate plane of realisation according to “Vedanta” ie. Salvation.
In spite of all these qualities the “Guru” should have the “Purnabhisekh” and different stages of “Tantric Diksha” such as Kramo Diksha, Samrajyo Diksha, Maha Medha, Maha Samrajya Diksha, Amnaye Diksha and Purna Diksha.
Guru Gita
In Guru Gita, Shiva says to Parvati :
Just as the ocean is the king of waters, the Param Guru (Saat Guru) is the king of Gurus. (179)'
'A Param Guru is free from attachment, etc; peaceful, always contented in Himself, independent, and one who considers the status of Brahma and Vishnu like a blade of grass. (180)'
By whose mere Darshan, one attains calmness, cheerfulness, and peace and steadfastness, and peace of mind, such a one is Param Guru(Saat Guru) (183)
Family traditions, wealth, strength, shastras, relatives, brothers, - none of these are useful to you at the time of death. Saatguru is the only saviour. (188)'
The Kularnava Tantra (XIV/65) states,
'It is very rare to find a Saatguru who can give Shaktipat and rare to find a disciple worthy of receiving it. One gets such a Guru only as a result of past meritorious actions.'
In the Upanishads, five signs of Saatguru (True Guru) are mentioned.
'In the presence of the Saatguru; Knowledge flourishes (Gyana raksha); Sorrow diminishes (Dukha kshaya); Joy wells up without any reason (Sukha aavirbhava); Abundance dawns (Samriddhi); All talents manifest (Sarva samvardhan).
Sapto Achars In Tantra:
According to Kularnava Tantra there are seven achars in Tantra. These achars actually identifies different stages of Sadhaka and by completing each stages the Sadhaka should ascend towards ultimate salvation. Though the detailed knowledge can only be achieved under a revered Saad Guru, still we are trying to give a short brief.
1. Vedachar – In short in this particular discipline the sadhaka use to worship by engaging himself in strict vedic, smarta and puranic rituals. This is the beginning to start a regulated life.
2. Vaishnavachar -- In short in this particular discipline the sadhaka starts the Baishnav Sadhana mainly by following vedic principles. He should strictly abide all rules and regulations as per sashtras and should worship wholeheartedly Lord Bishnu and should surrender all karma to Bishnu. At this stage he is not allowed to perform Japa at night.
3. Shaivachar -- In short in this particular discipline the sadhaka starts worshiping Lord Shiva by abiding Vedic discipline and should surrender his everything at the feet of the Lord Shiva. Simultaneously he should practice the Ashtang Yoga discipline which is important and supportive for the higher achars.
4. Dakshinachar – As per Kularnava “ Dakshinamurti Rishi practiced this Achar” hence it is termed as Dakshinachar. In this particular discipline also the sadhaka has to strictly abide by vedic rules and can perform Japa at night by taking “Vijaya” (Siddhi). In all the previuous Achars the Sadhaka has practiced about purification of physical body and internal Soul and at the same time his “Nistha” ie. Self Commitment was uplifted from finer to superior form but now to add with it he starts exploring the Kingdom of knowledge. Regular “Shastra Adhyan”, ie. Study of Shastras becomes an important part of his Sadhana.
5. Vamachar – It is a very sacred discipline which can only be mastered under the guidance of a revered Guru, as because this “Vidya” is “GURUMUKHI”. At Daytime worshipping Devi, abiding Brahmacharya discipline and night worshipping Devi in a reverse Achar ie. with “Pancha Mokar” is the significance of this sacred Achaar.
6. Sidhantachar – After mastering both paths of Sadhana, ie. Dakshinachar & Vamachar, ie the Reverse achaar, the sadhaka attains this stage. He has practiced, felt, observed both Dakshin & Vaam and finally arrived at the Self reconciliation point. He has mastered the art of true “Bhogascha Mokshacha”. He has enjoyed both “worldly pleasures” and “spiritual pleasures” upto the peak. From here his Sadhana towrds Divya path or path of enlightment begins.
7. Divyachar or Kaulachar –
“Anto Shakta Bohii Saibaa Sabhayang Baishnabaa Motaa
NanaBeshadharaa Kaula Bicharanti Mohitole.”
Shyama Rahasya
In the inner heart he is Shakta (worshipper of Shakti), outwardly he resembles as Shaiva (worshipper of Shiva), Society recognises as Param Baishnav, and like this in various forms and outlook a Kaula (Sadhaka) roams around the world freely.
This is the stage of a true Avdhoot or a Yogi. He is free from all goods and all odds, friends and enemies, sorrows and happiness, nothing in the earth can bother him nor he will depend on anything.
Kaulachar is not only a mere stage but it is a superior stage wherein one cannot enter just only by doing some sadhanas. It requires the punya samskaars from previous births, Grace of Kaul Guru and permission from the Almighty. Sri Bamakhyapa , Sadhak Ramprasad, Swami Nigomananda Saraswati, Sri Ramkrishna Paramhansa, Krishnanda Agombagish etc. are the true Kaula’s .
The discipline of Tantra actually teaches us the art of practicing both worldly pleasures and spirituality at the same time. It is only in this Tantric practices (Shakti Sadhanas) it is possible. No other disciplines can boldly utter “Bhogascha Mokshacha” , the two opposite characters, can be truly controlled simultaneously by the Original KAULA.
Thus it is rightly laid down in Kularnav Tantra :
“ Kaulachara Muram Kathita Yoginamapyagamya”
Kaul Marg is very difficult. To attain perfection in it is very difficult.
Characteristics of a True Disciple or Shisya :
According to the Tantras like Mahanirvaan, Kularnava etc. a disciple should belong to a noble family, he should be educated academically and spiritually. He should be generous and should possess good moral character. He should have complete faith and devotion towards the master and Shastra. Regulated life according to the Vedic and Tantric discipline is very essential for a disciple to achieve the spiritual achievement.
Different Kinds of Tantric Diksha’s:
The meaning of the word Diksha is “Dwiate Dibyagyanam” which means rendering the True Divine knowledge and power, “Khyiate Paparashi” which means destroying the sins of the disciple. Without tantric initiation or Diksha no one can take part in tantric puja and rituals.
There are different kinds of Diksha in Tantras which are detailed below:
01. Mantra Diksha – In this particular rituals the Sadguru gives the Ishtaa Mantra ie. Mantra of disciples’s choosen Deity, for example goddess Kali, Taara, Tripura etc. He should perform tantric tri-sandhya of the Ishtaa devi and perform the general worship during day time.
02. Shaktabhisekh Diksha – In this particular rituals the Sadguru gives the Avisekh ie. sprinkling of the wholy water on the disciple reciting mantras of Avisinchan from Uttara Tantra and giving the Guru Mantra, Shiva mantra and Ishtaa mantra along with Ishta Gayatri. He should perform Pratahakritya, Tantric tri-sandhya, Nitya-Pujan during day time and special worship on special occasions during night following with Patraa Sadan, Balidaan and Homam.
03. Purnabhisekh – It is the most important and essential initiation in tantric discipline. Here the rituals continues for 3 days, 5 days, 7 days & upto 9 days period. There are different rules and complicated rituals and kriyaas that are performed by Sadguru, Acharya and authorised tantric priests.
The Guru gives the Purnabhisekh from the Maha Kumbha (Kalash) by chanting different tantric mantras from Mahanirvaan Tantra, Uttara tantra and Nigamlata tantra according to his school and Guru parampara. The disciple gets the Guru Paduka Mantra, Dusharna Mantra, Ajapa Mantra, Brahma Mantra and Ishta Mantra. Beside this he also gets panchayatan mantra etc.
Through Purnabhisekh the disciple enters into the holy tradition of an “Avadhoot Parampara” and hence from then he gets recognised as a Sacred Avadhoot.
As an identity of an Avadhoot he gets the Holy “Gotra” and “Name” which is secret and followed by the sacred Avadhoot names of his Guru, Parama Guru, Parapar Guru, Parameshthi Guru which is also termed as Guru Pankti.
This Guru Pankti gives the disciple his recognition as a truly Purnabhisikt Avadhoot. This Abhisekh entitles the disciples not only to perform Brihat (Detailed) Pratakritya, Tri- Sandhya, Nitya Puja, but also special worship during night with “Pancha Makar” formally known as “Chakra Pujan, Rahasya Pujan or Nisha Pujan.”
By the power of Purnabhisekh initiation the non brahmin disciple or female disciple gets the equivalent status with a brahmin disciple. Here the division of caste and sex dissolves and all becomes a part of the same “Avadhoot Parampara”.
04. Krama Diksha – Krama means gradual upliftment of the disciple through definite process. Here the mantra of Bhagabati Taara and Tripur Sundari is given along with other Mahavidyas. The disciple or the Sadhaka has to perform various Shamsan Sadhanas (sadhana over the crematorium ground) like Bilwa Mool (sadhana beneath a Bilwa/Bel Tree), Panchamundi Sadhanam, Shaba Sadhanam, Chita Sadhanam.
He has to also perform different Purashcharans like Tithi, Khanda, Maha Purashcharans etc at nisha ie. Night to energise Mantras of Ishtaa and various other Mahavidyas followed with Pujan, Homam, Tarpanam, Abhisinchanam, Kaula Bhojanam, Kumari Pujanam, Suhasini Pujanam. There is a separate rule for the Tripur Sundari Krama Diksha where Bala Trayakshari, Pancha Dashakshari and Maha Shoroshi mantras are given respectively by the SadGuru to the disciple.
