Category: General

May 23rd, 2018 by jinesh narayanan

What Is Hinduism.:-

1. Hinduism is not a religion it’s the way of life, the word HINDU is not mentioned anywhere in any religious texts of Hindus, So as we know Hinduism is oldest or Ancient Dharma we call it Sanatan Dharma, The word “Sanatan” means Ancient and the word “Dharma” means the duties i.e for example duty of a person being a Father,Mother ,Brother, human being or friend or a doctor, duty which lord Krishna taught to Arjuna when he refused to fight in Mahabharta.. Yes Hinduism do have a section of Spirituality which is called Adhyatma which means a branch which deals with the Study Of Atma/Parmatma which gives you the answer of all the fundamental questions of universe, Adhyatma help you to understand What & Who you are , It helps you to know that you are not mind or body made up of any blood,bones & muscles, When you become student of GyanYoga it’s Adhyatma which helps you to know that actually nothing has ever been created , nothing is present anywhere and so nothing will ever be destroyed, So whatever materialistic world you are experiencing is actually virtual made up of virtual particles thus does not exists at all , It’s Adhyatma which helps you to understand this world is nothing more than a dream and you are the only viewer present here who is viewing this dream and is present everywhere in different forms,

Adhyatma also helps you to understand that the God/Bagwan you are worshiping is nothing but physical manifestation of Parmatma( who actually is formless), and at the end It’s Adhyatma who teaches you that you yourself is PARMATMA i.e GOD , When you realize this truth inside you this is called nirvana then you realize that it’s only you who is present here & no one else, in short you come to know that YOU ARE ALONE,

In Adhyatma there is another way to realize this truth which is Bhakti Yoga which teaches you that God is not your enemy or HE is not waiting up somewhere to punish you but HE is full of love & only love, the only thing God wants from you is Love.

2. Hope this would have made you to understand that like Jainism & Sikhism Budhism is also a branch of Hinduism, Budhism does not have any concept of Dharma, It only has concept of Adhyatma or Sprituality and offers only one path that is Raj Yoga.

Word “Dharma” is a Sanskrit word which has no similar word in any other language in this world, sometimes to just make others to understand we also call it “duties” but word Duties is not enough to explain the Dharma, Read bagwat gita or War Section of Mahabharta you will understand why people say this. like Dharma there are other words like Adhyatma ,Parmatma, Jeevatma, Bagwan which are Sanskrit words and have no similar words in any other language of the world, so word Parmatma must not be confused with word God or Allah, because Supreme being in Vedas are not what Bible or Quran is also pointing to, As per the Quran/Bible it looks that the God or Allah have some properties in similar with Parmatma but in actual both of them have copied the properties and attached them with some other kind of Goddy entity, like for example Quran says “Allah then sits on the 7th Sky” or “Allah sits on some Throne”, similar things you will find in Bible also. But in Vedas it is clearly mentioned the God is omnipresent and infinite and formless, thus how can a formless infinite entity sit on a chair or throne, but in Quran formless Allah who is said to be biggest can sit on throne – this also contradicts either Throne is bigger or Allah?

3. If you compare any other religion with Hinduism it’s like comparing similarities between milkshake and Tree which looks much like nonsense , let me help you to understand this, for example Islam & Christanity are Religions , Word Religion in Urdu can be like Mazhab but it can NEVER be Dharma in Sanskrit, Quran/Bible can be a Religious book or Mazhabi Kitab but they are not Adhyatmik or Dharmik Books/Granth because as i mentioned Adhyatma is a branch which deals with the study of Atma which is actually Parmatma, To have clear understanding of Dharma one must read Bagwat Gita.

Religion is man made and gets created after any human being claims to be a messenger or prophet of God, Religion can give Commands like Do Jihaad and you cannot backoff if you are truly a follower of that Religion, on the contrary Dharma only suggests and allow you to use your own brain your own thought process to decide what is best to do at any particular time or circumstances. it does not try to scare you that you will be burnt in Hell if you did any kind of your duty which was against in any why to any Religion, Dharma leaves on you to decide and choose your Dharma at that particular time, i.e Dharma is personal for every individual & that individual is free to decide for himself & choose among his duties.The only thing which is mandatory is whatever dharma you chose you must chose on the basis of Manav Dharma i.e Humanity which has Ahinsa Parmodharma (Non Voilence is that biggest Dharma which everyone must follow.) as a seed in it.

