Tantra

Tantric Principles

"Further the Tantras are concerned with Science, Law, Medicine and a variety of subjects other
than spiritual doctrine or worship. Thus Indian chemistry and medicine are largely indebted to
the Tantrikas. The main subjects of Tantra are Mantra and Sadhana in all its forms. It is also the
chief repository of Yoga practice, and its general range of subject, as hereafter mentioned, is
encyclopaedic." --Woodroffe.

www.bhagavadgitausa.com/TANTRA.htm

Veeraswamy Krishnaraj
Tantra = (Tan + Tra) = (spread + save) = Spread to save = Spread the knowledge (Jnana) that
saves.

Knowledge is to know. Knowledge: acquaintance with facts, truths, or principles, as from study
or investigation; general erudition: knowledge of many things. --Random House Dictionary.

Knowledge (Prama) has four constituents: Pramātṛ, Prameya, Pramiti, and Pramāṇa (subject,
object, the resulting state of cognition, and the means of knowledge. --Dr. Radhakrishnan.

The means to Prama (knowledge) are Pratyaksha, Anumana and Upamana (Perception,
Inference, and Analogy).

Prama is knowledge; Pramana is the means to acquire knowledge; Prameya is an object of

certain knowledge. Pramana leads to right apprehension of an object and helps us test the validity
of knowledge. The seers and sages used these tools to establish the existence of God beyond
doubt.

Pramana according to Vedanta.

An-
upalabdhi
Sabda or âpta or
Pratyaksha Anumâna Upamâna Arthâpatti
Vacana Abhâva-
Pratyaksh
a

Perception by
Inference
Analog Verbal authority
or revelation
Negative Inference from
the senses proof circumstances.
y (Agamas)
Teacher
(Schools below) Prabhakara
Bhatta
not
Carvaka not accepted not accepted not accepted not accepted
accepted
not
Buddhist Buddhist not accepted not accepted not accepted
accepted
not
Vaishesika Vaishesika not accepted not accepted not accepted
accepted
not
Samkhya Samkhya Samkhya not accepted not accepted
accepted
not
Dvaita Dvaita not accepted Dvaita not accepted
accepted
not
Vishistadvaita Vishistadvaita not accepted Vishistadvaita not accepted
accepted
Nyaya Nyaya Nyaya Nyaya not not accepted
 accepted
Purvamimams Purvamimams Purvamimams not Purvamimams
Purvamimamsa
a a a accepted a
Advaita Advaita Advaita Advaita Advaita Advaita

As you see, all schools accept Pratyaksha (perception by the senses).

In the Purvamimamsa tradition, the teacher Prabhakara accepts the above four pramanas and
adds postulation (arthapatti).

The teacher Bhatta accepts a sixth pramana called non-cognition (anupalabdhi).

Carvaka (materialist School) accepts Pratyaksha (Perception) as the sole source of knowledge.

Buddhist and Vaishesika Schools accept two Pramanas: Perception and Inference.

Vishistadvaita School accepts three Pramanas: Perception, Inference and Verbal Authority
(Sruti and Smrti Texts).

Dvaita School accepts three Pramanas: Perception, Inference and Verbal Authority (Sruti
and Smrti Texts).

Samkhya accepts the first three: Perception, Inference, Analogy (and Sabda--Testimony).

NyAya accepts the first four as the means (Perception, Inference, Analogy, Verbal
authority or revelation (Agamas).

Advaita School accepts all six Pramanas from stance of empirical reality (Vyavahare
bhattanayah).

Other schools add Sambhava, equivalence; atihya, traditional or fallible testimony; and ceshta,
gesture (body language).

The Vaisheshika School does not recognize Upamana-Analogy and Sabda-verbal Authority as
ways of acquiring knowledge like the Nyaya School.

ANUMANA: Acharya of Kanchi says: How are we to know the Paramatman (God)? He alone is not
known. It is to know Him that we must employ anumana, the method of inference. To know the rest
"pratyaksa pramanas" or direct sources of knowledge are sufficient. Knowing an object on the
basis of another known object is anumana (inference). When we hear the roar of the thunder we
know, by inference, that there are clouds [that the sky is overcast]--Kanchi Acharya.

Tamil Saiva Siddhanta texts explicate Pramanam (Means) as follows.

(Log.) Means of acquiring certain knowledge, being six, viz., 1) pirattiyaṭcam, 2)

aṉumāṉam, 3) ākamam, 4) uvamāṉam, 5) aruttāpatti, 6) apāvampirattiyaṭcam,
and more 7) aṉupalatti, 8) campavam, 9) aitikamS,10) subhāva Pramānam

1) தி஧த்஡ி஦ட்சம் = Direct perception; 2) அனு஥ாணம் = Inference; 3) ஆக஥ம் = Sacred Texts; 4)

உவ஥ாணம் = Analogy; 5) அருத்஡ாதத்஡ி = Inference from Circumstances; 6) அதாவம் = Non-existence;
Madras University Lexicon.

and some more

7) அனுதனத்஡ி = Indirect evidence; 8) சம்தவம் = Probability evidence; 9) ஐ஡ிகம் = Tradition; 10) சுதாவ
தி஧஥ா஠ம் = Nature.

Thus Pramana or the means of acquiring knowledge is six-fold: 1) Direct Perception, 2)

Inference, 3) Sacred Texts, 4) Analogy, 5) Inference from circumstances, 6) Non-existence.

Others are 7) Indirect Knowledge, 8) Probability evidence, 9) Tradition, 10) Nature.

inference from
circumstances , a disjunctive hypothetical syllogism. Example: Let us assume that a person is
fasting. He is surrounded by observant people in the daytime, who have not seen him eating
food. After 2 weeks, his body has not lost weight. That is knowing that the day-fasting person
eats at night.
 Chianciano Spa cures hepatic.
biliary and bronchial conditions. That is tradition.

4.

"Sabda-pramana" is verbal testimony, the pronouncements of the Vedas (Sacred Texts) and the
words of great men. When the scriptures speak of things that we do not know or understand,
their words must be accepted as authority. The Naiyayikas, or exponents of Nyaya, believe that
the Vedas are the words of Isvara. The words of great men who are wedded to truth are also
verbal testimony. --Kanchi Acharya.

Pratyaksa or perception in the sensual world is a sure-fire way of sensing and acquiring
knowledge. "Perception cannot arise unless there is conjunction of self with mind. Knowledge is
a mark of the self. The cause of perception is contact of the sense-organ and the object."--Nyaya
Sutras 2.1.22-23-25 Sense-knowledge is a certain acquisition but expressing what one feels in
words may be a problem. Some sense-knowledge may be inexpressible. There two kinds of
Perceptions: Indeterminate (nirvikalpa) and Determinate (savikalpa). In Indeterminate
Perception it is simple uncritical apprehension, the basis for future knowledge of the object; in
the Determinate perception, we acquire the knowledge of the genus of the perceived object and
the specific qualities which distinguish it from other members of the class and the union between
the two (Radhakrishnan). In determinate perception, an object's detailed characteristics are noted.
Physical stimuli that an object emanates and impinge on the senses by way of its size, color, heat,
odor, taste, etc constitute the determinate Perception. It is a subject and object contact by the
senses (of the subject). (This includes seeing, tasting, hearing and physical contact.) The stimulus
may be a single kind of stimulus or it could be multiple disparate stimuli as in combination of
sound, seeing and vibration coming from one source or multiple sources at the same time. The
perceptions could be Ordinary (laukika) and Extraordinary (alaukika). The Ordinary
dichotomizes into Internal (manasa) and External (bahya) Perceptions. Internal Perceptions
happen in the Cognizing Mind which is subject to dualities such as pain and pleasure, like and
dislike and mental modifications. Activity of the Mind is independent of the activities of the
senses which gather the stimuli. The Mind or Manas is the Central Processing Agent, Modulator
and Coordinator. The ultimate purveyor of all stimuli and the mind is the self. The External
Perceptions are the sensory perceptions generated by direct contact by the organs of smell, taste,
sight, touch and sound which are associated with earth, water, fire, air and ether.

Elements acquire solidity from Ether to Earth.

→ → → → → → → →→ → → →→ → → → → → → → → → → → → →
→ → → → → →
from ethereal, gaseous, igneous, liquid,
and solid states of matter.
Elements Ether Air Fire Water Earth
Qualities Sound Sound Sound Sound Sound
Qualities Touch Touch Touch Touch
Qualities Form Form Form
Qualities Taste Taste

With Ether there is propagation of sound; with Air, there is propagation of sound and
apprehension of touch; with fire, there is apprehension of sound, touch and form; Water is
associated with sound, touch, form and taste; Earth is associated with sound, touch, form and
taste. What all this means is there is augmentation of qualities from Ether to Air to Fire to Water
to Earth--from ethereal, gaseous, igneous, liquid, and solid states of matter.

Nyaya Sutras say that the Senses are products of Elements. Thus nose, tongue, eye, skin and ear
are products of earth, water, light, air, and ether. Smell, taste, color, touch, and sound are the
objects of senses and qualities of earth, water, light, air, and ether.

The explanation is as follows. The special quality (ies) of each element is (are) highlighted. The
heavier Earth has five qualities (Gunas): form, flavor, smell, fire (temperature), and sound.
Earth's special quality is smell. Water has the qualities of flavor, sound, touch and form. Fire
has the qualities of sound, touch and form. Air has the qualities of sound and touch (as it grazes
your skin). Ether has one quality, that of sound; Air is an evolute of Ether and has one additional
quality Touch; Fire is an evolute of Air (It dies if not for air) and has three qualities, those of air
and its own special quality, form. Water is an evolute of Fire and has all the qualities of Fire (If
you take fire or heat off from the water, it becomes ice.) and a special quality, Flavor. Earth is
an evolute of water (think of minerals in water forming earth, remember stalagmites and
stalactites forming from dripping water in Luray Caverns) has all the qualities of all preceding
elements and a special quality, smell.
Extraordinary Perceptions are three: Perception of Classes (samanya laksana), Complicated
Perception (jnana laksana), Yogic Perception (yogaja) = (Classes, Association and Intuition)

Perception of Classes (samanya laksana). As you walk along the sidewalks of a city, you see
multitudes of people. They may look different in many ways. And yet you without a second
thought know that you are among people. That means you are looking at their personhood as one
common denominator and nothing else. You are looking at the essence of one class of beings.
That is perception of classes.

Complicated Perception (Jnanalakshana = Cognition sign) involves association with previously

acquired knowledge. You may call it Unified Multivariate Associative Perception (UMAP)--I
coined the phrase to incorporate most of its features. This perception involves Synesthesia.
When one sees a rose at a distance, one says he sees a fragrant rose. Here the visual perception of
the rose evokes past memory of its fragrance, perceived in the past by the faculty of smell and
nose. The perception brought back the memory of fragrance through the Jnana (cognition) of the
object from the past. This time around it is Re-cognition. Other examples are: ""Ice looks cold,
Sandalwood looks fragrant, The fire looks hot, The orange looks sweet, The grass looks soft."
When you look at the ice cream cone, you see its color, you know it is chocolate, it is sweet, it
has an aroma and without you even realizing it your mouth waters. The lustrous shell and the
silver are two separate objects and real in substance and cognition. The shell and Silver are
separated in space and yet when you see the white shell, you are reminded of silver. When you
see Washington Monument, you think of President Washington and his other particulars.

syn·es·the·sia n.

a sensation produced in one modality when a stimulus is applied to another modality, as when
the hearing of a certain sound induces the visualization of a certain color.

The practitioners of Kundalini Yoga, during Yogic Kundalini sessions, see Sanskrit letters in
colors. That is Synesthesia; the person is Synesthete.

Yogic Perception (yogaja) is experienced by accomplished Yogis. There is no direct sense-

object contact and yet the Yogi experiences an object. The mind is the perceiver because it
attained purity by Yogic practice. This mental perception consists of true tele-vision (perceiving
objects far away in space out of direct sight), happenings in the future and things infinitesimally
small.

Since senses are subject to vitiation such as Bhrama (illusion, confusion, perplexity), Pramada
(negligence, carelessness), Vipralipsa (deception), Karanapatava (misleading senses), one should
take refuge in revealed knowledge as dependable evidence. If Pratyaksha Pramana (Direct
perception) run counter to the sacred texts, they should be abandoned.

Mirage is Bhrama, whereby senses are subject to illusion and perceive what is not there; Prakrti-
born senses cannot evaluate and measure Isvara (God) and His acts and so advance false
knowledge by Pramada and Vipralipsa; Our senses are deficient (Karanapatava) to comprehend
the transcendental.

The great teaching of the Vedanta by itself and without accompanying Sadhana (Spiritual
accomplishment) can achieve nothing of real worth. Its study may produce a Pundit. But to the
Sadhaka (the accomplished one) the disputations of Pundits, whether philosophical or scientific,
is like ―the cawing of the crows.‖ There is both reason and humor in the Hindu saying that a
logician (without Sadhana) will be reborn a jackass.

Any logician can clearly establish any subject matter using arguments, but someone
who is more expert in argument can easily refute him. You use logic to establish one
siddhanta today, but a more intelligent and qualified logician will be able to refute it
tomorrow, so why should you rely on logic? -Saying by Babaji in Jaiva Dharma.

siddhanta = Well-established conclusion, settled opinion or doctrine, received or admitted

truth

The message is that the Sastras (sacred texts) are open for exegesis, though exegete (exegetist) of
today is tomorrow's defeatist.
The Tantra claims to be practical pratyaksa Sastra in that it affords the direct proof of experience.
Woodroffe, Page 79-80 Principles of Tantra.

The following is from Sivagnana Siddhiar.

Within the ambit of Peculiar and General quality fall all objects apprehended by Nirvikalpa and
Savikalpa Perception ஥ிருவிகற்஧க் காட்சி and சவிகற்஧க்காட்சி)

General Quality is remaining separate from the Nature of another genus and simultaneously
abide in the nature of one's own genus. Objects subjected to Means of Perception subside within
these two Natures.

Objects are apprehended by two modes.

General Quality ப஧ாதுஇனல்பு is that quality

which is removed from a different genus and simultaneously concurs with that of the same
genus. (General Quality is remaining separate from the Nature of another genus and
simultaneously abide in the nature of one's own genus. Objects subjected to Means of Perception
subside within these two Natures.) This parallels with ஥ிருவிகற்஧க் காட்சி. = Nirvikalpa
Perception. General perception of an object by the five senses. Here, there is no doubt or
confusion as to the identity of an object. When you see a rope and a snake, you don't
mistake one for the other. You know in uncertain terms one from the other. This is also
called Sense Perception (Indriya katchi = இந்திரினக்காட்சி = Sense perception.

தன்஦ினல்பு) is remaining with its own special Nature, separate from the
Nature of one's own genus and that of another genus. General Quality is remaining separate from
the Nature of another genus and simultaneously abide in the nature of one's own genus. Objects
subjected to Means of Perception subside within these two Natures. Peculiar Quality is that
quality which is removed from that of a different genus and from that of the same genus and
which sports one's own special nature. This runs parallel with Savikarpa Perception.
சவிகற்஧க்காட்சி = Knowledge of an object as to its genus, qualities, function etc. This is
more in-depth knowledge of an object.

Explanation of these terms and other perspectives

Perception moves from the sense organs to the mind in the apprehension of General and Peculiar
qualities, from indeterminate to determinate, from preliminary to specific, from Nirvikalpam to
Savikalpam. Higher need is moving the perception to the soul. This is Intellectual perception,
which is apprehension by what is called Antakarna or Inner organ, consisting of Buddhi, Ego,
Mind and Chitta. Going beyond General and Peculiar qualities or perception is Intellectual
Perception (நா஦தக்காட்சி). In the West, Mind and Egoism are well discussed and explored;
Buddhi and Chitta are poorly understood.

For successful meditation you need a fully functional "Inner Organ' made of Mind, Buddhi, Ego
and Chitta. Find out what they mean. Mind is a mechanical meditator; Buddhi is a fickle
meditator; Chitta is a serene meditator. Buddhi and Chitta have no equivalent terms in English.
Put them all together you got a successful meditator with the soul being the top of the heap or the
center.

The following meanings of the words are close approximations. The Inner Organ
(Antahkarana = அந்தக்கபணம்) is made of four entities as follows.

Buddhi = புத்஡ி = Intellect. Reason, power of discernment or judgment

Ahamkaram = அகங்கா஧ம் = Egoism
Manas = ஥ணம் = Mind
Chitta = சித்஡ம் = Determinative Faculty

Sense organs project their image on Manas, the mind. This is called இந்஡ிரி஦க்காட்சி (Indriya-
kAtchi = Seeing or perception through sense organs). The first perception (the first look) is not
complete and not determinate; it is ஢ிருவிகற்தக்காட்சி (Indeterminate perception). ArAgam
(அ஧ாகம் = Rāga is desire) and Buddhi Tattva make it possible for Nivikalpa Indeterminate
Perception or knowledge to become SavikalpakKatchi (சவிகற்தக்காட்சி = Determinate
Perception or Knowledge). It means that the knowledge is complete and determinate.
Indeterminate becomes Determinate perception; the latter becomes an experiential knowledge,
when impacted with desire and Buddhi ( ஡ன்வவ஡னணக்காட்சி (Tanvetanaik-Katchi). In this
state, the sense knowledge is subjected to psyche's desire, and Buddhi (Intuitive intellect).
Experiential knowledge (஡ன்வவ஡னணக்காட்சி ) is internal experience of love, hate, pain,
pleasure... brought about by Rāga or Desire and experienced by soul's intellect after the sensory
input goes through Indeterminate and determinate perceptions.

Indeterminate knowledge→Determinate Knowledge→Experiential Knowledge.

You see a form behind a diaphanous screen; you don't know whether it is a male, a female, or a
statue. That is Indeterminate knowledge. The form moves and comes in view before you. You
apprehend the form as a woman; that is determinate knowledge. The figure is a statuesque, living
breathing young woman and induces positive feelings and love at first sight; her demeanor is
bewitching; the juices start flowing in you ; the sensitized pheromonal receptors are heightened;
the adrenaline rush is palpable and causes palpitation; you without your awareness develop a
physical response to her; she kindles your desire; Buddhi gives a thorough look-see; you are
melting in the heat of passion; you desire for union; that is Experiential perception or knowledge.
This is the physical side of human response. People have much less experience with spiritual side
of human response. Consider the Yogi or a saint meditating on God. After many years of
meditation, God comes into Yogi's consciousness; the Yogi sees his God; he experiences Him.
You hear of ecstasy in seers and sages, when they meditate on God. That spiritual ecstasy is
compared to sexual bliss in Tantric texts. Sexual bliss is difficult to express in words; so also is
Spiritual bliss, but it is much more intense, when the Yogi experiences what is called Turiya and
Turiyatita, the 4th and 5th state of human consciousness (the other three are wakefulness, dream
sleep and deep sleep). This is the ultimate human experience in this phenomenal world.
Experiential knowledge = Self-perception of pleasure and pain brought about by arāka-tattuvam
(அ஧ாக ஡த்துவம் = Desire).

Direct Perception = Pratyaksha Pramana (= காண்டல் அபனவ = KAnadal Alavai) is the

knowledge gained by direct perception of an object by the senses. The first impression is the
general appearance or occurrence and is called Nirvikalpa Pratyyaksha (஥ிருவிகற்஧க் காட்சி),
Indeterminate perception. Vikalpam = difference. Nirvikalpam = undifferentiated or
indeterminate. The next perception in sequence is Savikalpa Pratyyaksha (சவிகற்஧க்காட்சி).
Savikalpam is knowledge that comes with perception associated with appreciation of difference.
One comes to know how an object is different from the rest. It is a definite identification of the
object and its true nature. Savikalpa Partyyaksha is knowledge that is not tainted with doubt,
confusion, and erroneous apprehension (஡ிரிபு). Savikalpa Patyaksha is knowledge devoid of
stain. Apply all these parameters towards apprehension of God and the eventual experience of
God and the resultant ecstasy. It is the soul or the self that experiences the ecstasy.

Soul is the king; Buddhi is the prime minister; Ahamkara, Manas, and Chitta are cabinet
members. The sense organs are limited in the sense that each has a specific function. But God or
Siva Sakti has no such limitation. Based on the Soul as the centerpiece, these four entities
surround it as its servants.
In the diagram below, you will notice that the Soul occupies the center; Mind, Ego, and Intellect
serve Chitta or Determinative Faculty, which serves the Soul.

In the diagram above, you will notice that the Soul occupies the center;
Mind, Ego, and Intellect serve Chitta or Determinative Faculty, which
serves the central Soul. Sense organs report to the Mind, which submits
the mental impressions to Ego, which analyses them from selfish point of
view of the experiencer and forwards ego-colored impressions to Buddhi
(Intellect).

Manas = Mind. Buddhi = Intellect. Chitta = Citta = Determinative

faculty.

When Buddhi is churning, you call the function Buddhi-Vritti. Same is

true of Manas-Vritti and Chitta-Virrti. Manas-Vritti, Buddhi-Vritti
and Chitta-Virrti are controlled by a three-way switch, a case of
reciprocal inhibition; only one switch is operative at a time. When Manas
is churning, Buddhi and Chitta stop churning. Manas is a gatherer of
information; Buddhi is a sifter, a sorter, an analyzer, a collator, and a
processor of knowledge. It is like gathering intell (intelligence) by
Manas, the field agents, and the analyzer of 'intell' is the Buddhi. Buddhi
is intelligence, reason, power of discernment or judgment. Its intrinsic
memory is evanescent (has only short-term memory like RAM.).
Antahkarana is the inner organ or the repository of Manas, Ego, Buddhi
and Chitta. Chitta is a shuttle that moves knowledge back and forth from
the front burner of consciousness or Buddhi to back burner and vice
versa. When knowledge shuttles via the shuttle-express (Chitta) to the
front of consciousness, you call it Smrti or remembrance; when
knowledge is put in storage and not remembered, it is called Apohana
(loss or forgetting); but it is available upon demand. Impressions;
analytical interpretation; and storage and recall are the respective
functions of Manas, Buddhi and Chitta, which work like gears in the car;
when one gear is on, the other two gears are disabled. Ego or
Ahamkaram is the 'I-doer', which looks at its own important self from the
self of others and the world and is a mediator between the id and the
world of objects and beings.

Vritti or vrtti in this context is churning of the mind, Buddhi and Chitta,
meaning they are engaged in their respective activities. Yoga is to turn
off this churning of the restless entities, so that he can abide in his self
(svarupa) with ablation of mind, Ego and Buddhi and subside in Tranquil
Chitta-Atma. Only Chitta communes with the effulgent Soul.

Mind, Buddhi, and Chitta are one entity with three different functions
and so named individually based on its function at that moment in time;
Chitta is hierarchically the most superior element of the three and has the
privilege of communicating with the Self or the Soul which occupies the
center of a human being (and the diagram). When Chitta communes with
the Soul, Mind, Ego and Buddhi vanish (autolysis); peace and quiet
prevail; communion with the Soul is effective. When Chitta communes
with the soul, you cannot have diversions and distrations from Mind,
Ego, Buddhi. They have to die for the duration of communion.

Soul, the King presides over, directs, and benefits from Mind, Buddhi,
Ego and Chitta. When they all go to battle for the king, they all die with
Chitta merging with the Soul. What it means is mind the mechanical
meditator, Buddhi the fickle meditator and Ego the I-maker have to die
for the Chittam to meditate and find oneness with the soul. Manas-Nasa
= destruction of mind; Buddhi-Nasa = destruction of Buddhi; Ahamkara-
Nasa = destruction of Ahankara. When there is destruction of ego, mind,
and intellect, there is tranquility, there is no egotistical 'I' factor, there is
no propagation of thought waves from the mind, and there is no
intellection giving rise to extraneous concepts and notions. Under theses
circumstances there is only one EGO, that of God. Under these ideal
conditions, Chittam can go to work and meditate on the Indivisible
Oneness and merge with it.

It is indicated that Inner Organ is endowed with functional

polymorphism, the constituent names based on their functions. When it
emotes (Manasa-Vrtti) it is called Manas or mind; when it thinks
(Buddhi-Vrrti) it is Buddhi; When it is in memory mode (Chitta Vrrti), it
is Chittam. Thus Manas-Buddhi-Ahamkara-Chitta is one entity with
multiple functions. Each function in the active mode inhibits the other
functions.

Soul's intellect, when at work, goes after the objects. It uses the five sensory organs like the eyes.
Its perception is based on and limited by the organs. Indriya KAtchi (Sense Perception) perceives
without the stain of doubt and erroneous apprehension the object's general quality without
knowing its name and genus. This is known as sense-knowledge. The first knowledge
engendered by and associated with the five sense-organs takes a foothold in Chitta
(Determinative Faculty) and remains in memory; later Buddhi (Intuitive Intellect) assigns a
name, genus and such attributes to the object and thus establishes a clear comprehension of the
object. This is known as MAnatha KAtchi (Intellectual Perception), நா஦தக்காட்சி,
Intellectual perception by the soul through the functioning of the intellect.

External Sense Organs: They are the eyes, the nose, the tongue, the ears and the skin, which
serve to collect disparate sensations from the outer world. They are outside of the Inner Organ.

Mind = Manas. Mind is also called Lower mind. Mind is made of thoughts when it is active
(Manas-Vritti). Mind captures the images and sensory impressions from the sense organs, which
perceive the external world. There is a continuous assault of the external world on the mind
during waking hours. That creates thought waves in the mind lake. In dream sleep, mind is active
though there is no contact with the external world. These are thought bubbles in the form of
audiovisual presentation rising from the subconscious mind. Mind suffers from five afflictions.
Five Klesas: avidya1 (ignorance), asmita2 (egoism), raga3 (desire), abhinivesa4 (tenacity of
mundane existence) and dvesha5 (aversion). These entities arise in a cascade fashion
starting from Ignorance giving rise to Egoism and so on. Avidya is not knowing that we
take the non-eternal as the Eternal, Impure as pure, pain as pleasure, desire sprouting
from egoism and aversion as real, and not identifying oneself with the Soul. Now you know
why the mind has to die so that the Chittam-soul has no impediments and thus can merge
with the Universal Consciousness (God).

Buddhi: புத்தி. Reason, power of discernment or judgment, rational faculty, decision maker,
director of Manas, one of the four species of antakarana. Antakarana = அந்஡க்க஧஠ம் = Inner
seat of thought, feeling, and volition, consisting of four aspects: புத்஡ி, அகங்கா஧ம், ஥ணம்,
சித்஡ம், (Buddhi or Intellect, Egoism , Mind, Determinative Faculty. உட்கருவி = utkaruvi =
Inner Organ = Antakarana = அந்஡க்க஧஠ம். Buddhi is also called Higher Mind. Buddhi has
filters: Sattva, Rajas, and Tamas (Virtue and goodness-its color is white; Motion and
passion - its color is red; Darkness and sluggishness - its color is black. Buddhi is the faculty
that determines the course of action, when one is faced with a contingency: trivial, ordinary, life-
threatening. When Buddhi is churning, you call the function Buddhi-Vritti. Same is true of
Manas-Vritti. Manas-Vritti, Buddhi-Vritti and Chitta-Virrti are controlled by a three-way switch,
a case of reciprocal inhibition; only one switch is operative at a time. It is like the gears in the
car; we use only one gear at a time. Ego hums in the background and goes silent with others
when Chitta is active. When Manas is churning, Buddhi and Chitta stop churning. Manas is a
gatherer of information; Buddhi is a sifter, a sorter, an analyzer, a collator, and a processor of
knowledge. It is like gathering intell (intelligence) by Manas, the field agents, and the analyzer of
'intell' is the Buddhi.

Ego: அகங்காபம் = Ahamkaram. It is the I-doer or I-maker. It is all about I, Me, Mine, and
Mineness. It is generally possessive and selfish. Ahamkara identifies itself with the body as if it
is one's own self or the soul; it mistakes the body for the self or soul. Body awareness eclipses
and sacrifices soul awareness. One can quell the Ego or modify it. Ahamkara also has three
filters: Sattva, Rajas and Tamas. One can quell Rajas and Tamas as Yogis do and exhibit
Sattvika Ahamkara. Manas sends its impressions through Ahamkara and its filters to Buddhi,
which is the penultimate arbitrator. But Chitta supersedes Buddhi and the Soul reigns Supreme.
You have to quell or kill Ego before Chittam merges with the central self and later with the
Universal Consciousness--that is the goal of the Yogi.

Chittam (சித்தம்): Chitta in Sanskrit. Chittam is a chronicler and repository of mental

impressions and experiences. It is said to be a seat of consciousness, sub-consciousness and
superconsciousness. Since there is no equivalent word in English, Chittam is variously called
Consciousness, Soul, Memory Bank, Contemplative faculty, Inner man, Repository of
Experiences, Storehouse of Vasanas, Samskaras and Gunas. One source tells when Sattva,
Rajas and Tamas (Virtue, Motion and passion, and darkness) are in equilibrium, it is Chittam;
when they are in disequilibrium it is Buddhi. Chittam is the corporeal equivalent of Cosmic
Witness. Vasana means fragrance, that clings to the clothes; Vasanas are the impression of
anything remaining unconsciously in the mind, the present consciousness of past perceptions,
and knowledge derived from memory. It is the fragrance left from the past life that clings on to
our psyche in this birth. Samskaras are impression on the mind of acts done in a former
existence. At present, we are made of Vasanas and Samskaras meaning that our present life and
behavior are a continuum from the past life remaining true to our past-life behavior. Our body,
mind, soul and psyche follow the script written by Vasanas and Samskaras. Consider your DNA
inherited from your parents; likewise you inherit your Vasanas, Samskaras and Gunas from your
past life. In the dream sleep, Buddhi, Ego and Mind are in abeyance because there is no external
world but Chittam is functional and draws images and experiences from its own memory bank; it
is a subjective world; the senses do not perceive; the organs do not respond; Buddhi does not
churn; that is dream. (Sleepwalking or somnambulism is a sign of CNS immaturity in children.)
If one experiences a dream that is not of this world, it is the memory from previous life ( Pūrva
Janma Smaranam). Chittam is man in his essence. Chittam makes the Inner Man. It is said that
one should keep one's Chittam squeaky clean. Chittam is the radiating light of the soul of man.
Chittam is Sum of man. You are what Chittam is. When you see an apple, your Inner Organ
(Chittam) has to morph itself to the shape, size, color, odor, taste... of an apple; then only you see
an apple in its completeness. You see an apple; you (your Chittam) become an apple; you hear
music, you become the music. All that happens in your Chittam. Chittam is the seat of deep
contemplation. Whatever is contemplated in depth in Chittam, that it becomes; that a man
becomes. Chittam becomes the repository of Sattva, Rajas and or Tamas in one mode or any of
its combinations, one becoming more dominant than others. Chittam is a sage, a warrior, a
killer.... If Chittam becomes the repository of malignant behavior such as murder, extreme greed
etc, they leave a permanent imprint and never leave a person. Chittam is what makes a man a
Buddha, a Jesus Christ, a Sankaracharya, a Lincoln, a Gandhi, a Hitler, a Madoff.... (Jan 18,
2009). Sattva (Virtue) is in the dominant mode in the first five people; Tamas or darkness is in
the dominant mode in the last two persons. If you don't give in to the onslaught of distracting
thoughts and keep Siva constantly in your Chittam, Sivam you become. Thence all your actions
are His. Chittam is Sukshma Sarira or subtle body. Chittam is not listed as one of the Tattvas
TATTVAS-36 along with Buddhi14, Ahamkara15, Manas16. It is said that Chittam is part of
Prakrti Tattva13 . Vedanta considers Anatahkarana as fourfold, while Sankhya and and Yoga
Sastras consider it as threefold; Siddha Siddhanta, one of the Inner Religions in Saivism
considers Antahkarana as fivefold: Chaitanya (Higher Consciousness), Chitta, Buddhi,
Ahamkara, and Manas. There are deities who preside over these faculties: Vishnu-Achuta over
Chitta; Brahman over Buddhi; Siva over Ahamkara; Moon over the Manas.

Tattvas: Siva1, Sakti2, Sadasiva 3, Isvara4, Sadvidya5, MayA6, Kala7, Niyati8, Kala9, Vidya10,
Raga11, Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing--Ears17, touch--
Skin18, vision and color--Eyes19 , tasting--Tongue or mouth20, smell--Nose21, speech-
Larynx22, grasp-Hands23, ambulation--Feet24, evacuation--Anus25, procreation-Genitals26,
sound27, palpation28, form29, taste30 , odor31, ether32, air33, fire34, water35, earth36.

Saiva Siddhantist says, soul is the ever-awake knowing entity in wakefulness, deep sleep and
dream sleep. The sense organs receive their respective stimuli (eyes perceive color and form,
ears receive sound.) and pass them on to Antahkarana, the inner organ which consists
hierarchically of Chitta (consciousness), Buddhi (Intellect), Ahamkara (Ego), and Manas (the
Mind) and Chitta supersedes Buddhi, Ahamkara, and Manas. Perception received by the inner
organ reaches the soul, as the wave rolls to the shore.

Antahkarana is the expression of Saksin (Atman, Soul, Witness) and is compared to a ray which
radiates from the Witness, God, Atman or Self. This emanation is called Vrttis or ripples.
Perceptions are compared to the waves reaching the Self. Thus the waves travel to and from the
Witness. Chitta (Chitta) is like the RAM and ROM memory, remembering and forgetting; The
forgetting is called Apohana and recall is known as Smrti. Chitta obtains knowledge from
Buddhi and keeps it in storage. Apohana or forgetting is to move the knowledge to the back
burner from the front of consciousness. It is not really forgetting; it is in storage. Smrti or
remembering or recollection is to move the knowledge from the back to the front. Thus Chitta is
the shuttle moving memory from the forefront to the back and vice versa. In practical sense,
Apohana is storage and Smrti is recollection.

More on Apohana and Smrti. Antahkarana is the inner organ or the repository of Manas, Buddhi
and Chitta. Chitta is a shuttle and moves knowledge back and forth from the front burner of
consciousness or Buddhi to back burner and vice versa. When knowledge shuttles via the shuttle-
express (Chitta) to the front of consciousness, you call it Smrti or remembrance; when
knowledge is put in storage and not remembered, it is called Apohana (loss or forgetting); but it
is available upon demand. Impressions; analytical interpretation; and storage and recall are the
respective functions of Manas, Buddhi and Chitta, which work like gears in the car; when one
gear is on, the other two gears are disabled.

The Buddhi is less subtle than Chitta, makes decisions and instructs the Mind which works in
collaboration with the five Janendriyas (sense organs = eyes, ears, nose, tongue and skin). Mind
serves as the blackboard whereon the sense organs register their impressions, which are
converted as concepts by the mind and presented to Buddhi, which rejects most of them and
keeps some as nuggets of knowledge. Buddhi-Chitta keeps moving the knowledge back and forth
between the front and back of the consciousness as Smrti and Apohana with the help of Chitta.
Remember that Chitta, Buddhi, Ego, Mind are one entity with different functions (Functional
Polymorphism); thus the name is according to its function. Example. Father is a son, a husband,
an uncle, a grand father, a father-in-law.... He is one person; his function is according to his title;
he cannot mix his roles; when he plays one role, the other roles are switched off.