05. Samrajya Diksha – Here the disciples get the Saptadoshi Mantra of Tripur Sundari in the Tripur Sundari Krama.
06. Maha Medha Maha Samrajya Diksha – Here the disciple is given the ultimate Vidyaraggni mantra of Bhagavati Kalika along with other forms of Kalika like Addya Kali, Sidhaa Kali, Gujya Kali, Hansa Kali, Kama Kala Kali, Samsan Kali, Raksha Kali, Shyama Kali,Bhagavati Tara along with Ashta Tara and Neel Saraswati Vidya Raggni Mantra.
Also Maha Ashtodasakshari Mantra along with different mantras of Tripur Sundari, Paraprasad mantra, Ardhanariswar mantra, Panchasinghasan, Pancha Panchika, Shara Darshan, Shorosh Nitya and twelve mantras of Tripur Sundari of Twelve famous upasaks such as Agasta, Lopa mudra, Kuber, Manu, Manmatha, Chandra, Durbasha etc. Krama diksha of Chinnamasta is very essential for the upliftment of the true-seeker.
07. Amnaya Diksha – Here the Guru gives the mantras of six schools or six amnaya ie. Purba (East), Dakshin (South), Paschim(West), Uttara(North), Urdhaa,(Above) Anuttara (infinite).
08. Purnodiksha – The ultimate of the Tantra is Salvation and here the Guru gives the Nirvaan Vidya of Goddess Kali in Kali Kuaml and Goddess Tripur Sundari in Sri Kulam
Misconceptions On Tantra:
Now a days many of us thinks that tantra is a mal practice in the name of Spirituality. By it people gets addicted to wine. It involves women in a nasty manner and all tantrics are all corrupted and are full addicted to wine and women. In western countries also by the term “Tantra” people use to think about sex. People tries to drag harmony in sex with the help of Tantra.
Misconceptioins of Tantra gave birth to many Gurus/Acharyas who are taking harmony classes in different schedules throughout the year in different locations in the world.
Although many works of Sir John Woodroff, a disciple of Kaula Sadhaka Shiv Chandra Bidyarnava, has truly enlightened the Tantric mechanism but still, it seems that power of misconceptions is becoming much more powerful than the true knowledge.
By analysing the Sapto Achaars it can be well understood the original aim of Tantra and how it transforms one into a superior being, superior both in terms of physical and mental. It can be termed as stages of transformation by which the sadahaka aims towards the path of ultimate salvation.
Nowadays Tantra also became most popular for black magic. That’s why some people maintains safe distance from Tantrics. Also in many web sites the process of “Diksha” is narrated in many forms to give it a commercial outlook measuring Loss and Gains of individuals. That is why we narrated the Diksha processes in brief for the general people.
All this is happening as because some are taking advantages from the ignorance of general people over this particular subject. As this is only a Blog, I cannot give every details. But still we are trying to narrate and put only some hints and indications.
Unfortunately some unscrupulous and corrupt individuals have brought a bad name to this pure science. They know nothing about Tantra but just to satisfy their beastly cravings they have propagated that eating flesh, drinking wine, eating fish, sex and wealth are basis of Tantra. Tantra has nothing to do with these base practices. Such individuals make fools out of simple people.
When people approached such pseudo Tantriks with their problems they demanded money and put forward strange demands. And when their problems were not solved even though they gave what was demanded the people started to doubt Tantra. Actually these individuals had no knowledge of Tantra and their actions brought a bad name to Tantra. And the few actual scholars of Tantra finding this social condition intolerable left for the Himalayas for their own spiritual development and because of fear of calumny.
Mostly evil practices have been prevalent under the name of Tantra. Tantra actually has nothing to do with these evil rituals. If suppose some doctor instead of saving the life of the patient removes vital organs like kidneys, eyes etc. to make a fast buck, then it would be wrong to blame medical science for their selfish behaviour.
A Tantrik too is like a doctor of the spiritual world. Tantra is a powerful instrument. It depends on the person how he uses it - for good of others or for selfish interests. A knife can be used to cut fruit or perform an operation and the same knife can also be used to kill or rob someone. The knife is not at fault rather the person who is using it for evil purposes is to be blamed.
No power is good or bad. Every person has good as well as bad traits. Tantra is a process through which the good points can be highlighted and a new human being can be created.
Symbolic representation of Mother Kali
Graveyard is a symbolic representation of ultimate reality. Whatever life you may lead, a king or pauper, ultimately he has to come to graveyard for final rest. So, kali being the destructive power of lord, bestows final rest in the graveyard.
She is the great time, which is the cosort of Maha kaal. And time spares nobody!!! Hence, she is depicted as awesome and fierce lady. She is of the form of primordial sound from which entire speech has originated. Hence, she is depicted with garland of 50 skulls.
These 50 skulls represent the garland of 50 letters in the form of vowels and consonants. She infuses life in the letters and creates the cosmos in the form of speech. Cosmos, as per Shakta Philosophy, is the emanation of Sound.
Science also conforms to it (Big bang theory). Hence the symbolically skull is taken. There are two modes of worship for mother. One is dakshinachara and other is vamachara. Kali is worshipped in the method of vamachara. Hence, graveyard is the form convenient place of worship of kali to appease her.
For any worship, whether in vamachara or dakshinachara, purity of mind is essential. Success in shakti worship is assured when one perceives woman as form of the shakti. When these two aspects are taken care of, rest is assured by mother.
There are certain devis that need to be worshipped in vamachara mode. But that does not mean that they would not accept the dakshinachara mode. It all depends upon your mental tendencies and your taste. Mother is above all these dualities.
But yes, certain modes of worship have been deviced to suit both expert and advanced sadhaka and a novice or a layman.
Suppose you are a Non-vegetarian, you offer Non-Veg to Mother. Nothing wrong in that.
A vegetarian would and should only offer veg dishes to mother as per their tastes. I repeat the earlier sentence that a vegetarian should only offer veg. dishes.
Dakshina Kali, Bagala, Chinnamasta, Tara, Ugra Pratyangira, Tripura Bhairavi are worshipped with Vira Bhava. Whereas, Lalitha, Gayatri, Lakshmi, Saraswathi are worshipped with Dakshinachara mode with sattvika bhava.
The great Shaktha Sri Bhaskararaya has approved this.
Kamaakhya devi would not accept Rice porridge nor the Lalitha of Kanchipuram would accept mutton or chicken.
So, every diety has its own importance and depending upon these modes of upasana have been designed.
Tantra's message
The Kaulavali Tantra says that all women should be looked upon as manifestations of Mahadevi (the Great Goddess).
The 'Kaulavali Tantra' says, 'One should bow to any female, be she a girl flushed with youth, or be sheold; be she beautiful or ugly; good or wicked.
One should never deceive, speak ill of, or do ill to a woman and one should never strike her. All such acts prevent [spiritual] attainment.'"
[And for women practitioners,]
Tantra believes that first and foremost the Feminine must emerge from the woman herself. She must become aware of what she*really* is, and she must integrate that awareness into the way she views herself and the world, as it becomes part and parcel of her life."
Actually, Tantra's message concerns both women and men. Every Tantric Shakti [woman practioner] is, or seeks to become, a *true* woman, one who dares to delve into her own being to discover her inner and ultimate wellsprings.
She *is* the goddess - a living, present-day incarnation of the ultimate cosmic energy, although she may be unaware of it. Her true mystery is the mystery of life, that fantastic creative dynamism --which gives rise to atoms and galaxies, makes wheat sprout, makes bacteria proliferate -- is present and active at all times in all women."
The Nila-tantra says that one should desert one's parents, guru, and even the deities before insulting a woman. ..
says the Shaktisangama Tantra:
Woman is the creator of the universe,
the universe is her form;
woman is the foundation of the world,
she is the true form of the body.
In woman is the form of all things,
of all that lives and moves in the world.
There is no jewel rarer than woman,
no condition superior to that of a woman.
No wonder even the most powerful of gods, like Shiva above, crave to enter the feminine form, hoping to acquire at least some of her glorious power.
According to the Devi-Mahatmya:
By you this universe is borne,
By you this world is created,
O Devi, by you it is protect
STUDY ON CHAKRAS
The Muladhara [mula = root; dhara = support] is a lotus of four petals. The petals are red, and have the letters Va, Sha (palatal), Sha (cerebral), Sa, in colors of gold. "In the pericarp is the square Dharaa-mandala surrounded by eight spears, and within it and in the lower part is the Dharaa- Bija, 'Lam,' who has four arms and is seated on the elephant Airaavata. He is of yellow color, and holds the thunderbolt [vajra] in his hands.
"Inside the Bindu of the Dharaa-Bija is the Child Brahma, who is red in color, and has four hands with which he holds the staff [danda], the gourd [kamandalu], the Rudraksha rosary, and makes the gesture which dispels fear [abhaya-mudra]. He has four faces.
"In the pericarp there is a red lotus, on which sits the presiding Divinity of the Chakra [chakraadhisthaatri], the Shakti DAKINI. She is red and has four arms, and in Her hands are the spear [shula], skull-staff [khatvanga], sacrificial sword [khadga], and drinking cup [chashaka].