4. Dear you may have read words like Bagwan,Deties,Parmatma, let me tell you all these three are completely Different entities And all these three are completely Same entities, Both my statements are true, let me help you to understand Parmatma according to vedas, Vedas also call it OM or BHRAMM, many people in west also call or pronounce it like BHRAMAN, According to Chandogya Upanishad it’s Bhraman from whom all the sub atomic (Anu-Parmanu) particles are getting self created, It’s HE who is in the base or root of every single virtual vibrating particle or strings or you can say all quantum particles present inside or outside any universe, Thus HE is the Ultimate TATVA (super element) present in this universe & it’s actually this Super Element whom Vedas call as PARAM-TATVA i.e PARMATMA or BHRAMAN i.e YOU. That means You are EVERYTHING and EVERYTHING is YOU. Remember Vedas consider all the sub atomic particles as virtual thus any element made up of those virtual particle are virtual elements who can appear like solid but are not, thus vedas consider PARAM-TATVA as only real dense and solid that’s why it is called TATVA i.e Element.

5. Remember Hinduism is not a religion so there is no way to convert any person into Hinduism i.e Sanatan Dharma, It’s by birth every human being in this world is following Sanatan Dharma so everyone in this world is Hindu despite he/She believes any different form of god, It’s not possible to convert Dharma, like it’s not possible to convert duties of mother TO duties of father, it can be possible that mother can also give love any affection to her child behalf of child’d father but at that time also she is fulfilling the Dharma of a Mother.

6.You must also know that there is no castesm in vedias, vedas has provision for Varna (i.e color) not Castesm, It’s upto person what varna he/she wants to choose and live life according to that, varna is not made to discriminate but to assimilate in a way to support the organised behavior of society or country by assigning social/cultural/individual duties i.e Dharma accordingly. I said this because i found many people on this forum confused about Varna and Castesim.

Varna of any person depends on what he/she does and what skills person has, if person is doing business then he is a Vashye, if he is a soldier in army or anywhere in defense he is Kshetriye, if he use to teach people ,spread knowledge about Dharma he is a Brahmin, if he is a labor and does not even have knowledge or skill then his category will be Shudra, any person can change his varna by changing his work and skills like doctor can also become an actor or an merchant…. all 4 varnas are equal as human being and have same human rights but they will have different set of powers and responsibility on then thus their will we difference of respect between these 4 designations. in Hinduism varna is not assigned on the basis of birth,dynasty or last name, In our culture there was a rishi Vedvyasa who wrote Bagwat gita, his mother was a Fisher Women and was Shudra but son Vedvyasa was Bramin, Similarly rishi Valmiki who wrote the Ramayana belongs to a dalit family but valmiki was bramin because of his Guna and Karma, Similarly there was rishi Vishwamitra guru of lord Rama, Vishwamirta belongs to Kshatriya family but he was bramin himself,

It completely based on KARMA and GUNA(Skills) of any individual, nowadays people have multiple skills and may work in multiple domains in their lifetime, thus those people do not belong to any four varna’s the are called varnasankar, you must also know that there is no castesm in vedias, vedas has provision for Varna (i.e color) not Castesm, It’s upto person what varna he/she wants to choose and live life according to that, varna is not made to discriminate but to assimilate in a way to support the organised behavior of society or country by assigning social/cultural/individual duties i.e Dharma accordingly.

Now Answering some questions which people have asked me from past few days, like is it possible to have a person like ghatothkach or have weapons like bhramastra or man flying without the help of any external aircraft….???

The answer is Yes 100% Yes, have you ever been to Girnar in India, if you visit the mounts and jungles there you will find many sages at penance there, if possible go and try to interact with them and request them to give a live demonstration of lift-off of human body in air. i tried this and saw the live demonstration with my naked eyes, but they will not let you make any video’s at all, even that sage lifted my body to 5 feets up in air, later when i asked him to tell how could he was able to do such thing, he explained some science behind the Sound Vibrations, he said every letter when pronounced correctly produces correct vibrations those vibrations produces correct resonance & electromagnetic energy & field, also every vibrations effects on human body parts, organs,cells,tissues,blood or even bones and skin, apart from this these vibration if accurately produced effects the 7 Shocker Points (i.e 7 Chakras) inside every human body, In Past our Rishis (i.e Scientific Researchers) who went deep into meditation have heard some sound vibrations they called them as Beej Mantras, Those Rishis also detected that every metal has it own unique electromagnetic radiation around it created by some sub-atomic vibrations continuously going on in it, thus by understanding those vibrations they first tried to listen the sound of the vibrations by entering into deep state of mind where they have higher level consciousness, after figuring out those sounds Rishis wrote them as mantras, those mantras were later used to control the behavior of their corresponding metals, but before that there was the process of Mantra Sidhi which was necessary to go through so that when Mantra chanter starts chanting that Mantra he/she will be able to produce enough power with sound signals so that the produces vibrations highly effect the subject (i.e Metal).

this technology was also used to create Vimanas (Read Vaimanika Upanishad – it has everything which is needed to create a aircraft, it also mentions the kind of training that piolet that he must undergo before flying aircraft, apart fro this when source of electricity, thrust production etc etc).