Antakarana (Inner Organ as depicted below) is operational in two modes: External knowledge
Acquisition (Abhijna) and internal Self-Knowledge (Pratyabhijna) acquisition. In Abhijna
knowledge acquisition, knowledge proceeds from the gross to the subtle, from the sense organs
to Chitta via Mind, Ego, and Buddhi. Sense organs report to Mind which reports to Ahamkara,
which reports to Buddhi, which reports to Chitta. As we proceed from Sense Organs to Witness,
we are moving from a world of matter via the Mind, Ego, Buddhi and Chitta to a world of Self,
Pure Consciousness or Witness. Mind and others are matter, while Witness is Spirit. We are
moving from matter to Spirit. In this centripetal movement, the perfected one realizes that he (the
individual self) is one with the Witness or Self. Tat Tvam Asi = That Thou Art = That you are.
That Knowledge is Pratyabhijna (Spontaneous Recognition). We need the Mind, Ego, Buddhi
and Chitta to arrive at Saksin or Witness. These are aids or way stations. Each entity churns and
propels knowledge from one to the next. This churning is called Vritti. Once all entities have
performed their functions, they undergo autolysis, self-destruction, immolation, a sort of psychic
apoptosis (programmed death). By the way, these four entities are functional and not anatomical
entities. You cannot have matter enter the realm of Spirit. The matter has to die; Mind has to die;
Ego has to die; Buddhi has to die. The flesh dies and Spirit rises. Chitta has the remembrance
power (smrti). All Vrittis dissolve and matter is reabsorbed by Kundali as the Kundalini Sakti
rises through the Chakras. This is the power needed for the Yogis to dissolve in the Witness and
become one with It. As Sakti moves from one matter to the next to go to Spirit, each encounter
with matter evokes a response, 'Neti Neti, Not this, Not this. Once each entity is studied and
rejected, Sakti arrives at the Real Thing, Witness or Self. This is It. In Pratyabhijna mode, it
turns itself inward and obtains Self-Knowledge. Abhijna is outbound, while Pratyabhijna is
inbound.

Abhijna is to know God exists by knowledge; Pratyabhijna is to know Him by direct experience
and knowing, Tat Tvam Asi. I am that Siva. It is realization of the ever-present Reality. It is
finding Anuttara, the One not having a superior or the Ultimate Reality.
In Pratyabhijna mode, it turns itself inward and obtains Self-Knowledge. Abhijna is outbound,
while Pratyabhijna is inbound. Abhijna is to know external objects; Pratyabhijna is to know
oneself as the Self, Witness or the Universal Soul.

In Kashmir Saivism, Pratyabhijna means Spontaneous Recognition. You are in spiritual search;
your Guru says what you are searching is you; you and the object of your search are one; you
and Self are one; Individual self and the Universal Self are one; You and Siva are one. One's true
self is nothing but Siva.

What is the purpose of all this discussion? It is all about meditation. It is becoming one with the
object of your meditation.

In successful Mantra meditation, Mind dissolves in Buddhi and Buddhi dissolves in Chitta.
Chitta dissolves in the Self or Witness. This is essential for proper meditation. This sequential
process has four parts to it: meditation by the mind, chanting of mantra by Buddhi,
contemplation by Chitta, eventual dissolution in the Self. It goes from thought-initiation to
application to contemplation to dissolution. Chitta keeps you in the 'groove' . You need Chitta to
keep meditation, concentration and contemplation in sync. Mind is a mechanical meditator;
Buddhi is a fickle meditator; Chitta is a serene meditator. Your aim is to graduate to and dissolve
in Chitta meditation and the self. Mind meditation and Buddhi meditation are out-bound meaning
the thoughts are out-bound in the world of happenings; you are in the world of Nama and Rupa,
names and forms. Chitta meditation is inbound in the sense it is in step with the Atman, the Inner
Soul, the Witness. At this juncture the Chitta goes into Smrti mode (remembrance) and engages
in deep contemplation. What does it remember? What do you mean by re-cognition
(Pratyabhijna)? Chitta remembers its organic connection to the Universal soul, the Self.... From
before, Chitta knew the Self, the Universal Soul and meditation is re-cognizing the Soul.

For successful Mantra Meditation, an aspirant must have the following qualities.
Santi = Serenity. Mind must be brought under control and trained not to chase after sense-
objects under the false belief that they provide happiness.
Dantah = Control of Sense-organs. One must strive to prevent the sense organs from exploring
the world of sense objects and impinging on the mind with sensual experiences.
Param uparatah = Withdrawal of mind. Mind is trained to forget the sense enjoyments of the
past and desist from fancied sensual imageries.
Shanti Yuktah = forbearance. One should train oneself not to be disturbed and distracted by
frustrations of daily living.

Now we are back to discussion as to how to acquire knowledge. The ultimate aim of knowledge
is to prove existence of God. False knowledge is to move in the world of Faustian knowledge.
 தன்஦ினல்பு =
one's own special quality).

Cow Horse
Kingdom: Animalia
Kingdom: Animalia
Phylum: Chordata
Phylum: Chordata
Class: Mammalia
Class: Mammalia
Order: Artiodactyla
Order: Perissodactyla
Family: Bovidae
Family: Equidae
Subfamily: Bovinae
Genus: Equus
Genus: Bos
Species: E. caballus (Equus caballus)
Species: Bos taurus (Binomial name for cow)

Concomitance, Concordance, Accord (between proposition and Conclusion): அன்னுவனம்

aṉṉuvayam , n. < anvaya. (Sans) logical connection of cause and effect , or proposition
and conclusion. 1. Succession, connection; சம்பந்தம். 2. (Log.) Invariable concomitance
between an antecedent and a consequent; 3. (Log.) Invariable co-existence between
sādhanasādhya. Anvaya in Sanskrit = logical connection of cause and effect , or
proposition and conclusion.

Negation:

Inference from one's own perception and 2) Inference

employed to enlighten others.
Syllogism: Logic. an argument the conclusion of which is supported by two premises, of which
one (major premise = Fire) contains the term (major term) that is the predicate of the
conclusion, and the other (minor premise) contains the term (minor term) that is the subject of
the conclusion; common to both premises is a term (middle term) that is excluded from the
conclusion. A typical form is "All A is C; all B is A; therefore all B is C."

predicate : that which is affirmed or denied concerning the subject of a proposition.

Nyaya's syllogism has five elements: (1) the proposition to be established; ஧க்க
(Proposition: the hill is on fire); (2) Why? the reason (because it smokes); (3) Give me an
instance. the example ( simile = whatever has smoke has fire, for
example, a kitchen; (4) the application (so does the hill); and (5) the statement of the
conclusion (the hill is on fire). --Dr. Radhakrishnan. I have added the equivalent Tamil terms.

Fire is the Major Term.

The Hill is the Minor Term.
The Smoke is the Middle term connecting the Major and Minor Terms.
Kitchen Fire is the Simile or Analogy.
Absence of Fire in the Lake is the Counter Instance.
That there is fire on the hill is the Conclusion.

஧க்கம் Proposition to be proved or established;

Example: the hill is on fire.
அனு஥ாணத்஡ின் உறுப்தினுள் ஥னன ந஢ருப் புனடத்து என்நதுவதான்ந
தி஧஡ிஞ்ஞாவசணம்

ச஧க்கம் ஥ிகர்஧க்கம் , n. < sa-pakka. (Log.)

An instance in which the major term is found
concomitant with the middle term, as kitchen when fire is the major term. ஥ிகர்
஧க்கம் ஥ிகர்஧க்கம் the hill is on fire) is the
Kitchen. ஥ிகர்஧க்கம் ஢ிகர்
3 வி஧க்கம் = = vipakkam. Log.) Instance in which the
major term is not found, as lake, where fire, the major term, is not found; Opposite view; This is
the OPPOSITE of Nigarpakkam or Simile or Sapakkam. எ஡ிரினட஦ாண நகாள்னக.
அனு஥ாணவுறுப்புள் து஠ிநதாருபில்னா விடம். சதக்கத்துண்டா஡லும்
விதக்கத்஡ின்நிவ஦ விடு஡லும் (஥஠ி. 29, 123-4).

Pratijñā
1. This mountain is on fire.
சாத்தினம்

2. Presence of smoke. Cause or reason. (Hetu)

3. Where there is smoke, there
ச஧க்கம் Example. Kitchen. (Drishtantam)
is fire.
4. There is smoke on the hill.
5. Fire is not found in the lake வி஧க்கம் = Counter Instance.
6. Therefore there is fire on
the hill

சாத்தினம் .
Reasoning (Hetu) is three-fold: 1) Own Nature, 2) Effect, 3) Non-Perception. Nature is to point
out and identify an object as to what it is by its word. Effect or Result is to point out the cause of
an object: upon seeing smoke, make a point that Fire is present. Non-Perception is realizing the
non-existence of an object by knowing the non-existence of the example cited.

Reasoning; Statement of reason, the second member of an Indian

syllogism; middle term.

(a‹upalatti-y-„tu = Inference of the absence of one thing from the absence of something else.)
1. This mountain is on fire Pratijñā
2. Because there is smoke. Cause. (Hetu)
3. Where there is no smoke,
ச஧க்கம் Example. Kitchen. (Drishtantam)
there is no fire.
4. This mountain is not
without smoke.
5. Therefore there is fire on
the mountain.

Brahman is without name or form. Brahman is the impersonal supreme being, the primal source
and ultimate goal of all beings, with which Atman, when enlightened, knows itself to be
identical. How is Brahman different from us? How are we different among ourselves?
Difference: dissimilarity; a distinguishing characteristic; the degree to which one person or thing
differs from another; not itself or the same, but another.

The soul is Consciousness, Intelligence, and repository of knowledge. It is left to the individual
self (Jivatma) to analyze and weigh the evidence, consider the pros and cons, reconcile to
differences, make an informed judgment and arrive at an independent conclusion. That is Saiva
Siddhanta which does not recommend accepting anything on blind faith. Once a Sadhaka comes
to the realization of Brahman knowledge, Tantra Sastra advocates the Sadhaka should give up
the rituals and rites and Sabda Brahman for they serve no purpose to him, but actually are
impediment. Puja and Yoga are redundant for the one who sees Brahman in all things. Puja =
ritual worship.

Tantra condemns superficiality and ostentation. If smearing ash and mud leads to realization,
every pig rolling and mired in mud has attained liberation. Rituals without knowledge, sincerity,
and Sadhana are meaningless. Knowing scriptures but not the
essence (Truth) is like a ladle lying in sugary syrup, a donkey
carrying fragrant sandal-wood, columns holding the roof, and the
hand carrying the food to the mouth; none of them know the
essence or value of what they carry or hold. The perfected Yogi,
who realized Para Brahman or attained Brahman knowledge--
Brahman Jnana through studies of scriptures, abandons them as
the grain gatherer discards the husk.

Agamas are the backbone of Tantric practice and as a matter of

fact, all Hindu rituals and as Woodroffe observes, Catholic rituals. Agama consists of four parts
or Kandas: Jnanakanda, Yogakanda, Kriyakanda, and Karyakanda. Jnana = knowledge; Yoga =
contemplation and meditation; Kriya = temple-building, consecration of idols and related works;
Karya = various ways of worship.

What is Sadhana? Sadhana comes from the word Sadh meaning exert. That endeavor brings a
particular result or Siddhi. The aspirant or practitioner is Sadhaka. Once he achieves Siddhi, he
becomes Siddha. The goal is Sadya. A Sadhaka practices Sadhana to attain Siddhi, upon
attaining which he becomes Siddha. The goal is realization of Brahman or Brahman Knowledge.

Tantra, as spoken by Lord Siva Himself, claims that man can enjoy the world of objects and yet
attain liberation; between the two, liberation alone is enduring. This philosophy of enjoyment
(Bhoga) and liberation (Mukti) recognizes man's desire for both. "There is no Bhoga in Yoga
and there is no Yoga in Bhoga." The Bhogi of the World can become the Yogi, if Tantratattva
(Tantric principles) is followed. Bhoga is of five kinds: enjoyment arising from sound, sight,
smell, touch and taste. Our physical, mental and psychological constitution is made of our
experiences with our body (Bhoga); love for spouse, children, family, and kith and kin; pleasures
derived from art, music, studies, senses, and nature; pains derived from adverse events; and
episodic love of god. All this is physical (except love of god) and keeps us anchored to the
mutable world. To migrate to the immutable world of Satchitananada (Sat-chit-ananada = Being,
Consciousness and Bliss), one has to leave this physical world of ephemeral nature to a world of
Being, Consciousness and Bliss, where the medium of experience and expression is not body but
spirit (Atma, soul). Satchitananada is immeasurably superior to the mundane life . This release
from this world and entry into the world of Bliss is liberation; yet the Sadhaka is in this world
but not of this world, until his death. In Hindu philosophy, the body however beautiful, strong,
and virile it may be, is still a bag of skin, bones, blood, flesh, phlegm, bile, air, feces, urine, and
worms; in its parts it looks ugly. That is why the Yogi says, "No to the body and Yes to the
spirit." Going from No to Yes is not easy; Tantra accepts the body and spirit and teaches the
Vira (Hero, the brave one) to migrate from one to the other. Tantric Gurus teach the pupils the
technique of transformation.

Tantrics come in different flavors: Saktas, Saivas, Sauras, Ganapatiyas, and Vaishnavas; they are
the worshippers of Devi, Siva, Sun, Ganapati (or Ganesa), and Vishnu. Adi-Sankara saw
innumerable cults on the Hindu religious landscape. He brought them under six categories
mentioned above. Sakta goes through initiation into Tantric worship. Siva and Sakti revealed
Tantric knowledge to the people at the onset of Kaliyuga. Parvati, the Mother Goddess, asked
Siva to reveal wisdom that would make Sadhaka perfect and attain Brahmavidya, the ultimate
Truth. Tantras were revealed wisdom; worship of Mother Goddess was in practice long before
the advent of Krishna. In the West, the worship of Mother Goddess waned with the advent of
Christian era. And yet mother of Jesus Christ retains the vestige of Mother Goddess. She is not
one of Holy Trinity. Jesus Christ is son of God. who is Mary, the mother of Jesus Christ? She
must be the Goddess and yet she is not. That is the paradox. Siva and Sakti revealed Agamas and
Nigamas, collectively known as Tantra. The world is a dungeon full of misery and darkness. The
spiritual beginner finds the world Kakabistha (crow's droppings), but once he attains Sadhana
(perfection), the very same world appears as Brahman. Tantric says that Devi pervades this
world. She is manifest Brahman, Mother Goddess, Anandamayi, Brahmamayi, Vishnumayi,
Mahesvari; this universe is her playground. Tantra fuses matter and spirit in such ways that a
sadhaka attains liberation, though enjoying the fruits of the world. Sankara's Jnana Yogam, other
Hindu practices, and Buddhism's Mahayana greatly benefited from Tantra. Saktas claim that
their path is the least resistant and most successful for obtaining liberation. Sankara and
Ramanuja taught (Jnana and) Bhakti for salvation.

Go to Kundalini Power for details on Kundalini and Chakras.

 The goal of Tantric Sadhana is realizing Monistic (Advita) Tattva and union with Brahman,
which goes by several names: Kaivalya, Samadhi, Turiya, and Turiyatita. Tirumular says, "When
the breath is controlled, eight siddhis are attained. When the Kundalini fire goes up the central
Nadi through the realm of Sun to that of Moon, I get to imbibe the nectar." The seventh center is
Sahasrara Chakra and Fire Mandala, the eighth is Solar Mandala, and the ninth is the Lunar
Mandala. Once the Lunar Mandala is pierced by the Sadhaka, Tirumular says, "He is beyond the
four corners of Muladhara center; he is beyond the bridge of twenty-four Tattvas. His gunas are
beyond the twenty-five Tattvas; he is beyond the six Adharas that spread like a Banyan tree.
Does anybody know him?"

Note: Here Sun, Moon and Fire (Solar, Lunar and Fire Mandala) do not refer to heavenly objects
but to creative Trinity

(Mandala is generic geometric form, while Yantra is deity-specific.)

Kundalini fire, if unregulated, is Kali; if regulated, it is Durga, the giver of boons. Unregulated
and undirected Kundalini fire is like Kali trampling Siva on the burial ground.

Mular says, "I sought the five Suddha Tattvas and reached the Circle of Moon. Leaving this I
went on to the realm of great Void that is in the Circle of Supreme Pati (Siva) twelve
fingerbreadths above the crown; from there I go beyond these circles."

Mundane knowledge that comes from the five senses, the sixth, the seventh, the eighth, the
ninth, and the tenth and from other ways destroys spiritual life in succession (resulting in
Samsara, cycle of births and rebirths). Life is a waste when one acquires worldly knowledge
through ten senses. The knowledge gained by the ten senses is Apara Vidya (NOT supreme
knowledge, Faustian knowledge); therefore, Apara Vidya is useless. On the contrary, Para Vidya
is Brahman knowledge, which helps gain realization, and obtains liberation. Transcendental
knowledge obtained by Yogis while in samadhi, is Para Vidya (Supreme Knowledge).

Sense: Knowledge from

Sixth sense = discrimination.

Seventh sense = judgment.

Eighth sense = learning.

Ninth sense = experience.

Tenth sense = attachment.

Kundalini Sadhakas and Yogis ascend from Adhara Chakras to Niradhara Chakras. Adhara
Chakras are body-dependant: Muladhara, Svadhistana, Manipura, Anahata, Visuddha and Ajna
Chakras located in the base of the spine, genital area, navel, heart, throat and forehead. Niradhara
Chakra has not physical support.
 Tirumular gives time lines piercing the various Chakras. Go to Kundalini Power for details.
These are the time lines for piercing the nine Centers: sixth center on the 20th day, seventh
Center at Fire Mandala on the 25th day, eighth Center at Solar Mandala on the 26th day, ninth
Center at Lunar Mandala on the 27th day. (It takes Prana 27 days to travel from Muladhara
Chakra to the Lunar Mandala in Kundalini Yoga.)

On the twenty-eighth day, you obtain vision of the three Mandalas, each separately; on the
thirty-third day, you obtain one panoramic view of all Mandalas. Extend your vision and see the
twenty-four Tattvas, the earth and other elements in that order. (This is like the astronaut's view
of the earth; but the Yogi's prana and Consciousness travel greater distances.)

Material obtained from Woodroffe. Diagram is based on the written material.

Ajna Chakra is 6th Chakra. Above the 6th are chakras Manas and Soma (Moon). Manas (Mind)
lotus of 6 petals is the seat of sensation of hearing, touch, sight, smell, taste, and sensation of
dream and hallucination.

In the region of Soma Chakra is the the house without support (Niralambapuri) where Yogis
witness radiant Isvara, the seven causal bodies, which are the intermediate aspects of Adya Sakti
(lotus with 12 white petals). It is near the pericarp of Sahasrara chakra. Adya Sakti with 12 petals
is the A-KA-Tha Triangle (See detailed depiction of AKATHA triangle elsewhere in this
article). A-Ka-Tha triangle surrounds Manipitha (jeweled Altar) on the isle of gems (Manidvipa)
in the Ocean of Nectar. A-Ka-Tha Sakti is the centerpiece of the inverted triangle. The idea is
that the Yogi has to climb all these levels to attain realization. Each level is a rung in the
staircase leading to realization.

Siva Himself worships and encourages the votaries to worship this 12-petalled lotus within the
pericarp of Sahasrara Chakra, the center of which is occupied by Sakti. These 12 petals have 12
letters inscribed on them. They are sa, ha, kha, phrem, ha, sa, ksa, ma, la, va, ra, yUm. It is
known as Gurumantra.
 Once the Sadhaka pierces all centers and reaches the void, he gains the power of eight
siddhis:

1. Anima. (smallness): Supernatural power of becoming as small as an atom, atomization

2. Mahima. (largeness): The supernatural power of increasing size at will
3. Gharima. The supernatural power of making one self heavy at will
4. Laghima. (lightness): The supernatural power of levitation (Remember David Blaine)
5. Prāptih. Supernatural power to obtain everything
6. Praakaamya. Capacity to accomplish anything desired
7. Isitva. Supremacy or superiority considered as a super natural power
8. Vashistva. The supernatural power of subduing all to one's own will
---Definitions as found in Tamil Lexicon, Madras University
 Kamarutattva (consummation of all desires)
Notes:
[Some see a derogative insinuation that Yogi or Sadaka can have illicit relationship with
any women he wants, by assuming a perfect semblance to a legitimate spouse. This is
possible for a Yogi; he is no more a Yogi if he impersonates a husband with someone
else's wife. As opposed to this, the uddhava Gita gives a plausible explanation in
Dialogue 10, Verse 5: Enjoyment of the ultimate highest Bliss --KAmarutattva.]
Praptih / Pràptih. attaining or reaching anything, for example, the moon with the tip of the
finger.
Prakamya / Pràkàmya. Irresistible will, fiat, absolute authority. Capacity to accomplish by
willpower anything desired.

You may wonder wherefrom these Sadhakas derive their power for such feats. He taps the
Cosmic Energy for these feats. It is derived from the Primordial Spiritual Vibration, OM
(AUM). This Cosmic energy whirls around and bathes the whole universe as ripples in a
pond; the perfected Yogi plugs into this Power Grid for his supra-stellar acts. In one's
limited knowledge one can't validate or invalidate this claim. Think of the days before
Radio and Television, when people could not have imagined such advancement. The
authentic realized souls of the recent past (Ramakrishna Parmahamsa, Ramana
Maharishi, SubramuniyaSwami) claimed to have experienced the divine vision (as you
see on the tube in living color the live walking and talking presidential aspirants of today
--Feb/08. If you believe in what you saw on TV, the Yogis believe in what they saw in
their cosmic vision.

According to The Uddhava Gita, Dialogue 10, Krishna reveals the following
features with regard to Siddhis. Once the awareness is fixed on Krishna and the
Indriyas and Prana (senses and breath) are brought under control, the Siddhis come to the
aspirant by themselves. Krishna lists eighteen Siddhis; eight Siddhis are conferred by
Krishna and the rest cascades from Sattva Guna (Virtue). The first three Siddhis belong
to the body.

This material is based on Swami Saraswati's translation of The Uddhava Gita.

Eighteen siddhis plus are: Anima1, Mahima2, and Laghima3 belonging to the body;
Praptih4, Prakamya5, Ishita6, Vashita7, Kamah Avashayita8.
9. Prapti has a different meaning here: establishing contact with creative senses.
10. Prakamya is enjoying all that is within and beyond the reach of the eyes and ears, visible
and invisible, found in the sacred texts. (literal meaning is irresistible will)
11. Ishita (spelled different) is having control over Maya and manipulating it according to
one's wish. Ishita also means Supreme domination.
12. Vashita (spelled different) is renunciation of sensory pleasures. It also means subjugation
by magic.
13. Kamah Avashayita is enjoying the highest bliss.
13A.Kāmavasāyitā : Suppressing all desires.
The others are:
14. Anumi Mattvam, absence of thirst, hunger, disease, misery, old age and death;
15. Sravana Darsanam, to see and hear from distance;
16. Manah Javah, to move the body as fast as the mind wills it;
17. Kama Rupam, to assume a desired form;
18. Parakaya Pravesanam, to transmigrate into another's body;
19. Svachanda Mrtyu, to die according to one's own will;
20. Sahakridanu-darsanam, to play with gods;
21. Yatha Sankalpa Samsiddhi, to accomplish one's will and wish;
22. Ajnaprathihata Gati, to have others obey one's will;
23. Tri Kala Jnatvam, to know the past, present and future;
There are some more listed:
24. Advandvam, to be immune to cold and heat, joy and misery, pain and pleasure;
25. Para Chitta Abhijnata, to read others' thought and mind;
26. Agnyarkambuvishadinam, to counteract the injury caused by fire, sun, water, poison;
27. Pratsihtambho aparajaya, not to succumb to any one.

The last five Siddhis come directly from Yoga of the Sadhaka. Krishna further elaborates on
all these Siddhis. He says the following:
Anima comes from meditating on me as the subtle element pervading the universe. (The
Pervader is Vishnu; the subtle element that is Vishnu is Ether, the stem substance of all
creation.)
Mahima comes to the Yogi from meditating on me as Earth, Water, Fire, Wind, and Space.
Laghima comes to the Yogi who meditates on me as the Tejas (power) in the Maha Tattvas
as listed above.
Prapti comes to the Yogi who meditates on me as the tattva that gives Ahamkara (ego).
Prakamya comes to the Yogi who meditates on me as the Supreme Atman, which is the
Thread of consciousness that runs through all beings.
Ishita comes to the Yogi who meditates on me as Vishnu, the controller of Maya in all living
creatures and beings.
Vashita comes to the Yogi who meditates on me as Narayana.
Kamah Avashayita comes to the Yogi who meditates on me as Brahman, the omnipresent
and yet transcending expansive being.
Anumi Mattvam comes to the Yogi who meditates on me as svetadvipa, the embodiment of
virtue.
Sravana Darsanam comes to the Yogi who meditates on me as the transcendent sound which
pulses through air and space, the sun that lights up the universe, the eye that sees and the
light of both sun and the eye.
Manah Javah comes to the Yogi who meditates on me as the unifier of body, breath and
mind.
Kama Rupam comes to the Yogi who meditates on me as the one form that becomes many.
Parakaya Pravesanam comes to the Yogi who meditates on himself as the force that
transmigrates into another body through Prana as easily as the bee enters and exits a
flower.
 Svachanda Mrtyu comes to the Yogi who learned the art of occluding the anus with his heel,
channeling the prana from the heart to the crown, known as Brahma randhara, and
returning to any Chakra as he desires.
Sahakridanu-darsanam comes to the Yogi whose compass is aligned with my Sattvic nature.
Yatha Sankalpa Samsiddhi comes to the Yogi who entertains full faith in me knowing that
my will always be carried out.
Ajnaprathihata Gati comes to the Yogi who attains merger with my self-contained oneness in
which all things move.
Tri Kala Jnatvam comes to the Yogi whose devotion to me purified him and who knows the
perfect art of meditation.
Advandvam comes to the Yogi whose mind attains tranquility through Yoga and devotion to
me.
The Yogi who meditates on me and my glory remains undefeatable.
The Yogi who worships me and performs Dharana, attains all Siddhis.
To the Yogi who has subjugated his senses and trained his breath and mind and meditates on
me, no Siddhi is difficult to achieve.
Siddhis are a hindrance to the Yogi who practices perfect Yoga, seeks union
with me, and wants to overcome Maya (Verse 10.33, The Uddhava Gita.)
Whatever Siddhis attained by the Yogi because of auspicious time of birth, secret herbs, and
mystical Mantras can be fructified only by devotion to me.
I am the cause, creator, and protector of all Siddhis; I am the master of Yoga, rites and
rituals, and the Gurus.
I am the elements, I am the Supreme Being, residing inside and outside all; elements exist
inside and outside all creatures; I alone am enveloped by Nothing.
----Based on Translation by Swami Saraswati

The Sadhakas have a choice of becoming gods, Lokapalas, and Dikpalas or come down to
earth from time to time to uplift humanity. The Buddhists have a similar paradigm: the
accomplished Bodhisattva upon reaching the Land of Pure can attain Nirvana (complete
Liberation) or return to earth to serve the human beings living in a world of misery. Japan,
Buddhism, Hinduism

Lokapalas: Guardian deities of the four directions and intermediate points: 1) Indra of East, 2)
Agni of S.East, 3) Yama of South, 4) Surya of South-West, 5) Varuna of West, 6) Vayu of
North-West, 7) Kubera of North, 8) Soma or Chandra of North-East. 1) Indra = Chief of gods,
2) Agni = Fire-god, 3) Yama = god of death, Surya = Sun-god, Varuna = god of all-enveloping
sky, waters of the firmament, sea and rivers, Vayu = Wind-god, Kubera = Treasurer of gods,
Soma = Moon-god. Monier Williams Sanskrit Dictionary. Dikpalas = Guardians of directions;
same as Lokapalas with following point substitutions and additions: 4) Nairrta ( A Raksasa or
demon) of South-West, 8) Isana (one of the names of Rudra) of North-East, 9) Brahma for Up
direction and 10) Naga of down direction.

Additional information on Siddhis from a different source. There may be some repetition. Prapti
is the Siddhi most likely to elicit different interpretations.

Minor Siddhis (some are common to major and minor siddhis)

1.ability to apprehend Siddhas.

2.absence of passion or Raga.

3.acquisition of desired objects.

4.alchemy.

5. clairaudience.

6 clairvoyance.

7.control of mind.

8.Death upon demand

9.destroy diseases and miseries and control desires.

10.divining a hidden treasure

11.jump like a frog.

12.Karmic dissolution by multiple births in multiple bodies in one lifetime.

13.knowledge of his past life.

14.Knowledge of past, present and future.

15.knowledge of stars and planets.

16.levitation

17.mastery of the elements and Prana.

18. metamorphosis.

19. migration and animation of a dead body and transplanting his soul,
migration into another living body

20.move to any place of his liking.

21.omnipotence and omniscience.

22.prophecy.

23.sporting with the gods.

24. tolerance of heat and cold.

25. tolerance of hunger and thirst.

26.transcend dualities like pain and pleasure.

27.Prapti.

28.touch distant objects.

29.predict future.

30.conversant with animal talk.

Prapti is power to enter anywhere. This includes Ability to touch the sun,
the moon or the sky. The Siddha can predict the future. He understands the
language of birds and beasts, and unknown kind. Prapti is defined as ability to
apprehend knowledge and perceptions perceived by the individual soul in his
senses, which are presided over by god or gods. Once a Yogi or Siddha enters
the body of another, he can perceive and modulate the feelings and perceptions
of the host's senses.
Prâkâmya is the ability to enjoy anything that is heard, seen, touched,
thought and more.
Prâkâmya literally means irresistible will.
Isitva is introduction into and diffusion of Sakti of His Maya over every Jiva
in the universe.
Clairvoyance, Clairaudience, Divination, and Hyperacuity to pain, taste, and
smell are supranormal faculties, which are an impediment to True Siddhi
(Oneness with One) because they generate Ahankāra, the I-ness, and the Mine-
ness and prevent total surrender to God. The eighth power indicates the
consummation of yogi's desire for God-realization and subduction from Kāma
or sexual desire. Go to the end of the chapter for more details.
Ramakrishna Paramahamsa (RKP) says the following on occult powers in his book Sayings
of Ramakrishna. Some are modified for brevity. Saying 374 page 112: Krishna once said to
Arjuna, "If you desire to attain Me, know that it will never be possible so long as you possess
even a single one of the eight psychic powers (Ashta Siddhis).)" For occult powers increase
man's egotism and thus makes him forgetful of God.
Saying 375: (modified) Once a man was proud of walking on water. Ramakrishna told him:
It is not worth only a penny. You could pay the penny to hire a boat and keep your feet dry.
More on the pitfalls of using the powers of Siddhi:
Saying 377: A Siddha acquired Gutika-siddhis. Gutika = Amulet. By it he could go anywhere
at will. He frequented a gentleman's house unseen, had an illicit amour with a young lady, lost all
his powers, and became a fallen soul. (true story)
Saying 380: Begging for psychic powers from God is like begging for pumpkin from a king,
while neglecting the priceless gift of true Knowledge and love of God.
 Saying 382: A disciple of RKP acquired the power of distance vision (TrueTelevision)
during his meditation. He did narrate actually as to what people were doing; this turned out to be
true. RKP told him not to meditate for a few days because these powers are obstacles to the
realization of God. (True story)

Tantrics were the pioneers in herbal medicine, internal medicine, metallurgy, astrology,
astronomy, chemistry, breath control, mind control, and posture. These pursuits spread to other
countries all over the world. (Some people say it with a sly grin that Tantrics, well-trained in
emission control, practice birth control from breath control.)

Sakti contains Maya, which is the cause of the world. Sakti is repository of Maya in
dissolution; Maya becomes fecund and florid in creation and evolution. Maya has differences
with Sankhya's Prakrti. Sakti, the Mother Goddess and the Great Womb of the world, is
Parabrahman (Supreme Brahman or Sat-Chit-Ananda, Being, Consciousness, and Bliss). Aditi is
Sakti of Tantra. Katha Upanishad describes mother Goddess as follows: She is Aditi, the
Boundless. She is born as Prana (breath or life) from the Absolute genderless Brahman, the
nameless, and the formless. She is the Devatamayi (Mother of gods) and the soul of all beings.
She stands in the inner recesses of the heart. --Verse 2.1.7 Mother Goddess is Prana; thus, taking
Prana from Muladhara to Sahasrara Chakra is the goal of Sadhaka.

Chit is the hypostasis of Being and Bliss and of Prakrti; thus Parabrahman is foursome: Sat-
Chit-Ananda and Prakritic Maya. Tantrics compare Siva-Sakti to a gram with two cotyledons
and an outer wall, which is Maya. Tantrics say that Maya in Sakti is like hidden oil in sesame
seed, butter in milk and fire in firewood; it is waiting for expression with appropriate stimulus.
Siva and Sakti are non-dual, though apparently dual; Maya or Prakrti gives the false notion of
duality to Siva-Sakti; Siva is inert and Sakti is dynamic; both are close and yet poles apart.

Gram: Pulse, the edible seeds of certain leguminous plants, as peas, beans, or lentils.

For Saktas, Sakti is both male and female, while Brahman is neuter. Human consciousness is
the dilute form of Sakti Consciousness with very many tattvas between the two. In order to reach
the Pure Consciousness of Sakti, one has to retrace the steps from human consciousness through
the intervening tattvas to attain SatChitAnanda. See Tattvas-36.htm for more information.
TATTVAS-36

Prakrti has a higher ontological status in Tantric treatises than in Samkhya philosophy. In the
latter, Prakrti is mere matter, which lights up when Purusa casts its Light on it. Samkhya Prakrti
is like a crystal in a cloudy, moonless, starless pitch-darkness. Its brilliance needs or depends on
luminous source. Tantric Prakrti is Conscious Sakti because its hypostasis is Chit
(Consciousness); it is supreme power, the sun of all suns, the First Cause, the Unmanifested
manifest and the Progenitor of universe. It is the Causal Body (Karana Deha) of Cit Sakti. It is
the God of all gods including Brahma, Vishnu, and Mahesvara. It is Bindu, dot or Light; it is
Cinghana (Cit + Ghana = Consciousness + compacted, thickened, dense, massive, weighty =
Compact and thick [massive] Consciousness). Bindu sakti is of neither gender, but has all their
qualities; It is male in Siva and female in Sakti; It is sun and moon. (Some Tantric texts indicate
that Siva-Sakti is Nada-Bindu, Sound-Light, Bindu derived from Nada. Please refer to Bindu.htm
for more details.) The manifested Sakti of Tantrics is Isvara of sects like Vaishnavas; in this case,
Vishnu, Narayana, and Krishna fulfill the criteria.

Our body consists of many sheaths or layers: the food sheath1, the vital-air sheath2, the mental
sheath3, the intellectual sheath4, and the bliss sheath5 (Annamya Kosa, Pranamaya Kosa,
Manonmaya Kosa, Vijnanamaya Kosa, and Anandamaya Kosa from outside to inside.)
Anandamaya Kosa also known as Cinmaya is made of Nada and Bindu. It is the sheath of
Consciousness and Bliss.

Kosas and their origin

Annamaya Pranamaya Manomaya Vijnanamaya Anandamaya

Entity
Kosa Kosa Kosa Kosa Kosa
14
Buddhi ,
Ahamkara15,
Manas16
Vital Air
Food Sheath & Mind Knowledge
Sheaths Bliss Sheath
Sheath Sheath Sheath
Ether
Earth,
Water and Anahata
Fire. and Nada and Sahasrara
Origin Ajna Chakra
Lower Visuddha Bindu Chakras Chakra
three Chakras
Chakras
Brahma Vishnu Rudra Sadasiva
Mahesa shines
Saiva shines in shines in shines in the shines in the
in the sheath of
View Food Breath Mind sheath of
Consciousness.
Sheath. Sheath. Sheath. Bliss.
Saiva view is expressed by a real-life sage-poet by name Umapati
Sivacharya (around 1300 C.E.) in Chidambaram, Tamil Nadu.