"In the pericarp there is also the lightning-like triangle, inside which are Kaama-Vaayu and Kaama-Bija [Kleem], both of which are red. [This] is the `female' triangle or Yoni, known as Traipura [the Shakti-pitha], in which is set the `male' Shiva-linga, known as Svayambhu [of the shape and color of a young leaf]. Above and round this Linga is Kundalini coiled three and a half times; and above this last upstands, in the top of the Linga, Chit-kalaa [another form of Kundalini]."
This is the starting point of the supreme energy of the cosmos manifesting creation. Imagine a sound "Lang" [transcribed as `Lam' by Woodroffes above], starting from this square wheel and rising up to the crown of the head. When you are pronouncing this sound, the upper part of the tongue touches the deep upper palette.
You must feel that touch. Do like this for all the other sounds in other wheels [as well].
Svaadhisthaana Chakra :
"In the pericarp of this Lotus is the region of Water in the form of an eight-petalled Lotus, with a half-moon in its center. This region is white. Inside this latter is the Varuna-Bija "Vam," seated on a Makara with a noose in his hand. in the lap of Vam (i.e. in the hollow of the Bindu) is Vishnu seated on Garuda. He has four hands, and is carrying the shankha [conch-shell], chakra [discus], gadaa [mace], and padma [lotus]. He is dressed in yellow raiment, wears a Vanamaalaa [long garland] round his neck, the mark Sri-vastsa and the gem Kaustubha on his breast, and is youthful in appearance.
"On a red lotus in the pericarp is the Shakti RAKINI [Raakinii]. She is Shyaama-varna, and in Her four hands She holds the shuula [spear or trident], abja [lotus], damaru [drum] and tanka [battle-axe]. She is three-eyed and has fierce projecting fangs [kutila-damstrii], and is terrible to behold. She is fond of white rice [shuklaanna], and a stream of blood runs from Her nostril."
There are seven spinning wheels of energy in you. If you pay attention to the actions given below carefully and remember them, you will experience these spinning wheels. ...
Swadhishtana is the six-petal wheel. This is the sex center. A trishul shaped like a yoni is within a six petal wheel. It has an orange color and a white moon adorns it. At this place, the vibrations of sex keep going round and round like a wheel.
This is the original seat of the transcendental Goddess, and the meaning of 'Swadhistana' is that the Shakti resides there. From there, the sound of Vang [Vam] rises to the crown.
This is the seed sound of nectar, being a rose color, a mixture of semen-white and blood-red. The clitoris is the seat of Kundalini, identifiable with the Snake God Kumara."
Manipura Chakra:The wheel of fire which transforms lust into power
."The Manipura Chakra is the seat of the element of Fire, the sign of which is a triangle. [This] Navel Lotus is of the color of the rain cloud and has ten petals. On each of its petals are each of the ten letters Da, Dha, Na [palatal]; Ta, Tha, Da, Dha, Na [dental]; Pa and Pha, and of a lustrous blue color, with the Bindu above each of them.
"In the pericarp of this lotusis the red Region of Fire, which is triangular in shape, and outside it, on its three sides, are three Svastika signs. Within the triangle is the Biija of Fire – 'Ram.' He (the Biija of Fire) is red in color and is seated on a ram, is four- armed, and holds in his hands the vajra [thunderbolt] and the Shakti weapon, and makes the signs of vara and of abhaya.
"In the lap of Vahni-Biija is Rudra, red of color, seated on the bull, who, however, appears to be white on account of the ashes which He smears on His body. He is old in appearance.
"On a red lotus in the pericarp of this Lotus is the Shakti LAKINI [Laakinii]. She is blue, has three faces with three eyes in each, is four-armed, and with Her hands holds the vajra and the Shakti weapon, and makes the signs of dispelling fear and granting boons. She has fierce projecting teeth, and is fond of eating rice and dhal, cooked and mixed with meat and blood."
". Manipura, the bellybutton wheel. There is a ten-petal wheel around the waist, shining like fire with yellow and orange colors. From here to the crown the sound of "Rang" {Ram] keeps spreading. Repeat this sound seven times.
"When the ejaculation in men and orgasm in women is controlled, the Kundalini power does not get its nectar from the semen or blood. [So] it uncoils, moves up in search of nectar, and shoots up to the wheel in the crown, where it gets the nectar from the Moon there.
What this means is that the physical orgasm is replaced by a spiritual orgasm; the intercourse takes place in the mind, and a supreme relaxation occurs in the form of a spiritual explosion of all colors. Sometimes spiritual aspirants actually see a hooded cobra dancing in front of their eyes.
It represents the intense sexual energy and the fears associated with it; nothing more. So there is absolutely no cause for fear if you come across such experiences. Remember Kumara the serpent power has as its vehicle the peacock, born enemy of the snake!"
The Heart Lotus is of the color of the Bandhuka flower [i.e scarlet], and on its twelve petals are the letters Ka to Tha [ka kha ga gha nga ja jha Cha cCha nja ta tha], with the Bindu above them of the color vermilion. In its pericarp is the hexagonal Vaayu-Mandala, of a smoky color, and above it Suurya-Mandala, with the Trikona lustrous as ten million flashes of lightning within it.
"Above it, the Vaaya-Biija, of a smoky hue, is seated on a black antelope, four-armed and carrying the goad [ankusa]. In his [Vaayu- Biija's] lap is three-eyed Iisha.Like Hamsa (Hamsaabha], His two arms extended in the gestures of granting boons and dispelling fear. "In the pericarp of this Lotus, seated on a red lotus, is the Shakti KAKINI [Kaakinii]. She is four-armed and carries the noose [paasha], the skull [kapaala], and makes the boon [vara] and fear-dispelling [abhaya] signs. She is of a golden hue, is dressed in yellow raiment, and wears every variety of jewel and a garland of bones. Her heart is softened by nectar.
"In the middle of the Trikona is Shiva in the form of a Baana-linga, with the crescent moon and Bindu on his head. He is of a golden color. He looks joyous with a rush of desire [kaamodgamollasita]. Below him is the Jiivaatma like Hamsa. It is like the steady tapering flame of a lamp. Below the pericarp of this Lotus is the red lotus of eight petals, with its head upturned. It is in this red lotus that there are the Kalpa Tree, [and a] jewelled altar surmounted by an awning and decorated by flags and the like, which is the place of mental worship."
Anahata Chakra: The wheel of unconditional loveThis wheel brings unbounded prosperity to you, which grows more and more by giving.
".. There is a 12 petal wheel circulating in the air around the chest. It has yellows and greens, the colors of vegetation.
"From here to the crown, the sound of "Yang" [Yam] spreads; say it seven times.
By sharing our powers with others, we enter this wheel of unconditional love. We give because it is our nature to share; we give without expecting any returns whatsoever.
"
VISHUDHI CHAKRA:This is the wheel of communication in space across immense distances
At the base of the throat [kantha-muule] is the Vishuddha Chakra, with 16 petals of smoky purple hue. Its filaments are ruddy, and the 16 vowels -- which are red and have the Bindu above them -- are on the petals. In its pericarp is the ethereal region [nabho-mandala], circular and white. Inside it is the Candra-mandala, and above it is the Biija 'Ham'. This Biija is white and garmented in white, eseated on an elephant, and is four-armed. In his four hands he holds the noose [paasha] and the goad [ankusha], and makes the vara-mudra and the abhaya-mudra.
"In his lap is Sadaa-Shiva, seated on a great lion-seat, which is placed on the back of a bull. He is in his form as Arddha- naariishvara, and as such half his body is the color of snow, and the other half the color of gold. He has five faces and ten arms, and in his hands he holds the trident [shuula], battle-axe [tanka], sacrificial sword [khagda], thunderbolt [vajra], dahana [agneya- astra], the great snake [naagendra], bell [ghanta], goad [ankusha], noose [paasha], and makes the abhaya mudra. He wears a tiger's skin, his whole body is smeared with ashes, and he has a garland of snakes round his neck. The nectar dripping from the downturned digit of the Moon is on his forehead.
"Within the pericarp, in the Lunar Region and seated on bones, is the Shakti SAKINI [Saakinii], white in color, four-armed, five-faced and three-eyed, clothed in yellow, and carrying in Her hand a bow, an arrow, a noose and a goad."
Visuddhi, the wheel of astral communication in space. There is a 16 petal wheel around the space in your neck. It has light and dark blue colors like the sky. It spins to the sound of "Hang" ["Ham"], which spreads to the crown.
Utter this sound seven times. By placing attention here, you will acquire powers like hearing at a distance, seeing far away places, talking with spirits, Apsaras, Angels, Goddesses and Gods.
. The ability to enter another person and know the experiences as your own is obtained by prolonged practice of paying attention to this wheel."
Aajna Chakra:Ajna, the wheel of time. There is a two-petal lotus between the eyebrows. Focus here to travel across time."
The Aajna Chakra has two petals and is white. The letters Ha and Ksa, white are white, and on the two petals. The presiding Shakti of the Chakra, HAKINI [Haakinii], is in the pericarp. She is white, has six red-colored faces (each with three eyes), and six arms, and is seated on a white lotus. With Her hands She displays vara-mudra and abhaya-mudra, and holds a rudrasksha rosary, a human skull, a small drum, and a book.