Peter Davien in Newzeland demonstrated the boiling of water in 1940 with the help of sound vibrations (same can also done with the help of the Mantra which can be composed with the vibration of that sound), you just need to understand sound and it’s resonance, you just need to put logic to how you can use the Free Energy

On 17 June 2009, Science clarified that it was sound which was used in the laser beam not light. Science also discovered later that actually speed of sound can be more than the speed of light which contradicts the earlier researches of science.

Secondly, how can a person fly & how Ghatothkach was able to resize his body also how is it possible to have Gaints like Kumbhkarna and Rakshas etc..??, There are 7 Shocker Points in human body and also in Earth, if 3rd Chakra i.e Manipur chakra if somehow activated yogi gains some sidhis like Anima, Laghima, Garima etc.. Anima,Laghima can be used by yogi to Resize his body to any major or minor extent, Ghatothkach who was the son of Bheem and Hidimba had this sidhi by birth with him (Recently i saw some video’s about Gaint Human Skeletons Found in India & other places in Asia and Europe, you must go through those videos), This Manipur chakra gives the power of Gamana-Gaman, that means yogi can lift his body in air & fly, This chakra when activated removes 2 Elements from the body (Prithvi & Jal Tatva) thus the remaining Tatva’s are Akash(Space),Vayu & Agni thus gravity does not affect the yogi’s body which also makes him to feel much much lighter in weight. — You must try and devote some time in learning Shocker Points in human body. Also there are many scientific videos on youtube demonstration how sound vibration effect the surroundings known as study of Cymatics (bringing matter to life with sound),

Finally Weapon System:- Our Rishis Invented & also Discovered weapons, they used to give those weapons to their Kings so that they could protect humanity and their civilians in case of war, There were 4 kinds of energies which Rishis used to invent weapons for example:- Anu-Parmanu Shakti(Atomic Energy),Manasik Shakti (Energy of Mind & Consciousness) , Mantra shakti(Energy of Sound Vibrations) and finally Adhyatmik Shakti (Spritual Energy), Weapons like BramAstra, PashupatAstra, NarayanAstra work with the Adhyatmik Shakti. Astra like NaagAstra, MegAstra works with the Mantra Shakti …..

Try & takeout some time to learn about:-

Vaimanika Upanishad,
Illusion Of Reality i.e The Concept of MAYA,
Ancient Gaint Skeletons found,
Power of Sound & Resonance,
Cocept of Cymatics (cymatics bringing matter to life with sound). etc etc

Don’t hesitate to ask further question, If you have..!!

Don’t forget to Share..!

Posted in FAQ, General, Horoscope, Thantra, Uncategorized, Vratham, Yoga Tagged with:

December 8th, 2017 by jinesh narayanan

#Kashmir Shaivism is not a religion. It is a philosophy open to those who have the desire to understand it; hence, for its study there are no restrictions of caste, creed or color.

The Trika philosophy in this system, the three-fold science. To clarify, this three-fold science is based on the three energies of Lord Shiva. These three energies are called Para, Parapara, and Apara (Supreme, Intermediate, and Inferior/Subject,object,knowledge). ‘Para’ means the Supreme energy of Lord Shiva, otherwise known as His subjective energy. ‘Parapara’ is the medium, the Intermediate energy of Lord Shiva. It is called His cognitive energy. The third, Apara, is Lord Shiva’s Inferior energy and is referred to as His objective energy.

In fact, the human being resides in the objective Inferior energy of Lord! Shiva. This #Trika philosophy of Kashmir Shaivism teaches us how this individual being, immersed in inferior energy, can be carried towards the Supreme, subjective energy of Lord Shiva through His cognitive, Intermediate energy. So the purpose of studying this Trika system is to rise from objective energy through cognitive energy and finally be one with the subjective energy of Lord Shiva.

As long as one resides in objective energy one is the victim of sadness and sorrow and is entangled in the wheel of repeated births and deaths. So one has to emerge from objective energy and enter into subjective energy, in which one is liberated from all this sadness, and becomes absolute in the attainment of final beatitude.