Bliss sheath, known as Karana Sarira (causal body), carries a chronicle of all karmas. When the
Karana Sarira sheds Karma, it merges with Paramesvara, the Primal Soul and a Mass of Bliss. If
it carries a load of karma, it assumes an embodied form in a being, animal or human, depending
upon its Karmic merit or demerit. As long as Karana Sarira carries the burden of Karma, it
maintains duality with Paramesvara; upon shedding Karma, Karana Sarira becomes one with
Paramesvara (Advaitam, non-dual). Paramesvara or Saguna Brahman goes by different names:
Sakti, Krishna, Vishnu, Siva, Kali, Durga, Ganapati, Surya, and Mahalakshmi. Tantrics (Saktas)
say that Avatars of Vishnu originated from Mahavidyas; Kali became Krishna; Chinnamasta
became Narasimha. But the Avatars of Vishnu are male and differ very much in their association
with other gods and men, appearance, and activity.
There are, for instance, some Vaishnavas who give a secondary status to Sri (Lakshmi) and
primary status to Vishnu. Others question this disparity and claim that Sakti and Saktiman
(female and male) are of equal status, because Saktiman without Sakti (power) is dead and a
corpse: they are so blunt about what they believe as true. Sakti is life, Consciousness and
intelligence. Saktiman and Sakti are complementary to each other, as in the case of Siva and
Sakti, Krishna and Radha, Vishnu and Sri.

Tantras say that Sakti (Kaalikaa/Kali) gave birth to Brahma, Vishnu, and Sadasiva for
creation, maintenance and dissolution (Genetics has revealed that Y chromosome is an
attenuated degenerate copy of the original X chromosome (X-Degenerate); this information is no
comfort to Adam. The belief that Eve came from Adam is in contradistinction to that of Tantrics
who say that Sakti was and is the first female of the universe; the male and female gods and all
beings (including plants) issued forth from the First Goddess.) She advised them to get married
but there were no females; Kalika out of her own body produced Savitri for Brahma, Sri for
Vishnu and Bhuvanesvari for Sadasiva. The consorts were the saktis of Brahma, Vishnu, and
Siva; without them, they were mere inert bodies. Brahma queried Adyasakti (Kalika) as to what
her gender is. She said she had no gender when she was Parabrahman; when she became Saguna
Brahman, she was both Purusa and Sakti. Mind perceives and identifies Sakti as male or female,
but Sakti is both. She is a double as person and image in the mirror, and as person and shadow.
At the time of dissolution, she says, "I am neither male, nor female, nor neuter." They are two in
One: Sakti and Siva, Nada and Bindu, Mother and Father, Devi and Deva. Nada and Bindu are
the origin of the universe. Nada is not mere sound; it is undifferentiated Akasa, the stem
substance from which universe of beings and matter originate. (Stem = progenitor) Read
elsewhere on Akasa; POTPOURRI ONE. The Stem Substance, Ākāsa. It is Sabdabrahman,
Brahman of sounds. It is the Word of God in Bible. Go to >>>>Christianity and Hinduism>>>>
It is Consciousness and Intelligence. Nada is resident in Devi or Kundalini as Para Vani. Go to
Sabda or Sound>>>. Go to <<<Bindu>>>. It is the Pure Consciousness, which descends from its
subtle nature to its gross appearance in the manifestation of beings and universe. Sabdabrahman
is Consciousness in all beings, resides in Muladhara Chakra as Kundalini Devi and pops like a
sprout from a seed in Para Vani, two leaves in Pasyanti, buds in Madhyama, and blossoms in
Vaikahari. This is the evolution of speech from primordial sound (Para Vani) at Muladhara
Chakra to visual sound (Pasyanti) in Manipura Chakra , to Madhyama (mental sound) in Anahata
Chakra to Vaikhari (articulated speech) in Visuddha Chakra. These sounds rise from the base of
the spine in its primal state. When it reaches the Manipura Chakra at the level of the navel, the
sound becomes a primitive language of all beings including birds, bees, animals and humans.

Body language is Visual Sound.

All body parts participate in this language and therefore this sound is called visual sound. The
visual language of aggression is baring of teeth and popping of the eyes in a monkey; thrashing
of feet by a bull; erection of ears, raising of the head and baring of teeth on one side in a dog; and
arching of back, horripilation (erection of hair), and spitting from open mouth in a cat,
accompanied by animal-specific growls of anger. This is visual sound, meaning that anger in the
primitive brain of the animal transforms from image of threat to bodily expressions of anger.
This visual sound becomes a mental sound which finds expression in larynx in Visuddha Chakra.
In man, this articulated sound undergoes further modification into characters (Varna), phrases
(Vakya), sentences (Vasaka), prose, poetry, images, and drawings. Animals are incapable of
going beyond Visual sound, while we proceed to intelligible Vikari sound of the larynx.

Kundali goddess is the hypostasis of all modifications of sound, speech and expression; She
wears the 50 Sanskrit letters as a rosary around her neck. In animals Sabdabrahman exists, but its
manifestation is curtailed to the extent it is expressed in each animal. Man has Sabda (sound) and
Varna (letter or character); animals have Sabda and not Varna; Sabda without Varna
distinguishes animal from man. In Tantra, letters are considered so important that it asserts that
matter, beings and gods (Brahma, Vishnu, and Rudra) originate from letters and mantras. For
Tantrics, Matrka is Mother and Mother of all Letters; she is self-born and self-existent.

Brahman of sounds or Sound Brahman is Kundalini Goddess in Muladhara Chakra residing as

coiled serpent ready to spring and pierce the upper Chakras, taking the Sadhaka with her. She
remains in a state of sleep. Kundalini Sound exists as Para Nada (Vāni, the Transcendental
Sound). The Primal Sound‘s seat is at the Muladhara plane of Kundalini. It is
undifferentiated sound, though it is the source of root ideas or germ thoughts. It is not within the
reach of ordinary consciousness. Nada Yogis claim that Para Nada is a high frequency sound, so
high that it does not stir or produce vibrations; it is a still sound. When you consider the great
discoveries of man, the source that the person taps is Para Nada, whose higher purpose is to
reveal Brahma Vidya to the Sadakas.

Sabdabrahman is the first cause (Adya + karana = being at the beginning, first + cause).
Sabdabrahman undergoes transformation (parinama). It infuses itself with Tamas, Rajas, and
Sattva Gunas, which assume female divine status and pair off with complementary strands as in
DNA strands; It is like Obligatory Complementary Base Pairing: Raudri with Rudra, Vama
with Brahma, and Jyesta with Vishnu. This process goes by the term Sadrisa Parinama
(transformation resulting in two homologues in each of three pairs). The first product is the
female homologue followed by the male homologue in each pair--Raudri first and Rudra later.
Sabdabrahman transforms into three pairs. This first creation is called Sabdasrsti (Sabda + srsti =
Sound + Creation). The second creation is called Arthasrsti (Arthasrsti = Artha + Srsti = form or
object + Creation). Asthasrsti is a process where Kulakundalini becomes many kalas, parts, or
pairs. They are the seven male gods with female counterparts or homologues ruling over seven
worlds. These seven pairs are under the guidance of Goddess Kulakundalini.

Sound is created first and later come the objects to match and denote the sound. Every object or
phenomenon in the universe has an intrinsic sound; if you have the ability to hear and identify
the sound, that sound is the name of that entity. One should remember that the intrinsic sound
that the object makes is the real name of the object; it means that its name is the same in all
languages. That intrinsic sound originates in the spinning atoms; if you can hear it Why do we
have so many languages? Because man does not recognize that true sound with his imperfect ear,
while God does hear the sound of that object and passes it on to Yogis, who pass it on to others.
Every time the sound is heard and passed down, it gets distorted and that is why there are so
many languages. Read more below.

Example: Fire makes the intrinsic sound RAM; God, the Absolute hears the absolute sound in its
perfect decibel and frequency because he created it. Ram is the absolute sound and the
Denotation for Fire. Ram is the Primary Essential Causal Stress Sound for Fire. Ram is the name
for Fire that Yogi hears from the Absolute. Agni is the Sanskrit name (Connotation) for Fire;
Agni is the connotated name heard by the ear. The Europeans hear the word Agni through their
relative ear, and their relative tongue called it Ignis. From Ignis came the word Ignition. Now
you can see how the Sanskrit word has been recycled and sent back to us in its corrupt form,
sound, syllables and spelling. Only God has absolute ear for the sound and absolute tongue for
speech.

The Britisher heard the word Tiruvanantapuram (Tiru-Ananta-Puram) the name of a famous
Temple Town in Kerala, dating back to 1000 B.C.. His relative ear, his relative tongue and his
penchant to untwist his tongue made him say Trivandrum. He knows the word TRI (meaning
three); he knows the word VAN ( for vehicle) and he knows the word DRUM (that you beat). He
put them all together and used the corrupted word, TRIVANDRUM (Three + Van + Drum) for
the sacred town. The original meaning of the word was Sacred-Endless-City. Tiru + Ananta +
Puram = Sacred + Endless + City. Thus the Sacred-Endless-City has come to be known as
Three + Van + Drum. Now you see how relative ear and relative tongue can alter the sacred
sound and meaning of a word and create an ignominious name for a sacred city. One can say it
is the 'City of Lord Ananta.' Ananta is a serpent; the endless coils represent endless time;
Vishnu, who is beyond time, reclines on the bed of snake, Ananta. Vishnu is called
PadmaNabhaSwamy (Lotus-navel-God = one who has lotus sprouting from His navel).
The navel lotus is His Baby, the universe and beings, on which sits Brahma the creator.

Thiruvananthapuram is an ancient city with trading traditions dating back to 1000 BC. It is
believed that the ships of King Solomon landed in a port called Ophir (now Poovar) in
Thiruvananthapuram in 1036 BC. The city was the trading post of spices, sandalwood and ivory.
However, the ancient political and cultural history of the city was almost entirely independent
from that of the rest of Kerala. The early rulers of the city were the Ays. With their fall in the
10th century, the city was taken over by the rulers of Venad.--Wikipedia.
Facts and factoids: This piece draws its inspiration from a NYTimes article.

Silly cows and billy goats. Here is something for the purring Puerile and the Prurient. The
present-day Britishers have their own problem with ticklish town and village names, which do
not lend to decorous speech and make people to indecorously say 'ROLMAO.' Take for instance
an explorer man traveling the length and breadth of UK. He starts his journey from East Breast
located in west of Scotland, winds his way to Wetwang in East Yorkshire where a 2300 year old
woman rides a chariot; putters to Penistone (Yes, it is not any stone.), famous for rare Penistone
white-face sheep, silly cows and
billy goats; buttonholes a billy-
twirling bobby for directions to
Butt Hole Road in South
Yorkshire and receives an earful
of tongue-lashing which gave
him a butt-lode of vicarious
welts; spins to Spanker Lane
down below; peddles down to
North Piddle; totters east to
Titty Ho; bids adieu to Ugley;
scratches his way to Crotch
Crescent; plunks down to
Crapstone and settles down in
Pratts Bottom. He ate chicken
breast in East Breast; had a swill
with chariot-woman in a wet bar
in Wetwang; bought a sheep-
pendant in Penistone; saw
people use Spic and Span in
Spanker Town; did not see one
puddle in rainy North Piddle;
bought a kitten in Titty Ho, a
town of angels and no hos; wore
a mask to hide his pug nose in
Ugley; ate croissant in Crotch
Crescent and bought a gemstone
in Crapstone for a rock-bottom
price. In Crapstone, surgeons
operate on our belly-aching
explorer man and find a
crapstone (fecolith = fecal stone
= crapstone) in his appendix as
the cause of obstructed
appendicitis. End of Facts and Factoids.

Padmanabha Swami Temple graces the city and was sung by Nammalvar, a Tamil Saint of
Vaishnava sect. It is one among the 108 Divya Ksetrams (Sacred places for Vishnu). It is so
famous that it is mentioned in Puranas, Mahabharata.... The main image in the temple is
Anantapadmanabha, one of many names of Lord Vishnu. Anantapadmanabha = Ananta +
Padma + Nabha = Endless + Lotus + Navel. Ananta is endless and refers to Endless Time, an
attribute of Vishnu. The coils of snake appears endless and thus Sesa, the snake stands for
endless time. Sesa is accordingly a theriomorphic form of Lord Vishnu, who takes YogaNidra
(Meditaion Sleep) on the snake bed between destruction and creation. Sesa also means
Remainder, what remains after destruction of the world. Vishnu is taking meditative sleep in the
regenerative Cosmic Ocean on the Remainder (Sesa) after destruction. When he wakes up, He
will create the world.

Natural Sounds and Natural Names:

Inspiration for this article came from Natural Name by Woodroffe in Garland of letters, which
portrays the Hindu view of Sabda and Artha (Sound and object). For better understanding, new
terms introduced by me are as follows: Primary Essential Sound (Causal Stress Sound) and
External Stress Sound (Secondary External Stress Sound).

There is movement in all that exists. All movements (and objects) emit sound whether you hear
it or not. Remember atoms in objects spin and make sound but we cannot hear that sound. If you
can hear that sound and name it after the way it sounds that is Natural Name of that sound or the
object that produced the sound. Cuckoo is named onomatopoeically so because it emits that
which sounds like "cuckoo". In Tamil, a Crow is named after its sound Ka. Since it usually
makes two consecutive Ka-Kas, it is called KAKA ( ). If you can hear the sound of the sap
moving up the tree from its roots, you can give it a Natural Name. The Uncreated Brahman is
Unmoving (Nispanda); the created world is moving and anything that moves makes sound.
Sound is the basic phenomenon by which man apprehends the world. All else such as touch and
feel, form and color, taste, and smell are all complex sounds. The skin, the eyes, the tongue and
the nose are the peripheral organs that transmit the 'sound' to the respective cortex. Human ear
and the brain cannot hear all sounds. Elephants in the wild communicate by sounds that humans
cannot hear. Humans cannot smell what a dog smells. Smell is also a movement or sound. A dog
can smell a narcotic 10 feet away from its source. Something moved from the narcotic to the
nose for the dog to apprehend the narcotic. In like manner the Supreme Absolute Ear of Sakti can
hear sounds in its purest state from all objects and that sound is the Natural Name for that object.
Objects produce two kinds of sounds: Causal Stress Sound (Primary Essential Sound) and
External Stress Sound. Let us take a tuning fork. There is a sound, though not audible to us,
emanating from a non-vibrating tuning fork; that is the Causal Stress Sound we don't hear and
yet is heard by the Supreme Absolute Ear of Sakti and accomplished Yogi and is produced by
the motions of Subatomic Particles. When the tuning fork is subject to external stress (tapping),
it vibrates and emits sound and that is the stress-induced sound heard by the Relative Ear. What
the Yogi hears from the non-vibrating tuning fork is imperfect sound because only Brahman or
Prajapati can hear the Natural Sound in its perfection with His Supreme Absolute Ear which is
not gross or physical. Prajapati hears without ears, sees without eyes and walks without legs. The
Prajapati utters the Causal Stress Sound by His Supreme Tongue to his Sadhaka who hears it
by his imperfect Relative ear in a distorted way. When the Yogi rises to the level of Prajapati, the
Causal Stress Sound sounds true to its quality to him. The Yogi communicates the Causal Stress
Sound to his disciples who hear the sound in varying degrees of imperfection. Mantra Sastra
states that Bija Mantras (Root Mantras sounding the Sanskrit letters) represent the Natural
Names. The breath consisting of Inspiration and Expiration emits the sound of Prana-Bija
Mantra, Hamsa. The out-breath sound is Ham and the in-breath sound is Sa. Om is the sound that
has come down from its pristine natural state to its present form, structure and sound through
many MAnasaputras and a line of Gurus, who tried to reproduce the sound to the best of their
ability. Woodroffe states that it is an open continuous sound uninterrupted by any consonant
which clips it, vanishing as it were upward in the NAdabindu which is placed on the vowel.

Interpretation of the term, "Natural".

1) The Supreme Absolute Ear (of God) hears the Primary Essential Sound (Causal Stress Sound)
of an object without any distortion and He utters them with His Absolute Tongue without any
distortion. Causal stress Sound that is emitted by the object is the name of an Object.

2) When Prajapati (God) utters them to Yogis, what they hear varies according to their Relative
Ear (of Yogi) and what they utter varies according their Relative Tongue. What we hear and
utter are not Natural Sounds because we hear with imperfect relative ears and brain and utter
with imperfect tongues. The Mantras Om, Ham, Ram are all distorted sounds as heard and
uttered by the imperfect us; the degree of distortion depends on the nature and sensitivity of the
Relative Ear and Tongue.

3) Cuckoo and the crow are named onomatopoeically from the sound they make. This is the
sound they make when subjected to stress--External Stress-induced Sound. When the firewood is
burning, it emits many sounds, which the Relative Gross Ear hears. The Causal Stress Sound or
the Primary Essential Sound fire emits is Bija Mantra Ram which only a Yogi hears. Various
organs in the body make Causal Stress Sound Hamsa and so on. Primordial Sounds descend to
our relative levels according to our Relative Ears and Relative Tongues. Some do not descend to
us at all.

4) Objects are named by Denotation and Connotation.

de·no·ta·tion: SaktyArtha, AbhidAsakti. Intrinisic, direct. Literal

power or sense of the word. Primary name

1. the explicit or direct meaning or set of meanings of a word or expression, as

distinguished from the ideas or meanings associated with it or suggested by it; the
association or set of associations that a word usually elicits for most speakers of a
language, as distinguished from those elicited for any individual speaker because
of personal experience. Cf. connotation.
 Ram is the Denotation of Fire. Ram is the Primary Essential Causal Stress Sound
for Fire. Ram is the name for Fire that Yogi hears from the Absolute. Ram should
be the name for Fire in all languages.

con·no·ta·tion: LaksyArtha, laksanAsakti Secondary meaning, with

attributes or qualities. Secondary Name

the associated or secondary meaning of a word or expression in addition to its

explicit or primary meaning: A possible connotation of "home" is "a place of
warmth, comfort, and affection." Cf. Denotation

Ram is the Denotation of Fire. Ram is the Primary Essential Causal Stress Sound
for Fire. Agni, Vahni, HutAsana are connotation and the Secondary External
stress-induced Sound for Ram.

Ram is the Denotation of Fire. Ram is the Primary Essential Causal Stress Sound
for Fire. Ram is the name for Fire that Yogi hears from the Absolute. Agni is the
Sanskrit name (Connotation) for Fire; Agni is the connotated name heard by the
ear. The Europeans hear the word Agni and their relative (imperfect) tongue
called it Ignis. From Ignis came the word Ignition.

5) "Primary and Secondary names may be combined in such order (Krama) and
metre or harmony (Chandah) that by vitalizing one another, these in combination
may appear as an approximate name of thing or process.

Brahma = Bharati = VAma = Brahmi = Iccha (Will). Vishnu = Hari = Ksiti =

Jyestha = Jnana (knowledge). Siva = AparnA = Raudri = Kriya (Action). The male
elements in these three groups are SAntA and the female elements are AmbikA.
Copywrite©

Kundalini Devi (Sabdabrahman, Kulakundalini) is in a sleep mode in Muladhara Chakra in

Urogenital Triangle, remains coiled around Svayambhu Linga and emits sounds though sleeping.
She is life breath; she is inspiration and expiration. Ajapa (A + Japa = No + Chant) is the primal
Mantra. This chantless Mantra pervades the breath going in and out, the subtle sound ‗sah‘ going
in and the subtle sound ‗ham‘ going out. {Sa = Siva, Vishnu, Lakshmi, or Gauri [Parvati or
Sakti]; Ham = I am; so = Parvati.} As one chants this subtle-sound Mantra ‗Soham‘, a derivative
of ‗Sah-ham,‘ ‗Hamsa‘ comes into being by inversion. Soham, Hamsa and AUM (Pranava) are
equipotent. Tirumular says that AUM, though a three-letter word, is a one-letter Mantra. Soham
is the unintonated sound of normal breathing, meaning ‗I am He.‘ Hamsa, meaning ‗Swan‘ as in
RamaKrishna Parma-Hamsa, stands for an ascetic --Hamsan. All of us including all air-breathing
living beings recite this Mantra ‗Soham‘ unknowingly for a lifetime. This chantless Mantra
(Ajapa Japa) is Ajapa Gayatri. As you are breathing this chantless Soham in and out, you are
identifying your individual self with the Great Self of the Supreme Being. Every breath (and the
Mantra) that you take pervades the whole universe of your body. This life giving force or Mantra
has the Great Self as the basis. Every time you chant a Mantra, it leads the individual soul to the
Great Soul-- the Source, the Essence. All Mantras inclusive of Sakti, Vishnu and Siva Mantras
and many but not all rituals are Tantric in origin; that is the reason why Tantra goes by the term
Mantra Sastra. Devi or Sakti says that any Sastra that is in opposition to Sruti, Smrti, and
Oneness (Siva and Sakti in Saiva tradition, Vishnu and MahaLakshmi in Vaishnava tradition)
such as Bhairava, Gautama, Kapala, Sakala and the like are creations by her Maya power for
bewilderment of those devoid of Her Grace. This bewilderment has an analogy in a family. Let
us take father as an example. Father is one; he is also many for the following reasons. He is the
son for his father, brother for his brother and sister, cousin, husband, father-in-law, employer,
employee, partner, colleague, and so on; his functions depend upon his relationship with each
individual and is sometimes sacrosanct in relation to a particular person in this constellation.

Forms emanate from Hamsa, root sound or Ajapa Mantra; from forms emanate universes. This
two-phase respiration, expiration and inspiration, represents the duality of male and female
genders and principles; the male is Pravrtti, and the female is Nivrtti. Pravrtti is expiration,
forward movement, expulsion, centrifugal force and evolution; Nivrtti is inspiration, backward
movement, centripetal movement and involution. Devi's Pranic power (Vital air) is akin to
Akasa, which is the stem substance from which universe took its origin. Differentiation of this
vital power results in the inversion of Soham into Hamsa, other sounds, forms, and dualities that
come into being. A series of triplets are born: three gunas, Sattva, Rajas, and Tamas; three
Varnas or characters; three channels or Nadis and others. Three Nadis are Susumna, Pingala and
Ida.

Later quaternaries are born and so on and so forth until all the fifty Varnas (alphabets) of
Sanskrit became manifest. Only yogis can hear the songs of Devi sung at Muladhara Chakra.
When the primal sound is subject to guna, it undergoes differentiation into Dhvani, an indistinct
sound which on more influence from gunas, modifies further into Nada, Nibodhika, Ardhendu,
Bindu, and Para Vani in Muladhara Chakra. All these sound modifications go from the most
subtle to subtle quality and yet the sound in Para Vani is not yet an audible sound to the human
ears. Nada, the primal sound, is the primordial origin of articulated sound (Vaikhari) separated
by several degrees from Nada. Nibodhika = Ni+Bodhika = Giver of Knowledge = Nada is the
Giver of knowledge. Ardhendu = Ardha + Indu = half + moon = half-moon. Bindu is dot or
Light. Para Vani is transcendental undifferentiated sound and is the source of root ideas or germ
thoughts. It is not within the reach of ordinary consciousness. Nada Yogis claim that Para Nada
is a high frequency sound, so high that it does not stir or produce vibrations; it is a still sound.
These subtle sounds make the body or states of Kundali Devi in Muladhara Chakra. All 50
Sanskrit letters exist in the body of Kundali in the progressively evolving states of Para Vani,
Pasyanti, Madhyama, and Vaikhari; the last being the articulated sound.

Dhvani (Dh + Vani) is latent sound waiting to be expressed in sound or letters. Dhvani of
Kulakundalini undergoes Parinama (transformation) to become Veda in Isvara and sound
(Sabda) in Jiva. Latency is characteristic of Dhvani sound, while Vedas and Sabda reveal
patency and meaning. Tantrics believe that the fetus, with the awakened Dhavani of Kundalini
and the fifty letters of Sanskrit alphabet (A to Ksa), reflects its past lives in its mind's eyes and
ears inside the womb. When the infant slides along with the passage of amniotic fluid into the
outer world by the force of Prasava Vayu (labor wind), it utters its first cry with the expulsion of
internal Dhvani through its windpipe and larynx, and all the nine doors of its body (two eyes,
two ears, two nostrils, mouth, genital opening, and evacuative aperture) open to the outer world.
As he is shoved from the womb into the outer world through the birth canal , the fetus forgets all
entertained memories of pain and pleasure of previous lives during its sojourn in the womb. The
chain of memory is fragmented and lost for ever during the birth process. The pain suffered by
the fetus (here read as Jiva) is proportional to his Prarabda karmic sins of previous life.
(Considering the critical junctures in the life of man, birth is said to be one of the most important
event because a lot of things can go wrong during birth. Tantrics attribute uneventful birth to
good karma, while perinatal trauma or injury (pain) is considered as bad karma. Suffering from
Karma, according to Tantrics, happens at appropriate times, places and circumstances and clears
obstructions and impediments and leads the individual to liberation.) For the lucky ones, the
perinatal pain from normal or traumatic birth may take the form of traumatic death in Tirthas
(places of pilgrimage) leading to liberation. Remember the death of many pilgrims during melee
in many religious gatherings. Woman suffers painful parturition not because the newborn child is
responsible, but because she is resolving her own prarabda karma. Each person follows his or her
own karmic path and when the paths of others intersect, there is pain and suffering or pleasure.
An infant does not suffer on account of parturient mother and the latter does not suffer on
account of the former; they follow their own paths which intersected at parturition. Consider
what Bible says about parturition and the Karma of being a woman in the lineage of Eve. Eve ate
first the forbidden fruit from the Tree of Good and Evil and later tempted Adam into eating the
forbidden fruit. God, upon seeing Eve and Adam eat the fruits addressed Eve first and said that
woman would always suffer in childbirth. God said, 'I will greatly multiply thy sorrow and thy
conception; in sorrow thou shalt bring forth children.' Why do other women have to suffer from
parturition simply because Eve ate the forbidden fruit and gave it to Adam? The Karma of Eve
afflicts all women; it is a kind of karma attached to female gender. Science tells us that all
humanity came from one African Eve and one African Adam. It looks as if that Bible itself
believes in Karma, though it does not use a cognate word. Man did not get out of this
predicament scot-free. God said to him. 'In the sweat of thy face thou shalt eat bread, till thou
return unto the ground.'. What Adam did afflicts all men, another example of Karma. It looks as
if man got out of this mess with less suffering. In Hinduism, Karma afflicts and haunts only the
doer. In Christianity it appears that Karma of Eve and Adam afflicts the whole human race. No
wonder, we have to think of Karma of human race, a nation, a state, a county, a community, a
family....

Maya is the unseen sweet enchanter and close companion, which forces sentiments of nearness
between mother and child and takes the mind off the long journey to liberation or perdition. I
have heard famous professors of Religion from the West with a string of Ph.Ds after their names
and a loyal following fall into dismay and disbelief at this Hindu concept, which they don't
understand. It is like the newborn infant who doesn't understand rocketry, brain surgery, moon
landing, workings of a computer, the origin of the universe.... This Pluripotential Newborn Infant
knows only one thing: rooting reflex to latch on to the teat or nipple. It takes a Yogi to figure out
all these Karmic highways, byways, sideways, service roads, entrances, exits, toll booths,
intersections, roadblocks, detours.... One should not pooh-pooh something one does not
understand and a Ph.D does not confer omniscience. Just state the matter and leave it at that.
Indulge in exegesis of what you understand with limited human intelligence. Yogis have Higher
Transcendental Intelligence and transcendental knowledge, wisdom and consciousness, far
beyond human consciousness and understanding. What they say goes and what the professor
says is Apara-vidya (mundane knowledge) useful to buy milk. A Yogi by definition is one who
'may accomplish by the mind all that may be done by means of these physical organs without the
use of the latter'-- Woodroffe page 59 The Serpent Power. Simply put, he can see with eyes
closed, hear with ears shut, taste without the use of the tongue.... Professor Lombroso records the
case of a woman who, being blind, read with the tip of her ear, tasted with her knees and smelt
with her toes.--page 60 IBID. What does it mean? Yogi may use any part of his body for a
purpose directly not connected with it.

As the Jiva is buffeted and ravaged by waves and tsunamis of the sea of samsara, Sadhaka
sheds rivers of tears, lays bare the inner recess of his heart and cries for help at the feet of Devi;
he has failed in Sadhana and the fiery heat of Samsara has scorched him. Once he becomes a
perfected Sadhaka, Mantrasakti confers all enjoyments (Bhoga) which others receive from wife,
children, and wealth. Once a Sadhaka obtains Mantrasakti, there is no need for sastras and
rituals; he graduated from Sabdabrahman to Parabrahman. When Brahmamayi's grace descends
into the heart of Sadhaka, the Tejas (Light) of Mantra illuminates his spiritual heart dispelling the
darkness of delusion (Moha) and ignorance (Avidya). Sadhaka enters into a state of Self-
realization which is Kaivalya, Samadhi, Turiya and or Nirvana.

The stages of sound from the most subtle to articulated sound have concordance with the
evolution of Primal Being from Avyakta through Brahman, Isvara, Hiranyagarbha, and Virat, the
last being the manifest world.
Para Vani manifests in Prana; Pasyanti manifests in the mind; and Yogi hears it in his inner ear;
Madhyama manifests in Indriyas (organs -body language) and is the sound of the heart and not of
the tongue; Vaikhari manifests in the throat as articulate speech. When the Yogi's mind, on
ablation, becomes free of thoughts, he hears humming of bees, whooshing sound through the
hollow of bamboo and so on followed by awakening of superconsciousness and receiving of
Brahman knowledge.

Fifty Sanskrit letters form the Aksaras (imperishable, letter, word, sound), the body of Mother
Goddess, Kundalini. Sound has form as in voiceprint. Voiceprint = a graphic representation of
a person's voice, showing the component frequencies as analyzed by a sound spectrograph.
In like manner, Sound has color (Varna = color, character): red, white, blue, yellow and more.
The Yogis visualize the letters in colors. This is Synesthesia, which the modern neurologists are
discovering now. These sounds (50) are Matrika, Mother of all sounds; they are also the Mother
of the universe of matter and beings. Let me explain the colors as follows. Cardiac Doppler
Color Flow imaging shows the red blood flow (oxygenated blood) from the left heart and the
blue blood (deoxygenated blood) from the right heart. When they mix in the heart or elsewhere
one knows that there is a cardiac defect, septal defect or fistula. As you know the colors on
Doppler are computer-generated.

Mantra is a magical formula based on a sound, a syllable, a word, a phrase or a verse, which,
when chanted in silence, solo, or chorus, creates wholesome vibrations and energy.

Mantra is the sound-body of a god or goddess; Yantra depicts the sound-body in a diagram.
Mantra = (Man = is to think or meditate + Tra = is to protect.) Yantra = instrument, engine,
apparatus, amulet with mystical diagram endowed with protective occult powers. An image of
the Deity is Pratima (gross); Yantra, Suksma (subtle) and mantra, Para (Supreme). Yantra is a
geometrical depiction of divinity in the form of a drawing, engraving, or painting on copper,
silver, gold, birch, bone, crystal, hide, paper or Saligrama. Saligrama is a natural outcropping
from earth with natural sacred signs. It could be Vishnu or Linga stone (before it is sanctified).
Stalagmites and river stones are also included in Saligrama. Mantra is the soul of Yantra;
worship in Yantra pleases the Goddess. Yantra restrains, regulates, modulates, subdues, and
sublimates all miseries born of desire, anger, hate, greed, love and other entities. Worship
without Yantra brings curse from the Deity. While worshipping the Deities, the deity-specific
Mantra and Yantra with all the attendant rituals and paraphernalia come into play by design,
guaranteeing the proper respect and reverence to the deity. Invocation of one deity and worship
of another brings the wrath of both offended deities. The Inner power (Antahsakti) comes into
full force in worship with all its rituals. All this comes about under instructions from the
Guru. Mantras come into use for Worship, Communication, Rewards, Powers, Avoidance and
Expulsion, Cures, Detoxification, Manipulation, Control, Purification, inflicting injury, and other
purposes.
Go to MAHAVIDYAS for details on Yantra
 1. Worship involves the three primary Gods, Goddesses, other minor devatas (gods).
Communication with Gods is for obtaining Siddhis, magical powers, worldly wealth, and
liberation.

2. Avoiding, warding of and expulsion of evil, devil, and ghosts, Exorcism.

3. Material and other rewards.

4. Power, yogic powers come under Yoga.

5. Cure, Ability to cure diseases.

6. Detoxification, ability to rid the body of poison in man and animals.

7. Manipulation of actions and thoughts of other people.

8. Control minor deities, men, animals, and ghosts.

9. Purification, both internal and external.

10. Magical powers, minor, and major as in eight magical powers of Yogis.

11. Liberation from samsara.

Inflicting punishment or injury by Mantra is evil and a double-edged sword, which could bring
harm to the Mantra invoker. It is like digging a grave for one's enemy and paradoxically getting
interred in it.

Phetkarini and other Tantras are devoted to mantras that help Sadaka acquire special powers
(Siddhas) listed below:

Santi (Peace), Vasa-kriya or -karana (subduing or subjugation), Marana (death),

Ucchatana (ruining an adversary), Ksobana (causing agitation), Mohana
(causing confusion), Dravana (Putting to fight) , Stambhana (Immobilization and
paralysis), and Vidvesana (Stirring up hatred).

Phet-kaarini = howling one (here, goddess).

If you take a second look at the above list, this is what nations do in war (and peace).

In this article elsewhere, other siddhis are described: Anima, Mahima, Laghima, Prapti,
Prakamya, Isitva, Vashistva, and Kamarutattva.

The mind acquires special powers by birth, drug, Mantra, Tapam or Samadhi. Krishna is
an example of birth conferring special powers. Drug is a well-known modifier of mind
and mood as known in modern times among Drug Gurus; Tantra Sastras mention use of
herbs for modifying the mind. Mantra, Tapam, and Samadhi are the non-pharmacological
way of attaining Oneness with Brahman. Mantra, among Tantrics, lays down new
circuits in the brain, so they can rise above human consciousness, tap into
Superconsciousness, develop special powers, become One with the Supreme in Samadhi
and experience Sat Chit and Ananda (Being, Consciousness, and Bliss).

The power of Mantra is of two kinds: Vasaka Sakti and Vakya Sakti. Vasaka Sakti is to
realize Saguna Brahman and Vakya Sakti is to realize Nirguna Brahman. Hell is home for
him who thinks that Guru is a mere mortal, that Mantras are mere words, and images are
mere stones.

Mantra confers True Knowledge of the universe and liberation from Samsara. The
knowledge that we gain in arts and sciences is not real knowledge (Apara Vidya); true
knowledge is Brahmavidya (Para Vidya) and Brahmanda: Knowledge of Brahman and
universe. A Guru is necessary for initiation into Mantra, who knows its inner workings.
Guru communicates and transfers his boundless energy to the pupil by sight, silence,
thought, word and deed. The pupil becomes dvija, twice born in the sense that upon
initiation he is born again in spirit. When the Guru initiates a sisya (pupil), energy passes
from the Guru's body to that of Sisya and the Guru has to perform Tapas to recoup the
lost energy. A smile is an example of transfer of felicitous, benign and supportive energy
from the mother (Guru) to the child (pupil), who immediately receives and reciprocates
that energy.

Christianity is of the view that our first birth is physical and our second birth is
spiritual. In Tantric System, there is no race or class difference; all humanity is entitled to
Guru Initiation; all are children of Mother Goddess, who does not favor one caste, race,
or gender, and who rejects other variables to discriminate one over another. Tantric
system takes man from matter to spirit by physical, mental, ritual and spiritual means.

When Mantra becomes part of the consciousness of the pupil, he becomes a siddha. He or
she has the ability to awaken Kundalini Devi and pierce all chakras to reach Sahasrara
Chakra, where union with Siva takes place. Human Guru is a surrogate of Divine Guru;
Vasaka Sakti of Mantra as it relates to Vakya Sakti runs parallel to Human Guru as he
relates to Divine Guru. A sadhaka has to know the human Guru and Vasaka Sakti of
Mantra before he comes to know Vakya Sakti and Divine Guru. Guru, Mantra, and
Devata are same. The Aspirant meditates upon Devata in the heart lotus, Ajna Lotus or
Sahasrara the thousand-petal lotus.

A pupil or Sisya should have the following qualities:

1) Good upbringing, pure mind, strong body, and steadfast mind.

2) Pursue Dharma, Artha, Kama, and Moksa.

3) Proficient in Vedas, Sastras, and knowing their essence.

4) Pursue Kula Dharma, be good to and serve all living beings, and work for
enduring objectives.