Above Her, with a Trikona, is Itara-Linga, which is lightning-like, and above this again, within another Trikona, is the inner Aatmaa 9antar-aatmaa], lustrous like a flame. On its four sides, floating in air, are sparks surrounding a lihjt which, by its own lustre, makes visible all between Muula and the Brahma-randhra.
Above this, again, is Manas, and above Mana, in the region of the Moon, is Hamsah, within whom is Parama-Shiva with [Parama-] Shakti."
SAHASRARA CHAKRA
"Above the end of the Susumna Nadi is the Lotus of a Thousand Petals; it is white and has its head downward turned; its filaments are red. The 50 letters of the alphabet from A to La, which are also white, go round and round its thousand petals 20 times. On its pericarp is Hamsah, and above it is the Guru, who is Parama-Shiva Himself.
Above the Guru are the Suurya and Candra Mandalas, and above them Mahaavaayu. Over the latter is placed Brahmarandhra, and above it Mahaa-shankhinii.
"In the Mandala of the Moon is the lightning-like triangle within which is the 16th Kalaa of the Moon, which is fine as the hundredth part of the lotus fiber, and of a red color, with its mouth turned downward. In the lap of this Kalaa is the Nirvaana-Kalaa, subtle like the thousandth part of the end of a hair, also red and with mouth downward turned.
Below Nirvaana-Kalaa is the Fire called Nibodhikaa, which is a form of Avyakta-naada. Above Nibodhikaa and within Nirvaana-Kalaa is Para-Bindu, which is both Shiva and Shakti. The Shakti of this Para-Bindu is the Nirvaana-Shakti, wo is Light [Tejas] andd exists in the form of Hamsah, and is subtle like the ten-millionth part of the end of a hair.
That Hamsah is Jiiva. Within the Bindu is the void (Shuunya) which is the Brahma-pada (place of the Brahman).
" Sahasrara, the wheel in the crown of your head. There is a 1,000- petal wheel in the head, the brain wheel. It has the colors of blue and violet and also all colors of rainbow in a lesser degree. From here the sound of Hreem keeps emitting light beams flashing above the head."
UNDERSTANDING KHADGA MALA STOTRAM
Khadga means a sword and mala means a garland. Sword cuts the head, separating body from the mind. It can be interpreted also as wisdom, which separates, categorizes, and classifies. So it is a symbol of knowledge. Khadgamala is about imagining a garland of synergistic ideas, nourishing and protecting them and putting life into them.
All of the sadhana of Srividya can be achieved by the recitation of the Khadgamala. Hours of long ritual compressed to less than half an hour of intense meditation that will give you a ticket on the same plane as the great Srividya Upasakas. Says one experienced Srividya Upasaka, "Whatever your developmental stage, this is IT!" Even those who have not been initiated into Srividya can benefit from the Khadgamala.Sri.Amritananda Natha Saraswati himself describes it as follows: "The Khadgamala is the equation I=WORLD=BEYOND. Regular practice protects you, nourishes you, and takes you beyond. It fulfils all wishes, more than you desire, instantly. Therein lies its power. How should you practice Khadgamala? As you are reciting each name, a portion of Sri Chakra should spring up in your imagination. The power comes from intensifying concentration to visualize the form, hear the sound, feel the touch, taste, and smell of the divine perfume of the goddess manifesting that part of the ever youthful Goddess.The Goddess loves fun. She is deeply in love with You, making You HER Siva.
So begin your journey to Goddess today, no matter how feebly. You can add power and depth as you move along.
Start Chanting...........
Om Asya Sri Suddha Sakti málá mahá mantrasya
Upasthendriya adhisthayi Varunaditya Rishih
Daivi Gayatri Chandah
Satvika Kakára bhattaraka pithasthita
Sri mat Kámesveranka nilaiaya
Sri mat Kámesvari devatá
Nyasam: Aim Bijam, Klim Saktihi, Souh kilakam
sankalpam: Sri Devi prityarthe Khadga siddthyarthe jape viniyogah
Of this, Devi's sword, the Seer is the Sun rising from the ocean; the ocean being the Divine Mother; Gayatri is the meter; passionate Kameshwari, sitting on the lap of joyous Kameswara is the deity; Aim is the seed; Klim is the power; Souh is the pivot; it is purpose is for worship of the Divine Mother. This worship of the Divine Mother (of Kameshwari ) which is the ocean's embrace with the Sun, gives the devotee a Sword, a power supreme, that Heavens of the remotest galaxies. When the devotee thinks of such a sword, he or her become the protector and enjoyer of eighteen lands of jewels ( Sakti peetams ), and five continents.
Dhyanam
Tadrisam Khadgam apnoti
Yena hasta sthitena vai
Astadasa Mahadvipa
Samrad bhokta bhavisyati
Hrimkrasana Garbhitanala Sikham
Souh Klim kalam bibhratim dhautam trinetrojvalam
I meditate on Sri Devi glowing with red, yellow, and blue flames of passion fanning the erotic sentiment of Kameshwara, in the meddle of a triangle called Hrim, whose three points are the light of Hari, Hara Virinchi, the three gurus; Sri Devi is wearing the full moon on her crown ( Souh ), Her body is full of desire for union ( Klim ) with Kameshwara, the controller of lust;
Vande pustaka pasam ankusadharam
Sragbhusitam ujvalam
Tvam Gourim Tripuram Paratparakalam
Sri Cakra Sancarinim
She is wearing a sari made of golden threads; She is fair as nectarine milk and the moonlight; She has three eyes; in Her four hands she is wearing a book of knowledge, a noose, a goad, and a garland of letters; She is a personification of all that is beautiful, aesthetic, harmonius, joyful, vibrant; she moves in Sri Chakra, a mandala consisting of all the deities worshipping their consorts named here after.
Om Aim Hrim Srim Aim Klim Souh
om (in the name of God), may you grant us benediction of knowledge, power and grace; and the power over creation, nourishment and destruction.
Om Namah Tripura Sundari
Hridayadevi - Compassionate heart
Sirodevi - princely diadem
Sikhadevi - flowing hair
Kavaca Devi - protective hands
Netra Devi- graceful look
Astra Devi- protective weapons
Om, we bow to you, the most beautiful in all the waking, dreaming, or sleeping worlds.
Oh Tripura Sundari. We bow to the compassionate heart of your highness princely diadem, flowing hair, protective hands, graceful look, protective weapons.
( Keep offering kumkum at Her feet with every name below )
Kamesvari- Controller of lust
Bhagamalini, - Garland of Suns
Nityaklinne, - Oozing wet
Bherunde,- Terrific
Vahnivasini, - Residing in fire
Mahavajresvari, - Jewel in lotus
Sivaduti, - Llarbinger of joy
Tvarite, - Speed
Kulasundari, - beautiful lotus on a lake
Nitya, - Eternal
Nilapatake, - Blue flag with red tip
Vijaye, - Dominat
Sarvamangale, - All auspicious
Jvalamalini, - Flames
Citre, - Kaleidoscope
Mahanitye, - Truth eternal
Paramesvara - Goddess of God
Paramesvari - Friendly
Mitresamayi, - Sexy
Sasthisamayi, - Erect
Uddisamayi, - Stroking
Caryanathamayi - Happiness
( Follow the names of the saints who have worshipped the Deviine Mother and attained liberation thereby;)
Lopamudramayi, - Lopamudra - She offered herself for worship
Agastyamayi, - Agastya - he drank the water of the oceans, drying them up
Kalatapanamayi, - Kalatana - he set time on fire
Dharmacharyamayi,- Dharmacharya - he preached the nature of good and evil
Muktakesisvaramayi, - Muktakaleisvara - not worrying about his appearace he let the hair flow loose
Dipakalanathamayi,- Depakalanada - he gazed on eternal light
Visnudevamayi, - Vishnudeva - he expanded himself, took up the whole of space
Prabhakara devamayi, - Prabhaharadeva - he became a star called the sun
Tejodevamayi,- Tejodeva - he became the light witch was speeding over all space creating space itself
Manojadevamayi,- Manojadeva - he was desire
Kalyanadevamayi,- Kalyanadeva - he was ever auspicious
Vasudevamayi, - Vasudeva - the world grew out of his memory
Ratnadevamayi, - Ratnadeva - concentrated like jewels
Sri Ramanandamayi - Sri Ramananda - he enjoyed the Goddess Sri Rama Blissfully
( Follow the Gods of the nine enclosures of Sri Chakra / the first enclosure)
Anima Siddhe, Laghima Siddhe, Garima Siddhe, Mahima Siddhe, Isitva Siddhe, Vasitva Siddhe, Prakamya Siddhe, Bhukti Siddhe, Iccha Siddhe, Prapti Siddhe, Sarvakama Siddhe, Brahmi, Mahesvari, Koumari,Vaisnavi, Varahi, Mahendri, Camunde, Mahalaksmi, Sarva Samksobhini, Sarva Vidravini, Sarva karsini, SarvaVasamkari, Sarvonmadini, Sarva Mahankuse, Sarva Khecari, Sarva Bije, Sarva Yone, Sarva Trikhande
( The passions called : lust, anger, possessiveness, obsession, pride, jealousy, good, and evil. The procedure to control these passions and obtain the powers of: agiting all, liquifying all(orgasmically), attracting all controlling all, maddening all, directing all, moving in all space, be the information of all, be the source of all ( womb), be tri-fold division of all ( the knower, the knowing, and the know)
Trilokya mohana cakra swamini Prakata yogini
The wheel of the three worlds of waking, dreaming, and sleeping, expressing Herself openly without inhibitions.