For this journey Trika thought has laid down three means within the body of cognitive energy, for it is cognitive energy alone that can carry you towards the subjective energy of Lord Shiva. The purpose of cognitive energy is to develop the limited being’s capacity and ability to receive God consciousness. In the body of cognitive energy, as we have said, are three means. The first and Supreme mean is called Sambhavopaya. The second, Intermediate mean is called Saktopaya, and the third, Inferior mean is called Anavopaya. These means are handled and practiced according to the ability of the seeker.

S A M B H A V O P A Y A 

Sambhavopaya is that path of which the Sadhaka must rid himself of the recitation of Mantras – of Sadhana based on breathing; meditation on particular deities; concentrating on some spiritual thought; and so on. He has only to develop his awareness of “I” – consciousness, and that, too, not in any particular place. By the constant awareness of this “I”- consciousness, individual “I” – consciousness quickly vanishes as it is united with His subjective energy and becomes Jivan-Mukta (released in life).
This path is meant for those seekers who reside at the highest level of ability.
Saktopaya is the means in which the aspirant or seeker has to develop concentration upon God-consciousness by means of some particular spiritual thought bestowed by the Master. Here the Sadhaka has to concentrate on that particular thought of God-consciousness without the support of Pranayama; Mantra, and so on. He must develop God consciousness simply and only by meditating upon this thought. He has nothing to do with these discarded methods. That single thought of God consciousness will alone carry him to the Supreme State of Transcendental Being. Saktopaya is meant for those who have neither the highest nor the lowest power of meditating energy.
Anavopaya is that means in which a Sadhaka who is endowed with an inferior capacity of mind and meditation must develop God-consciousness by resorting to meditation on the two breaths – inhalation and exhalation; to the practice of Pranayama; the recitation of Mantras. In this third inferior path a Sadhaka has, of course, to develop God-consciousness, but, as he is not gifted with higher meditating capacity, he has to seek the support of these inferior methods (Pranayama, etc.) so that finally he may be carried to God-consciousness.12735806_993966207333993_1941343210_n

Posted in General, Thantra, Yoga

December 5th, 2017 by jinesh narayanan

Astral body and sat chakra                                                                                                                 There are six Chakras. Muladara is in the anus.Svadhishthana is near the genital organ. Manipura is in the navel. Anahata is in the heart. The Vishuddhi Chakra is    at the root of the neck. The sixth Chakra, the Ajna is in the head (between the two eyebrows).                          After gaining a knowledge of these six Mandalas or spheres, one should enter the Sukhamandala, drawing up the Vayu and sending it upward. He become one with Brahmanda, the macrocosm, whos practices thus the control of Vayu. Vayu, Bindu, Chitta, and Chakra should be mastered by him. (Yoga-Kundalini Upanishad)

The junctions of Nadis with Sushumna Nadi are known as Chakras, subtle centers of vital energy. Chakras (wheels or circles) or Lotuses are the dynamic Tattwika (Tattwa means Element), centers in the body, they are situated in various point of Sushumna (spinal cord). They are all supported by the vertebral column; the five regions of the spinal column (coccygeal, sacrum, lumbar, dorsal and cervical region) correspond with the regions of the five Chakra : Muladhara, Svadhishthana, Manipura, Anahata and Vishuddha. All the functions of the body are under the control of the Chakras in Sushumna.The Chakras are centres of Pranashakti, Shakti as cosmic energy in latent shape, the presiding Devatas of which are the names for the Universal Consciousness as it manifests in the form of these centres. A particular Tattwa (Element) preponderates at every Chakra.In every Chakra a certain animal is represented. It denotes that the center has the qualities, Tattwas or Gunas of that particular animal.Some Hatayogis say that there are 21 minor Chakras beside the 13 major Chakras, others say that there are 49, while the ancient Yogis taught that there are 108 Chakras.

“The term “Shat-Chakras” refers only to the chief six Chakras, viz., Muladhara, Svadhishthana, Manipura, Anahata, Vishuddha and Ajna. Above all these we have Sahasrara Chakra: this is the chief of all the Chakras. All the Chakras have their intimate connection with this center. Hence this is not included as one among the Shat-Ckras. This is situated above all the Chakras.” (Sri Swami Sivananda saraswathi)

Each Chakra has a particular number of petals with a Sanskrit alphabet on each petal. All the 51(50)Sanskrit letters are on the 50 petals of the six Chakras. The letters exist in the petals in a latent form. These can be manifested and the vibrations of the Nadis felt during meditation. Chakras are in the Linga Sarira (Astral Body), and cannot be seen by eyes, one can feel and understand the Chakras during concentration and meditation only. Sukshuma (subtle) Prana (vital force) moves in the nervous system of the Linga Sarira. Stoola Prana moves in the nervous system of the gross physical body.