5) Serve the Guru by body, mind, thought, speech, deed, and money

6) Should rise above passions, laziness, anger, and useless mundane knowledge.

Initiation of Sisya comes after he serves his Guru for one year and Guru
decides that he is ready for initiation. Guru makes sure that the seed that he sows
hits the fertile soil and not the rock (of a Sisya).

A Guru must have certain qualifications:

He must be a householder with wife and children well versed in Tantric Sastras
and in Mantra. Guru must belong to the same locale of Sisya.

He must not be father of Sisya, an Ascetic (Vanaprastha--Forest-dwelling

recluse), or Sannyasi.

Tantra Sastra says that a recluse is incapable of giving meaningful directions and
instructions to a Sisya, if the Guru has no idea of the mundane world of Samsara
he and his Sisya live in.

A Guru should have mastery over Jnana leading to Moksa. A Sisya should
abandon a Guru incapable of imparting Jnana.

The Sastras mention that the testing of both the Guru and Sisya are essential.
Depending on the caste of the Sisya, he stays with the Guru in the latter's house
for one to four years. The Guru puts him through the wringer in such ways that he
comes to know of the pupil's body, mind, speech, devotion, character and
compatibility. One year is the minimum necessary for a Guru to evaluate his
pupil of Brahmana lineage; two years for Ksatriya; three years for Vaisya; four
years for Sudra. A greedy or timorous Guru invites the wrath and curse of Devata;
initiation performed by him has no value. Mutual testing of Guru and Sisya as to
their fitness by each other is a dynamic process. If it does not stand the test of the
Sastras, both are reduced to the state of Pisaca (a dirty spirit).

That the Guru should be married and have children is mandatory in Tantric
System as opposed to the prevailing stipulation in Catholic religion, though there
are many ceremonies common to both. Woodroffe is of the opinion that
ceremonial aspect of Tantric system spread from India to other parts of the world.
Only a Guru, with a full-fledged family and Jnana roiling in the ocean of
Samsara, is capable of navigating the rough seas and offering Real Jnana to Sisya.
Others like Sannyasis, Vanaprasthyas, and recluses who are not family-centric
play by different rules and therefore are not capable of offering Jnana to Sisya.
Guru: In fact there is only one Guru, abiding in Kailasa. Mantra comes from Siva
through the mouth of earthly Guru; there is no difference between Guru, Mantra
and Devata.

One source tells that there are three kinds of Gurus: Pasu Guru, Vira Guru, and
Divya Guru; three kinds of Mantras: Pasu Mantra, Vira Mantra and Divaya
Mantra; three kinds of Bhavas (mental states): Pasu Bhava, Vira Bhava, and
Divya Bhava. Divya Bhava is the best of all and awards Siddhis to the Siddha;
Vira Bhava is mediocre; Pasu Bhava is the least worthy. Vira Bhava Sadhakas
perform rituals, pujas, charitable works, Yatras (pilgrimages) to Pithas (holy
places), control of senses and Kulachara. Vira Bhava by itself does not offer
Mukti (salvation); one has to step up to Divya Bhava for eventual Mukti. Divya
Bhava consists of 1. meditation on the form, 2. thinking of Devata as pervading
the whole world with Her Tejas (Light and energy), 3. considering that the world
and Atma are Her body. A Pasubhava consists of thinking of Devata, chanting of
Mantras, prayer and worship progressing to Vira and Divya Bhava.

Here is what Ramana Maharishi says about Guru

Question: All books say that the guidance of a Guru is necessary.

Answer: The Guru will say only what I am saying now. He will not give you anything
you have not already. It is impossible for anyone to get what he has not got already. Even
if he gets any such thing, it will go as it came. What comes will also go. What always is
will alone remain. The Guru cannot give you anything new, which you have not already.
Removal of the notion that we have not realised the Self is all that is required. We are
always the Self. Only, we don‘t realise it.

Bhagavan explained that the Self is the one reality that always exists and it is by its light
all other things are seen. We forget it and concentrate on the appearances. The light in the
hall burns, both when persons are present there and when they are absent, both when
persons are enacting something as in a theatre and when nothing is being enacted. It is the
light which enabled us to see the hall, the persons and the acting. We are so engrossed
with the objects or appearances revealed by the light that we pay no attention to the light.
In the waking state or dream state, in which things appear, and in the sleep state, in which
we see nothing, there is always. Day by day page 18-19 by Ramana Maharishi

http://www.maharshiramana.com/ramana_maharshi_library/day_by_day.pdf

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Here is an extract from a web site on the qualities of a guru.

Among all these the term Guru is of most respected one. It is all encompassing in
the definition of the term and in the realm of the actions.(now a days even those
who write to wall street is also called as Guru). Actually they are called as
BHAGAVATH PADAS. This means that they are the Feet of the Supreme lord, or
the lord him self. Because we cannot differentiate the lord from his feet. Now let's
see how many types of Gurus are there. The classification is based on the
actions of the Guru, and in no way categorize the Guru in any order, these only
indicate the roles the Guru can take in general. Actually depending on the need
and the sadhaka the Guru can be all these types or can confine to one set of
category.

http://www.bnaiyer.com/studies/d-guru-2.html

1.PRERAKA GURU: He who starts the interest and impels the student to achieve
the objectives. PRERAKA = SETTING IN MOTION
2. SUCHAKA GURU: He who indicates the path to be followed by the sadhaka
and guides him in the crisis.

3. VACHAKA GURU: He who explains the process of the wisdom and the
knowledge as indicated in the sashthraas.

4. DARSHAKA GURU: He who makes the sadhaka see the truth and the reality
of the phenomenon.

5. SIKSHAKA GURU: Teacher who actually teaches the process the sadhana
and teaches how to attain the sadhana.

6. BODHAKA GURU: He who illuminates the wisdom directly in the student.

The 6th is the final essence of the Guru. In all the first 5 stages the teacher leads
the sadhaka to culminate in to the 6 stage of the sadhana where he needs a
bodhaka guru.

The first 5 are the theory part of the wisdom and the last is the assimilation in the
body or called as the Experience, Realization.

In fact all the first 5 types of gurus belong to the following 5 process in sadhana,
1. Instigation, 2.Inauguration, 3. Explanation, 4. Direction, 5. Teaching, and the
final guru comes at the stage of Assimilation or Realization.

In between there may be many Gurus to guide different process of the sadhana
but he is the final Guru who makes the Poorna Abhisheka of the student with the
Brahman.

The different Gurus come in between these 6 stages of the sadhana and these
Gurus are 12 in number. They along with their actions are as follows.

1. DHATHU VADHI GURU: Who makes sure that the observances of the
sadhana are implemented by the student.
2. CHANDANA GURU: Who simply makes his presence a tool in desisting the
student from doing Nishidha Karmas.

3. VICHARA GURU: He who guides the student in to the subtleties of the logic
and the arguments to understand the process of sashthra.

4. ANUGRAHA GURU: Who simply showers the grace in case of the mistake in
the sadhana and prescribes the prayaschitha.

5. PARASA GURU: Just by touching the disciple transmutes the disabled

meridian points as energy centers for higher sadhana.

6. KACHAPA GURU: Just by his samkalpa he will redeem the samskaaraas of

the student if he is fit.

7. CHANDRA GURU: The disciple will melt his ignorance and past karmas by the
presence of the teacher.

8. DARPANA GURU: He who reflects the cosmic consciousness to the student

as a mirror does with out prolonging or with out unnecessary arguments.

9. CHAYA NIDHI GURU: He whose shadow it self awakens the spiritual initiation
in the sadhaka.

10. NADANIDHI GURU: He who can communicate the knowledge to the student
with out talking (in the form of silent vibration) is called as Nadanidhi guru.

11. KRAUNCHA PAKSHI GURU: He whose mere name brings the illumination to
the sadhaka.

12. SURYAKANTHA GURU: He who transmutes the sadhana of the student to

the perfection by just seeing him is called as suryakantha Guru. After seeing
different types of GURUS now lets understand who is meant by GURU. There
are certain qualifications for the Guru which are clear in the Sashthras and there
is no compromise on them.

Here is what Ramakrishna Paramahamsa says about Guru in his book Sayings of Sri
Ramakrishna.

GURU

Conception of the Guru

687. Who is whose Guru (spiritual guide and teacher)?

God alone is the guide and Guru of the universe.

688. He who considers his Guru to be merely human, what good can he derive from his
prayers and devotions? We should not consider our Guru to be a mere man. Before the
disciple sees the Deity, he sees the Guru in the first vision of Divine illumination. And it
is the Guru who afterwards shows the Deity, being himself mysteriously transformed into
the form of the Deity. Then the disciple sees the Guru and the Deity as one and the same.
Whatever boon the disciple asks, the deified Guru gives him all, yea, the Guru even takes
him to the highest bliss of Nirvana (the state of extinction of individuality in God). Or,
the disciple may choose to remain in a dualistic state of consciousness, maintaining the
relation of the worshipper and the worshipped. Whatever he asks, his Guru vouchsafes
him.

689. The human Guru whispers the sacred formula (Mantra) in the ear; the Divine Guru
breathes the spirit into the soul.

690. The Guru is a mediator. He brings man and God together, even as a match-maker
brings together the lover and the beloved.

691. A Guru is like the mighty Ganges. Men throw all filth and refuse into the Ganges,
but the holiness of that river is not diminished thereby. So is the Guru above all petty
insult and censure.

692. There are three classes of religious teachers as there are three classes of doctors.
There is one class of doctors who, when they are called in, look at the patient, feel his
pulse, prescribe the necessary medicines, and ask him to take them. If the patient declines
to do so, they go away without troubling themselves further about the matter. This is the
lowest class of doctors. In the same way, there are some religious teachers who do not
care much whether the disciples attach any value to their teachings and act up to them or
not. Doctors of the second type not only ask the patient to take their medicine but go
further. They expostulate with him in case he shows any reluctance to take it. In the same
way those religious teachers who leave no stone unturned to make other people walk in
the ways of righteousness, devotion and truth by means of gentle persuasion, can be said
to belong to the next higher class. The third and the highest kind of doctors would
proceed to use force with the patient in case their expostulation failed. They would go to
the length of putting their knee on the chest of the patient and forcing the medicine down
his throat. Similarly, there are some religious teachers who would use force, if necessary,
with their disciples with a view to making them walk in the path of the Lord. These
belong to the highest class.

Necessity of having a Guru

693. What is the necessity of calling a particular man our Guru instead of calling
everyone who teaches us something by that designation? When going to a strange
country, one must abide by the directions of the guide who knows the way. Taking the
advice of many would lead to utter confusion. So in trying to reach God one must
implicitly follow the advice of one single Guru who knows the way to God.

694. At a game of chess the on-lookers can tell what the correct move is, better than the
players themselves. Men of the world think that they are very clever, but they are
attached to the things of the world-money, honours, sense-pleasures, etc. As they are
actually engaged in the play, it is hard for them to hit upon the right move. Holy men who
have given up the world are not attached to worldly objects. They are like the on-lookers
at a game of chess. They see things in their true light and can judge better than the men of
the world. Hence, in living the holy life, one must put faith only in the words of those
who meditate upon God and who have realised Him. If you seek legal advice, will you
not consult lawyers who are in the profession? Surely you will not take the advice of the
man in the street.

695. If you are in right earnest to learn the mysteries of God, He will send you the
Sadguru, the right teacher. You need not trouble yourself about finding out a Guru.

696. He who can himself approach God with sincerity, earnest prayer and deep
longing, needs no Guru. But such deep yearning of the soul is very rare; hence the
necessity of a Guru. The Guru is only one but Upagurus (subsidiary teachers) may be
many. He is an Upaguru from whom anything whatsoever is learned. The Great
Avadhuta (an ascetic of a high order mentioned in the Bhagavata) had twenty-four such
Upagurus.

Relation between Guru and Disciple

697. The fabled pearl-oyster leaves its bed at the bottom of the sea and comes up to the
surface to catch rain water when the star Svati is in the ascendant. It floats about on the
surface of the sea with its shell wide open until it succeeds in catching a drop of the
marvelous Svati rain. Then it dives down to the sea-bed and there rests until it has
succeeded in fashioning a beautiful pearl out of that raindrop. Similarly, there are some
true and eager aspirants who travel from place to place in search of the Mantra, the
saving word, from a godly and perfect preceptor (Sadguru) which can open for them the
gate of eternal bliss; and if in his diligent search a man is fortunate enough to meet such a
Guru and get from him the much-longed-for Mantra that has the power to break all
fetters, he leaves society at once and retires into the deep recesses of his own heart and
strives there till he has succeeded in gaining eternal peace.

698. Do not fear if such a teacher (i.e., spiritually enlightened Guru) does not seem to be
learned and well up in scriptures and other books. Do not fear because he is not book-
learned. No, he will never be found wanting in the wisdom of life. He has a never-failing
supply of Divine wisdom--of truths directly revealed and superior to all knowledge
contained in books.

699. A man was disputing about the character of his Guru when the Master said, "Why
are you wasting your time in this futile discussion? Take the pearl and throw away the
oyster-shell. Meditate on the Mantra given to you by the Guru and leave out of
consideration the human frailties of the teacher."
700. Listen not to anyone censuring your Guru. The Guru is greater than your father and
mother. Would you keep quiet when your father and mother are insulted in your very
presence? Fight, if necessary, and maintain the honour of your Guru.

701. The disciple should never criticise his Guru. He must implicitly obey whatever the
Guru says. A certain couplet in Bengali says: "Though my Guru may visit the tavern, still
my Guru is holy Rai Nityananda; and though my Guru may visit the unholy haunts of
drunkards and sinners, still to me he is my own pure and faultless Guru."

702. Where the devotion is genuine, even the most ordinary things make the devotee
remember God and lose himself in Him. Have you not heard how Lord Chaitanya was
merged in Samadhi at the thought, "This is the earth of which drums are made"? Once,
while passing through a village, Sri Chaitanya came to know that the inhabitants of that
village earned their living by making drums. At once he exclaimed, 'This is the earth of
which drums are made," and immediately lost all external consciousness. For he thought
that out of that earth drums were made which were used in congregational music and that
the music again, was in praise of God who is the Soul of our souls and the Beauty of
beauties. In this way a train of ideas flashed upon him, and he was at once engrossed in
God. Likewise, when a man has true devotion to his Guru, he is certainly reminded of
him by the sight of his relatives. Not only that. Even if he meets people from the Guru's
village his thoughts are at once directed to the Guru himself. He prostrates before those
people constantly, sprinkles the dust of their feet over his body, feeds them sumptuously
and renders all other kinds of service to them. At this stage the disciple fails to see any
defect in his Guru. Now only can he say, "Even if my Guru frequents taverns, he is the
Lord, the Eternal Bliss, all the same." As a human being a Guru cannot be a repository of
virtues alone and be free from any defect whatsoever. The disciple, on account of his
devotion, no longer sees the Guru as man but as God Himself, just as one sees everything
yellow, because of a jaundiced eye. His devotion then reveals to the devotee that God
alone is everything; it is He that has become the master, the father and the mother, man
and beast, the animate and the inanimate. End of Sayings of Sri Ramakrishna

According to traditional accounts, before his death, Ramakrishna transferred his spiritual
powers to Vivekananda and reassured Vivekananda of his avataric status. Ramakrishna
asked Vivekananda to look after the welfare of the disciples, saying, "keep my boys
together"and asked him to "teach them". Ramakrishna also asked other monastic disciples
to look upon Vivekananda as their leader. Ramakrishna's condition gradually worsened
and he expired in the early morning hours of August 16, 1886 at the Cossipore garden
house. According to his disciples, this was mahasamadhi. After the death of their master,
the monastic disciples lead by Vivekananda formed a fellowship at a half-ruined house at
Baranagar near the river Ganga, with the financial assistance of the householder disciples.
This became the first Math or monastery of the disciples who constituted the first
Ramakrishna Order. ----Wikipedia

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Divya = divine; Veera = Heroic; Pasu = Mere man; literal meaning of Pasu is
animal. The word Diva came from Sanskrit Deva for divine being.

The paths of Dharma run parallel but in opposite directions like New York State
Thruway: Pravrtti Marga (path) and Nivrtti Marga. Pravrtti is forward movement,
evolution, a path of least resistance, a swim down stream, and a path of desire and
duality. It is a centrifugal force taking an aspirant away from God or Pure
Consciousness. Nivrtti is involution, retrograde movement, a path of resistance, a
swim against the current, and a path of spirit. It is a centripetal force taking the
aspirant from the physical world of dualities to the spiritual world of Pure
Consciousness. In Pravrtti, we live in the physical; in Nivrtti, we live in the
spiritual. Maya is the force that makes Pravrtti possible and Mahamaya is the
force that makes Nivrtti possible.

Maya weaves and paints canvas with panoramic colors of the world of evolution
proceeding from the Spirit. Bhakti to God is the road sign that tells the aspirant to
make 'U' turn and get on the Nivrtti Marga (path). On Nivrtti Marga (like the
turnpike or throughway), he stops for spiritual food and fuel, performs rites,
ceremonies with spiritual disciplines, austerities and penances and obtains the
necessary mental and spiritual equipment, nature or power. He started with a
family and children in Pravrtti marga and now in Nivrtti Marga directs his vision
towards Pure Consciousness. He leaves the base world of senses and enters the
pristine world of spirit. It is like the lotus flower plant whose roots are in mud,
stem in water and flower above the water. Pasu bhava is the bunch of roots in
mud; Vira Bhava is the stem in water and Divya Bhava is the Lotus flower above
the water. Divya bhava depends on Vira and Pasu Bhavas for blossoming. The
animal disposition is like the manure that is necessary for the plant to grow,
bloom and bear fruits.
 Timorous Sadakas on the path of Nivrtti either have ties to the mundane world
or have partial ties. This bondage is Pasa or fetter: Bhaya (fear), Daya (pity),
Ghrina (contempt, disgust), Kula (family), Lajja (shame, embarrassment), Moha
(delusion), Shīla (nature, conduct), and Varna (caste or race); this is only a short
list; a larger list expands on this eight-braid bond; they are like strands within
braided ropes. Pasu is a man of the world full of ignorance and darkness (Pravritti
marga), not wont to the ways of Tattva Jnani or Yogi, who pursues Nivrrti marga.
In Pravrtti Marga, you are like a stick (Jiva) jostling other sticks in the rise and
fall of waves in the ocean of Samsara (life on earth). In Pravrtti Marga your
attention is diffuse moving from one desire to another desire. In Nivrrti marga
your attention is focused upon attaining the Goal, the Ultimate Truth (Ultima
Thule).

Internal purification is attained by service, worship, and knowledge (Karma,

Upasana and Jnana), the last being the most purifying. Service and worship for
the welfare of others and Spiritual knowledge are the preliminary steps before
attaining yogic state.

Sadhana (spiritual accomplishment, perfection) is fourfold: Sandhya,

Upasana or worship, Satcakrabheda, and Mudra. The central tenet of
Sadhana is the confluence of the macrocosm and microcosm in the
spiritual heart of the Sadhaka (spiritual aspirant). What is here is
out there. Microcosm is the individual while macrocosm is the God
with all his or her manifestations. Tantric tries to awaken and
worship the all-pervading resident deity in him.

Sandhyavandanam is worship at morning, noon and evening of Mother

Goddess. The significance is that these are the auspicious times of the day, when
the stars are still visible in the morning, when the meridian hour with the sun at
the top rules the day, and when the sun in its orange glory dips into twilight.
Gayatri, the sacred mantra of 24 syllables, is recited by Brahmanas in
their daily Sandhyavandanam worship. When Gayatri has not been sung for three
generations in a Brahmana family, the family loses its privilege and caste status
and ceases to be Brahmanas. They still retain the Brahmin status; it is one or
several notches below the real entity. Vaidika (Sanctioned by Vedas)
Gayatri is a seed mantra and the Vedas are ensconced in it. Vaidika
Gayatri: Om bhur-bhuvah-svah tatsavitur varenyam bhargo devasya
dhīmahi dhiyo yo nah prachodayāt— Om , earth, atmosphere, and
heaven, we meditate on the adorable glory of the radiant sun; may he
inspire our intelligence translation by Dr. Radhakrishnan. Sandya
(junctional [transitional time zones] prayers sunrise, noon and sunset) is
performed three times a day. Now let us read the translation of Gayatri Mantra by
Woodroffe: "Om, let us contemplate upon the wonderful spirit of the Divine
Creator of the terrestrial, atmospheric, and celestial regions. May he direct our
minds (towards the acquisition of Dharma, Artha, Kama and Moksa)."
Upasana is worship.

Satcakrabheda, is presence of six chakras or levels in the body represented by

Lotus flower. This is Kundalini Yoga. Click>>Kundalini Power<<<<Click.

Mudra: Mudras are hand-and-finger gestures (and positions) which are 108 in
number, each one of them when performed delights an appropriate god. (An
example in everyday finger signs: An upturned thumb or a high-five delights.) It
welcomes a god by an offering. Mudra comes from mud meaning joy, delight,
gladness, happiness and means that which gives happiness to god. These Mudra
gestures make their appearance during worship and in dance, rituals and Yoga.
Mudras are no different from sign language of the hearing impaired.

Mudra is discussed in detail elsewhere in this article.

For Self Realization Patanjali Yoga Sastra advocates the following.

1: Abhiasa: practice, practice, practice; Vairagya: desirelessness, detachment.

2: Upasana and cultivation of friendliness, love under all conditions: Worship of

Saguna Brahman or manifest Brahman, also known as Isvara: Siva-Isvara,
Krishna, Vishnu, Ganesa, Durga

3: Pranayama: Breath control is a way to control the mind and concentrate it on an

object. It helps control the passions and develop will power.

4: Concentration of the mind on a specific object (of sense). People always find it
difficult to concentrate their mind on one object, which is ideally God; it does not
project in the mind easily. People first focus their mind on a pleasing
sense/sensual object and once concentration comes as a second nature, one can
transfer that focus to God. This is a mental trick for developing concentration.
This takes you from the sensual world to divine world. For example, you may
focus on your thumb first before you are ready to focus on God.

5: Jyotismati: development of Inner Light

6: Association with the spiritually enlightened and avoidance of the spiritually

blighted.

7: Svapna-nidra-jnanalabanam va: Drawing knowledge from dream and deep

sleep.

8: Meditation: on dulcet object (pleasing to the mind).

 The last one is interesting from a psychological point of view. First, one has to
concentrate and meditate on an object, which one likes in everyday sensual world.
Once this is behind, the mind can concentrate on another object, namely God.

Dyana is meditation and is of two kinds: Sthula (gross) and Suksma (subtle) or
Sarupa (with form or image) and Arupa (without form or image). Sthula Dyana is
meditation on the image of the deity, while Suksma Dyana is meditation on
formless consciousness of Nirguna Brahman. Meditation on a formless object is
difficult and so the aspirant engages in Sthula meditation, before he can go on to
Suksma meditation.

Aspirants recite Mantras in many ways: Vocal (Vacika), Lipping (Upangsa--

inaudible lip and tongue movements), Mental (Manasaka--mental recitation
without lip movement and audible sound). Mental recitation is the best of the lot.
Chanting Mantra is salubrious for physical, mental and spiritual health.
Association of Mantra and target Devata is the next step; concentration, faith, and
devotion transform aspirant's consciousness and lays down new neuronal
pathways and networks; aspirant's consciousness is a fragment of Devata's pure
consciousness. Mantra, aspirant's consciousness, and Devata become one because
Mantra is the body of Devata; this goes by the name of Mantra Caitanya, Mantra
Consciousness or awakening of Mantra. The aspirant has become Mantra Siddha
(Mantra perfectionist-performer).

God generally comes in two flavors: Isvara (God with attributes and body
parts) and Brahman (God who is pure Consciousness). Worshipping God
as Consciousness, which is invisible, impalpable, ungraspable, and transcendent is
a difficult proposition; mind cannot hold on to what one cannot touch, taste, see,
smell and hear. Joseph Campbell explains what transcendent is. In
Occidental theology, the word transcendent is used to mean outside
of the world. In the East, it means outside of thought.

When the same entity comes with form and name, it is easy to relate to it. The
formless consciousness is Brahman and the clinical entity is Isvara. Worshipping
Isvara is one of the essential tenets of Tantric philosophy. Isvara comes in two
flavors: male and female. Tantrics have a predisposition to worship female
Goddess rather than a male Deity. Their stance comes from commonsense.
Mother nurtures a fetus in the womb for the duration of pregnancy; mother nurses
the infant and attends to its needs; mother's heart and mind are more yielding and
indulgent than father's; earthly mother is a fragment of Mother Goddess. Between
the fecund father and nurturing mother, the Tantric chooses the latter. This whole
process is Pravrtti (evolution). Pravrtti is descent of the soul from Pure
Consciousness and pristine body-less state to an embodied form--becoming a
human being or any other being. The unfolding of the universe from Siva and
Sakti is Pravrtti.
 Sakti (power, wife) always stood by Siva on his left side in this process of
Pravrtti. She chooses to bump (demote) the fecund father, rejects amorous
advances from Divine Father, takes his place and stands him on her left side (role
reversal); this process is the beginning of Nivrtti (cessation, retrograde
involution). She is in possession of three qualities: Iccha, Jnana and Kriya (Will,
Knowledge, and Action). She exercises her Will because she has the necessary
Knowledge, which gave her the name Mahavidya (Great Knower). She destroys
all the devilish qualities of her sons, holds them by her right hand, and takes them
back on Nivrtti Marga (path). The fecundating Father who feels responsible for
Pravrtti falls prostrate at her feet to save the world, which Sakti produced --this
universe and beings with marginal and meager help from fecundating Father; the
Goddess tramples him under her feet and takes her sons and daughters back on the
journey of Nivrtti. Nivrtti is taking the soul back to its fountainhead. We are fallen
beings. When we resolve and erase all impurities, Maya, Kanma, and Anava
Malas, we go back to Godhead.

Upacana or worship

Coming back to Isvara and Brahman, Upacana is worshipping Brahman

through Isvara (worshipping Vakya Sakti through Vacaka Sakti). Ishtamantra is
the Deity-specific Mantra, which brings the aspirant to Ishtadevata (god or
goddess of his liking). Vakya Sakti is Brahman without attributes; he is the goal
of Upasana; ordinary mortals except perfected Yogis cannot realize him. Tantrics
worship Vacaka Sakti, the clinical Brahman, Sabdabrahman, Saguna Isvara,
Saguna Brahman, or god with form and name.

Vacya = Vakya; Vacaka = Vasaka. Vakya is meaning; Vasaka is words,

phrases and mutterings of Mantra.

Every Mantra has two Saktis (powers): Vakya Sakti and Vasaka Sakti; the former
is the seed and latter is the flesh of the fruit. The former is life of Mantra and the
latter is the sustainer of life; the Vakya Sakti is subject and transcendent, and
Vasaka Sakti is object and immanent. One cannot get to the seed without going
through the fruit; one cannot understand the meaning and true nature of Vakya
sakti without worshipping Vasaka Sakti (they are like Brahman and Isvara).
Vakya sakti is without attributes (Brahman), Vasaka Sakti is with attributes
(Isvara); Vakya sakti is seed and Vasaka Sakti is the tree; seed and Vakya Sakti
are latent and dormant, and tree and Vasaka Sakti are awake and florid. Vakya
Sakti is white light and Vasaka Sakti is spectral or rainbow colors, yellow, blue,
red and more of Kundalini Devi. Paramatma is Vakya Sakti, while the son of
Devaki (Krishna) is Vasaka Sakti. Vakya is meaning; Vasaka is words, phrases
and mutterings of Mantra. God, who is the subject of Mantra, is Vakya Sakti and
Pratipaadya (to be explained, meaning); Devata and god, who is Mantra itself
(god's sound body = Mantra), is Vasaka Sakti in his manifest form. Vakya Sakti is
like clouds and Vasaka Sakti is like rainwater. (one cannot quench his thirst with
the cloud; rainwater serves the purpose well; Nirguna Brahman is the cloud and
Saguna Brahman is water.) Vakya Sakti is unlimited; Vasaka Sakti is delimited.
Vakya sakti is all-pervasive and unmanifest, while Vasaka Sakti is manifest.
Siddhi of Sadhakas awakens the Vasaka Sakti of Mantra; with the help of Devi,
they step into the monistic world of Brahman knowledge. (White light, spectral or
rainbow colors, seed and tree, cloud and rainwater are input from author.) Vasaka
Sakti is the road to Vakya Sakti; the former is the means and the latter is the goal.
Yogis are capable of meditating on Brahman without going through the
preliminary step of worshipping and meditating on Isvara (Vasaka Sakti). In this
instance, the yogi is the seeker of Cashew Nut, which is outside the fruit;
somehow the Yogi coaxes and brings the nut from inside the fruit; it takes a Yogi
to meditate on attributeless Brahman--author's opinion.

Manifest God or Goddess, Sabda Brahman or Sound Brahman is the object of

worship. Sabda Brahman is immanent and pervades the universe and beings; Virat
Purusa is the one with manifest body (Virat sarira) and comes down to earth as
Avatara (incarnation). Five gross elements, ten senses (five of motor organs and
five sensory organs), five vital airs, Manas (mind as an organ), Buddhi (intellect),
Ahankara (ego), and Chitta (thinking) make the body of Sabda Brahman. Worship
of Sabda Brahman is at the level of human consciousness and worship beyond
that is Turiya, where the Sadhaka and formless Brahman become one. That is
Vakya Sakti.

Kundalini Yoga >>>Kundalini Power<<< explains how a sadhaka enjoys bliss

by taking Kundalini Sakti to merge with Siva Sakti in Sahasrara Chakra, and
descends to his base, namely Anahata Chakra, the heart center. In the Anahata
Chakra, he offers his prayers to Ishtadevata of the center. Mother Goddess Kali
wears a rosary of severed heads of men strung together by the thread of Kundali.
The heads represent 50 Sanskrit letters. Ishtadvata becomes visible to the Sadhaka
who recites Mantra, and dips into meditation. He presents flowers, ornaments,
scents and incense, clothes and edibles to the Divine mother. After many practices
on this line, he comes to know and discriminate between what is permanent and
what is impermanent (Nitya-anitya-Vicara). He is at ease with Vairagya
(dispassion and desirelessness). He attains ecstasy with the help of mental image
of his Ishtadevata. After a while, he needs no external props to attain Samadhi; he
gives them up by a gesture of dissolution (Samhara Mudra).

The cardinal features of Upasana are as follows:

1) Bhutasuddhi: Cleansing Bhutas or gross elements of the subtle body.

2) Nyasa: By the power of Sound and Mantra, he invokes the spirit to descend on
his body.

3) Pranayama: Breath Control.

4) Dhyana: meditation.
 5) Chantless mental worship.

6) Japa or chanting of Mantra.

A note from another source:

Vēdiyan is one who is proficient in Vedas. In the worship of God (Siva), Agamas
dispense prescriptive rituals and practices, known as Angas (limbs or parts). Water,
flowers, light, and incense are some of the items for worship. These items used in
worship represent the Mahabhutas: Flowers represent Akasa (Sky, Space or Ether);
Incense Air; Naivedyam Water and victuals served on a plate to the deity; Gandha
(sandalwood paste) Earth (Prithvi) ; Deepam (light) Fire. Worship of a deity apart
from these articles need the sincere application of the senses,
(Jnanendriyas: Ear, Eye, Nose, Tongue and Skin and their functions,
hearing of the Mantras; seeing of the deity, the light and the rest;
smelling the incense; tasting the prasadam-foods; feeling the fire in
the Deepam and the sound of the Mantras).

Ears, Eyes, Nose, Tongue and skin ; sabda, rupa, Gantha, rasa and sparsa
= sound, form, smell, taste and feeling .

Naivedyam consists of four types of foods: those that you can lick, suck, drink, or
chew.

Sri Krishna says the kind of foods he likes.

Bhagavad Gita 15.14: Becoming the (digestive) fire in the bodies of all
living creatures, and moving with (ease and) equal balance in upward
and downward breaths, I digest foods of four kinds.

Vaisvānara is Agni or fire and represents the fire of digestion.

Visva+nara means universal+man, belonging or common to man.
According to Kurma Purana, Book two chapter 6.16-17, the fire-god,
Vaisvānara (remember: the fire in the belly) digests the food eaten by day
and night on the orders of Isvara, the clinical manifestation of Brahman.
Vaisvānara is the god who cooks the food by virtue of the fact he is the
fire-god and carries the oblations to the forefathers. Remember that
Ignition came from Sanskrit Agni/Ignis.

Becoming the digestive fire in the bodies of all living creatures, and
moving with ease in inspiration and expiration, I digest all four varieties
of foods. The food is classified according to the modes of ingestion:
licking food, sucking food, drinking food, and chewing food. Please
remember that for simplicity the phrases are similar to the expression
"walking stick." Here it a functional classification: Honey is a “licking”
food, hand-softened mango fruit with intact skin is a “sucking” food, milk
is a “drinking” food, and vegetable is a “chewing” food.

Both Vaisnavites and Saivites claim that their Isvara (Narayana or

Siva) is the Vaisvanara, the fire-god. Here in this verse, Krishna
(Narayana) claims to be Vaisvanara.

Panchasuddhi forms part of the worship as prescribed in Agamas. Chariya and Kriya
are the soft deeds of the votaries of Siva. They should be free of Pancha-ma-Pātakam
(five heinous sins of killing, lying, stealing, drinking and abusing one's Guru). The votary
should engage in Pancha Suddhi (five-part purification) in worship: Bhuta suddhi, Anma
suddhi, Dravya suddhi, Mantra suddhi, and Linga suddhi in Saivism. Tantrics also have
five-part purification: Atma suddhi, Stana Suddhi, Mantra suddhi, Dravya Suddhi, and
Deva Suddhi.

Bhuta Suddhi: Daily ceremonial by which the soul is purified from daily sins, part of
Anma-Suddhi.

Anma Suddhi: Soul's realizing Divine grace as its mainstay.

Dravya Suddhi: Purification of defiled objects.

Mantra Suddhi: Ceremonial purification by sprinkling water consecrated by mantra.

Linga Suddhi: Realizing the immanence of God in the non-sentient universe, as well as in
the sentient.

The following are special to Tantrics.

Stana Suddhi: Purification of the place of worship (Tantra).

Deva Suddhi: Purification of a deity which consists in placing its image on a seat, bathing
it, adorning it with garments, ornaments, and offering incense, light.

The first is purification of body, mind and thought and making them receptive
for the descent of spirit. When they are pure, Paramatman manifests himself and
there is subject and object fusion. Upasana's main object is to remove Rajas and
Tamas (motion, passion, and darkness) and replace it with pure Sattva (virtue,
goodness). Siva condemns in Agasamhita offering of flesh, blood, and
wine to him; it is Asadagama (Asad + Agama = False Agama). In modern India,
Asadagama is NOT generally accepted practice. He (she) bathes, performs
acamana (sips water), begs the deity to purify his mind of impure thoughts and
chants Mantras to drive out any inimical spirits. acamana = Sipping, while
uttering certain mantras, a little water three times from the palm
 of the right hand--(Tamil Lexicon.) The worshipper sprinkles water
to purify the place of worship. All previously collected and cleaned
Puja items are properly laid out in the puja place. Water and
mantras always come in handy to purify the accouterment of puja
(worship) like flower, vessels, lamp, incense. He draws a Yantra on
the floor representing the sound (auditory vibrations) body of a
deity in diagram. Go to MANTRA for details on Mantra, Yantra...