second enclosure of sreechakra
( Follow the sixteen attractive powers identified with the sixteen days of the lunar calender; according to the Hindu art of love, the erotic zone moves up from feet to head in the bright half of the lunar month and comes down to the dark half of the lunar month; the expression of the eros os through the various power of the mind described bellow: - the Gods of the second enclosure )
Kamakarsini, - Attractive powers of lust
Buddhyakarsini, - Attractive powers of discrimination
Ahamkarakarsini, - Attractive powers of ego
Sabdhakarsini,- Attractive powers of sound
Sparsakarsini, - Attractive powers of touch
Rupakarsini, - Attractive powers of form
Rasakarsini,- Attractive powers of taste
Gandhakarsini, - Attractive powers of odor
Cittakarsini,- Attractive powers of mind
Dharyakarsini,- Attractive powers of valour
Smrityikarsini,- Attractive powers of memory
Namakarsini, - Attractive powers of name
Bijakarsini,- Attractive powers of semen
Atmakarsini - Attractive powers of self
Amritakarsini, - Attractive powers of immortality
Sarirakarsini, - Attractive powers of morality
Sarvasa paripuraka cakra svamini Gupta yogini
The wheel which fulfills all directions and all desires, the secret yogini - female yogini
Third & fourth enclossures
( Follow the eight erotic sentiments: - the third encloure: )
Third enclossure
Ananga Kusume, - The sentiment of flowering
Ananga Mekhale, - The sentiment of girdling
Ananga Madane, - The sentiment of love
Ananga Madananture, - The sentiment of lust
Ananga Redhe, - The sentiment of outlining
Ananga Vegini - The sentiment of the disire of sex
Ananga Kusume, - The sentiment of the insistence on sex
Ananga Malini, - The sentiment of orgy
Sarva sanksoghana sadhak a cakra swamini Gupta tara yogini
Wheel that agitates everyone, the esoteric yogini
Fourth enclossure
( Follow the descriptions of the fourteen worlds of the fourth encloure: )
Sarva Samksobhini, - Agitating all
Sarva Vidravini, - Liquifying all
Sarva Karsini, - Attracting all
Sarva Hladini, - Pleaseing all
Sarva Sammohini, - Deluding all
Sarva Stambini- Obstructing all
Sarva Jrumbhini, - Expanding all
Sarva Vasamkari, - Controlling all
Sarva Ranjani, - Enjoying all
Sarvonmadini, - Maddening all
Sarvarthasadhini, - all properous
Sarva Sampattipurani - All fullfilling riches
Sarva Mantra Mayi, - All mantras
Sarva Dvandva Ksayamkari, - Eliminating all dualiities
Sarva Soubhagya Dayaka Cakra Swamini
Sampradaya yogini
The wheel of all kinds of union, traditional yogini:
Fifth & sixth enclossures
Fifth enclossure( Follow the Gods of the fifth Chakra: )
Sarva Siddhiprade, - Giver of all achievments
Sarva Sampatprade, - Giver of all wealth
Sarva Priyamkari, - Giver of all that one like to have
Sarva Mangalakarini, - Harbinger of all auspiciousness
Sarva Kamaprade - Fulfiller of all desires
Sarva Duhkha Vimocani, - Eliminator of all misery
Saeva Mrityu Prasamani, - Eliminator of all accidental deaths
Sarva Vigna Nivarani, - Eliminator of all obstracles
Sarvanga Sundari, - Beautful in every part of Her body
Sarva Soubhagya Dayini Sarvartha Sadhaka Cakra Swamini Kulottirna yogini
The wheel which propets you on the righteous path, gives you all wealth, fullfills all your desirers, and makes liberation possible, the yogini that has graduated out if all classifications.
sixth enclossure
( Follow the Gods of the sixth Encloure: )
Sarva Jne, - Omniscienl
Sarva Sakte, - Omnipotent
Sarvaisvarya pradayini, - Omniexpressive
Sarva Jnanamayi, - Providing the bliss of omniscience
Sarva Vyadhivinasini, - Eliminating all maladies
Sarvadharasvarupe - The support of all
Sarva Papa Hare, - The elimintor of notions of sin
Sarva Ananda Mayi, - All happiness
Sarva Raksa Svarupini, - All protecting
Sarvepsita Phala Prade, - Provider of all desired fruits
Sarva Raksakara Cakra Svamini, Nigarbha yogini
The wheel of all prodection, the yoini protecting the child in the womb.
7 th 8th,9th Enclossures of sree chakra
seventh enclossure
( Following the eight forms os Sarasvati, knowledge, which are originally the group of letters describing the explosion of the cosmos from a point: - the seventh enclosuer: )
Vasini, - Contorl
Kamesvari, - Express
Modini, - Pleasure
Vimale, - Purity
Arune, - Passion
Jayini, - Victory
Sarvesvari, - Controlling all
Kaulini, - Enjoying all
Sarvarogahara Cakra Swamini Rahasya yogini
The wheel which eliminates disease, the secret yogini.
Weapons of divine mother
( Follow the weapons of the Divine Mother: )
Banini, - The five flowery arrows of Manmatha called the senses of sound ( music ), touch ( eros ), form (beauty ), taste (sweetness), smell (fragrance )
Capini, - The suger ane bow ( the mind which likes sweet things of life )
Pasini, - The attractive power of love
Ankusini - The repulsive power to control evil
Eigth enclossure
( Follow the Goddesses of the eighth enclosure of the Sri Chakra: )
Maha Kamesvari, - The thrust of God expressing the desire to see Himself in many forms
Maha Vajresvari, - The ability to obtain the cosmos in seed form
Maha Bhagamalini, The ability to express the cosmos out of the seed
Sarva Siddhiprada Cakra Swamini
Athi Rahasya yogini
The wheel of realizations, the most secrect yogini.
Ninth enclossure
( Follow the central hub of the wheel of Sri Devi, the Supreme Goddess: - in ninth enclosure: )
Sri Sri Maha Bhattarike,
Sarvananda Maya Cakra Swamini
Parapara Rahasya Yogini
The Godes Sri Devi present in all the cosmos. The wheel of all bliss, the trancendental secret yogini.
Nine Goddesses Controlling the Nine Wheels
( Follow the nine Goddesses controlling the nine wheels above: )
Tripure - Waking , Dreaming and Sleeping states
Tripuresi- The controller of these three states
Tripurasundari - The beautiful one among all these three states
Tripura Vasini - The one who lives in all these three states
Tripura Srih- The riches of all these three states
Tripuramalini - The sequences of all these states experienced by all people
Tripura Siddhe - The achievements possible in all these three states
Tripurambe - The experience of the cosmos in Her three states unifying all the experiences of all life
Maha Mahesvari - The great cosmic controller
Maha Maha Rajni- The great cosmic empress
Maha Maha Sakte - The great cosmic power
Maha Maha Gupte - The great cosmic secret
Maha Maha Jnapte - The great cosmic memory
Maha Mahannande - The great cosmic bliss
Maha Maha Skandhe - The great cosmic support
Maha Mahasaye - The great cosmic expression
Maha Maha Sri Cakra Nagara Samrajni - The great transcendental conscious empress of the wheel of Sri Cakra
Namaste Nameste Nameste Namah
We bow to You, we bow to You, We bow to You in the three states of waking, dreaming, and sleeping states O Divine Mother!
Om Sri Gurubyom namha:
Guru & Significiance of Guru pournima
Who is a true Guru?
What is the truth underlying the Guru principle? Is he the one that teaches worldly education? Is he the one that explores the properties of matter, a Guru? Is he the one that describes in detail Natural Sciences, a Guru? No, they are only teachers.
A true Guru is the embodiment of Brahmaanandha (transcendental bliss). A true Guru is one who enjoys and confers changeless supreme happiness. He is beyond space and time; and there is nothing higher than Him. He is the very form of truth and infinite. He has neither birth nor death, neither beginning nor end. He is God Himself: He is the Guru.
Guru is Brahman. He is the Creator; He Himself is the creation and He is the One that exists in the creation. The universe is filled with Brahman. It becomes clear that the One who Himself has become the universe is the Guru.
Guru is Vishnu. Who is Vishnu? Vishnu is one who has the quality of pervasiveness. He is the Doer and also what is done. The universe is the action, God is the Doer. God is the consciousness behind the cause and effect. The whole universe is the form of Vishnu. This Vishnu is the Guru.
Guru is Maheshvara. Who is Maheshvara? He is the one who rules all beings in the Universe. He commands and ordains everything in the universe in the right manner. Sun-rise and Sun-set go on according to His command. Seasons, rain, the day and night are His commands. Eeshvara is one that makes everything--follow its discipline without any lapse. Guru is not one who merely teaches. A Guru is omnipotent, omniscient and omnipresent, He is God himself.