Tantric Ego, consisting of sensory apparatus of man, vital airs, and mind, is
part of Suksma body (subtle body). Vedic Ahamkara is Ego, but Tantric Ego is a
more complex entity. The soul takes its journey through several million bodies; so
does the Ego until the Ego is fit to become the subtle body of a human. Ego is
indestructible from creation and final dissolution (Pralaya) of the universe. Ego in
its passage through several bodies gathers impressions, and conditions the Atman,
resident in each individual being; pain and pleasure, like and dislike, misery and
happiness are all attributable to Ego. This Ego from the time of creation, having
arrived at the human body, has an opportunity to dissolve the subtle body and
unite the individual self with the Great Self, Paramatman. For that to happen, Ego
has to have had a growing-up process along the Sattvic line. Ego has two choices
to make: path of Avidya (Ignorance) and path of Vidya; both are of feminine
nature; the former is charming and sensual and has a spousal denotation to the
aspirant, while the latter is knowledge and wisdom and has a Motherly
denotation. Avidya keeps the soul roiled in Samsara (birth and rebirth) and Vidya
seeks to obtain liberation for the soul. Vidya is knowledge of Brahman, necessary
for liberation. The path of Vidya has four steps: Varnasrama Dharma, external
worship, internal worship and Yoga.

Look at the diagram below for the constituents of the physical body and subtle body.
After death, Manonmaya and Vijnanamaya Kosas are the residues from the Subtle Body.
When manonmaya kosa drops off, Vijnanamaya Kosa takes one to higher worlds or is
inherited upon rebirth.

Physical Rebirth or
Entity Subtle Body Death
body Liberation
Pranamaya Kosa Yes Yes No No
Manonmaya Kosa Yes Yes Yes No
Yes
Vijnanamaya
Yes Yes Yes (transmigrating
Kosa
entity)
Anatahkarana Yes No No No
5 Sensory organs Yes No No No
5 Motor organs Yes No No No
Anandamaya Yes in
No No No
Kosa liberation
Pranamaya Kosa Breath, Life-Energy Sheath.
Mind Sheath. Variously called: Subconscious mind,
Manonmaya Kosa thought, desire and emotion. Book: Dancing with
Siva.
Vijnanamaya Kosa Knowledge Sheath. Sheath of cognition.
Inner organ: Manas16, Ahamkara15 and Buddhi14 (The
Antakharana Tattvas)

5 Sensory perceptions (organs of) hearing, touch, sight, taste, smell

(organs of) speech, grasp, ambulation, excretion,
5 Motor actions
reproduction
Anandamaya Kosa The Pure soul, ready for merger with the Supreme

Physical body is made of subtle body (breath, mind, knowledge), Antakharana (Buddhi,
Manas and Ego), five sensory organs and five motor organs.

You may find divergent interpretations of the following terms in other texts.

The Jiva (embodied self) contains the subtle body as seen below. The subtle body is
made of Tattvas: 14. Buddhi, 15. Ahamkara 16. Manas, 17. hearing 18. touch, 19. vision
and color, 20.tasting, 21. smell, 22. speech, 23. grasp, 24. ambulation, 25. evacuation, 26.
procreation, 27. sound, 28. palpation, 29. form, 30. taste, 31. odor. TATTVAS-36. The
subtle body/soul (the invisible double of the human body) is imperishable. Subtle body
does not have the Anandamaya Kosa (The Bliss Body) in its true sense. The soul of
subtle body (or soul) is covered with Malas or impurities; when it becomes pure, the soul
is called Anandamaya Kosa, which is the necessary entity for liberation and merger with
the Supreme.

Subtle body abides in Antarloka, inner or subtle world, a kind of Limbo where souls live
between death and rebirth waiting for Karma to decide the environment, heredity,
ancestry and body, the soul will inherit in its next birth.

Upon death, the breath (Pranamaya Kosa) leaves the subtle body and the remaining
entities are Mind and Knowledge. The mind16 in the subtle body is the chronicler and
repository of Samskaras (impressions of past life). Before birth or liberation, Manonmaya
Kosa drops off and Vijnanamaya Kosa is incorporated upon rebirth in the new body or in
the liberated. The liberated with vijnanamaya Kosa and Anandamaya Kosa merges with
the Supreme.

Subtle body = Sukshma Sarira = Transmigrating Entity = Linga Sarira = Karana Sarira =
Causal Body = Ethereal body = Etheric Double = Astral body. Definitions of these terms
are open for different interpretations.
Varnasrama Dharma, external worship, internal worship and Yoga

Varnasrama Dharma is following the tenets of one's natal caste. Among its
teachings are Chariya, Kriya, Yoga, and Jnana. Chariya is worshipping of God-in-
form in the temple. Chariya's recommendations are external worship (exoteric)
suitable to the ordinary devotees, and not confined to a select group. Kriya is
worshipping of Siva with rites and ceremonies (esoteric rituals and practices)
recommended in Agamas. Yoga is mental worship of Siva in His subtle forms.
Jnana is realization of God as a transcendent formless entity. Generally Chariya
involves certain external acts : home worship, temple worship, pilgrimage,
incense, sacraments, bell, waving of lights, ritual gestures (Mudras), idols,
Novenas, Sandhya Worship--morning, noon, and evening (Angelus) , meditation
(Dhyana), Kavachas (miters and Scapulars), rosary, Virata (religious vow). If this
reminds you of Catholic Church, you are right. Virgin Mary is the Mother of
Avatara, Jesus Christ; the Saktas believe in Mother Goddess; to a sakta, she is
Saham: "She I am." Hamsa = "I am She."

Exoteric worship has three objects for the external worship of Siva: Stamba,
Bimba, and Kumba. Stambha is Axis Mundi or Siva Linga in this instance; Bimba
is reflection of Lord Siva in an image; Kumba is decorated water pot representing
a deity; Kumba contains all gross elements (Bhutas) in it: earth, water, fire, air,
and ether. Temple is the place for Bimba worship, performed by the priest with all
the attendant rituals. Kumba worship is performed in temples during consecration
and each deity in the temple is invoked to abide temporarily in deity-specific
Kumpa-k-kutam (decorated water pot) by chanting of deity-specific Mantras; this
is a special event and not a daily occurrence. The water is used for ceremonial
ablution of the deity and chanting of Mantras helps move the spirit of the deity
back to its image in the temple from the pot.

Devi exists in beings and matter and thus the latter are worthy of worship since
they are all her manifestation. Worship of Devi has many stages built like a ladder
starting from external worship and ceremonies; image worship; mind worship;
meditation, absorption and identification; and knowledge of the self resulting in
Kaivalya. The important rungs in this ladder of worship are Pujabhāva, Dhyana
Bhāva and Brahma Bhāva.

Paramatman is resident in every one of us. Paramatman = Supreme Atman, the

Great Soul, Divine Essence. Each individual also has an individual self, the lesser
self or atman. What is here is out there. Our body has seven centers or Chakras
(Kundalini Power), each one presided by a resident deity; our body is a
microcosm of the macrocosm out there. This universe of immeasurable space is
one Grand Universe or Egg (Mahabrahmanda) with countless Great universes
(Brhat Brahmanda) arising from the seven planes of Grand Universe. The
individual star, planet and being (man / woman) have in each one of them seven
planes with seven presiding deities. The Grand, the Great, the Star, and the being
have a common architectural plan. Brhat Brahmanda has an axis (like Axis
Mundi), a Mount Meru, or a vertebral column. It has seven worlds along the axis
on the top and seven Nether worlds on the bottom.

1. Bhurloka: Muladhara Chakra of man is the equivalent of Bhurloka (Earth)

since Brahma, the creator, resides here with his consort Savitri; it goes by the
name Brahma Padma (Brahma's Lotus). It is the first world above the seven
nether worlds. Svayambhuva Linga with coiled Kulakundalini is the sine qua non
 of this chakra. The spiritual Sun took up his residence here. Its bodily location is
around anus.

2. Bhuvarloka: Svadhisthana Chakra represents Water Mandala. As the Kundalini

rises, she ascends five gross elements such as Earth and Water in the Chakras, she
goes from gross to subtle states. The presiding deity is Varuna; the presiding God
is Vishnu who lives with his consort in Vaikuntha, part of causal Bhuvarloka. The
petals are of vermillion color. On the right side of Vaikuntha is Goloka, where
two-handed flute-playing Vishnu lives. Vishnu's Sakti is Radhika in Goloka. Its
bodily location is around genitalia.

3. Svarloka: Manipura Chakra. Rudra and Bhadrakali live here. its location is
around the navel area.

4. Maharloka: Anahata Chakra. Isvara and Bhuvanesvari live here. The bodily
location is heart area.

5. Janaloka: Visuddha Chakra. Androgynous Ardhanarisvara is the presiding deity

here.

6. Tapaloka: Ajna Chakra. The bodily location is glabella between the eyebrows.

7. Satyaloka: Saharara Chakra is located on the crown and is the primal cause of
all the previous causes.

Table of Chakras and Lokas.

Chakra Muladhara Svadhisthana Manipura Anahata Visuddha Ajna

Causal Causal Causal
Causal Regions Causal Bhurloka Causal Janaloka Chandraloka
Bhuvarloka Svarloka Maharloka
Black White
Animal Elephant Makara Ram --
Antelope Elephant
Vision,
Touch,
Taste, hands, anus, Hearing,
Phallus,
Smell, feet, sense of sense of Speech, sense
Sense sense of --
Gandha Tattva taste, Rasa sight, of hearing,
touch, Sparsa
Tattva. Rupa Sabda Tattva
Tattva.
Tattva.
Fire,
Earth, Bhu Water, Jala Air, Vayu Ether, Nabho
Mandalas Vahni Mind
Mandala Mandala Mandala Mandala
Mandala
Presiding
Prithvi Varuna Agni Vayu Akasa Manas
element
 Para Vani, Pasyanti. Madhyama, Vaikhari,
Sound Transcendental Visual mental Articulate
Sound Sound Sound speech
Spiritual
Spiritual entity Spiritual Sun
Moon
8 spears
Sign/form/color Square-yellow
Petals 4 6 10 12 16 2
Letters 4 6 10 12 16 2
Cloud-
Color of petal Red Vermillion Vermillion Purple White
color
Yantra Square Circle Triangle 2 Triangles Triangle Triangle
Brahma (with Vishnu (with Sadasiva (with
God Vishnu Isa Sadasiva
Savitri) Radhika) Gauri)
Goddess Dakini Rakini Lakini Kakini Sakini/Gauri Hakini
resides in Skin Blood Flesh Fat Bone Marrow
Bija Sound Lam Vam Ram Yam Ham OM
Lokas bhu Bhuvar Svar Mahar Janar Tapo
I--P--
Nadis Ida & Pingala I--P--S I--P--S I--P--S I--P--S
Susumna
Svayambhu
Linga Linga with Para Linga Baana Itara
Kulakundalini
Parasiva
Rudra
Brahma with Vishnu with Isvara with with
Divine Couples with Ardhanarisvara
Savitri Radhika Bhuvanesvari Siddha
Bhadrakali
Kali
Site Kanda Genitals Navel Heart Throat Glabella
Plexus Sacrococcygeal S-C Solar Cardiac Laryngeal Cavernous
Siva Isa Ardhanarisvara Sambhu
Brahma Vishnu Rudra
Granthi (Knot)
Granthi Granthi Granthi

The seventh Loka is Satya Loka. Causal Bhurloka, Svarloka, Maharloka, Janaloka,
Chandraloka, and Satyaloka make the Brht Brahmanda.

As gods reside in each of the seven Lokas placed within Meru (Axis Mundi, Stambha),
the Earth has a hollow Meru of a stone mountain as the support of the Earth and in the
hollow at different levels, resident gods reside. At microcosmic level, seven gods reside
in the seven Chakras of vertebral column which is the Axis Mundi or Meru of human
body. Axis Mundi or Meru, seven levels and seven gods are common for macrocosmic
Lokas and microcosmic human body. Go to Kundalini Power for more information on
Chakras and Kundalini Yoga.
According to Tantra, the highest Sadhaka is Avadhuta. Avadhuta Dattatreya explains
who an Avadhuta is. Avadhuta = One who has shaken off from himself worldly feeling
and obligation, a philosopher (Brahma-vid, knower of Brahman.) Dattatreya explains it as
follows:

Avadhuta spells out his position in relation to the world.

I am Devoid of
I am Immortal I am The Greatest worldly ties
(Akshara) (Varenya (Dhuta-Samsara-
Bandhana)
I have risen above
That Art Thou
Varnas and asramas
(That are You) = My joy is my head
(caste and stages of
I am God himself
life)
Great Delight
Delight (Moda)
(Pramoda) is my left I am Bliss
is my right wing
wing.
I move freely I have no family, no
I practice no
with or without children and no
rituals.
clothes. relatives.
Desires pour into me,
No bondage and I neither seek nor
but I remain in peace
no aspiration. reject liberation.
and detached
Let the pundits
I have neither I am in a state of teach Sastras; I
death nor birth. contentment. have no such
qualification.
I neither shave,
I am beyond study
nor sleep, nor
and teaching of
beg, nor bathe. I
Sastras; I am
take air bath. I No one can impose any
beyond any doubt
eat what is given duties on me.
about Reality. Let
to me by any one
the ones in doubt
except the fallen,
study Vedas.
unsolicited.
I am self and not I do not utter
I am blessed
body. Mantras.
When I sleep, I
My conduct is
sleep under the I am taken for a
incomprehensible to
sky or in any lunatic.
others.
available place.
I will not answer I neither accept
I do not look at woman,
any questions gifts, nor induce
not even their pictures.
about my others to give gifts.
 particulars.
A mendicant, that I
I do not stay in one am, walks with his
place more than five eyes on the ground
I gave up my nights, because I do not with the notion that
family and the want to develop beings from a
world. affection for people, worm to man are
which will lead me to equal. I appear
hell. dumb, deaf, blind
and dull.
Only fools take
As the suns shines on
delight in a body
everyone, I do not
which is an I meditate
differentiate between
agglomerate of according the
the good and the bad
skin, bones, Maxim of Wasp
and the learned and the
muscles, tendons, and Worm.
unlearned. (Learned =
blood, and
learned in sastras)
organs.

Maxim of Wasp and Worm: A lowly worm is in constant fear of the wasp and thus
meditates on the wasp, not knowing when the dreaded fate of sting will strike it. The
worm is so much possessed of the image of the wasp, that its consciousness is reposed
only in the thought and form of wasp. Similarly, an Avadhuta is constantly meditating on
Brahman, not knowing when the blessed event of knowing and transforming himself to
Brahman would take place. He thus becomes Brahman himself by dwelling in his mind
on Brahman.

Svetasvatara Upanishad describes Brahman as follows:

Sakti and Supreme are one entity; they are inseparable. Sakti is the cause of the world.
Sakti, hidden in its svarguna (intrinsic qualities), is the cause of creation, maintenance
and destruction of the world. Unmanifest Brahman is Pure Cit (Consciousness); manifest
Brahman is Cit with Maya or prakrti and therefore goes by the name of Isvara. (Verse
1.3)
Sadhaka who knows the Supreme as non-dual is freed from Maya and bondage. He is
Kaula, the true knower of essence of Brahman.

Macrobrahman, Mayabrahman, and Avidyabrahman or microbrahman:

Transcendent Brahman without attributes is Pure Consciousness and therefore is

Macrobrahman. Isvara is Mayabrahman or Macrobrahman with Maya. Human beings
with a load of Avidya (ignorance) are microbrahmans or avidyabrahmans. These
eponyms are coined by me for easy identification of three levels of Brahman. (Unmuki)

= Whole, universal, entire, all + Men) = relating to all men.

Head Eyes Air Fire Akasa/Ether Water Earth
Back of his
Heaven Sun Breath Mouth Trunk Foot
body

His nineteen mouths are: five motor organs, five sensory organs, five Pranas, Manas,
Buddhi, Ahamkara, and Chitta. Go to commentary on Verse 12 of BG Chapter 2
Samkhya Theory for details. Because of the above portals through which he enjoys this
outer world, he is called eater.

If an aspirant meditates on Brahman in one-part Visva state meaning that God is only a
Knower of phenomenal world, he returns to earth as human being and enjoys the
objective world.

2) Dream State (Taijasa) is similar to wakefulness except he is the enjoyer of subjective

world in the land of dreams and possibilities and it is beyond the grasp of the senses
(Taijasa).

If an aspirant meditates on Brahman in Taijasa state (2nd quarter of the four quarter of
AUM-Silence), he reaches the subjective world of Soma Loka (Sphere of Moon) after his
death. After his sojourn there, he comes back to earth to live among human beings.

3) Deep Sleep State. Prajna is pure knowledge with no desire or dream. Objects, senses,
and mind lose their contours in the pitch darkness of bliss.

If an aspirant meditates on Brahman as a whole (all three parts or AUM), upon his
death he goes to the sphere of the Sun from where he goes to Satya Loka, where he
becomes one with the Absolute. He becomes homogenized with all other souls (with no
distinction) which joined the Absolute.

4) Turiya, the fourth state is devoid of dualities; it is one mass of bliss.

If an aspirant meditates on Brahman in his four parts as AUM-Silence, he becomes

non-dual with Brahman.
Go to commentary on BG012.1 for more details. Turiya is Spiritual Transcendental
consciousness
 .

Guru and God are necessary for the attainment of supersensual transcendent
knowledge of Brahma Vidya and liberation.

Two paths

There are two paths: Pravrrti and Nivrrti. Pravrrti is common path and Nivrrti is a hard
path. Pravrrti is centrifugal movement of the soul with desires, dualities and bondage.
Nivrrti is the method of choice for outright renouncer or hermit. It is a centripetal
movement towards God right from the beginning. Tantra declares that it will shape men
and women leading animal life of deglutition and defecation, procreation and slumber,
fright, fight or flight, change them into productive people, and lead them in the path
towards God. Pravrrti is life in the phenomenal world in pursuit of desires. Nivrrti is life,
liberty and pursuit of Bliss; in other worlds it is a life of devotion to God, liberation from
the bondage (Pasa) and eventual bliss. Tantra recognizes that man is a sensual animal; it
tries to put a prescribed order in his lifestyle, convert him from sensual to a supersensual
to supernal being and it leads him to Reality. In this process the aspirant gives up his
passion and darkness (Rajas and Tamas) and becomes pure and Sattvic. He strives on the
path of Karma Yoga, Jnana Yoga and or Bhakti Yoga. For the Pasu (the individual soul)
to attain liberation, he should get rid of impurities or Malas.
Malas: Mala in ordinary sense is feces. Malas as a technical term means impurities of the
soul. Its origin is Divine Will and it is of three kinds (Mum-malam: Anava Mala, Kanma
Mala, and Maya mala.

Anava Mala: Here the soul feels like an orphan, as if it is not connected to the Great Soul,
Pure Consciousness or God. It is due to ignorance and matter enveloping the soul,
preventing vision of the Great Soul. It is full of ego. It is a case of I, Me, My, and Mine, a
quadrilateral corral for Pasus. Life in Muladhara and Svadhisthana Chakras and below is
one of Anava Mala. Grace of God erases Anava mala. Yoga and Jnana Margas remove
Anava mala.

Kanma mala: In Kanma (Karma) Mala, the past is catching up with the present; the past
may be recent or one or many births in the past. Kanma mala brings the soul and body
together in a being. It is the karma from the past or the karma made new. karma is
thought, word and deed that bring punyam or papam, meritorious or painful
consequences. The Karmas of past lives cling like Vasanas (fragrance to the subtle body)
and has the tendency to confer Samskaras, tendentious behavior, which might reinforce
punyam or papam; thus, the actions tend to feed upon themselves and produce more of
the same. The proper thing to do is cancel out papam and punyam and get Karma to a
zero-sum status, conducive to liberation. "Cancel out" is not as simple as doing a good
act for every bad act. Every act or karma bears fruits (sweet or sour), which have to be
eaten; that eating of fruits is called Iru-Vinai-Oppu. There is no escape clause
attached to this rule.

Iru-Vinai-y-Oppu = இருவினணந஦ாப்பு = State of the soul in which it

takes an attitude of perfect equanimity towards meritorious and sinful
deeds; equable resolution of good and bad Karma; simply put, eat the good
and bad fruits of your actions and thus bring it to zero-sum status, so that
the bag of Karma is empty of fruits.

Spiritual practices and love of God erase Kanma mala. Kriya Marga (Agamic rites and
ceremonies) remove Karma mala.

Maya Mala: It is the material cause of the universe; Asuddha Tattvas make up our body
and give us the soul-body experience and limited spiritual knowledge in this world;
spiritual practices, love of God, Chariya, worship of God-in-form in a temple remove
Maya Mala.

As man eliminates Karma Mala and Maya Mala, Anava Mala seems to expand to take
their place, and fill the vacuum and becomes stronger; the I-factor is a dominant impurity,
which is erased by Grace of God. All these malas lead man down their paths - Margas,
Anava, Kanma and Maya. These margas should be supplanted by Charya, Kriya, Yoga,
Jnana Margas, Prapatti, Saranagatti and attainment of higher Chakras, Ajna and
Sahasrara.
Charya, Kriya, Yoga and Jnana Margas are fourfold paths for salvation. Charya is
worship of God-in-form in temple. Kriya is performance of Agamic rites and ceremonies.
Yoga Marga is mental worship of God or Goddess. Jnana Marga is path of Wisdom.
Prapatti and Saranagatti are resignation and self-surrender to God.

Concentration of mind on God is a difficult proposition for the object has to have a shape
or form in the mind's eye. That is where idols come in for worshipping Ishtadevata
(desired god). Idol or Avatar is Prati (likeness or substitute) for attributeless Brahman or
Isvara. Prati can also be an object that a person can easily bring to his mind to concentrate
on; the object can be anything. Later I will tell a story to paint this point. Once
concentration on an object is attained, the object is supplanted with Isvara or Nirguna
Brahman. Jnana Yogi can concentrate on formless Brahman (Nirguna Brahman) and
attain siddhi (perfection). Bhakti Yogis simply surrender to God.

Prati or Substitute: Once there was a teenage prince, whose father wanted the Royal
Guru to teach his son concentration and meditation. The prince went away to the
hermitage. The prince met all qualifications for induction as a pupil. The prince kept
asking for his horse. Guru advised him to focus his mind on a devata or god. The prince
said that he could not take his mind off his horse. The Guru then fetched the horse from
the royal stable and told the prince to concentrate his mind on the horse, which the young
prince took very easily. His mind, his thought, his horse and his body all became one
entity when he meditated. He saw horse everywhere. He told the Guru that he cannot see
anything other than his horse in sleep, wakefulness, and meditation. Guru told the young
prince that he arrived and that he should substitute horse with god, which he was able to
accomplish.

The Saktas worship Mother Goddess and she reveals herself in the universal divine form,
when the Sadaka's worship is intense. Sri Krishna says what a true Sadaka is.

13.7: Humility, nonostentation (Adambhitvam), nonviolence, patience,

straightforwardness, service to Ācārya, purity, steadfastness, self-restraint,
(continued)

13.8: aversion towards sense objects, absence of egoism, having insight

into the suffering related to birth, death, old age, disease, sorrow
(continued)

13.9: detachment; absence of attachment to son, wife, home; constant

equilibrium on attainment of the desirable and the undesirable; (continued)

13.10: unswerving devotion to Me having no other refuge, resorting to

solitary places, discomfort in the midst of people.

3.11: Constancy in the attainment of the knowledge of the Supreme Self,

and insight into the knowledge of the Truth are (declared) the knowledge,
and that which is otherwise is non-knowledge.
 13.12: I will explain to you that by knowing which one gains the nectar
(of the eternal). That beginningless Supreme Brahman is (said to be)
neither Sat nor Asat.

Sri Krishna comments on offerings in Bhagavad Gita.

9.26: Whoever offers me a leaf, a flower, a fruit, or water with devotion, I

accept that which is offered with devotion, piety and purity.

13.22: The Mahā-Īsvara, The Great Ruler in the body is (said to be) the
witness, the approver, the supporter, the enjoyer, the Supreme Self
(Paramātmā) in the body, and the Supreme Purusa.

9.27: Whatever you do, whatever you eat, whatever offerings you make,
whatever you give away, and whatever austerities you perform, O son of Kunti, do that
offering unto Me.

Offerings embrace, soothe and serve the five senses: flowers to see, bells to hear,
accouterment to touch, incense to smell, and food to taste.

Prescription, practice, and enjoyment.

To a practicing Kaulika, sex and eating are divine acts.

Vira is a hero of Raja guna, motion and devotional passion. He feels that Devata and
he are one (non-dual state) and therefore when he eats, it is the Devata who eats. Every
act of the Vira is a spiritual act, including, eating, and sexual intercourse. Every act of his
is an offering to the Devata. This is the basis of secret worship. Vira becomes one with
the Mother Goddess, dissolves in her, and swims in the ocean of Bliss of Devi.

(Digambaras [sky-clothed Jain monks-naked] ignore the Vedas and Saiva Agamas, which
promote Samsara (family life, sex and raising children). Jain monks suppress normal
hormone-mediated sexual passions and urges and go about convinced in their mind that
body and sex do not exist for them; they do indulge in good eating and sleeping.)

The Mother Goddess gives terrestrial life to the soul by wrapping it in a body. The
playground or the field of activity is earth. Karma is the immediate cause of birth on this
earth; if there is no karmic load on the soul, there will be no birth. Karma is like a bank
account with overdraft feature; the difference is zero balance is highest wealth and virtue.
Positive balance is money in the bank, synonymous with meritorious acts; negative
balance is borrowed money synonymous with unmeritorious acts. Zero balance is perfect
balance, leading you to liberation from birth and death. If one dies with a positive
balance, he will be born in an ideal family with all its attendant advantages. If one dies
with negative balance, he will be born as an animal if the negative balance is huge. If it is
less of a negative balance, that will determine his heredity, ancestry and environment.

Mother goddess knows that Pasu (individual soul, equal to an animal in its embodied
state) has to eat and procreate. Karma's essential purpose is to bring the soul into the body
that eats and procreates. Karma is self-made and internatal, taking a soul from one birth
to another birth. Internatal = two or more births, as in inter-national, two or more nations.
Karma is a millstone around one's neck; one has to unload it to feel free and liberated;
liberation is a zero-sum game; karma has to come to a NULL State. Brahmamayi, the
Mother Goddess, made lower Tattvas including earth as the platform wherein Jiva must
face and resolve karma, and procreate and perpetuate the species. Without Karma,
Universe and beings would not exist. Knowing misery and effort accompanying eating
and procreation as basic instincts, Mother Goddess incorporated hunger and passion in
jiva who otherwise would not venture into these pursuits. To reinforce the instincts,
Mother Goddess, created Rasa, (relish, taste, desire, fondness, love). Thus, beings and
universe are the field of activity for Mother Goddess, and Jiva, being the reflection or
fragment of Siva and Sakti, enjoy the field of activity in its own microcosm. Tantrics
believe that all human activity, including eating and procreation, are divine acts (It is a
common practice to say prayers before such acts) and that the divine man has fallen from
the lofty heights of Divya (Divine man) to Pasu (animal man), who removed the divinity
from such acts. There are three kinds of men: Divya, Vira, and Pasu, the divine man, the
hero, and the animal man.

Fall from divinity is a sign of Ajnana or ignorance; the Vira sets his activities on a higher
footing according to divine cosmic law and thus has put in place a set of rules, practices,
and goals. While Jiva is susceptible to the pains and pleasures of Karma, the Mother
Goddess is immune from them; this is one of the distinguishing characteristic between
jiva and Devi; this is Maya.

Here is a list of things enjoyed or practiced by Bhogis and Yogis.

Taster's Choice:

Wine is made from grapes, raisins, honey, sugarcane, fruits, molasses (Gaudi),
rice (paisti), Madhuka flower, sap of Palmyra tree and Date tree... Sanctified wine
is fit for consumption by all, irrespective caste.

Bhoga and Yoga, Epicures to Yogis: Tastes and styles

Rasika and Rasa: Taster and Taste

Yoga Learning Sensual Wine

Literature Bhakti Yoga Tastes
Sastra pleasures objects from
Siringara, Chandas, Madhura,
Yama Thinking Flowers Molasses
Sexual love Meter Sweet
Vira, Niyama Vyakarana, Stuti (Praise) Scents Amla, Honey
Heroism Grammar Sour
Siksa,
Science of
Beloved Lavana, Sugar-
Compassion Asana articulation Meditation
woman Salt cane
and
pronunciation
Hasya,
Kalpa, Katuka,
Mirth & Pranayama Remembering Bed Fruits
Competence Pungent
Laughter
Jyotisha,
Adbhuta, Astronomy Refuge at Tikta,
Pratyahara Dress Corn
Wonder and holy feet Bitter
Astrology
Nirukta,
Explanation,
Bhayankara, Worship and Kashaya,
Dharana Etymological Ornaments
Terror hymns Astringent
interpretation
of a word
Dasya,
Hate Dhyana Rg Veda
Servitude
Santa,
Samadhi Sama Veda Fellowship
Tranquillity
Raudra, self-
Yajur Veda
Anger dedication
Santi,
Bibhatsa, Atharva Tranquillity
Disgust Veda

Mimamnsa,
Karuna, Deep Sakhya,
Pity reflection of Companion
Sacred Texts
Vatsalya, Nyaya, Logic Vatsalya,
Parental and Parental
fondness Philosophy fondness
Dharma
Madhurya,
Sastra Ethical
Peace Amicability,
and religious
Sweetness
texts
Purana,
Ancient
history
Ayurveda,
Medical
Science
 Dhanur
Veda,
Science of
Archery
Gandharva
Veda,
Science of
Music
Arthasastra,
Economics

For Vira, prescribed sex, wine, and meat are revealers of wisdom (Brahman
knowledge), Atman, and Bliss.

For a Vira, who enjoys all these Rasas, there are five kinds of work: daily service to
Goddess, Japa (prayer), Purification, external and internal worship, Purascarana,
preparatory or introductory rite. Pur = preceding. Purascarana means repeating the name
of the deity while performing Homa (fire offering). Daily service includes
Sandyavandhanam (worship) at morning, noon, and evening. This also includes Japa,
Tarpana (Libations of water to gods, Rsis and manes), Homa. and feeding
of Brahmanas. In Homa and Tarpana, the word Svaha is uttered, while
in Nyasa rites Namah is used.

Svaha (Sanskrit) = +Su + ah = good, excellent , virtuous + to speak) = Hail = So be

it, May blessing descend on you.

Namah = Bowing salutation, obeisance, reverence.

All these practices are done in the name of Devi. Vira proceeds from matter to spirit and
gives up worldly enjoyments to the extent of merely sustaining life.

The Five M's, known as Pancha Makaaras (Pancha Makaras)

The Five M's are the five words beginning with Sanskrit letter "Ma." These notorious
five caused a lot of controversy: Madya1 (wine), Mamsa2 (meat), Matsya3 (Fish),
Mudra4 (grains) and Mithuna5 (sexual union). These five are also known as Pancha
Tattvas: five principles. Madya, Madhu, or Mead is wine, cognate with Welsh Medhu
and Lithuanian Medus. For the modern man, these five acts within the confines of
marriage are normal. Actually, these acts are actively encouraged for one reason or
another: mental health, cardiac health (meat not recommended). On superficial
examination, it appears that these five acts are sins of the flesh for the spiritually
enlightened individuals in certain sections of India. But in the west, this is the norm.
Most of the epicures are guilty of these five acts, if you call the acts guilt. In the ordinary
sense, there is no law against these five acts and they are not prosecutable offenses. So
what is the problem? Man is drawn to these five in a natural way. In Buddhist icons and
sacred texts, depiction of Mithuna or sexual union carries an illustrative import:
Enlightenment or Nirvana cannot be attained by wisdom or compassion (right action)
alone, but by a combination of both. This union of male compassion and female wisdom
produces Nirvana. Saktas believe that proper performance of Mithuna leads an aspirant
from the physical to the spiritual awareness. During the worship of Yantra, two flowers
are used to portray Mithuna. AparAjta flower resembling the female genitalia and Karavi
(Caraway seed) portraying Linga (phallus).

The Caravay flower is immersed in red sandal paste and put on top of Aparajita flower
which accomplishes symbolism of Mithuna (Mithuna Tattva).

Drinking wine was prevalent in Satya, Treta, and Dvapara Yugas, but from abuse, its
use fell into disuse by laws and convention. Wine's function, it is said, brings latent
thoughts to the surface and into the open. One who is immature in Kaula knowledge is a
sinner and should not engage in religious practices. Practice without perfection in Kaula
knowledge is drunkenness, rape, and slaughter (of animal), as it applies to wine, marital
sex, and prescriptive eating of meat.

If drinking wine leads to spiritual attainment, all drunkards would attain moksa. If
meat-eating leads to sojourn in heaven, all carnivores are righteous claimants to heaven.
If sexual intercourse with women is the ticket to liberation, all animals have a right to
liberation. Tantrics are of the view that sacrificial killing of approved animals to please
forefathers and gods is permitted. There are three kinds of animal flesh: that of the
waters, of the earth and of the sky. All sanctified meats irrespective of who killed and
brought are pleasing to the deity. The kind of offered meat (of the waters, earth and sky)
is left to the wish of the Sadhaka. It is the command and wish of Sambhu-Siva that only
male animals are killed and offered in sacrament. Boal (Catfish, WAllgo Attu--Great
White Sheetfish), Ruhi (Carp--Labeo Rohita) are the preferred kind of fish offered to
Goddess. Boneless fish and bony fish are middling and inferior.
 Killing and eating for nourishment and enjoyment is proscribed. True devotee's offer
of meat and wine to Devi is Ananda (Bliss); they are dear to Devi; they are true Kaulikas.
Bhairava inculcates in those who drink wine the knowledge of Kula principles. Wine
lights up Atma enveloped in dark Maya. Drinking wine with the utterance of proper
mantra and offering it to Guru guarantee a Kaulika not to drink his mother's milk again--
no rebirth. KAranAmrta (Causal Nectar) is the name given to the wine because it is the
cause of material bliss. Drinking wine reminds him of the Cause of all causes, Brahma as
KArana. A Kaulika enjoyer, who is a Vira, is Bhairava himself, while the meat he offers
is Siva, and Wine is Sakti. You may notice some commonality between Tantrics,
Catholics and Jews with regard to wine and meat (body of Christ), and the catholic rituals
are imports from Tantrics. Tamid: The Jews made a twice daily offering of lamb, flour,
oil, wine, and aromatic incense of pleasing odor to the Lord of fire. Tamid was suspended
with the breaking of the Tablets by Moses, when he saw the Israelites were worshipping
the Golden calf.
Exodus 29:38-46: 38"This is what you are to offer on the altar regularly each day: two lambs a year old. 39Offer one in the morning
and the other at twilight. 40With the first lamb offer a tenth of an ephah of fine flour mixed with a quarter of a hin of oil from pressed
olives, and a quarter of a hin of wine as a drink offering. 41Sacrifice the other lamb at twilight with the same grain offering and its
drink offering as in the morning—a pleasing aroma, an offering made to the LORD by fire. (ephah = a bushel; hin = 1 1/2 gallon =
5.7 liters.

Offering of grain: Devi prefers small grain rice. Barley and wheat fried in butter are the next best. Devi

should be offered Suddhi (pan or salt--think of eating ginger pickle after sushi) after meat, fish, grain are

offered in order to neutralize the taste of the main course and destroy aftertaste. It is the modern equivalent

of mouth and breath freshener (mint), left at the table in restaurants at the exit door. Suddhi is an important

element in the offering because without it propitiation of the deity and Siddhi are not possible. Not offering

Suddhi is like eating poison and results in death soon after. Pan or Taambuula (Tambula) is a delightful

postprandial chew or mouth freshener made of betel-leaf, a daub of lime and catechu spread on the leaf,

and a generous pinch each of areca nut, cardamom and cinnamon sprinkled on the daub; the whole thing is

deftly packaged inside the leaf and fastened with a clove. It is ready for chewing, and stimulates salivation

and flow of gastric juices. The ingredients leave the tongue and spit fiery red; one can swallow the juice;

some prefer against city ordinance to spit the juice on the sidewalk creating red Rorschach inkblots (read

spit-blots). You can go to Jackson Heights, Queens, New York or Oak tree Road in Islin, NJ to witness

these Rorschach fiery red blots made fresh on the sidewalks by the chewing public. It is the leading cause

of submucous fibrosis and oral cancer. If you wonder what those black ovals and circles about the size of

dimes, nickels and quarters are on famous sidewalks in New York, it is the blackened chewing gum.
Rorschach test
a test for revealing the underlying personality structure of an individual by the use
of a standard series of 10 inkblot designs to which the subject responds by telling
what image or emotion each design evokes.

If you are a fan of Clint Eastwood, you probably remember the western classic
movie The Outlaw Josey Wales, where Clint Eastwood portraying a farmer spits
his succulent tobacco juice on obnoxious salesman, dying bad dudes, pesky
critters, surly dogs, and stinging scorpions with an attitude of supreme arrogance,
insolence, contempt, fearlessness, annoyance... His famous saying in the picture
is, "Are you going to pull those pistols or whistle Dixie?" If you want to see Clint
Eastwood spitting Tobacco Juice click the link:
http://www.youtube.com/watch?v=0euplRrCJ60
The union of Siva and Sakti from such offering is liberation. Bliss is Brahman; it is
present in the body, waiting to be expressed by wine; thus, Yogis imbibe it. Vira, the
embodiment of Tantric virtue, untouched by polar opposites like pain and pleasure,
possessed of Kula and Vaidik knowledge, imbibes wine which gives him Bliss and
liberation. Mother Kali is the goddess of the Tantrics and Saktas.

Drinking of Soma is prescribed for Brahmanas, as wine is prescribed to Viras.

Permitted user of wine, meat, fish, and sex should have thorough knowledge of Kula
Sastra, before he uses them. The Sakti of Vira is alive and well, while that of Pasu is at
sleep.

The fifth principle or Tattva is Mithuna (union). One's own wife or Sakti is the fifth
Tattva, completely free from any defect. One's own wife, the wife of another, or any
women can serve as the Sakti. When it comes to intercourse, only his own wife serves
the purpose of Mithuna.

Sandhya Worship

Mantras are chanted at Sandhya (morning, noon, and evening) invoking the deities,
Brahmani, Vaisnavi and Mahesvari, the controlling deities of Rajas, Sattva, and Tamas
and the creator, maintainer, and destroyer. Sadaka meditates on them in the solar orb at
Sandhyas. These time slots correspond to creation by Brahmani in the morning,
maintenance by Vaishnavi at noon and destruction by Mahesvari in the evening. During
sleep, it is a case of dissolution or Pralaya for Jiva, because in deep sleep nothing exists
for Jiva or embodied soul. Morning Sandhya worship celebrates creation by Brahmani.
The Jivas, mobiles and immobiles start drinking and soaking up the sun until sundown at
the west end of the Solar Orb. Between morning and evening Sandhyas, beings, plants,
trees, shrubs and bushes have imbibed sun's rays to a point of satiation. Noon Sandhya
celebrates that life-sustaining Sakti, Vaishnavi, the maintainer. Evening Sandhya
celebrates dissolution by Mahesvari because beings dissolve into the night of deep sleep
and get much needed rest, dissolution, and bliss.

Brahmamayi, the Creator, is Mantrasakti, power of Mantra. Devata of Mantrasakti has

two aspects: Vasaka Sakti and Vakya Sakti. Vasaka Sakti is like the fruit and Vakya
Sakti is like the seed; one cannot get the seed unless one goes through the fruit. Vasaka
Sakti is Sabdabrahman and Vakya Sakti is Parabrahman. Vasaka Sakti of a Mantra is the
sound stage before the Sadhaka can reach the silent stage of Vakya Sakti of Parabrahman.
One has to recite Mantras, before Sadaka advances to the stage of Muni, the silent one.
AUM is Vasaka Sakti of Sound or Sabda-Brahman and the silence that follows AUM is
the Vakya Sakti of Para Brahman. Brahmamayi has many other names: Kulakundalin and
Sarasvati are two of them. She wears a rosary of fifty beads made of seeds and inscribed
with Sanskrit letters from A to Ksa . These fifty letters form the basis for 90 million
Mantras (9 crores), as 26 letters of the English alphabet form the basis for its entire
literature. A seed grows from sprout to root, trunk, primary, secondary and tertiary
branches, twig, leaf, flower, and fruit. In similar manner Seed Mantra (Bija Mantra) has
trunk, branches, twigs, leaves, flowers and fruits.
 OM is the Supreme Mantra like the Supreme Brahman. Various Deities with gunas are
various aspects of One Nirguna Brahman. Bija or seed Mantras are the various aspects of
the Supreme Mantra, OM. OM is the Supreme Sound.

As all leaves are attached to a stalk, so are all words attached to OM (Brahman).--
Upanishads. A sentence is a sound in itself on which other sounds called words are
strung. --Robert Frost, Selected Letters.
Bija Mantras are seed letters (of Sanskrit language) which are the visual forms of
Primeval Sound. If pen (written word) is mightier than a sword, Primal Sound is mightier
than visual sound (Pasyanti) and written word. Go to <<<Sabda is sound>>>. Bija mantra
is a single-character Mantra; there are exceptions like Hreem, a compound. Primeval
Sounds apparently have no meaning, so is the case with Bija mantra sounds; they possess
mystic meaning. Since Sound (Nada) is the source of the universe, the Maha-Bhutas
(gross elements) have Bijas.

The Great Elements, Bija Mantras, Chakras and Specific Deities.

Ether Air Fire Water Earth
HAM YAM RAM VAM LAM
Visuddha Anahata Manipura Svadhisthana Muladhara

Every Deity, who is guna version of Nirguna Brahman, has its specific Bija (Seed)
syllable. Bija Mantras are not for general use because they have such a force packed in
them (as a seed packs a tree in it) that only perfected Yogis engage in Japa on Bija
Mantras with attendant rituals.

Chakras and Bija Mantras

Muladhara
Svadhisthana Manipura Anahata Visuddha Ajna
chakra
LAM VAM RAM YAM HAM OM

Bija Mantras:
OM is the progenitor sound of all Bija Mantras. Nada and Bindu are two saktis (power).
Naada (Nada) is sound and Bindu is dot, or point. Nada and Bindu are the progenitors of
Tattvas, the building blocks of the universe. Nada is Sakti and Bindu is Siva (Siva-Sakti);
Nada is action and Bindu is static; Nada is white and Bindu is red. Nada (Chandrabindu/
Nadabindu) over the Omkara is the couch, on which Paramasiva in his Bindu form is
reclining. Chandrabindu is Nada and Bindu, Sakti and Siva in one unit.
The crescent moon with the dot is Chandrabindu (Nadabindu) or the couch of
Tripurasundari in union with Paramasiva. The icon presents five components: A, U, M,
Nada (the Crescent), and Bindu (the dot). Just imagine the crescent moon being the
couch! Nada is Sound, Bindu is the derivative of Nada and the source of the universe.
Nada is called Visvamata or Mother of the Universe; Bindu is Duhkha Hara, Pain Killer
or remover of pain. All Bija Mantras have three, four or five components: one, two or
three syllables, Nada and Bindu. Nada is generally Mother Goddess and Bindu is Siva,
remover of pain.

Bija Mantra has no meaning; it is neither a language, nor a word, nor a character; it is
Dhvani (unlettered vocalized sound); it is Deva. Though they lack meaning, certain
attributes are appended to them.

HAUM: HA is Siva, Au is Sadasiva, and M is harbinger of silence that follows intonation

of Bija Mantra. HAUM is for Siva Worship.
DUM: Da is Durga, U is protection.
KREEM: This Mantra is meant for worship of Kalika (Kali). Ka is Kali, Ra is Brahman,
and EE is Mayamaya.
HREEM: This mantra is for worship of Bhuvanesvari, Mother Goddess. HA is Siva, RA
is Prakrti, and EE is Mahamaya.
SHREEM: This Mantra is for worship of Mahalakshmi. SHA is Mahalakshmi, RA is
wealth, and EE is Mahamaya.
AIM: This Mantra is for worship of Sarasvati. AI is Sarasvati.
KLEEM: This is for the worship of bringer of love (Kamabija -Love Mantra). KA is
Kamadeva and Krishna, LA is Indra, the Lord of heavens and senses, and EE is
satisfaction.
HOOM or Hūm: This is for worship of Siva-Bhairava. HA is Siva, and U is Bhairava.
This threefold Seed Mantra is preservative and protective.
GAM: This is for Ganesa worship. GA is Ganesa.
GLAUM: This is for worship of Ganesa also. GA is Ganesa, LA is Pervader, and AU is
effulgence.
KSHRAUM: This is for the worship of Man-Lion, Narasimha (Nara = Man + Simha =
Lion), an avatar of Vishnu. KSHA is Narasimha, RA is Brahma, AU is his upturned
teeth.

AIM: The evolution of Bija Mantra AIM. The Mantras of Rig Veda and Sama Veda start
with A; Yajur Veda starts with I; this combination gives rise to the sound AI to which
Bindu is added resulting in Bija Mantra AIM, which is Sarasvati's Bija Mantra. Sarasvati
is part of Tripurasundari as Lakshmi and Kali.
 As you see, Mother Goddess, Siva, Ganesa, Vishnu, Brahma, Mahalakshmi, and
Sarasvati are worshipped with the use of Bija Mantras. They represent creation,
maintenance, destruction, wealth, arts and sciences, removal of obstacles and conferment
of Grace.
One should not utter Bija Mantras in meditation without the guidance of a Guru. Deity-
specific Mantras uttered in meditation over a long period of time (in months and years) is
Purascharana. One should follow dietary and other prescriptive injunctions. Anusthana is
performance of meditation and other practices to obtain an object or attain a goal,
spiritual being the highest goal. This is demanding on the body and mind. Deity-specific
Japa Anusthana is performed with the object of reaching a goal or removing an obstacle.
This is prayer to a deity other than the personal deity, such as doing Japa to Sarasvati to
compose music and Ganesa to remove obstacles. The nature of the object should be
spiritual rather than material.
Woodroffe mentions the Seed Mantras grow into Sandhya, Gayatri, Nyasa, Puja, and
Upacara Mantras; they are all its stems, trunk, branches, and twigs. Hymns of praise and
homage are its leaves and flowers -- page161 Principles of Tantra, Book Two.

Mother Goddess in her universal form contains innumerable universes in motion in her
body. Each universe has its own Brahma, Vishnu, and Siva with its own Kalpas and
Yugas. She is the repository of all sastras, Agamas, and Nigamas. Agamas form the Soul
of the Mother; Vedas are the jivatmas; the philosophies (Dharasanas) form the senses; the
Puranas are her body; the Smrtis are her limbs; All other sacred texts make her hair. What
is Jivatma to Parmatma ( individual to God) is Veda to Tantra. She is the aggregate of all
Chakras. She is the source of sound, words, speech and comprehension. Varnas
(Characters) are written on the petals of the lotus of Chakras, forming the basis for
Chandas, Vyakarna, Siksa, Kalpa, Jyotisha, and Nirukta, collectively called Vedangas,
the Veda limbs.

Vedanga = Veda + anga = Veda Limb.

Chandas, Meter
Vyakarana, Grammar
Siksa, Science of articulation and pronunciation
Kalpa, Competence
Jyotisha, Astronomy and Astrology
Nirukta, Explanation, Etymological interpretation of a word

She is the origin of all knowledge. A Sadhaka's body is a microcosm of the body of
Mother Goddess. Worshipping of Gurus by Sadaka is like worshipping the Mother
herself.

Guru initiates an aspirant into Mantra Tattva. Mantra is the root and sound-body of
Devata. Mantra = (Man = is to think or meditate + Tra = is to protect.) Yantra =
instrument, engine, apparatus, amulet with mystical diagram endowed with protective
occult powers. Mantras are not devised by sages or gods and were revealed by gods, who
were not the formulators of Mantras. Guru, Mantra and Devata form a sacred triangle,
which is important to an aspirant. Tantra Sastras are of the view that the Supreme Guru
comes as man in earthly Guru to whom an aspirant owes respect because the earthly Guru
is the surrogate of Supreme Guru.

Devotee's consciousness awakens Sakti (divine power) in the image or idol which
comes to life; this is Prana Prathistha (dwelling of life in an idol or image.) Idol is an
instrument (Yantra) or an engine, which needs power (devotee's Consciousness) to work;
in like manner, Guru is an engine; what electric power is to an engine is devotee's
consciousness to a Guru. This says that Mother Goddess exists in all things and it takes a
devotee to awaken the spirit in the object. Once an aspirant (Sadhaka) achieves Siddhi
(perfection), he becomes one with the Guru and Goddess. This is Advaitam, oneness.
Siva-Sakti assumes the form and body of Guru and protects Sisya (devotee). Sadasiva
protects Sadhus (saints or seers) by assuming the form of egoless Samsaric
(householder), who is Siva himself without three eyes, Vishnu without four hands and
Brahma without four heads. Guru takes the Sadhaka from the life of a pasu to the life of
Siddha who merges with Parabrahman. By initiation into Kulatantra, Isvara in the form
Guru takes Pasu (animal, individual soul) hounded by Maya to liberation. Mantra,
Isvara (Devata) and Guru are of one Padartha (substance). Devotion to Isvara
without devotion to Guru guarantees rebirth as swine. Guru is no other than Isvara
because He (Isvara) lives in Kaliasa, he lives in Cintamani graham, the trees in his house
are Kalpa trees, the creepers are Kalpa creepers, the male servants are Bhairavas, female
servants are Bharaivis and the water in his house is Ganga. Cinta+Mani = Wish Gem;
Graham = house (something remotely connected to Billy Graham!); Kailasa = Siva's
snow-clad Himalayan abode; Kalpa tree = Wish Tree; Bhairava = Manifestation of
Siva; Bhairavi = Durga = Personified aggregate of Tejas (splendor) of all Gods,
particularly of Siva, Vishnu, and Brahma = Warrior Goddess. Bhairavam =
Terribleness. In this context, Bhairavis and Bhairavas are inducted Tantric sect members,
and Viras (heroes) are on their way of becoming Divyas (divine men). Guru is the virtual
earthly representative of Trinity, Brahma, Vishnu and Siva. Guru is the object of
meditation in the Sahasrara and Anahata Chakras.

Cintamani is a gem that yields all desired objects. The house is in the Isle of Gems and is
the origin of all Mantras, that confer all desired objects. Devi lives in the house and sits
on a lotus seat on the jeweled altar.

Bhairavas: manifestations of Siva; eight such Bhairavas, AsitAgma, Canda, KapAli,

Krodha, BhIsana, Unmatta, Ruru, SamhAri (One with black body, the Fierce One, the
Wearer of skulls, the Angry One, The Terrific One, the Mad One, Ruru, and the
Destroyer. Some texts place Bhayamkara (Inducer of fear) for Unmatta.

Billy Graham carries a Sanskrit last name; He doesn't even know it.

Graham = Gṛha = house or home. Graha is Sanskrit and Graham is Tamil with M
terminator.
pronounce as follows. GRAdation + hum as in humming a tune. As you see and
pronounce, Sanskrit Graham is not graham flour but yes, Martha Graham, Thomas
Graham and Billy Graham are named after the Sanskrit word Graha meaning
house. English Dictionary: It also means a male given name, "Gray Home." In a
surprising manner, there is a concordant meaning between Sanskrit Graha (house) and
English Graham meaning "gray home." I postulate English Graham is derived from
Sanskrit Graham because Sanskrit Graham built the HOUSE before the English built
their GRAY HOME.

Gṛha: (Sanskrit) has several meanings. One among them is house

graha (Monier Williams dictionary

gráha
• (Grha) a house R. vii, 40, 30 (cf. a-, khara-, -druma and -pati)

Gra·ham n.
1. Martha, 1894–1991, U.S. dancer and choreographer.
2. Thomas, 1805–69, Scottish chemist.
3. William Franklin (“Billy”), born 1918, U.S. evangelist.
4. a male given name: from an Old English word meaning “gray home.”
( Read it as a Sanskrit word meaning house-the author of this article).

There are two kinds of Gurus: Diksa and Siksa Guru, the Initiator and the Teacher.
The initiator-Guru gives instructions in Mantra to a pupil; the teaching Guru helps the
pupil with Dhyana, Dharana, Japa, Stava, Kavaca, Purascarana, Mahapurascarana and
Samadhi. Dhyana = Meditation; Dharana = Concentration; Japa = Prayer; Stava =
Panegyric, Eulogy; Kavaca = protective Mantra; Purascarana = preparatory or
introductory rite; Mahapurascarana = Great Purascarana = Greater perfection by
Yoga, recitation of Mantra, ecstasy; Samadhi = Intense contemplation and identification
with God.

Dhyana: Dhyana is twofold: Sthula (gross) and Suksma (subtle). Sthula for is for
meditating on Manifest or Saguna Brahman; Suksma for Nirguna and NirAkAra
Brahman. Nirguna = no attributes; NirAkAra = formless. SuksmaDhyana is of two
kinds: Bindudhyana and Sunyadhyana. Bindu has no dimension any ways: no breadth,
no length, no depth, no height. Bindu associated with MAyA (MAyAukta) is the origin of
Brahma, Vishnu, and Mahesvara and other deities. Meditation on Bindu is Bindu
Dhyana. Meditation on the undifferentiated entity (Aparicchinna), attributless,
changeless, immutable, incomprehensible Sat Chit Ananda is Sunya DhyAna. This is
beyond mind and speech. When Yogis develop superconsciousness, they experience
Bindu and Sunya Dhyana.

Purascarna: Japa is the most important element for a Kaula to obtain Artha (wealth),
Dharma (Righteousness), Kama (desire), and Moksa (liberation). Sandhya Japa at
transitional time zones (morning, noon and evening), Tarpana (libation), Homa (burnt
offering), and feeding of Brahmanas is called Purasharana / Purascarana. Japa is done
 only with the Mantra obtained from a Guru. Other Mantras obtained from other sources
are undesirable. The seat for Mantra Japa should be made of cotton, wool, or skin of lion,
tiger or deer. House, cow shed, temple, banks of a river, foot of trunk of a Bilva
tree, garden, sea coast are suitable places. Padma Asana, Pranayama, inhalation, retention
and exhalation and Dhyana are recommended. A rosary with proper knowledge of its
usage is advised. Silent japa with complete enunciation of words is (regarded as) the best.
Mantra should begin and end in Pranava (Om). Knowing the meaning of Mantra is
essential because not knowing does not guarantee fruits. Other Gurus say that Mantra is
like medication; knowledge is not necessary for Mantra to work. Siva and Sakti is the
object of worship. External movements such as yawning, spitting, groping own body
parts, wearing headwear, nakedness, unruly hair, crowded place should be avoided.

Bilva is Bel tree (Aegle marmelos), sacred to Siva and Saktas; Amulets are made from
it and unripe fruits are used in herbal medicine. Bilva is never used as firewood for fear
of evoking Siva's displeasure and wrath.

In Kaulaka tradition, there are six kinds of Gurus: Preraka, the impeller who instills interest in
initiation into Kaula tradition; Sucaka, the indicator, who points to Sadhana as the means to
liberation; Vacaka, the speaker, who explains the tenets of Kaula dharma; Darsaka, the
demonstrator, who by his example shows the performance of rites and rituals; Siksaka, the
instructor, who gives instructions in Sadhana; and Bodhaka, Spiritual teacher who enlightens the
pupil on spiritual knowledge. The Bhodaka plays the central role because his teachings form the
nucleus to the contributions made by other teachers; thus spiritual knowledge facilitated by
ancillary methods of impelling, indicating, showing, and instructing attains fruition. One has to
pick and choose a Guru; one may end up like a bee that goes from flower to flower accumulating
honey; this search for a good guru actually helps a sadhaka achieve wider knowledge. If the
Guru-Sisya relationship is agreeable to both the Guru and the Sadhaka, they should act in each
other's interest: the Guru takes care of the spiritual needs of the Sadhaka and the Sadhaka treats
the Guru like god on earth.
 Initiation: Initiation is essential for liberation and cannot come without a Guru who comes in
the lineage of Guru Parampara (lineage). After proper evaluation over a period of more than one
year, the Guru offers a Mantra to the pupil. It is also the period and privilege of the disciple to
test the Guru on matters of Japa, Stotra, Dhyana, Homa, and Puja. Once he finds the capacity of
the Guru to communicate the knowledge to him, he accepts him as a Guru. Guru transmits
Sakti and knowledge to the disciple. The disciples are of three kinds: Adiyoga,
Madhyayoga, and Antayoga. Adiyoga has devotion and interest in the beginning but they wane
quickly. The Madhyayoga has no knowledge in the beginning but his devotion in the middle
carries him through. The Antiyoga has no devotion at the beginning, acquires devotion in the
middle and matures at the end. He is the best Jnanin among the three disciples.

Upadesa, spiritual instruction, is of three kinds: Karma, Dharma, and Jnana. The path of karma
is the longest route of slow pace. It is like the ant which takes a long journey up the tree to reach
the fruit. The path of Dharma is many hops and jumps of a monkey from one branch to the next
to reach the fruit. The path of Jnana is a straight flight to the fruit as a bird would do.

Sparsa Diksa, Digdrsti, Manasi Drsti: Initiation by touch, sight and mind.

Diksa, Initiation and teaching, is of three kinds: Sparsa, by touch; Draksanjana or Digdrsti, by
sight; and Manasa, by thought. Sparsa initiation is compared to the loving tender nourishing and
caring of the chicks in the warmth of the wings by the mother bird. The preceptor Guru draws to
his mind the god or goddess, meditates on Sivapura in the hand, chants the Mula Mantra (root
mantra) and touches the body of the disciple. The act of visual initiation and instruction is
compared to the nourishing of the fry (baby fish) by sight by the ever vigilant mother fish. The
Guru draws the image of Kamashi in his mind with eyes closed, opens his eyes with delight and
looks at the disciple. The act of thought initiation and teaching is compared to the nourishing of
the baby tortoises by the mother by thinking about them. Grace comes to the disciple
proportional to the presence of Sakti in him. Where there is no sakti (in him), there is no
liberation. Initiation by Diksa Samskara (sacred rites) is the preliminary step before the actual
event. The authentic Guru is Brahma himself without four heads, Vishnu himself without four
hands and Siva himself without the third eye.

Guru is Brahma, Vishnu and Siva all rolled into one. Guru is Gu and Ru; Gu is darkness and
Ru is remover. Guru dispels darkness, sin, and ignorance. Once Guru purifies himself both
externally and internally and assumes the body of the deity he worships and propitiates, the body
of the Guru is the same as the goddess; his disciple receives a bit of the effulgence from the
grace of the Guru. Initiation by mind (manasi Diksa is the best of all Diksas. I will give you an
idea of external purification of the body that the disciple should undergo at the beginning. He
awakens in the morning; clears his mind of all impure thoughts; scrapes the coated tongue,
cleans the mouth and face, and takes a bath. He performs Sandhya worship and remains
secluded, immersed in the thought of the physical form of the Guru. The Guru does the same
physical purification and enters into the presence of the disciple. He chants Devi Sukta (hymns)
and performs Vidyanyasa (Vidya + Nyasa -- appropriate finger positions for a Mantra) and
Matrika (diagrams of the characters or alphabets). Purusa sukta and propitiation of Tripurambika
by 16 upacaras (worship, homage) follows.
 Rites of worship are prescribed by the Saiva Agamas: Nitya, mandatory; Naimittika,
situational, periodic, or occasional; Kamya, desire-fulfilling. These are strict set of rules to
follow and any infraction makes him a Brahma Raksasa (demon). Guru supervises and enforces
these rules. Upacara has sixteen components, known as sodasopacAra.

1. ĀVĀHANA, Avahana: invocation of the deity; holding the thumbs against the
root of the ring fingers (Mudra)

2. Āsana, Asana: the manner of sitting forming part of the eightfold

observances of ascetics. Offering a seat to the deity.

3. Pādya, padya: Offering water to wash the feet.

4. Arghya: Worthy of a hospitable reception; water given to a guest; objects of

worship.

5. ācamana: Rinsing the mouth with water: water for that purpose.
ceremonial sipping of water.

6. Snāna, Snana: Religious lustration of idol with water.

7. Vastra: Raiment; offering garment for the idol

8. Bhūsā: Ornament and decoration of idol.

9. Gandha: Fragrance or Sandalwood paste applied to the idol.

10. Puspa: Offering flowers to the idol.

11. dHūPA, Dhupa: Incense or making smoke from aromatic gum or resin.

12. Dīpa, Dipa: Lamp; waving lamp

13. Aksata: Offering unhusked barley-corns

14. Naivedya: Offering victuals to a deity.

15. Tāmbūla, Tambula: Betel leaves and nut.

16. Pradaksinā, Pradaksina: Turning the right side towards the idol;
circumambulation from left to right, as a mark of respect.

One can offer worship to a deity (Murti), a Guru, Sri paduka, a consecrated
object or Satguru. All worshippers should offer prayers to Ganesa, the god
of obstacles and beginnings before the Ishata devata is worshipped.
 Other acts in the worship also include Sankalpa (uttering of the intent),
Ghanta (ringing the bell to drum out demons and invite gods), avahana
(inviting the deity), archana (chanting sacred names), pranama
(obeisance), ārati, (waving lights), prarthana (making personal pleas),
visarjana (bidding farewell to and dismissing formally the deity) and
Samhāra Mudrā (expressive gesture of dissolution). Worship entails
pleading for yourself and for others. Pleading for yourself and your family
is Atmartha Puja; worshipful pleading for others is Parartha Puja. Arati
is waving of the light with the right hand in an elliptical fashion in front of
the image of the deity, the top of the circle reaching the eyes or the nose
and the bottom of the circle reaching the feet. The waving numbers from a
few to ten accompanied by ringing of the bell with the left hand.

Take the letter Ka. It is a combination of a generic consonant and a vowel: k +a

= Ka. A vowel is interminable and so a terminator M (Chandrabindu) is
added; thus Ka becomes Kam. The M sound vibrates intranasally. Here is
the anatomy of Aum with M terminator.

Chanting of the thousand-syllabled Mantra (Sahasraksari Vidya) accompanies worship of the

deity and offering of fistful of flowers (Puspanjali); worship concludes with the Kadi Mantra
Ka, Em, I, la, Hrim; Ka-Sa-Ka-Ha-La-Hrim; Sa-Ka-La-Hrim, (Aim, Klim, Sauh, Klim,
Aim, Srim). The 1000-syllabled Mantra consists of power-epithets, Siddhis, Nityas and Kadi
Mantra of Lalita. The Guru offers flowers to the disciple who offers them to the deity. Of all the
Vidya mantras, Kadi Mantra (starting with K) and Hadi Mantra starting with H are the most
efficacious.

Body parts of Mother Goddess and the corresponding Kutas

Vak Kuta From the crown to the neck
KAma Kuta From the neck to the hips
Sakti Kuta From the hips to the toes

Brahma, Vishnu, and Rudra are born from the letter A U M.

Hari and Hara

Meditate in Citkala, and Bindus of TPS

Kadi Mantra (Kamaraja Mantra)

It is Kadi Mantra or Vidya because the first letter is K or Ka; Hadi Mantra starts with Ha or H.
The fifteen syllables refer to the 15 digits of the moon. The 16th syllable is Goddess Herself.

The names of the tithis (digits) are 1. Prathama (new moon), 2. Dvitiya, 3. Tritiya, 4. Chaturthi,
5. Panchami, 6. Shashthi, 7. Saptami, 8. Ashtami, 9. Navami, 10. Dashami, 11. Ekadashi, 12.
Dvadashi, 13. Trayodashi, 14. Chaturdashi, and lastly either 15. Purnima (full moon) or 15.
Amavasya (new moon). The sixteen-petal lotus represents the 16 tithis or digits of the moon on
the bright and the dark side. AmAvAsyA = (amA = together + Vas = to dwell) = The night of
the new moon when the sun and the moon dwell together.

The 16 Tithis are under the rule of 16 Nitya Devis or Sodasa Nityas (So + dasa = 6 plus 10):
1.Maha Tripura Sundari, 2.Kamesvari, 3.Bhagamalini, 4.Nityaklinna, 5.Bherunda,
6.Vanhivasini, 7.Maha Vajresvari, 8.Shivadooti (Roudri), 9.Twarita, 10.Kulasundari, 11.Nitya,
12.Neelapataka, 13.Vijaya, 14.Sarvamangala, 15.Jwalamalini and 16.Chidroopa (Chitra). Maha
Tripura Sundari is Maha Sakti, the ruler of all and therefore is not visible to the eye. Purnima
Moon contains all Nityas conferring the splendor and brightness to the Moon. As the moon
wanes, one Nitya leaves the moon for the sun and so on until all Nityas have left for the sun and
the moon disappears completely on Amavasya, the new Moon day. Amāvāsya = the day when
the sun and the moon dwell together. The Nityas one by one return to the Moon and make it wax
again and shine brighter and brighter. Krishna Paksa = dark side of the moon; waning moon;
dark side does not mean the geographical dark side of the moon that is not seen by the human
eye. The first one to leave the moon is Kamesvari and the last one Chitra; the first one to arrive
at the moon is Chitra and the last one Kamesvari. Nitya = the Eternal One.
The devotees diverge in their worship of Sri Yantra; the Kadi line devotees worship Sri Yantra
centripetally (from outside to the center); the Hadi devotees centrifugally. Centripetal worship
means that the Yogi goes from the outside to inside; he leaves his body metaphorically at the
gates and his spirit moves to Bindu; He leaves the material world and goes to the spiritual world
in the very center of the Yantra, the Bindu; this is involution of the soul. Hadi devotees do the
exact opposite, celebrating the evolution of the world and beings from the very epicenter, the
Bindu. Look at the Yantra in three dimensional form.

MAHAVIDYAS
1st Peak (Kuta) = ka, e, i, and la-- append Hrim = Ka, Em, I, la, Hrim

ha, sa, ka, ha, and la; append Hrim ha, sa, ka, ha, la, Hrim

sa, ka, and la ; append Hrim sa, ka, la, Hrim

From Varivasya Rahasya (V-R) Translation by P.S.S. Sastri (repetition of the above)

Krodhisa Ka (K along with Srikantha a), Konatraya--triangle (E), Lakshmi (I), MAmsa
(La) L along with Anuttara (a) Hrim constitute the First Vaghbahava Kuta. Verse 9

Siva (Ha), Hamsa (Sa), Brahman (Ka), Viyat (Ha), Sakra (La) Hrim: these constitute
Kamaraja Kuta. Verse 10

Hamsa (Sa), Brahman (Ka), Sakra (La) Hrim: these constitute Sakti Kuta. Verse 11

Hrllekha = HRIM = Signifies Brahman

The form of Hrllekha is composed of the twelve letters: Vyoman (H), Agni (r), VAmalocana
(i), Bindu (m), Ardhacandra, Rodhini, NAda, NAdAnta, Sakti, VyApikA, SamanA, and
Unmani. The aggregate (samasti) of the nine beginning with Bindu is known as NAda.--
Verses 12-13.

You use passwords to open web sites, access information and benefit from such access. In like
manner, these syllables are the passwords which open access to the goddess, supplicate her and
help you receive benefits. Like passwords the syllables are apparently meaningless; people in the
know, know they are full of meaning and potency. Hindus believe that these are revealed
wisdom. By using these syllables, you are worshipping the Mother Goddess and the deities she
created and enjoy the universe of sounds, letters, and the rest.

The seed mantra of Lalita Mahatripurasundari (TPS) is HRIM. This is Sri Vidya mantra and
also known as Kadi Mantra. In the context of Kadi Mantra, HRIM means the following. R is
the waking state of the phenomenal world; I is the cosmic sound, responsible for creation of the
universe and represents the dream sleep state; M is the deep sleep state; thus, the Mantra stands
for the three states of consciousness. Waking state is akin to the phenomenal world; dream sleep
is akin to creation, when in our mind we create disparate images; Deep sleep state is when we are
oblivious of the phenomenal world and merge with our god and remain in a temporary state of
bliss. Elsewhere in this article, you will see these states correspond with AUM.
The First Line is Vaghbhavakuta (Speech-nature-peak). The Second Line is Kamarajakuta
(Desire-King-Peak). The Third Line is Saktikuta (Power- Peak). Speech, Desire, and Power are
the three parts of this Mantra; in other words they are Jnana, Iccha, and Kriya (Knowledge, Will
or Desire and Action). The Sadhaka who chants this Mantra receives the power of speech and
spiritual wisdom, the Tejas or splendor of Indra, the king of gods, and the blissful magnetic
power of attracting all creation in all three worlds. These fifteen letters are the thread of light
that holds the seven Kundalini Chakras in the Meru (Axis Mundi) of the spine. Theses letters
exist in a subtle form in the substance of the spinal cord. The different faces of the Deity with
different moods confer liberation to the devotees. The Amnayas, as described below, are ticket
to liberation. If one knows four Amnayas, he is Siva Himself.

1) Vagbhavakuta: Ka, Em, I, la, Hrim = 5 syllables = VAmA Sakti, Brahma, Ichcha Sakti and
Eastern face ( the face in the front.)

(Creative power) Iccha, Rajas, Vama, Brahma, Pasyanti Sabda. Facing East is regarded as
Purva Amnaya ( Purva = eastern, former; amnaya = tradition); its principal Truth is Srsti
(creation). Amnaya = tradition, doctrine. The Pasu Sadhaka worships this face.

2) Kamarajakuta: Ka-Sa-Ka-Ha-La-Hrim = 6 syllables = Jyestha Sakti, Vishnu, Jnana Sakti and

Southern face. (Maintenance power) jnana, Sattva, Jyestha, Vishnu, Madhyama Sabda or
sound. Southern face is Dakshina amnaya, whose intrinsic Truth is maintenance (Sthiti). Pasu
Sadhaka worships this face.

3) Saktikuta: Sa-Ka-La-Hrim = 4 syllables = Raudri Sakti, Rudra, Kriya Sakti and western face.
(destructive power) Kriya, Tamas, Raudri, Rudra, Vaikhari Sabda. Western face is Pascima
Amanya, whose central Truth is destruction (Samhara). The Pasu and Vira Sadhakas worship the
western face.

Devi has three faces in the same orientation as Siva's. Siva has six faces from which all gods and
goddesses emerged. North face is Uttara Amnaya whose essential Truth is Grace and
Compassion, worshipped by Vira and Divya Sadakhas. Facing upward is the best and the
highest, the Urdhva Amnaya whose Central Truth is Brahman in its plenitude and who is
worshipped only by Divya Sadhakas. The sixth face, Ishana amnaya, is pointing down and
speaks rites, rituals, yogic practices....

The fourth part is hidden, a secret syllable and Sambhunatha, an aggregate of three saktis of
knowledge, Will and Action (Jnana, Itcha, and Kriya), and the Northern Face.

The 16th syllable (secretive kamakala) is a secret, given to the qualified pupil by a bona-fide
Guru; it is none other than Bindu or Goddess Herself. The fifteen syllable Mantra is called
Panca-dasAkshari Mantra. Lakshmidhara says that it is actually a 16-syllable Mantra
(SodasAkshari mantra), the the 16th syllable is given by the Guru. That 16th Secret Syllable is
Srim, commonly known as KamalA-Bija, the Mantra of Mahalakshmi.

16-syllable Mantra.
1st Peak (Kuta) = ka, e, i, and la-- append Hrim = Ka, Em, I, la, Hrim

ha, sa, ka, ha, and la; append Hrim ha, sa, ka, ha, la, Hrim

sa, ka, and la ; append Hrim sa, ka, la, Hrim

The MahabhOgarasikahs (the Epicures) add one Seed (Bija) syllable at the beginning of each
series; The three are KAmaraja Klim, Bhuvanesvari Hrim, and Sri Srim. Thus the 15-syllable
mantra becomes 18-syllable Mantra (AshtadasAshari Mantra). Remember that in 18-syllable
Mantra the terminal Srim is transposed from its terminal position to the beginning of the third
series as depicted below.

Maha-bhOga-rasikahs

1st Peak (Kuta) = Klim, ka, e, i, and la-- append Hrim = Ka, Em, I, la, Hrim

ha, sa, ka, ha, and la; append Hrim ha, sa, ka, ha, la, Hrim

Srim, sa, ka, and la ; append Hrim sa, ka, la, Hrim

(V-R)

In the Great tradition of Sri-Vidya, it should be instructed by a qualified Guru to become

efficacious. Book reading does not confer any benefits but gives you an idea and an impetus.