The term "Guru" means one who dispels the darkness of ignorance. "Gu" means one who is beyond attributes (gunas), "Ru" implies one who is beyond forms (rupas). This refers only to God. That is why the "Guru" is hailed as Brahma, Vishnu or Siva. Only God is the true Guru. All others are merely teachers, like the teachers of different subjects in a college. "Guru" is the one who reveals the "Guri" (target) to the disciple. "Guri" here refers to the Atomic Principle.
Vyasa was a great Rishi (sage). He is described as an incamation of Lord Narayana. He set down in writing the Vedas which previously were known only in the form of sound. He was the great grandson of Arundhati (wife of Vasishta). He codified the Vedas. As he was born on the full moon day in the month of Aashaada, this day is celebrated as Vyasa-poornima.
Vyasa glorified the divinity that is equally present in all human beings and propagated this truth to the world. After writing the eighteen puranas, he summed up their message in one line : "Paropakaraha Punyaya, Paapaaya Parapeedanam"(Helping others is meritorious harming other is sinful).
"Help ever, hurt never". Vyasa was the great teacher who gave many profound and sacred truths to mankind. Hence his birthday is celebrated as Guru Poornima.
On the Guru Poornima day, people generally take initiation into spiritual life from some preceptor or get some directions for some law and fast or vigil. These preceptors can not claim the status of the guru as delineated in the sloka, Guru Brahma Guru Vishnu Guru Devo Maheswara Guru Sakshath Para Brahma Thasmai Shri Gurave Namaha.
The Guru extolled there is the sage who as transcended name and form and beyond the effects of the three Gunas or attributes, he is neither enthusiastic nor uninterested. He is unaffected, clam and contend.
He is the Atma, having realised that the Atma is the one and only one. He makes you cast off the fear of birth and death; he renders you for the vision of the eternal absolute truth .full moon day in the Hindu month of Ashad (July-August) is observed as the auspicious day of Guru Purnima, a day sacred to the memory of the great sage Vyasa.
All Hindus are indebted to this ancient saint who edited the four Vedas, wrote the 18 Puranas, the Mahabharata and the Srimad Bhagavata. Vyasa even taught Dattatreya, who is regarded as the Guru of Gurus.
Significance of Guru Purnima
On this day, all spiritual aspirants and devotees worship Vyasa in honor of his divine personage and all disciples perform a 'puja' of their respective spiritual preceptor or 'Gurudevs'.
This day is of deep significance to the farmers, for it heralds the setting in of the much-needed rains, as the advent of cool showers usher in fresh life in the fields. It is a good time to begin your spiritual lessons. Traditionally, spiritual seekers commence to intensify their spiritual 'sadhana' from this day.
The period 'Chaturmas' ("four months") begins from this day. In the past, wandering spiritual masters and their disciples used to settle down at a place to study and discourse on the Brahma Sutras composed by Vyasa, and engage themselves in Vedantic discussions.
Gurupuurnima means full moon without any defect or lacuna. Moon is nothing but mind. When the mind is completely perfect, it sheds light.
Gurupuurnima is not performed by circumambulation and offerings to the Guru.
What is the real offering? It is the offering of one's love. To know that God exists everywhere is circumambulation.
If you understand these terms, everyday is Gurupuurnima. There is only one Guru, that is God and there is no other Guru. Contemplate on that Guru .
On this day, one should try to transform his heart making it pure and sacred. The realisation of that wholeness is the real guru Poornima. One should resolve today to turn his thoughts to God; to strive for the purification of his heart and to seek self-realization.
The real significance of Guru poornima does not consist in worshipping the guru (preceptor) with some offerings, but in getting rid of the darkness of ignorance.
"Poornima" refers to the full moon, but the full symbolizes the mind filled with delight. There is a close association between the mind and the moon.
Guru poornima signifies the elimination of all darkness and evil from the mind. Thus Guru poornima is an occasion for cleaning the mind to make it absolutely pure. As long as the mind is filled with darkness (evil thoughts) there is no meaning in celebrating Guru Poornima.
Get rid of this darkness. Remember that nothing is impossible, what is required is sincere effort in right direction in right time. Om Shanti!
"Spirituality is neither the privilege of the poor nor the luxury of the rich. It is the choice of the wise man."
What is the truth underlying the Guru principle? Is he the one that teaches worldly education? Is he the one that explores the properties of matter, a Guru? Is he the one that describes in detail Natural Sciences, a Guru? No, they are only teachers.
A true Guru is the embodiment of Brahmaanandha (transcendental bliss). A true Guru is one who enjoys and confers changeless supreme happiness. He is beyond space and time; and there is nothing higher than Him. He is the very form of truth and infinite. He has neither birth nor death, neither beginning nor end. He is God Himself: He is the Guru.
Guru is Brahman. He is the Creator; He Himself is the creation and He is the One that exists in the creation. The universe is filled with Brahman. It becomes clear that the One who Himself has become the universe is the Guru.
Guru is Vishnu. Who is Vishnu? Vishnu is one who has the quality of pervasiveness. He is the Doer and also what is done. The universe is the action, God is the Doer. God is the consciousness behind the cause and effect. The whole universe is the form of Vishnu. This Vishnu is the Guru.
Guru is Maheshvara. Who is Maheshvara? He is the one who rules all beings in the Universe. He commands and ordains everything in the universe in the right manner. Sun-rise and Sun-set go on according to His command. Seasons, rain, the day and night are His commands. Eeshvara is one that makes everything--follow its discipline without any lapse. Guru is not one who merely teaches. A Guru is omnipotent, omniscient and omnipresent, He is God himself.
The term "Guru" means one who dispels the darkness of ignorance. "Gu" means one who is beyond attributes (gunas), "Ru" implies one who is beyond forms (rupas). This refers only to God. That is why the "Guru" is hailed as Brahma, Vishnu or Siva. Only God is the true Guru. All others are merely teachers, like the teachers of different subjects in a college. "Guru" is the one who reveals the "Guri" (target) to the disciple. "Guri" here refers to the Atomic Principle.
Vyasa was a great Rishi (sage). He is described as an incamation of Lord Narayana. He set down in writing the Vedas which previously were known only in the form of sound. He was the great grandson of Arundhati (wife of Vasishta). He codified the Vedas. As he was born on the full moon day in the month of Aashaada, this day is celebrated as Vyasa-poornima.
Vyasa glorified the divinity that is equally present in all human beings and propagated this truth to the world. After writing the eighteen puranas, he summed up their message in one line : "Paropakaraha Punyaya, Paapaaya Parapeedanam"(Helping others is meritorious harming other is sinful).
"Help ever, hurt never". Vyasa was the great teacher who gave many profound and sacred truths to mankind. Hence his birthday is celebrated as Guru Poornima.
On the Guru Poornima day, people generally take initiation into spiritual life from some preceptor or get some directions for some law and fast or vigil. These preceptors can not claim the status of the guru as delineated in the sloka, Guru Brahma Guru Vishnu Guru Devo Maheswara Guru Sakshath Para Brahma Thasmai Shri Gurave Namaha.
The Guru extolled there is the sage who as transcended name and form and beyond the effects of the three Gunas or attributes, he is neither enthusiastic nor uninterested. He is unaffected, clam and contend.
He is the Atma, having realised that the Atma is the one and only one. He makes you cast off the fear of birth and death; he renders you for the vision of the eternal absolute truth .full moon day in the Hindu month of Ashad (July-August) is observed as the auspicious day of Guru Purnima, a day sacred to the memory of the great sage Vyasa.
All Hindus are indebted to this ancient saint who edited the four Vedas, wrote the 18 Puranas, the Mahabharata and the Srimad Bhagavata. Vyasa even taught Dattatreya, who is regarded as the Guru of Gurus.
Significance of Guru Purnima
On this day, all spiritual aspirants and devotees worship Vyasa in honor of his divine personage and all disciples perform a 'puja' of their respective spiritual preceptor or 'Gurudevs'.
This day is of deep significance to the farmers, for it heralds the setting in of the much-needed rains, as the advent of cool showers usher in fresh life in the fields. It is a good time to begin your spiritual lessons. Traditionally, spiritual seekers commence to intensify their spiritual 'sadhana' from this day.
The period 'Chaturmas' ("four months") begins from this day. In the past, wandering spiritual masters and their disciples used to settle down at a place to study and discourse on the Brahma Sutras composed by Vyasa, and engage themselves in Vedantic discussions.
Gurupuurnima means full moon without any defect or lacuna. Moon is nothing but mind. When the mind is completely perfect, it sheds light.
Gurupuurnima is not performed by circumambulation and offerings to the Guru.
What is the real offering? It is the offering of one's love. To know that God exists everywhere is circumambulation.
If you understand these terms, everyday is Gurupuurnima. There is only one Guru, that is God and there is no other Guru. Contemplate on that Guru .
On this day, one should try to transform his heart making it pure and sacred. The realisation of that wholeness is the real guru Poornima. One should resolve today to turn his thoughts to God; to strive for the purification of his heart and to seek self-realization.
The real significance of Guru poornima does not consist in worshipping the guru (preceptor) with some offerings, but in getting rid of the darkness of ignorance.
"Poornima" refers to the full moon, but the full symbolizes the mind filled with delight. There is a close association between the mind and the moon.
Guru poornima signifies the elimination of all darkness and evil from the mind. Thus Guru poornima is an occasion for cleaning the mind to make it absolutely pure. As long as the mind is filled with darkness (evil thoughts) there is no meaning in celebrating Guru Poornima.