Lalita Sahasranama says TPS is KLINKARI represented by Bija Mantra KLIM, also known as
Kamaraja Bija.

(Source (Woodroffe and others)

The following saktis are called Bindu Bhava, a state also known as Isvara Tattva (TATTVAS-
36) which has the full potency to act; so does it happen. As the potencies unfold, they come into
full function: Bindu Sivatmaka (Siva), Bija Saktiatmaka (Sakti), and Nada. Nada is the exciter
(Ksobhaka) and also the excited (Ksobhya) resulting in creation. Goddess creates three Devis
and three Devas who possess the Saktis- Will, Desire, and Action in addition to creation of Fire,
Moon and Sun. This is known as SabdaSrsti, the creation of sound, the Primary Creation. The
second creation is Arthasrsti (Object creation). Arthasrsti entails creation of Devas from
Sambhu; these Devas are the presiding deities of the Tattvas, the building blocks of the universe.
Raudri comes from Bindu; Jayestha from Nada; VAmA from BijA. Rudra comes from Raudri;
Vishnu comes Jayestha; Brahma comes from VAmA. As you may notice, the male god comes
from female deity; they become couples. This is the opposite of Christian belief that Eve came
from Adam. VAma vomits the universe; Jayestha maintains what is created; Raudri dissolves.
The latter three are of the nature of Knowledge, Will, Action and also of Fire, Moon, and Sun
(Brahma, Vishnu, and Rudra). The Saktis are also in the form of Nirodhika, Arddhendu and
Bindu. Bindu (Nada) containing Tamas is Nirodhika (Nirodhini); Nada with Sattva is
Ardhenddhu (Ardhachandra); Bindu has in it Bija: Will, Knowledge and Rajas.

Nada with Tamas Guna: Tamas is an obstructionist (Nirodhika) to action and so Nada stops or
limits its operations in the universe; Nirodhini-Nirodika resides in Sadasiva Tattva (the giver of
Grace) where knowledge and action are in balance. Tamas applies the breaks on Nada and slows
it down just enough to manifest Grace in Sadasiva.

Nada with Sattva Guna: Ardenddhu or Ardhachandra (Half-Moon). Here Nada is slightly
functional in the sense it creates the "speakables," which covers all the Mantras and words
spoken, yet to be spoken, not known to have been spoken... Ardhachandra is Isvara Tattva,
dominant in action with knowledge in the background.

Bindu: Parasakti Herself is called Bindu when She is in the nature of inseparate illumination in
regard to the whole range of speakable. She resides in Isvara Tattva.

Sakti is One Entity with many titles, many offices, many portfolios, many functions and many
performances. She is the consummate Jill of all trades. it is like one's mother being daughter,
sister, aunt, wife, grandmother, office worker, food shopper, soccer mom.... The Saktis in
descending hierarchical order are UnmanA, SamanA, VyApikA or VyApini, Anjani,
MahAnAda, NAda, Nirodhini, Ardhachandra, Bindu, Ma-kAra, U-kAra, A-kAra. Sakti is Kula
and Siva is Akula (not Sakti).

Unmana: Sakti as Excited Mind is the literal meaning. Supreme Siva is beyond the beyond and
beyond which there is nothing. She or He is immutable and unchangeable illumination. (The sun
will die one day but Supreme Siva lives for ever; He is eternal.) He moves forth by His Will.
Such Sakti, inseparable from Him is Unmana, who abides in Siva Tattva.

SamanA is the Sakti which conjures up all the "thinkables (and Mantras)." She is the Creator of
Thinkables. If Sakti hasn't thought the thought, that thinkable does not exist. She abides in
Sakti Tattva.

VyApini is the Sakti (to disperse) which withdraws all the thinkable into Herself. She abides in
Sakti Tattva.

Anjani is the Creator of thinkables; She is SamanA. She abides in Sakti Tattva.

MahAnAda is the Great Sound when Sabdabrahman emerges with great strength from Its Siva
Form; the very first sound produced sounds like a bell. The Sakti abides in Sadasiva Tattva.

NAda is the Sakti who fills the whole universe with the First Sound, NAdAnta. She abides in
Sadasiva Tattva wherein there is equality of Aham and Idam ( Siva's I and His creations This)
and from where they originate.
Nirodhini is NAda having ceased to act in its universal scope and abides in Sadasiva Tattva. This
is the resting phase of Nada as opposed to its creative phase. In my opinion, a runaway Nada is
like a cancerous overgrowth with no usefulness. Optimal growth is the aim.

Ardhachandra is NAda with slight function resulting in the creation of "Speakable" , (Sound and
Mantras) and abides in Isvara Tattva. Speakables are all the spoken words, spoken, not yet
spoken, yet to be spoken.... She is the creator of the Speakable and abides in Isvara Tattva. This
is the residual function of Nada before it takes rest.

Bindu is Parasakti as the self-effulgent powerhouse (inseparate illumination) of the whole range
of Speakable.

Ma-kAra, Rudra Devata, is Bindu causing manifestation of diversity and abides in Maya Tattva.
(The M of AUM)

U-kAra Sakti creates objects as separate existences and abides in Prakrti Tattva. (The U of
AUM)

A-kAra Sakti brings creation of Tattvas to an end because all objectivity is completely revealed.
(The A of AUM)

The last three Saktis are AUM (Om).

Tattvas are created (Tattvasrsti) from which mind and matter evolve in a cascade fashion. Will,
Knowledge and Action are the three Saktis or powers of the goddess in the said order. Humans
gets these saktis in a dilute form; but exercising these saktis are in a different order: Knowledge,
Will and Action. God or Goddess (Isvara) can WILL first because they have Knowledge;
Humans (Jiva) must have Knowledge before they can WILL.

The letter a and the letter Ha are Siva and Sakti without form and the Supreme Brahman.
Brahman in its desire to create the universe looked at its other half Sakti (Ardhanarisvara
ARDHANARISVARA) and took the form of Bindu (Sperm) into which Sakti enters as
Rakthabindu (ovum). We are used to the notion that the Bindu penetrates ovum. These two
Bindus are Visarga. The fourth vowel I is Aham and Kamakala is the cause of creation, words
and objects. The Idam objects created the feeling of I and This.

The order in the creation of the universe is as follows: VAma from Bija; Jayestha from NAda;
Raudri came from Bindu. From VAma, Jyestha, and Raudri came Brahma, Vishnu and Rudra.
Nirodhika, Arddhendu and Bindu are different states of Sakti. Iccha, Jnana and Kriya and their
cohorts are as follows. 1) Iccha, VAmA and Pasyanti. 2) Jnana, JyesthA and Madhyama. 3)
Kriya, Raudri and Vaikhari. All these Saktis are deified. 1) Iccha-Sakti is in the form of
AmkusakAra (goad), the bent line (Vakrarekha) and displays the Bija (seed) form of the
universe. She is VAma and of the form of Pasyanti Sabda. Pasyanti is She who sees. VAma is
She who vomits the universe. 2) JyesthA in the form of a straight line (RjurekhA) attains the
state of MAtrkA (Mother) and is Madhyama Vak. 3) Raudri is Kriya (Action) in the form of a
triangle or three-dimensional pyramid (Srngataka) and the manifested Vaikhari-sabda
(articulated speech). The synopsis and linearity are as follows 1) Iccha, Rajas, Vama, Brahma,
pasyanti-Sabda; 2) Jnana, Sattva, Jyestha, Vishnu, Madhyama-Sabda; 3) Kriya, Tamas, Raudri,
Rudra, Vaikhari-Sabda.

1. Iccha Sakti, VAmA, and Pasyanti go together. The universe is in the seed form in Bindu
BINDU. Iccha Sakti is desire to create the universe from its seed form represented by the goad
(AmkusakAra --the bent line [Vakrarekha]). She is Pasyanti Sabda (Sabda or Sound) or visual
sound or "she who sees." She is VAmA because she vomits the universe from her stomach.
Brahma is the surrogate creator. This creative act is Rajas or motion, passion.... Correlate this
with the First Peak and also the VAma line of the A-ka-Tha triangle that goes from VAhini
Bindu to the Northeast Isana corner, Chandrabindu. VAma came from Bija. See diagram.

2. Jnana, Jayestha, and Madhyama: Desire to create the universe should be backed up by
knowledge and ability. That is Jnana or knowledge. Jayestha in the form of straight line
(Rjurekha) is Mental sound before it becomes articulated sound. Vishnu is the surrogate
maintainer. This act is Sattva, virtue, goodness.... Correlate this with second peak and also the
Jayestha line.

3. Kriya, Raudri and Vaikhari go together. Raudri is action (Kriya) represented by a triangular
pyramidal three-dimensional form. Her manifestation is Articulated sound or Vaikhari speech
emanating from the throat. As you see, the sound evolves from Subtle to visual to mental to
audible sound. Rudra is the surrogate destroyer of the universe; so goes the cycle of generation,
maintenance, and destruction on and on. This Raudri act is Tamas, darkness, death.... Correlate
this with the third peak and Raudri line.

The Saktis VAma, Jyestha, and Raudri originate from the three Bindus.

The triplets or three Bindus

Prakasa, Three Three

Three
Siva, Sakti, Vimarsa, Bindu, Supreme, Devis: Devas:
White, red, Saktis: Will
and and Nada and Subtle and Vama, Brahma,
and Mixed Knowledge
Sivasakti Prakasa- Bija Gross Jyestha and Vishnu and
and Action
Vimarsa Raudri Rudra

Hadi Mantra (Lopamudra Mantra)

Ha/Sa/Ka/La/Hrim = 5 syllables
Ha/Sa/Ka/Ha/La/Hrim = 6 syllables
S/Ka/La/Hrim = 4 syllables
15 syllables

These two are known as KaHadi Mantra. The devotees diverge in their worship of Sri Yantra;
the Kadi line devotees worship Sri Yantra centripetally (from outside to the center); the Hadi
devotees centrifugally.
Why is here so much of talk about Sound or Sabda? Sound in its most subtle form is the
repository of creative ideas; it is for you to find them. Some like Einstein tap it (Para Nada). The
subtle sound does not stir or cause vibrations (High frequency); it becomes a visual sound, a
mental sound, and an articulated sound. Thought is sound in your mind. Without sound, there is
no mind; thus mind is made of and created by sounds. When you think, I want to eat a banana,
you are actually articulating the sound (of the sentence) in your mind; that is mental sound.
Devi's creation, maintenance, and destruction are all sound. Mantra is sound that moulds the
mind in sattvic ways, gives mental tranquility by being a non-pharmacologic sedative, explores
the inner and outer cosmos, appeals to the deity, and elicits salubrious response. After a while,
Mantras are chanted in your mind without you being aware of it; it is like the rhythmical beating
of the heart; some say it goes on during your sleep. It detaches the mind from the physical world
and transports you to the transcendent Turiya state.

The Great Bindu Triads

Bija Deity Mandala Sakti Progeny Spouse of the Power Gunas Sound, its Seat of the
of the previous or Sound
previous nature
column column modes
Bija Sakti Moon VAmA Brahma Bharati Iccha Rajas Pasyanti Svadhisthana
Sonabindu
Nada Siva- Sun Jyestha Vishnu Visvambhara Jnana Sattva Madhyama Anahata
Misrabindu Sakti
Bindu Siva Fire Raudri Rudra Rudrani Kriya Tamas VAikhari Visuddha
Sitabindu

Sonabindu = Red Bindu; Misrabindu = Mixed Bindu; Sitabindu = White Bindu

Explanation of Sona Bindu, Misra Bindu, and Sita Bindu.

The Bindu in the most central Triangle of Sri Yantra is the sine qua non of the union of Siva and
Sakti or Kāmaeshvari; thus, this triangle is known as Kāma Kala, the seat of Supracosmic desire
to create. Kamakala = Essence of sexual desire; creative fervor. Bindu is described as Sarva
Ananda Maya Chakra, meaning Chakra replete with Bliss. Kamakala has three components or
three subtype Bindus: Red Bindu (Sonabindu), White Bindu (Sitabindu) and Mixed Bindu
(Misrabindu). Red Bindu = Menstrual fluid; here it refers to the ovum. White Bindu = semen.
Mixed Bindu (Misra Bindu) = union of Siva and Sakti. Lalita (Goddess) has two aspects: Varahi
and Kurkulla. Varahi, the father form of the Goddess, provides the semen and the four Dhatus
(elements) known as four fires to the offspring. Kurukulla, the mother form of the Goddess,
supplies the ovum and five Dhatus (five saktis) to the offspring. Consciousness enters the child
through orgasm. The four fires and five Saktis occupy the center of the Chakra. The four up
triangles of Varahi having 12 angles represent the 12 sun kalas and 12 sidereal constellations.
The five down triangles of Kurukulla having 15 angles represent 15 Moon Kalas (digits) in a
fortnight or 15 lunar days. Since man is the microcosm of the Macrocosm and Shri Yantra
represents both, the newborn is Sri Yantra or a seedling. Yantra's eight petal lotus and 16 petal
lotus amounting to 24 petals show the flowering of the plant.
Sabdabrahman (Sound Brahman) is Clinical Brahman or God or Goddess, meaning that He or
She is not the impalpable, invisible entity but the palpable, visible entity which is the entire
breathing pulsating universe. Everything you see, hear, feel, taste, and touch, the forces of
nature, the universe beyond this earth are all goddess. Kamakala is that Sabdabrahman with
three saktis: creation, maintenance and destruction. It is the abode of power (Sakti--AbalAlayam
= AbalA + Alayam = Sakti+ abode). This Sakti is represented by an inverted triangle, the sides
being Will, Action and Knowledge. These three entities cannot be put in any other form except a
triangle. They are distinct in its parts and yet parts of the whole. The triangle has three corners
occupied by three Bindus: VAhini Bindu, fire; Chandra Bindu, Moon; Surya Bindu (Sun). These
lines are also called Sakti Vama (creation), Sakti Jyesthi (maintenance) and Sakti Raudri
(destruction). The Saktis "sprout from three Bindus." The associated deities are Brahma, Vishnu
and Rudra with their respective spouses; gunas, Rajas, Sattva and Tamas; and related
portfolios. The lines of the triangle are formed by 48 letters of Sanskrit alphabet starting with
Vowels A. The 16 Vowels form one line; the 2nd line is that of 16 consonants starting with Ka;
the 3rd line is that of 16 Consonants starting with Tha; thus, the triangle is called A-Ka-Tha
Triangle. These lines are also called Vama line, Jyestha line, and Raudri line. The line of Fire is
Rajasic Vama line; the line of Moon is Sattvic Jyesta line; the line of Sun is Tamasic Raudri
line. This inverted triangle has A at its apex, Ka at the right corner and Tha at the left corner.
The remaining alphabets, ha, la, ksha are in the inside corners of the triangle. Sabdabrahman is
represented by this triagular kamakala (AbalAlaya = Abode of Sakti).

Here Fire is the origin of life, and is therefore associated with Brahma. Moon is
associated with Visnu, And the Sun spoken of here stands for the twelve suns (Aditya)
which rise to burn the world at dissolution (Pralaya). Woodroffe.

See the diagram below.

The letters make Her substance or body and thus She is called MAtrikamAyi; Her body is made
of letters and sounds. Let me give you an example. Computer uses 0 and 1 to represent any letter
and anything for that mater. The whole universe can be shown by using various combinations of
0 and 1. Take Lingam; it is a combination of 0 and 1; 1 is sitting snugly in the zero. Zero is Sakti;
1 is Siva. Saivites say the first I (Aham, Ego) is Siva because He is the first one to say Aham (I).
Later Idam (this--it includes anything and everything) came into existence. Sakti by his side (0)
kept quiet in the beginning. Later she looked towards Siva (Unmuki) for a longing glance from
Him. That is the beginning of the creation of Idam (this--the Universe of beings and matter).
Thus the universe is just sound and letters; sound came first and letters came later.

Chandra Mandala (Moon) encircles the triangle. Hamsah is Purusa and Prakrti: Ha and Sa,
the Bindus. Why all this? They form a Mandala. The letters (the universe) are the body of the
goddess and fit for circumambulation and worship. Without the body of sound and letters
Universe and beings don't exist.

Kamakala by virtue of these qualities is the eternal One, the three Bindus, three Saktis and three
forms. KAmakala (Kamesvari, TPS) with three eyes (and Bindus), sun, moon and fire sits in the
Chakra on the lap of Kamesvara with the crescent moon on His head. These three lines,
Mahesvari Samhita says, are Brahma, Vishnu and Rudra.

The story behind Lopamudra

Lopamudra is named after a girl who was made out of the most beautiful parts of animals: the
eyes of a deer, the gait of a lion. Lopa = loss (sustained by the animals.) Mudra = seal, stamp,
finger position.

Agastya Muni put together the quintessence of all living beings and created the most
beautiful girl and called her Lopamudra, whom he gave to King of Vidarbha as
daughter, though the latter did penance for a son. The king, pleased with getting a
daughter, raised her with many maids to attend to her needs. Lopamudra grew up as a
very beautiful girl. Agastya came to the King and asked for the hand of Lopamudra in
marriage to him. At first the king was hesitant to marry his daughter to Agastya Muni,
who wore barks and matted hair. Afraid that Agastya may curse him he was suffering
inside. Lopamudra broke the dilemma by coming to the King and asking him to give
her in marriage to the Agastya Muni. This was a child marriage, which was not
consummated. When she attained puberty, Lopamudra stood by the Muni and desired
for a child. Knowing his habits and habitat, she demanded that she would accept union
with him only if he wore flower garland and ornaments and he should give her divine
ornaments. Penurious Agastiya sustained a shock hearing Lopamudra‘s demands. He
went to three kings, Srutarva, Bradhnasva, and Trasadasyu asking for money; all of
them showed their empty treasury but accompanied Agastya in search of money. The
three kings and Agastya went to a noble Asura king of Ilavala, who gave him all the
riches he needed and more.
Worship in its entirety is available to anyone irrespective of gender, caste or class, no
discrimination as espoused by the Brahmanical religion. One should observe Nyasas and
Vinyasas starting with A and ending with ksa. Nyasa = To place. Vinyasas = putting
down. By the power of Sound and Mantra, he invokes the spirit to descend on
his body. Touching the body parts with the tips of the fingers and palm of the
right hand in a geographic progression from his arms down to his feet. Nyasa
consisting of touch and chanting of Mantra infuses the body with divinity and
Mantras. The devotee or the officiating priest becomes the deity or Siva for the
duration of the worship (until He is dismissed--Visarga). After Bhutasuddhi
(purification of five physical elements of the body), Jiva nyasa is done to
suffuse the body with the life of the goddess. The aspirant places the hand over
the Anahata Heart center and says SoHam (I am He / She) thus identifying
himself with the Goddess. Bija mantras follow; then comes Matrika Nyasa. As a
being comes from the mother, from the fifty sounds and letters (matrika), the
world evolves. That is Sabda Brahman creating the world.

The body of the Goddess consists of fifty matrika. The aspirant places his
hand on various parts of the body that correspond to the various Sanskrit
alphabets and at the same time chants the appropriate Matrika for that part of
the body.

Woodroffe describes the procedure as follows in Mahanirvana Tantra.

The bodies of the Devata are composed of the fifty matrika. The sadhaka, therefore, first sets
mentally ( antar-matrika-nyasa) in their several places in the six chakra, and then externally by
physical action ( Vahy-amatrika-nyasa) the letters of the alphabet which form the different parts
of the body of the Devata, which is thus built up in the sadhaka himself. He places his hand on
different parts of his body, uttering distinctly at the same time the appropriate matrika for that
part.

The mental disposition in the chakra is as follows: In the Ajna Lotus, Hang, Kshang (each letter
in this and the succeeding cases is said, followed by the mantra namah); in the Vishuddha Lotus
Ang, Ang, and the rest of the vowels; in the Anahata Lotus kang, khang to thang; in the
Manipura Lotus, dang dhang, etc., to Phang; in the Svadisthana Lotus bang , bhang to lang;
and, lastly, in the Muladhara Lotus, vang, shang, shang, sang. The external disposition then
follows. The vowels in their order with anusvara and visarga are placed on the forehead, face,
right and left eye, right and left ear, right and left nostril, right and left cheek, upper and lower
lip, upper and lower teeth, head, and hollow of the mouth. The consonants kang to vang are
placed on base of right arm and the elbow, wrist, base and tips of fingers, left arm, right and left
leg, right and left side, back, navel, belly, heart, right and left shoulder, space between the
shoulders (kakuda), and then from the heart to the right palm shang is placed; and from the
heart to the left palm the (second) shang; from the heart to the right foot, sang; from the heart to
the left foot, hang; and, lastly, from the heart to the belly, and from the heart to the mouth,
kshang. In each case ong is said at the beginning and namah at the end. According to the
Tantra-sara, matrika-nyasa is also classified into four kinds, performed with different aims viz.:
kevala where the matrika is pronounced without vindu; vindu-sangyuta with vindu; sangsarga
with visarga ; and sobhya with visarga and vindu.

Rishi-nyasa (by Wooroffe)

then follows for the attainment of the chatur-varga. The assignment of the mantra is to the head,
mouth, heart, anus, the two feet, and all the body generally. The mantra commonly employed
are: "In the head, salutation to the Rishi (Revealer) Brahma; in the mouth, salutation to the
mantra Gayatri, in the heart, salutation to the Devi Mother Sarasvati; in the hidden part,
salutation to the vija, the consonants; salutation to the shakti, the vowels in the feet, salutation to
visargah, the kilaka in the whole body." Another form in which the vija employed is that of the
Aiya: it is referred to but not given in Chap. V., verse 123, and is: "In the head, salutation to
Brahma and the Brahmarshis, in the mouth, salutation to Gayatri and the other forms of verse;
in the heart, salutation to the primordial Devata Kali, in the hidden part, salutation to the vija,
kring; in the two feet, salutation to the shakti, Hring; in all the body, salutation to the Kalika
Shring."

Then follows anga-nyasa and kara-nyasa. These are both forms of shad-anga-nyasa. When shad-
anga-nyasa is performed on the body, it is called hridayadi-shad-anga-nyasa; and when done
with the five fingers and palms of the hands only, angushthadi-shad-anga-nyasa. The former
kind is done as follows: The short vowel a, the consonants of the ka-varga group, and the long
vowel a , are recited with "hridayaya namah" (namah salutation to the heart). The short vowel i,
the consonants of the cha-varga group, and the long vowel i, are said with "shirasi svaha"
(svaha to the head). The hard ta-varga consonants set between the two vowels u are recited with
"shikhayai vashat" (vashat to the crown lock); similarly the soft ta-varga between the vowels e
and ai are said with "kavachaya hung." The short vowel o, the pavarga, and the long vowel o are
recited with netra-trayaya vaushat (vaushat to the three eyes). Lastly, between vindu and
visargah the consonants ya to ksha with "kara-tala-prishthabhyang astraya phat" (phat to the
front and back of the palm).

The mantras of shadanga-nyasa on the body are used for Kara-nyasa, in which they are assigned
to the thumbs, the "threatening" or index fingers, the middle fingers, the fourth, little fingers, and
the front and back of the palm.

These actions on the body, fingers, and palms also stimulate the nerve centres and nerves
therein.

In pitha-nyasa the pitha are established in place of the matrika. The pitha, in their ordinary
sense, are Kama-rupa and the other places, a list of which is given in the Yogini-hridaya.

For the attainment of that state in which the sadhaka feels that the bhava (nature, disposition) of
the Devata has come upon him nyasa is a great auxiliary. It is, as it were, the wearing of jewels
on different parts of the body. The vija of the Devata are the jewels which the sudkaka places on
the different parts of his body. By nyasa he places his Abhishta-devata in such parts, and by
vyapaka-nyasa he spreads Its presence throughout himself. He becomes permeated by it losing
himself in the divine Self.
Nyasa (by Woodroffe)

is also of use in effecting the proper distribution of the shaktis of the human frame in their proper
positions so as to avoid the production of discord and distraction in worship. Nyasa as well as
Asana are necessary for the production of the desired state of mind and of chitta-shuddhi (its
purification). "Das denken ist der mass der Dinge." Transformation of thought is Transformation
of being. This is the essential principle and rational basis of all this and similar Tantrik sadhana.

Nyasa are of two types: Karanyāsa and Anganyāsa. Karanyāsa is touching

with the fingers and palm in various places and meditating on planets and
celestials. Anganyāsa is perceiving God or Goddess in different parts of the
body. It helps in meditating on different Chakras located in different parts of
the body. Each part of the body presided by a deity protects that part of the
body. After Anganyasa, the whole body is suffused with divine energy which
radiates and purifies wherever he goes. In Karanyasa the grace and blessings
flow out of the hands and fingers of the Guru.

The palm and the fingers are a book by themselves. Different disciplines see
their own cartogram in the lines, whorls, loops, and arches. The five fingers
represent ether, air, fire, water, and earth (Mahabhutas or great elements).
Thumb is Brahma; Index finger, Ego; middle finger, Sattva Guna; the ring
finger, Rajasic Guna; the fifth finger, Tamasic Guna.

Venus occupies the base of the thumb; Jupiter, the base of index finger;
Saturn, the base of the middle finger; Apollo, the base of the ring finger; and
Mercury , the base of the fifth finger. The space between the base of the thumb
(Thenar eminence) to the wrist is Venus Mount. The opposite hypothenar
eminence is the Mount of the Moon. Between the two eminences is the cup of
the palm, the region of Rahu; Ketu is between the Mount of Moon and the
Mount of Venus. There are two regions of Mars: one between Mercury and
Apollo and the other between Venus and Jupiter.

Some examples of Karanyasa, invocation of deities and religious finger gestures

done with right and left fingers at the same time and palms.

These are based on Gayati Mantra.

tat savitur varenyam = THAT Light (sun) adore

bhargo devasya dhīmahi = Splendor divine meditate

dhiyo yo nah prachodayāt = Intelligence who our inspires

Here is the Gayatri Nyasa as done during Sandhyavandana.

Invocation of deities in fingers and palms.

Submitting to the power of Vishnu, bring the thumb over the index fingers
forming circles. The thumbs overlaps the index fingers in this procedure
forming two circles, as the chanter invokes Lord Vishnu in the index fingers.

varenyam. visnvātmane tarjanībhyām namah.

Tarjana = threatening finger (index finger).

Varenyam. Salutations to the Supreme Soul Vishnu, whom I adore and invoke
in the two index fingers.

Overlapping the thumbs over the middle fingers forming a circle, the chanter
invokes Rudra-Siva in the middle fingers.

Following the same procedure, the Sandhyavandana chanter invokes

Transcendental principle in his ring fingers and Lord of wisdom in the fifth
fingers.

The chanter brings the right palm over the left palm and later the back of the
right palm over the back of the left palm and invokes the all-pervading God on
both sides of his palms.

(By invoking the deities in the fingers and palms, the chanter surrenders himself
to the deities, who are the protectors of the fingers and their functions.)

Now we come to Anga Nyasa, invocation of deities in body parts.

Anga Nyasa (taction of body parts) is application of ritual taction over the heart,
forehead, crown, shoulder with the right or appropriate hand.

Touch the Anahata (heart) Center and chant,

Om. tat savitur. Brahmatmane hrdayaaya namah.

Om that Savituh. Brahmah in my heart, salutations.

(I meditate on that Light of lights and creator Brahma in my heart. Salutations.)

In like manner, the chanter meditates, touches and asks for protection of the forehead from Lord
Vishnu, the crown from Rudra, the shoulders from Tattvas, and the eyes from the Light of lights.
He invokes God for the third eye of wisdom and touches between the two brows. He places his
opposed palms above the head, and expels evil vibrations by saying 'phat' and simultaneously
clapping four times. phat = onomatopoeic mystical syllable; begone, crack, get lost.

Once purification takes place, the priest or sakta sanctifies his body by affixing
mantras on various parts of the body. By means of digital pressure, he infuses
the body parts with divine energy by chanting mantra (OM) in a geographic
progression from his arms, elbows, wrists, stomach, thighs, ankles, mouth to
his feet. The priest or the Sakta now has a divine body pervaded by gods and
Mantras; that is called Devatavigraha. The priest becomes the god (Siva) or
goddess for the time being. Siva, in case of Saiva priest, affirms the notion that
the purified, sanctified and mantra-infused priest is Siva himself, though he
may not have russet matted hair, the crescent moon, the third eye in the
forehead, or the divine spouse on his left side. This Nyasa dissolves the sinful
body and the divine body takes its place.

Devata vigraha = Divine body

Another version of Nyasa. The deity is a body of letters, because sound

emanates from the body of the deity. If there is no deity there is no sound, no
alphabets, and no speech. Once all the alphabets are affixed to the various
parts of the body around Chakras (Matrika Nyasa) both mentally and
physically, they migrate to nerve plexuses of the Chakras starting from
Muladhara Chakra to Ajna Chakra which has the last two Ha-Ksa (think of Y
and Z) letters marked on its two petals. Let me give you an example to
understand this. There are two parts to fixing the Sanskrit alphabets: Mental
and physical. You bring the alphabet A in your mind and affix it mentally to a
Chakra body location (antar-matrika-nyasa). Each body part has its own
specific alphabet. Every alphabet is a powerhouse of Saktis. Then you perform
the physical counterpart (Vahy-amatrika-nyasa) with your finger tips . Once
this is done you become the body of letters; the divinity has descended on you;
there is diffusion and pervasion (Vyapaka Nyasa) of the spirit of the deity
throughout the body; the nerve plexuses are ready to be fired up. The heart
Chakra (Anahata) has nine seats for nine gods: Brahma, Vishnu, Rudra,
Isvara, Sadasiva, Pusan, Tulika, Prakasaka, and Vidyasana. Hum, Hum, Hum
sound awakens the Kundalini at the Muladhara Chakra. The procedure is very
complex and needs a learned Guru for guidance. Sri Chakra Nyasa is more
complex.

Matrika Nyasa = alphabet placing. Antar = within, inside.

There is another classification of Diksa (initiation): ritual, letter, Kala, touch, speech, sight and
thought.

Diksa has yet another classification: 1) Samaya Diksa, when the Guru allows the disciple to
help him with the religious ceremony. (Sama = religion.) 2) Putrika Diksa, when, in the likeness
of father to a son, the Guru orders the disciple to conduct the ritual. 3) Sadhika Diksa, when the
Guru initiates him in Sadhana. 4) Vedhaka Diksa: (Vedhaka = tansmutation, change) when the
Guru effects some imperceptible changes in Sadhaka. 5) Purna Acharya Diksa, when the Guru
invests in the disciple the full powers of a Guru. 6) Nirvana, when the disciple is mature and
perfect to attain absorption (laya) into the Self through Sadhana.
 Diksa is performed with a jar, sacred fire place, and a vessel for the purification of the body.

Varnamayi Diksa involves placement of Sanskrit letters on the body of the disciple and the
Guru. Remember that Sanskrit letters form the Bija Mantra and that Kali wears a garland of
Sanskrit letters represented by the skulls around her neck. Varna = Sanskrit letters. This sort of
initiation shatters all bonds.

KalA Diksa is based on the tattvas involved in Pravrtti and Nivrtti, evolution and involution of
the soul. Nivrtti KalA is between the feet and the knees, Pratistha KalA from the knees to navel,
Vidya KalA from the navel to the neck, Santi KalA from the neck to the forehead, and Santyatita
from the forehead to the top of the head. This progress from the feet to the head depicts the
withdrawal or involution of the soul to a higher consciousness; the Sadhaka is born at the end of
the journey amongst Yogins and Viras; all pasas (bonds) are destroyed.

Touching the disciple by the Guru is Sparsa or tactile initiation; Initiation with a Mantra is Vac
Diksa or verbal initiation; Initiation by gaze is drg Diksa or sight initiation; initiation by
combination of touch, sight and speech is Sambhavi Diksa. (Brahmanda Purana Chapter 43.)

Diksa erases the caste differences: Sudra is no more a Sudra; the Brahmana is no more a
Brahmana. Diksa also erases the past and to think of the past of a person after Diksa is sin itself;
it is like thinking of Linga as a stone. As Linga made of earth, crystal, stalagmite, iron, jewel,
stone, sand, wood and ice become sanctified; so also all the classes of people get purified after
Diksa. He who has been initiated can dispense with tapas, injunctions, vratas, pilgrimages and
rituals involving the body. He who prays without initiation is like a seed sown on a rock. Sastra
states that seniority of a person in Kaula hierarchy goes according to when a particular person is
initiated. If a Sudra is initiated first and a Brahmana is initiated later, the Sudra is senior to the
Brahmana. Washing the feet of the Guru washes away all the sins. Sudras are not allowed to
study Vedas. Woman should get permission from her father, husband or son depending upon her
status.

Guru Tantra states that Guru is the central figure in all activities of Sadhakas. Any tantric
activity without the guidance of Guru is sin. Others are of the opinion that practice of Tantra due
to mitigating circumstances like unavailability of Guru for initiation and teaching does not
constitute sin. Guru by convention and sastras is a Brahmana for initiation. A Brahmana Guru
can initiate all castes; in his absence, Ksatriya and Vaisya can serve as initiating Gurus for their
own or lower castes; a Sudra can never initiate any caste, because initiation, with a Mantra by a
Sudra, of other caste member or even another Sudra will take the initiator and the initiated to
depths of the Nether worlds.

Kamadhenu Tantra is very strong in its condemnation of Sudra initiators; they are
characterized as follows: Their sinning tongue should not utter Mantras, because their tasting
tongue is contaminated with feces, urine and blood. His face is urine, feces and blood; his food is
excrement; his water is urine; he is a Chandala (lowest of the low). The mere sight of his face
makes the sacred River Ganga abandon its own waters and take a flight out of abhorrence. All
Tirthas (places of pilgrimages) scoot from their seats out of repulsion. A Mantra-Mongering
Sudra (seller of Mantras) is an atrocious sight which makes Ganga go to Brahmaloka, the highest
place, unreachable to a Mantra-Mongering Sudra. (Sudra's tongue is contaminated because he is
presumed to eat meat, blood, and bone of an animal for the satiation of his hunger. Prescribed
eating of Mamsa and Matsya (meat and fish) are not proscribed. Mantramongers (Venders) are
ubiquitous among higher castes too. They are not vilified here, but should elicit same
condemnation and repercussions.) Segregation; anti-miscegenation laws; slavery; separate
toilets; white flight; gender discrimination; life style discrimination; denial of franchise, equality
or opportunity based on color, gender, national origin; separate schools, colleges and facilities;
petty and grand humiliation by thought, word and deed; glass ceiling; opaque ceiling; violation
of treaties; genocide; displacement; invasion; occupation; exploitation are variations and
mutations of desire to stay at the vertex of the pyramid (and at the top of the food chain all the
time). Discrimination of Sudra by the twice-born is not any different. The Vertex-born of ancient
India perfected these discriminatory practices even before the world had any idea of it.
According to the tenets of karma and reincarnation, the high-born will become low-born for their
putrid practice; the rolls are reversed; the playing field is leveled over many reincarnations, until
the final release is obtained.

Sakti of Brahman becomes Gurusakti in a Guru and imparts its power to a stone, wood, or clay
idol. Kaula Guru is in the forefront among Sakta, Saiva, Vaishnava, Saura and Ganapatya Gurus,
because Kaula Guru is good and competent for Mantras of all sects, while the sectarian gurus are
good in their own sectarian Mantras. Sectarian Guru should initiate an aspirant in his own sect
only, but a Kaula Guru is competent to determine what is most suitable to an aspirant and initiate
him in that particular Mantra, which belongs to any one of the sects.

Finding a Guru.