Get rid of this darkness. Remember that nothing is impossible, what is required is sincere effort in right direction in right time. Om Shanti!
"Spirituality is neither the privilege of the poor nor the luxury of the rich. It is the choice of the wise man."
Amnaayas - A Study
Diffrent Amnayas
The Shloka 'Srinathadi Gurutrayam' invokes the Gurumandala that is most important in Srividya Krama. It deals with the Mantras of the Amnayas of Srividya. It is said that from the five faces of Sri Parameshwara (Tatpurushaadi), the five Amnayas with their various mantras originated.
The Sixth secret face of Parameshwara is what is termed 'Anuttara' and this is the seat of Parabrahma Shakti Mahatripurasundari. It is highly subtle and not revealed easily to a Sadhaka. The first four Amnayas (Purva, Dakshina, Pashchima and Uttara) are applicable to Panchadashi Upasakas. The eligibility for the higher two Amnayas i.e. Urdhwa and Anuttara is initiation into Shodashi and Purnabhisheka.
Srinathadi gurutrayam - This refers to one's own Guru (Srinatha), Parama Guru and Parameshthi Guru.
Ganapatim - The Mantra of Mahaganapati and whose Upasana is a must before even initiation into Panchadashi.
Piithatrayam - The mantras for Jalandhara and Purnagiri and Kamaroopa Pithas, which are the first three Shakti Pithas of Amba and representing the trinity and their Shaktis - Mahakameshwari and Mahavajreshwari and Mahabhagamalini.
The fourth Peetham, Mahodyana and the seat of Parabrahma Shakti Mahatripurasundari has to imagined in a state of transcendence over these three Peethas. Since the fourth represents the state of Turiya and it is imagined as existing in the state of absolute silence that exists between each of these Peethas and which are Actually states of Chitta.
Bhairavam - The mantras for eight Bhairavas starting with Mahamanthana Bhairava etc.
Siddhaugham - The mantras for nine Siddhas starting from Mahadurmanamba Siddha etc.
Vatukatrayam - The mantras for the three Vatukas (Brahmacharis or Bhairavas) - Skanda and Chitra and Virinchi Vatukas.
Padayugam - The mantras for Prakasha Charana and Vimarsha Charana of Sridevi.
Dutikramam - The nine (ten according to some tantras) Duti goddesses starting from Yonyamba and Yonisiddhanathamba etc.
Mandalam - The mantras for Agni and Surya and Chandra mandalas
Vira - The mantras for the ten Viras starting from Srishti bhairava etc.
Then come the mantras for the 64 Siddhas starting with Mangalanatha etc.
Navakam - The nine mudra mantras starting from Sarvasamkshobhini.
Viravali Panchakam - The mantras for Brahma, Vishnu, Rudra and Ishwara and Sadashiva Viravalis.
Malini - The Matrika Saraswati mantra.
Mantraraja - Mantraraja Nrisimha mantra according to our Sampradya. Others follow Devi Taraka in its place.
Gurumandalam: The Gurumandala proper includes mantras for Urdhwaugha, Parugha, Kamarajugha, Lopamudraugha and Paraaparugha, depending on one's Sampradaya. Each of these again has Divyaugha, Siddhaugha and Manavaugha Gurus in them.
Thus, this Shloka invokes all these deities who form the Amnaya Parivara and Gurumandala of Srividya Parabhattarika.
The shloka 'Purvam dakshiNa pashchimottaramayaM' speaks about the 27 Rahasyas or secrets. The above mantras along with a few other esoteric additions and the numerous mantras of the 6 Amnayas will constitute these 27 secrets of Srividya. Given below is a listing of the mantras in the various Amnayas.
Purvamnaya, the Eastern Quarter
Shuddha VidyA
Bala Tripurasundari (Adi Bala, Yoga Bala and Antya Bala)
Dwadashardha
Matangi (Rajashyamala, Shukashyamala, Sharikashyamala, Sangitashyamala, Venushyamala, Vinashyamala, Laghu Matangi, Hasanti Shyamala and Sumukhi)
Gayatri (Tripada and ChatuShpada)
Mahaganapati (Siddhi, Kshipraprasadana, Chintamani, Haridra, Lakshmi, Vakratunda, Viri, Kukshi, Trailokyamohana, Navanita, Arka, Kali, Heramba Vijaya, Shakti, Ugra and Mahocchishta Ganapati)
Subrahmanya (Skanda, Kumara, Guha, Subrahmanya and Brahmanya)
Mrityunjaya
Neelakantha
Tryambaka
Jaatavedagni
Pratyangira (Brahmi, Narayani, Raudri, Ugra Kritya and Atharvana Bhadrakali)
Dakshinamnaya, the Southern Quarter
Dakshinamnaya, the Southern Quarter
Saubhagya Vidya
Bagalaamukhi (Brahmastra Vidya) - Ranastambhini, Senastambhini, Devarshipitrstambhini, Trimurtistambhini, Trailokyastambhini, Brahmastra Upasamharika, Brhamastrastambhini Kali
Mahavarahi (Vashya Varahi, Astra Varahi, Brihadvarahi, Dhumravarahi, Kirata Varahi and Strustambhana Vartali)
Vatuka Bhairava
Tiraskarini
Mahamaya
Aghora
Sharabheshwara (Sharabaha Kali)
khadgaravana
Veerabhadra
Rudra
Shaastaa
Vayavyastra
Agneyastra
Bhairava (Anga, Aghora, Bhima, Vijaya, Rakta, Kala, Samhara, Kapala, Siddha and Swarnakarshana Bhairava)
Medha Dakshinamurthy (sixteen including Lakshmi, Kirti, Samba, Veera, Apasmaranirvartaka Dakshinamurthy etc)
Pashchimamnaya, the Western Quarter
Lopamudra (Hadi Vidya)
Bhuvaneshwari
Annapoornaa
Kamakala
Maha Sudarshana
Garuda
Kartaveeryarjuna
Narasimha
Rama and Seeta
Krishna (Srividya Rajagopala, Mahavaikuntheshwara, Rajagopala, Sanatanagopala, Vidyagopala, Guptagopala and Anna Gopala)
Dhanvanthari
Indrajaali Mahamaya
Indra and other Dikpalakas
Indrakshi
Dattatreya
Narayana ashtakshari
Vasudeva dvadashi
Utaramnaya, the Northern Quarter
Tureeyamba
Mahaardhaa (Mahakalsamkarshini)
Ashwaroodha
Mishramba
Mahalakshmi
Vagvadini
Durga (Mula, Shulini, Jwala, Lavana, Shanti, Asuri, Shabari, Bhramari, Pakshi, Ati, Vanadurga)
Dakshinaa Kaali (Maha kali, Guhya kali, Kamakala Kali)
Navarna Chandi
Nakuli
Pulindini
Renuka
Matrika
Swayamvaraaa Kala
Urdhwamnaya, the Quarter Above
Paraa Shodashi
Laghu Shodashi
Paraa
Para Bhattarikaa
Para Shambhava
Para Shambhavi
Praasaada (Prasaadaparaa and Paraapraasaada)
Dahara
Hamsa
Mahavakya
Shiva Panchakshari
Shakti Panchakshari
Kula Panchakshari
Anuttaramnaya, the Quarter Beyond
Sripurtividya
Mahashodashi
Guhya Shodashi
Shodasha Mulavidyas
Maha Paduka (Maha Maha Paduka, Para Paduka, Guhya Paduka, Kula Paduka, Shambhava Maha Paduka etc)
Atma Paduka
Sadashiva is said to have five faces.
but really it is six; only the sixth is hidden. Each face has a name, and from each of the faces a group of mantras emanated numbering millions. The mantras of the four groups are the mantras of East; West, North, South. These are the mantras that are normally called the Amnaya Mantras.
Urdhwamnaya - the "upper" one - and anuttaramnaya - the one above the upper one! - are available only to the upasakas of the Mahaa ShodaShakshari; thus we have the Urdhwamnaya Dhyana. For those initiated as far as Mahaa Shodashi, The six faces are the four facing the four cardinal points, a fifth looking up, and a sixth below and ever hidden - it is called anuttaramnaaya; that which is above the one above, i.e., the one below.
Now, then. The Urdhwamnaya Dhyana says:
"On the most enchanting golden island, in the middle of the ocean of nectar, in the grove of kalpavrikshas, in the nine-pillared ruby hall, on a throne studded with precious stones and having the effulgence of an infinite number of suns and moons, the Urdhwamnaya aspect of Shiva sits, half being Ambika [Devi], appropriately ornamented. She is ever 16 years old, with a smiling face, three eyes and the crescent, wearing otherworldly, divine ornaments and clothes. With Her four hands, She holds a drinking vessel (perhaps a brandy snifter!); trishoola; book; and displays the chin mudra. She is attended to by all the Devas including Mahaashoda (whom you shall come to know later). So shall one meditate upon the Shiva who is Ardhanareshwara."