Being a father, maternal grandfather, brother, younger-age person, and person from enemy
camp are a disqualification to initiate an aspirant in Mantra. Recluse, forest-dwelling hermit,
father, and Sannyasi are not qualified to dispense Mantra. Blood relatives or relatives by
marriage are mutually excluded from initiation. A husband has Tantric permission to initiate his
wife as his Sakti (power); Siva and Sakti are on the same level of relationship. Viras and Kaulas
only are given this privilege; pasus are excluded. A Siddha (perfected aspirant or Sadhaka) can
dispense with restrictions and initiate his wife as sakti. A Siddha who is efficacious in the use of
Mantra (Siddhamantra) can bypass the rules of dispensation in Mantra, when the recipient is a
son or brother. Efficacy in the use of Mantras apply to those who are perfect in Siddhi
(Siddhividya), as the Mantras relate to ten Mahavidyas: Kali1, Tara2, Sodasi3, Bhuvanesvari4,
Chinnamasta5, Bhairavi6, Dhumavati7, Bagala8, Matangi9, Kamalatmika10

Maya consists of three gunas; Sattva, Rajas, and Tamas. Avidyam (ignorance) is Maya with
dominance of Rajas and Tamas, while dominance of Sattva in Maya is Vidya (wisdom), present
in Yogis and gods (Brahman included in this category), and Turiya sakti is Mahavidya,
pure Bliss. Mahavidya = Great wisdom = Exalted Science = Pure Bliss. Plural =
Mahavidyas = personification of the ten female Saktis of Siva. What is Mantra
for a male god is Vidya for goddess. Vidya stands for goddess and female
version of Mantra.

Mahavidyas Vidyas Siddhavidyas

 Sodasi, Bhuvanesvari,
Kali and Tara Bhairavi, Chinamasta, Bagala, Matangi, and Kamala
Dumavati,

In Syama Rahasya, all 10 are included in Mahavidyas.

Sri Vidya: is the Mantra of Bhuvanesvari, Mahamaya or Tripurasundari. It is also known as

Panchadasi (Pancha + dasi = five plus ten = fifteen), because it has fifteen letters. It is called
Sodasi (6+10) in its developed form, when it acquires another letter. This potent Mantra is
prescribed and dispensed to a Sadhaka only by a qualified Guru who has obtained perfection or
Siddhi of this Mantra. Self purification with other Mantras is the first preparatory stage (Puras-
carana): Ganesa Mantra is an example of Purascarana; After several purascaranas, the Sadhaka
arrives at Panchadasi and Sodasi. A thorough knowledge of Sanskrit, proper pronunciation and
dispensation from a Guru are essential elements for Sri Vidya Mantra Japa. Correct
pronunciation without Sraddha (faith, confidence, love, affection) has no redemptive value.
Others can take up Mantras of Ishta Devatas.

Kali1, Tara2, Sodasi3, Bhuvanesvari4, Chinnamasta5, Bhairavi6, Dhumavati7, Bagala8,

Matangi9, Kamalatmika10
The ten Mahavidyas have each a function.

1. Kali is the first Mahavidya, black as night. She is Time because everyone disappears into the
blackness of Time, where they repose in the tender loving hands of Kali in peace, tranquility, and
bliss. Man's phenomenal life comes to an end and god's eternal life come to a pause. Kali, having
killed a demon, continues on her unmitigated rampage with the Tejas she received from all the
gods. In order to diffuse this unspent and redundant energy, Siva appears as an infant on the
battleground and Kali stumbles on him. She takes pity, picks the infant and with motherly love
and compassion, nurses infant Siva. In some narratives, Siva appears on the battleground as
himself; finding her husband at her feet, Kali takes pity and her unspent redundant energy
dissipates. Kali is not only the Mother of Siva himself , but as occasion demands, her husband
also. Kali is the Mother of the universe, the protectress of her children and the destroyer of evil.
The elements in this legend of Kali portray certain qualities in a person and the accompanying
passions. Man is divine and demonic at the same time, two sides of one person. There are gods
and men who are divine; there are demons and men who are demonic. Kali goes by many
names: Durga, Sati, Parvati, Uma, Bhavani. She is the Supreme Truth, realizing which is the
Supreme state. (In the movie "Loc Kargil" the soldiers were invoking Kali and Durga while they
were attacking the rock-fortified positions of the enemy soldiers.)

2. Tara is of dark-blue in color. Tara, as her name implies, is a savior and a star. She and Kali are
depicted as standing on supine Sava Siva. (Sava = dead). Tara is also depicted as a
compassionate mother to Siva. On the urging of gods and Vishnu, Siva drinks up the spreading
destructive poison generated during the churning of the milk ocean for ambrosia. He drinks it up
and falls ill. Tara finds him unconscious, revives him and nurses him back to health with her
breast milk which counteracts the poison. Tara carries a pair of scissors in her hands, which
means that she can sever all attachments. Siva without Sakti is dead (sava). Siva and Sakti are
one integral unit.

3. Sodasi (Shodasi) is a maiden of sixteen (years of age) and represents totality, youth, vigor, and
perfection. She goes by another name, Tripurasundari. Tri+Pura+Sundari = Three + City +
Beauty. Three cities = the three realms of heaven, earth, and air. She is Tripura because her body
is made of three Saktis: Brahma, Vaisnavi, and Raudri. The three cities are a metaphor for man
with three qualities: Sattva, Raja and Tamas (virtue, motion and passion, lethargy). She is the
transcendent beauty of three cities or three gunas or the three cities of the demons.

Lord Siva was seated in yogic meditation. Kama came along to disturb his meditation, but was
destroyed by Siva. Siva, the destroyer, was in meditation for sometime, which resulted in the
increase in the population of earth and a heavy burden on Mother Earth. The gods sent Kama
(god of love, cupid, Amos, Eros) to shoot flowery Harshana (one of the five erotic arrows) on
Siva and disturb his penance at the precise moment he woke up to receive his Divine Consort
Parvati. He (Kama) also by his magical power created an ambience of spring in the air, earth,
and trees, conducive to love. Siva woke up from meditation, took one look at Parvati, and could
not stop enjoying and articulating his appreciation of beautiful features of Parvati, who, in the
privacy of Siva‘s presence, lay bare gracefully, with sidelong glances. Siva felt like two persons,
one imbibing the beauty of Parvati and another Yogi of all yogis bent on control of the senses.
He felt that if seeing is great pleasure, embracing must offer even greater pleasure. Suddenly it
dawned on him that he was stung by Kama ‘s arrows and bitten by love. How could that happen
to a Yogi of yogis, who has complete control over senses? Paramayogi Siva addressed Parvati in
a loving manner and wondered aloud to her, how he became a victim to Kama and how that
downfall is harmful to his excellent reputation as the Lord of Vairagya (desirelessness). He
advised Parvati, in a spirit of detachment, not to sit by his side on the couch, and looked around
for he felt uncomfortable in being aroused. He felt that the Vairagin and Yogi (in him) was
associating with a wife of someone else; such was the depth of his Vairagya. Kama continued to
shoot arrows at Siva with no effects. Siva's anger was coming to surface. A fire rising from the
third eye of Siva incinerated Kama into ashes. That incident happened in Korukkai. One of Siva's
devotees gathered the ashes of Kama and shaped it in the form of man. The devotee begs Siva to
teach him a mantra and confer half the power of Kama to the ash-made man. Since the Ash-man
was dead Kama and the result of Siva's fury, the Ash-man became a demon, who with his
newfound strength and power defeated the gods who sought the help of Tripurasundari, who
defeated the demon and restored the gods to their former status. (Bhasman or Sacred Ash is
euphemious for the semen virile of Siva. Incineration brings all substances to their pristine
primal state.)

In Tantra literature, there are five Sivas: Sadasiva, Isa, Rudra, Vishnu, and Brahma; all of them
are described as "Five Great corpses" because they are all inert without Sakti. Siva is Sava
(corpse, Sava Rupa); hence, Sakti Devi is portrayed as standing on Sava-Siva. The Five Great
Corpses (pancha-maha-preta) become inanimate objects upon which Devi (Sodasi) sits, reclines,
presides, and merges as Consciousness. Siva is the couch; Sadasiva is the mattress; Isa is the
pillow; Isa, Rudra, Hari (Vishnu), and Brahma are the four legs of the couch.
Tripurasundari/Sodasi reclines majestically on the couch. Sundari is united with Higher Siva,
Paramasiva in Pranava, AUM. The Nada (Chandrabindu/ Nadabindu) over the Omkara is the
couch, on which Paramasiva in his Bindu form is reclining. Chandrabindu is Nada and Bindu,
Sakti and Siva in one unit. The erotic and sometimes morbid symbolism is illustrative of Sakti's
(Sodasi) power. Shodasi = Sho + Dasi = 6 + 10 = 16. Sodasi is sweet, soft, and sixteen all the
time. She is Lalita, sweet, soft and charming. Sixteen is the age and youth of prime and from
there on it is downhill in every sense. Even in a physiological and immunological sense, sixteen
is the turning point for the worse. It takes sixteen days for the new moon to become a full moon;
from there on it is down hill. Sundari is sweet sixteen all the time, the prime of everything
imaginable.

Kali was once addressed as KALI (black) by Siva; Kali was upset, retired to Mount Sumeru, and
became an ascetic vowing to change her black complexion to white. Narada, the talebearing
Muni, went to Kali and told her that Siva was considering to marry another woman and that she
should immediately go to Siva.Is this not a benign mischief on the part of Narada Muni? Kali by
that time lost the pigment in her skin and became light-skinned, but did not know about it. When
she went to Siva, she saw a wheat-complexioned woman in the mirror of the heart of Siva. She
was upset, angry and jealous; Siva noticing her disposition asked her to look more closely. Kali
found her own light-skinned image and realized her misperception. Siva calling her
Tripurasundari said that she would remain sixteen for ever; that is how she became known by
that epithet, Sodasi.

Bhuvanesvari is Mistress of the world. Bhu = world. Isvara = Lord; Isvari = Mistress. She is
Rajarajesvari (Queen of queens) as the ruler of the universe. She is the embodied form of the
totality of transcendent knowledge (Para Vidya--Supreme knowledge), part of which makes the
Vedas. Tantrics say that Bhuvanesvari becomes a manifest goddess after creation and thus
controls the phenomenal world in all its aspects. She is a beautiful goddess in every respect so
much so Siva acquired a third eye to imbibe her beauty. Bhuvanesvari is the centerpiece of
phenomenal world; she causes creation, maintenance and destruction; all activities and
oscillations of the world, including love and hate, happiness and misery, joy and suffering and
other myriad emotions are her play activity. Bhuvanesvari is the nourisher of the universe;
appropriately, she is endowed with generous engorged breasts which are in a perpetual state of
spontaneous letdown.
Chinnamasta is Cut Head. Chinna + Masta = Cut + Head. She is Tantric form of Durga with a
severed head, fifth in line of Mahavidyas. The western students regard Chinnamasta as an
adopted goddess from Buddhist faith and Tantrics inducted her in (the gallery) Hall of
Mahavidyas, though they were afraid to alter her Buddhist Mantra for fear of reaping the wrath
of Chinnamasta. Buddhists call Chinnamasta, Chinna-Munda. Munda = head. Chinnamasta and
Dhumavati along with other bevy of goddesses are regarded by the west as sinister goddesses
bent on Abhicaara; thus, they are worshipped in Abhicaara rites for the express purpose of
harming the enemies. Abhicaara = employment of spells for malevolent purposes. (In the movie
"Loc Kargil" the soldiers were invoking Kali, Krishna and Durga while they were attacking the
rock-fortified positions of the enemy soldiers. They failed to invoke Chinnamasta; no Abhicaara
rites were performed.) Some experts call Chinnamasta by other epithets: Vidya and Tara.

Chinnamasta is portrayed against the background of mountains, rivers, verdure, flowers,

thunderclouds, and lightning. All look pleasant and appealing except the thunder and lightning
and the central figure who holds her own severed head dripping blood on her left hand; three
streams of blood are spouting out of the severed neck, the right and the left stream going into the
mouths of two females and the central stream going into the mouth of the severed head; scimitar
is held by the right hand. Indophobes and Indophiles had a field day spouting diagnostic opinions
ranging from psychosis, personality disorder, displaced anger, dissociation, destructive impulse
behavior, Self-mutilation to suicide. Everyone including some big names "oralized and
analized" the perturbing points in the portrait; none had the qualification of the insider. The one
thing that they lacked was the wisdom evinced by the Tantrics who were in the thick of it. After
studying the sanguine opinions of pseudo-pundits of all hues and nations on this subject of
sanguine nature, I came to the conclusion that the Tantrics in the know had the best explanation.

The lady with the severed head is Chinnamasta; she holds a scimitar on the right hand and her
own severed head on the left hand; the severed head and body are living units. Three streams
emanate from the severed neck, two streams go into mouths of the two ladies on either side and
one stream falls into the mouth of the severed head. She is sitting (standing) on a pair of lovers
engaged in Viparita Mithuna (reverse coition), involving supine Manmatha and prone Rati, who
were stretched out on a open blossom of lotus flower floating in a body of water (the older
version of waterbed). In the background are the mountains...What do all these disparate elements
of a portrait mean?

Manmatha and Rati are the archetypical lovers, practicing reverse coition, and living a life of
indulgence in Muladhara and Svadhisthana planes, which are not condemned by Tantrics. They
have dominant oral, anal and genital traits--deglutition, excretion, recreation and reproduction.
Chinnamasta walks on them on this private moment and stands on them, which is rather
discomforting to the lovers. The flesh is put on notice; the flash of lightning severs the head and
the spirit has to rise. The head has all the sensory and motor organs needed for a successful
sexual encounter such as the brain, the motivator and the ultimate enjoyer; nose, the purveyor of
delicate aromas; mouth and tongue for creative osculation and tactile pleasures; ears for subtle
sounds of music; and eyes, the imbiber of visual delights. The head of senses has to come off for
the spirit to rise. Chinnamasta is object lesson for the amorous couple. The three streams are the
Nadis: the lateral ones are the Ida and Pingala (left and right) Nadis; the central one is the
Susumna Nadi. Head is cortex and brain, the seat of desires. Susumna Nadi rises through the
brain which receives nourishment from central stream of blood. Spirit (Kundalini goddess) rises
to the top of the head via the roof of the mouth; severed head represents severed mind-
Amanaska, a state of paucity of mental function, conducive to higher states of consciousness,
whose destination is Atattva or Parasiva (absolute Reality). Chinnamasta is in a state of
Amanaska devoid of all human foibles and distractions, but not dead; the nourishing Susumna
Nadi in the form of blood is keeping the head alive. This is called Kapaala moksa--liberation by
the skull. The confluence of Bindu and Nada (Light and Sound / Lightning and thunder, Siva and
Sakti, Seed and ovum / Sveta Bindu and Sona Bindu) creates a cascade of Tattvas which result in
matter and life; what Chinnamasta does on the cosmic scale, the recumbent couple do it on a
smaller microcosmic scale. The amorous couple are on the physical plane, while Chinnamasta is
on the spiritual plane; Prana has risen from the play of the genital triangle to Ajna Chakra and
beyond through Susumna Nadi. In the amorous couple, the flesh is rising and the spirit is
sinking.

Sveta = white = semen. Sona = red = menstrual blood = ovum. In Tantric (Hindu) thought,
menstrual blood is equated to ovum. Labial mounds form the alter; the vaginal pit is the abode of
fire which is kept alive by the pouring of clarified butter which is the Sveta Bindu; the fire is
generated by friction of two sticks which are the phallus and the vaginal vault. The White and the
Red come to a confluence; the fire is Bhoga or sexual pleasure. This confluence on the cosmic
scale gives rise to Tattvas, the building blocks of the universe. In this context, carnal pleasure is
the "lite" version of Bliss; spiritual ascent as opposed to the rise of flesh is eternal and not
evanescent and momentary; it leads to liberation (Moksa). Experiencing sexual bliss gives an
inkling of the immensity of spiritual Bliss. The sexual energy is transmuted from the physical to
the spiritual. Once the Sadaka has attained perfection, the sticks become quiescent; the fire dies;
there is merger of individual soul with the Great Soul. This perfection takes the practitioner from
the state of Sadhaka to Siddha, from the external to the internal, from the libidinal to the liminal,
from lust and libido to universal love, from the physical to the metaphysical, from the
phenomenal to the transcendental, and from woman to goddess.

Further elaboration of bliss. Tantra says that purification of soul begins by

accepting the existence of these desires. Once they are accepted and practiced
within the social norms, one by one they must be transmuted or sublimated
and eventually eliminated from one's life, if one wants union with the Supreme.
Nada (thrill) enjoyed by sexual union is the earthly counterpart of beatitude or
Bliss. One needs to supplant the earthly pleasure with spiritual Bliss. By
sublimating and conserving sexual energy, it is said that the vital fluid rises to
Sahasrara, becomes Soma, the nectar of immortality and spreads through the
lymphatic system eventually finding its way to the brain where it becomes Ojas
and Tejas (Vigor and splendor), which are essential for obtaining
Superconsciousness. This ascent of conserved energy is called Urdhvaretas.
The message is orgasm is for the flesh, beatitude is for the spirit; between the
two, beatitude is superior and eternal. Physical union is a weak emulation of
union of Siva and Sakti. Ramakrishna Paramahamsa says in his book Sayings of Sri
Ramakrishna Saying 244, page 82-83 the following. The soul that has tasted the sweetness of
Divine bliss finds no happiness in the vulgar pleasures of the world.
The trodden lovers living and conjugating in the pelvis (Muladhara and Svadhisthana planes) can
control their senses to reach Brahmarandhra with the grace of Chinnamasta who lives in Ajna
Chakra.

The transformation of the Spirit, Pure Consciousness, or Paramatma (Supreme

Atma or Soul) through a cascade of Tattvas from Spirit through knowledge to
lesser consciousness to matter is depicted as an evolutionary process and the
Tattvas measure the distance between matter and individual soul on one side
and Pure Consciousness on the other end. In this instance, the human
consciousness ascends to Parasiva or Atattva: an instance of involution.
Chinnamasta facilitates that ascent from the prurient world to a world of Pure
transcendental Consciousness and Bliss.

Bhairavi is the sixth Mahavidya and the icon of death, whose power is irresistible and
unavoidable, and which is a continuous process in the phenomenal world. Bhairavi is in charge
of Nitya Laya (Pralaya or dissolution), which means decay and death of individual entities on a
daily basis. There are other types of Layas: Naimittika, Prakritika and Atyantika. Sanksrit Laya
and Greek-English Lysis carry the same meaning: loosening, dissolution. The whole universe
comes to an end in Naimittika (periodic) Kalpal (eonian) dissolution, when all life and matter are
incinerated; it corresponds to sleep-wake cycle of Brahma; sleep is dissolution and awakening is
life. Prakritika Laya is the involution of matter (as opposed to evolution) into primordial
substance from which it came. Saiva Siddhantists believe that matter and life originated from
Bindu, Nada, Siva and Sakti which originated from Param. Atyantika Laya is the emancipation
and liberation (Moksa) of the individual soul. On account of her power over the life of
individual, Bhairavi means Terror. Bhairavi is the destructive force, red-colored with her breasts
smeared with blood.

Dhumavati is smoke-colored. Dhuuma = smoke; Vati = cover. The story goes that Parvati, the
consort of Siva, was very hungry and asked for food from Siva to which Siva did not pay any
attention. Repeated requests for norishment went unheeded and therefore, Parvati swallowed
Siva satisfying her hunger, exhaling smoke and at the same time widowing herself. Siva
persuaded Dhumavati to regurgitate him from her stomach which she did. Since she exhaled
smoke, Siva called her Dhumavati. She looks widowed, tall, withered, old, ugly, and angry with
funny ears, a long sickle-nose, pendulous dry longitudinal breasts, bad hair, fearsome eyes,
absent teeth, trembling hands, forlorn glance. She is always hungry and thirsty. She is wrapped
in dirty white clothes. Engulfing Siva is assertion of her independence, even at the expense of
widowhood. She rides a chariot with the flag decorated by a crow, a scavenger and portent of
death. She eats Tamasic foods such as meat and imbibes alcohol.
Bagala has a crane head, is of yellow complexion and a purveyor of illusion; she holds a club by
one hand and the other hand yanks down on a Demon's tongue. Demon Madan obtained Varam
(boon) of Vakya Siddhi, by which all he said came true; he abused his power causing harm to
gods, who sought the help of Bagala Mukhi (Crane Face). Bagalamukhi pulled his tongue and
muted him; before killing him, she obliged him by acquiescing to let him be on her side during
worship. By her tongue traction, she exercises her control over speech.

Matangi

Cojugate embrace versus conjugal embrace

The pleasures of sweet vengeance

Siva and Parvati as Chandalas

Matangi (Maatamgi) is one of the ten Mahavidyas who are various manifestations of goddess
Parvati or Kali. Matangaka was the name of the chief of Chandalas. Chandalas are one of the
lowest among the castes, according to lore. In a game of impersonation, "fool me, fool me not,"
Siva impersonated a traveling jewelry salesman, sold some ornaments to Parvati while she was
visiting with her father, and suggested that she could pay him by sexual favors. Parvati without
missing a beat said, "Yes, but not now." She had the intuitive divine vision that the traveling
salesman was her husband in disguise. Siva went on his way and sat down on the banks of
Manas Lake for meditation and worship. Parvati assumed the appearance of a nubile outcaste
(Chandala) girl with a shapely body accentuated by a red dress, and beautiful and beguiling
eyes, and danced in front of Lord Siva jiggling her moon-like breasts. Siva's ravenous eyes
imbibed Parvati's beauty in motion and gently asked her who she was. Parvati in the sweetness of
youthful voice replied with the utmost bashfulness, "Swami, I am a Chandala girl. I came to do
penance." Siva is the Yogi of Yogins. Who else is more fit to teach penance? Siva gently took
her lotus hand and pressed it tenderly against his lotus petal-soft lips. Then he proceeded to make
love to the captive but willing Parvati, whose identity was unknown to Siva. While they were in
the conjugate embrace in Siva's mind and conjugal embrace in Parvati's mind, Parvati morphed
Siva into a Chandala (in embrace with a Chandalini). Siva in a flash realized that Matangi
(Chandala girl) was no other than his dear wife.

Parvati reaped her sweet vengeance, laid open utter lowness of her action and sexual
submission, and begged Siva to accept her in his heart as "Ucchista Chandalini." Ucchista =
rejected (once used commodity), remnants of food in the mouth after eating, that are spit out of
the mouth; food sticking in the mouth and hands after eating, therefore impure; remainder of
sacrificial food; left over crumbs. Siva accepted to honor her supplication. She is thus called
Matangi (a woman from a degraded mountain tribe or hunter-gatherers, who became Sudras
from neglecting all prescribed rites, mlecchas.)

Matangi's association with impure, filthy, leftover food takes us to another myth that she
actually likes to receive Ucchista from the unkempt and the unwashed; goddess admires them for
not rinsing the mouth and the hands after eating, when they offer leftover food to the goddess
against the established rules of worship. Eye-rolling black Matangi is inebriated and slouches
around in aimless circles.

Siva and Parvati by demoting themselves to be the lowest of the low impart a lesson to us that
they are in the hearts and minds of the high and the low.

Kamala is lotus flower. She is the most auspicious welcome goddess among the Mahavidyas, of
whom she is the tenth, the last but not the least. She looks very much like Lakshmi; she is
Lakshmi with a difference: there is no Vishnu beside her. She is of golden complexion with four
hands seated on a lotus flower and washed with ablutionary holy water poured from pitchers by
elephants. She is the icon of wealth, fertility, and prosperity

1) Kali is Night of dissolution.

2) Tara is the compassionate Goddess and Savior.
3) Shodashi is the beautiful Goddess who is sixteen years of age all the time.
4) Bhuvaneshvari is the Creator of the World.
5) Chinnamasta is the Goddess who severs her own Head.
6) Bhairavi is the Goddess of catabolism, aging, death and decay.
7) Dhumawati is the Goddess who is ugly, eats Siva and becomes a widow.
8) Bagalamukhi is the Goddess who pulls the tongue of evil prophesier.
9) Matangi is the Goddess who loves slovenly worship (and a glutton for leftover food).
10) Kamala is the Goddess of wealth, fertility, power and prosperity.

Siddhanatra is defined as a Mantra that is recited and worshipped over three generations in a
family: great-grandfather, grandfather, and father. Matysa Sutra says as against other Sutras that
a father can initiate a son in a Mantra according to Saiva and Sakta practices and rites. (It appears
that Mantra initiation of relatives, aspirants, and others differ from Sastra to Sastra and from
Sutra to Sutra. There is no one rule about it. Swami Sivananda takes a practical approach: If
there is no Guru to initiate an aspirant, OM is the best Mantra.) One genderless gem of a practice
among Kaulas is that woman is qualified to become Guru. She should be a practitioner of
Kulacara or born in a family of Kaulas or good family. Some of the physiognomy and behavioral
attributes should be met: fair moon-like face, auspicious demeanor, lotus eyes, precious gems,
intelligence, tranquil mind, Kula Acara (practices), control over the senses, chastity, piety,
respect and service to elders, knowledge of Mantras and their meaning, Japa (recitation of
Mantra), devotion and worship of Istadevata, and married state. A mother (though a widow) can
initiate her son into Mantra. Siddha Mantras can be dispensed by widows. Siddhamantras bring
auspiciousness, wealth, and power to the Sisyas (disciples) in this or next life.

A Mantra obtained in a dream does not mandate Vicara (enquiry of the Guru or Mantra); it is
accepted for use as such without any doubt, question or compunction. Family (member) of Guru
giving Mantra for Pasvacara worship of Devi deserves recognition for ten generations;
recognition of his family for 25 generations for giving Mantra for Viracara worship, 50
generations for giving Mantra for any of one of the Mahavidya worship, and 100 generations for
giving Mantra for Brahmayoga is accorded. Pasus, Viras, Mahavidyas, and Brahmayogis are
hierarchical in their awareness and devotion of divinity in Devi. Gurukula is the Guru family and
Kulaguru is the family Guru. Abandoning a family Guru is sin and puts a person in hell for the
duration of the life of sun , moon, and stars. Though the descendant of family Guru is younger,
of tender age (with competence in the discipline of Mantra Sadhana) does not exclude him from
conferring Mantra. Let me give a real-life example of a chief minister of Paandinaadu in ancient
Tamil Naadu fell at the feet of a child-saint, and introduced the queen to Sambandar, the child-
saint. Chief minister: Kulachchiraiyar. Queen: Mangaiyarkarasiyar.

Incompetent Guru

Tirumanthiram Verse 139:

Illumination (of the soul) is to see the Holy Form of Guru, to chant Guru’s
Holy name, to hear Guru’s holy words, to reflect on the form of Guru.

A message from Tirumantiram:

When yogi's own enlightened soul and his inner Guru engage in conversation
in the language of silence it is called Sunya Sambashanam. For lesser souls
with malas (impurities), an external Guru is needed; that is the case with
Pralayakalars and Sakalars, while Vijnanakalars serve as their own spiritual
counselors.

A Sisya or pupil should leave a Guru who is devoid of Brahma bliss and ethical standards of
his profession.

A list of disqualifications of Guru:

Himsa (injury) sinning bad reputation devious mind cruelty (Krura) selling gold
plagued with
thieving troubles and bad character adulterous foul language deformed
worries
sensuous deceiver adharma talkative greedy miserly
devoid of
liar hyperactive lacks reverence many blemishes money-minded
acaras
Consumption
Skin disease diseased nails diseased teeth deafness cataract
(TB)
bald! lame! deformed! extra body parts conjunctivitis halitosis!
breaks Kaula
large testicles! hunchback! leper impotence! loudmouth
practices
pure ritualist physician! arrogance vanity addiction wicked
ignorance of
bad company unbeliever timid epicurean astrologer
Mantras
usurps
wastes Sisya's harms out of
property from
money greed
pupil
A list of some qualifications of Guru:

Knowledge of Knowledge of Knowledge of Knowledge of Knowledge of Knowledge of

Vira Divya Kaula Sattva Rajas tamas
Knowledge of Knowledge of Knowledge of Meaning of Awakening of
Yoni Mudra
Mantra Guru Devata Mantra Mantra
reveals to
Sisya
Siddha reveals spiritual
Calm Self-control Pure mind previously
(perfection) Truths
unknown
knowledge

There are three classes of Gurus: Prabhu = Lord; Vibhu = The Greatest, The Supreme Lord,
Omnipresent; Svayambhu = self-created, self-existent. All have equal weight with God.

Bogus Yogis are available here and there on the field, or by the river, meaning they are
ubiquitous (hatemathe = Hatta = market, fair + Mathe =field). In modern parlance, they are dime
a dozen. Atheists, Epicures, the unclean, the unwashed, and low-life scoundrels take the name of
Yogis so much so that Uravasi, Menaka, and Rambha hide their beauty by taking on the forms of
animals. In this Kaliyuga, the misfits, the nonconformists, the disconnected, and the unanchored
wander around professing Yoga Marga and Arya Dharma.

Notes from Brahmanda Purana Chapter 43.

The physical body is a temple and Mahesvara is the individual soul.

Individual soul is rice grain with husk; Mahesvara is plain rice without husk.

The bird and the sky are one; the fish and the ocean are one; the noble soul and the universe are
one.

One should bow to everyone from Brahma to a blade of grass, regarding everyone and
everything as the Guru himself. All idols are worthy of a bow.

One should not criticize other people's belief, faith and religion.

One should not go to a king, a deity or a preceptor empty-handed; one should offer fruits,
flowers or raiment, according to one's means.

A Guru is Siva under human skin; he roams around the earth wanting to bless a good disciple.

Supreme deliberation is that of reality; deliberation on Japa is ordinary; deliberation of scriptures

is base; deliberation of worldly affairs is the meanest of the mean.

Pairs of complements and opposites, such as Sun and Prabha (luminosity); Lakshmi and
Narayana; Vani and Brahma; Girija and Siva; Adhara and Adheya (the support and the
supported); Bhoga and Moksa; word and meaning; Positive and negative; pain and pleasure; love
and hate are Supreme Brahman.

Kamakshi worship with or without mantras brings salvation to women, Vaisyas or Sudras;
Kamakshi worship with Mantras brings salvation to ksatriyas and Brahmanas. What then is the
difference? asks the Purana.

The importance of Bhava

Bhava = turning into, becoming (Monier Williams Dictionary)

Becoming the deity is an important step in reaping the rewards of worship. It is like an actor,
who has to become the character he portrays; otherwise his act is not commensurate with his
part.

A Tantric worshipper should become the deity, the object of his worship, before he could gain
the fruits of his worship. Woodroffe in his book Principles of Tantra defines Bhava as follows:
idea, thought, feeling, sentiment, nature, state. The word's use in the context indicates its
meaning in its various shades.

One becomes the other person in totality when he loses himself in the Bhava of the person he
wants to be. The Sakti of the emulated passes into the emulator as light and flame pass from one
candle to the next (my interpolation). Bhava is the quality of the mind; it is like the taste of
molasses; one cannot put them in words; it can be realized only by the tongue and the mind.
Maha Bhava (Great Bhava) reveals itself in many forms: devotion, love, affection. When Bhava
matures and deepens all its qualities coalesce and become one great Bhava. It is this Bhava that
is Isvara, Prakrti, Bliss, Atma. When Atma in its pure Bhava (state) is divested of all impurities,
traits, attitudes, and dualities of a Sadhaka, it becomes a realized entity. When all Bhavas
(auspicious traits) accumulate in a Sadhaka, Bhagavan Paramesvara begins to manifest Himself
in him; eventually the Sadhaka and Paramesvara become one SatChitAnanda (Being,
Consciousness, Bliss.) This is called the fifth state, Turiyatita, where there is no demarcation
between Isvara and the Sadhaka.

As the cow yields its essence the milk, after having eaten foods ranging from many types of
grass to hay to husk; in like manner, all Bhavas become converted into one essence (Maha
Bhava), Consciousness and Bliss (the essence of Isvara).

There are three kinds of Bhava: Pasu bhava, Vira Bhava, and Divya Bhava. They are
discussed elsewhere in this presentation. Pasus have Psubhava: he does not worship Yantra,
does not chant the Mantras, expresses doubts about the usefulness of sacrifices and Tantra,
shows no faith in a Guru, entertains the pernicious idea that the idol is mere stone, plays one
Devata against another not knowing or recognizing their unity in Parabrahman, worships without
Mamsa and Matsya (flesh and fish) on auspicious days, observes external purity by constant
ablutions without internal purity, makes idle malicious gossip, does not worship in the morning,
noon and evening, does not follow the injunctions with regards to sexual intercourse, and follows
Vaidic rather than Tantric path and Vedāchara, Vaishnavācāra or Saivāchāra.
Vira bhava manifests preponderance of Rajas and less of Sattva. Divya Bhava is the
advanced form of Vira Bhava where there is preponderance of Sattva and less of
Rajas. Divya Bhava follows Vira Bhava, when the Rajas (motion and passion)
attenuates and Sattva (virtue and goodness) asserts itself. Rajas here is Uddhata
(agitation and excitement). Vira has several stages of development depending on
Uddhata.

Divya Bhava manifests dominance of Sattva which is marked by external and internal
purity, wearing of clean clothes, tripundara (three horizontal ash stripes), red sandals,
and Rudraksha beads, and performing muttering prayers and homage to the deities
(Japa and Archana). His faith in Deity, Guru, Sastras, Mantras, Yantras, and Vedas is
strong. He worships his ancestors (Pitrs) with appropriate rituals. He eats food only
from his Guru. He treats his friend and foe alike. Truth is his motto and stays away from
non-believers. He offers three worships daily and meditates on his guru and
Prameshvari, though he regards all Devatas confluence into one Parabrahman. He
regards women as Guru and worships at their feet. He offers nightly worship to Devi
(the Goddess), chews pan, pays homage to women (Kulastri = family lady) adept in
Tantra and Mantra whether she has been introduced by a messenger, a woman with
serial husbands, or a prostitute (Dūtī, Pūmśchāli, or Veśyā). He regards that the whole
universe is pervaded by Sri Sakti (Female power), Siva abides in all men and the
universe (Brahmanda = Brahma's golden egg) is pervaded by Siva-Sakti. He is so
immersed in Sattva and Divva Bhava, he becomes himself of the nature of Deity. He
regards all as the manifestation of the Supreme Sakti.

Separate but equal in Kali Yuga

One's temperament runs parallel with his or her worship, performance and goal
(SAdhana). Pasu is not allowed to follow Vira and Divya forms of worship, though a
Pasu by doing Kriya (collecting flowers, leaves, water for worship), and not associating
with Sudras and woman can attain Siddhi much earlier than a Vira or a Divya. In the
Kali age there is a dearth of Viras and Divyas. Pasubhava only may be the path of
salvation.

V.Krishnaraj

Please make your comments.

About the author:

Veeraswamy Krishnaraj, M.D; F.R.C.P (Canada) is a board certified pediatrician in active practice until
the end of 1998. He immersed himself in study of Hinduism in depth. He has sufficient knowledge and
understanding of Hindu religion that he is confident to publish this book. He kept the words simple,
supple, illuminating and to the point, while retaining the original flavor, beauty and grace. Compound
words in Sanskrit are a nightmare for the beginner, as they are spliced together compactly in one
continuous stretch of characters. He parsed the compound words into digestible syllables or words with
superscripts and sequential numbers and rearranged the words in the verse in a readable form in English.
In this book, he claims ownership of shortcomings and cedes the rest to Bhagavan.

This book is good for students, and devotees reading the Bhagavad-Gita in Satsang (true company). Two
verses nestle in two boxes in one page with no break or carry-over to the next page. Diacritics help the
reader enunciate the words like a Sanskritist. The English words are reader-friendly. Wherever there is a
need for elaboration, an addendum supports it.

Simplicity, authority, universality, and profundity are the hallmark of the Bhagavadgita, the Bible of the
Hindus. The Bhagavadgita is the Song of the Lord. It provides guidelines for daily living with no dogmas
and ritual overtones. It encourages and supports your individuality. It also explains the consequence of
errant ways. Total surrender to Bhagavan releases the devotee from the ills of life on earth. Hinduism as
a term is an external appellation from non-Hindus. Its true name is Sanatana Dharma (Eternal Law or
Eternal Order) commensurate with Rta (Cosmic Order). The beauty about the Bhagavadgita is its appeal
is universal.
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