But here is the important part. Look back at the last line: "So shall one meditate upon the Shiva who is Ardhanareshwara." Okay? So that dhyana was of SHIVA as Ardhanareshwara! But the next line continues, pum roopam vaa smareddevI strIroopam vaa vicintayet: "DEVI can be meditated upon as a man or woman." adhava nishkalam dhyaayetsachidaananda lakshanam: "or SHE can be meditated upon as attributeless; as a sign of absolute bliss." sarwa tejomayam dhyAyet sa caraacara vigraham: "
The Shloka 'Srinathadi Gurutrayam' invokes the Gurumandala that is most important in Srividya Krama. It deals with the Mantras of the Amnayas of Srividya. It is said that from the five faces of Sri Parameshwara (Tatpurushaadi), the five Amnayas with their various mantras originated.
The Sixth secret face of Parameshwara is what is termed 'Anuttara' and this is the seat of Parabrahma Shakti Mahatripurasundari. It is highly subtle and not revealed easily to a Sadhaka. The first four Amnayas (Purva, Dakshina, Pashchima and Uttara) are applicable to Panchadashi Upasakas. The eligibility for the higher two Amnayas i.e. Urdhwa and Anuttara is initiation into Shodashi and Purnabhisheka.
Srinathadi gurutrayam - This refers to one's own Guru (Srinatha), Parama Guru and Parameshthi Guru.
Ganapatim - The Mantra of Mahaganapati and whose Upasana is a must before even initiation into Panchadashi.
Piithatrayam - The mantras for Jalandhara and Purnagiri and Kamaroopa Pithas, which are the first three Shakti Pithas of Amba and representing the trinity and their Shaktis - Mahakameshwari and Mahavajreshwari and Mahabhagamalini.
The fourth Peetham, Mahodyana and the seat of Parabrahma Shakti Mahatripurasundari has to imagined in a state of transcendence over these three Peethas. Since the fourth represents the state of Turiya and it is imagined as existing in the state of absolute silence that exists between each of these Peethas and which are Actually states of Chitta.
Bhairavam - The mantras for eight Bhairavas starting with Mahamanthana Bhairava etc.
Siddhaugham - The mantras for nine Siddhas starting from Mahadurmanamba Siddha etc.
Vatukatrayam - The mantras for the three Vatukas (Brahmacharis or Bhairavas) - Skanda and Chitra and Virinchi Vatukas.
Padayugam - The mantras for Prakasha Charana and Vimarsha Charana of Sridevi.
Dutikramam - The nine (ten according to some tantras) Duti goddesses starting from Yonyamba and Yonisiddhanathamba etc.
Mandalam - The mantras for Agni and Surya and Chandra mandalas
Vira - The mantras for the ten Viras starting from Srishti bhairava etc.
Then come the mantras for the 64 Siddhas starting with Mangalanatha etc.
Navakam - The nine mudra mantras starting from Sarvasamkshobhini.
Viravali Panchakam - The mantras for Brahma, Vishnu, Rudra and Ishwara and Sadashiva Viravalis.
Malini - The Matrika Saraswati mantra.
Mantraraja - Mantraraja Nrisimha mantra according to our Sampradya. Others follow Devi Taraka in its place.
Gurumandalam: The Gurumandala proper includes mantras for Urdhwaugha, Parugha, Kamarajugha, Lopamudraugha and Paraaparugha, depending on one's Sampradaya. Each of these again has Divyaugha, Siddhaugha and Manavaugha Gurus in them.
Thus, this Shloka invokes all these deities who form the Amnaya Parivara and Gurumandala of Srividya Parabhattarika.
The shloka 'Purvam dakshiNa pashchimottaramayaM' speaks about the 27 Rahasyas or secrets. The above mantras along with a few other esoteric additions and the numerous mantras of the 6 Amnayas will constitute these 27 secrets of Srividya. Given below is a listing of the mantras in the various Amnayas.
Purvamnaya, the Eastern Quarter
Shuddha VidyA
Bala Tripurasundari (Adi Bala, Yoga Bala and Antya Bala)
Dwadashardha
Matangi (Rajashyamala, Shukashyamala, Sharikashyamala, Sangitashyamala, Venushyamala, Vinashyamala, Laghu Matangi, Hasanti Shyamala and Sumukhi)
Gayatri (Tripada and ChatuShpada)
Mahaganapati (Siddhi, Kshipraprasadana, Chintamani, Haridra, Lakshmi, Vakratunda, Viri, Kukshi, Trailokyamohana, Navanita, Arka, Kali, Heramba Vijaya, Shakti, Ugra and Mahocchishta Ganapati)
Subrahmanya (Skanda, Kumara, Guha, Subrahmanya and Brahmanya)
Mrityunjaya
Neelakantha
Tryambaka
Jaatavedagni
Pratyangira (Brahmi, Narayani, Raudri, Ugra Kritya and Atharvana Bhadrakali)
Dakshinamnaya, the Southern Quarter
Dakshinamnaya, the Southern Quarter
Saubhagya Vidya
Bagalaamukhi (Brahmastra Vidya) - Ranastambhini, Senastambhini, Devarshipitrstambhini, Trimurtistambhini, Trailokyastambhini, Brahmastra Upasamharika, Brhamastrastambhini Kali
Mahavarahi (Vashya Varahi, Astra Varahi, Brihadvarahi, Dhumravarahi, Kirata Varahi and Strustambhana Vartali)
Vatuka Bhairava
Tiraskarini
Mahamaya
Aghora
Sharabheshwara (Sharabaha Kali)
khadgaravana
Veerabhadra
Rudra
Shaastaa
Vayavyastra
Agneyastra
Bhairava (Anga, Aghora, Bhima, Vijaya, Rakta, Kala, Samhara, Kapala, Siddha and Swarnakarshana Bhairava)
Medha Dakshinamurthy (sixteen including Lakshmi, Kirti, Samba, Veera, Apasmaranirvartaka Dakshinamurthy etc)
Pashchimamnaya, the Western Quarter
Lopamudra (Hadi Vidya)
Bhuvaneshwari
Annapoornaa
Kamakala
Maha Sudarshana
Garuda
Kartaveeryarjuna
Narasimha
Rama and Seeta
Krishna (Srividya Rajagopala, Mahavaikuntheshwara, Rajagopala, Sanatanagopala, Vidyagopala, Guptagopala and Anna Gopala)
Dhanvanthari
Indrajaali Mahamaya
Indra and other Dikpalakas
Indrakshi
Dattatreya
Narayana ashtakshari
Vasudeva dvadashi
Utaramnaya, the Northern Quarter
Tureeyamba
Mahaardhaa (Mahakalsamkarshini)
Ashwaroodha
Mishramba
Mahalakshmi
Vagvadini
Durga (Mula, Shulini, Jwala, Lavana, Shanti, Asuri, Shabari, Bhramari, Pakshi, Ati, Vanadurga)
Dakshinaa Kaali (Maha kali, Guhya kali, Kamakala Kali)
Navarna Chandi
Nakuli
Pulindini
Renuka
Matrika
Swayamvaraaa Kala
Urdhwamnaya, the Quarter Above
Paraa Shodashi
Laghu Shodashi
Paraa
Para Bhattarikaa
Para Shambhava
Para Shambhavi
Praasaada (Prasaadaparaa and Paraapraasaada)
Dahara
Hamsa
Mahavakya
Shiva Panchakshari
Shakti Panchakshari
Kula Panchakshari
Anuttaramnaya, the Quarter Beyond
Sripurtividya
Mahashodashi
Guhya Shodashi
Shodasha Mulavidyas
Maha Paduka (Maha Maha Paduka, Para Paduka, Guhya Paduka, Kula Paduka, Shambhava Maha Paduka etc)
Atma Paduka
Sadashiva is said to have five faces.
but really it is six; only the sixth is hidden. Each face has a name, and from each of the faces a group of mantras emanated numbering millions. The mantras of the four groups are the mantras of East; West, North, South. These are the mantras that are normally called the Amnaya Mantras.
Urdhwamnaya - the "upper" one - and anuttaramnaya - the one above the upper one! - are available only to the upasakas of the Mahaa ShodaShakshari; thus we have the Urdhwamnaya Dhyana. For those initiated as far as Mahaa Shodashi, The six faces are the four facing the four cardinal points, a fifth looking up, and a sixth below and ever hidden - it is called anuttaramnaaya; that which is above the one above, i.e., the one below.
Now, then. The Urdhwamnaya Dhyana says:
"On the most enchanting golden island, in the middle of the ocean of nectar, in the grove of kalpavrikshas, in the nine-pillared ruby hall, on a throne studded with precious stones and having the effulgence of an infinite number of suns and moons, the Urdhwamnaya aspect of Shiva sits, half being Ambika [Devi], appropriately ornamented. She is ever 16 years old, with a smiling face, three eyes and the crescent, wearing otherworldly, divine ornaments and clothes. With Her four hands, She holds a drinking vessel (perhaps a brandy snifter!); trishoola; book; and displays the chin mudra. She is attended to by all the Devas including Mahaashoda (whom you shall come to know later). So shall one meditate upon the Shiva who is Ardhanareshwara."
But here is the important part. Look back at the last line: "So shall one meditate upon the Shiva who is Ardhanareshwara." Okay? So that dhyana was of SHIVA as Ardhanareshwara! But the next line continues, pum roopam vaa smareddevI strIroopam vaa vicintayet: "DEVI can be meditated upon as a man or woman." adhava nishkalam dhyaayetsachidaananda lakshanam: "or SHE can be meditated upon as attributeless; as a sign of absolute bliss." sarwa tejomayam dhyAyet sa caraacara vigraham: "
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