“The number of petals in each Chakra is determined by the number and positions of the Nadis around the Chakra.From each Chakra a a particular number of Yoga Nadis crop up. The Chakra gives the appearance of a lotus with the Nadis as his petals. The sound is produced by the vibrations of the corresponding Sanskrit letter. The Chakras with their petals hang downward when Kundalini is at the Muladhara Chakra. When it is awakened, they turn Toward Brahmarandhra. They always face the side of Kundalini.”



Posted in General, Thantra, Yoga

March 9th, 2017 by jinesh narayanan

Muladhara  is the lowest of the chakras, it’s located at the base of the spine, between the anus and the penis. From this chakra four impotrant nadis emanate which appear as lotus petals. the subtle vibrations that are made by each nadi are represented by sanskrit letters. In the middle of the white circle there is a yellow square, region of Prithvi ,the symbol of Prithvi tattwa (earth element). inside the square, the elephant Airvata (king of elephants, vehicle of Indra, king of the deva) carries on his back the bija (syllable) Lam , or bija-dhara (earth-seed). the bija carries on his lap Brahma (creator). above Airvata, near the mouth of Vajra nadi, shines a triangle which sybolise the yoni (uterus) of the Goddess Mother of the universe. The Yoni is called Kama (love) or Kamarupa (form of love) or Traipura (three-side city). inside the yoni is Svayambhu in his Linga form (divine phallus), in other words the male prime cause of the universe, Shiva. Within the Svayambhu Linga reigns dominant Para, the Sri Paramesvari, the awakener of eternal knowlwdge. She is the omnipotent Kala, wonderfully skillful creator.

Over the Linga the white Kundalini, fine as the fibre of the lotus stalk, lies sleeping, in spiral three and half times round Shiva, and her mouth covers Brahamadwara (door of Brahma) . The circulating energy above that is called Kama-bija (seed of love). Near this Linga is the golden region known as Kula (family). The presiding deity is Dakini. Dakinis are half-divine or devilish beings. they are “evil spirits”, attendants of Kali who eat raw meat. The presiding adept is called Dviranda. Ganesha is the devata of this chakra.ganesha-Symbols

corresponding nerve plexus in the physical body,sacro-coccygeal plexus

location-just below kanda,between the root of genitals and anus. at the base of spinal column petals-four

colour of petals,blood-red

letters on the petals – or the vibrations of the yoga nadis-Vam , Sam , Sham , Ssam

mandala, or the region of tattwa, or element-bhumandal, or prithvi, or region of earth

yantra, or shape of the mandala-square

bija akshara, or seed-Lam


presiding god-ganesha,brahma four faced

goddess-dakini (shakti)

deva or pancha butha tattwa-prithvi


colour of tattwas,yellow

function of tattwa, or quality,gandha or smell



granthi sthana,brahma granthi

result of concentration,health and vidya

The awkening of Kundalini Shakti The Jivatma in the subtle body, the rececptacle of the five vital airs (pancha pranas), mind in its three aspects of Manas, Buddhi and Ahamkara; the five organs of action (Karmendryas); and the five organs of perception (Jnendryas), are united with Kula-kundalini. The Kama Vayu in the Muladhara is given a leftward revolution and the fire wich is round kundalini is kindled. by the bija Hum , and the heat of fire thus kindled, the coiled and leeping Kundalini is awakened.she who lay asleep, with her mouth closing the mouth of Sushumna (Brahmadwara) will, on being roused, enter that door and move upwards, united with the Jivatma. On this upward movement, Brahma, Savitri, Dakini-shakti, the devas, bija and Vritti, are dissolved in the body of Kundalini. Prithvi is converted into bija Lam and is also merged in her body. When Kundalini leaves the Muladhara, the lotus, which on the awakening of kundalini had opened and tuned its flowers upwards, again closes and hangs downwards.12735806_993966207333993_1941343210_n

Posted in General, Thantra, Yoga

March 5th, 2017 by jinesh narayanan

In fact, this system of Kashmir Shaivism is based upon Tantras revealed by Lord Shiva. These Tantras are divided into three classes.One class is that of the monistic Tantras. They are called #BhairavaTantras.The second class of Tantras is founded on the mono-dualistic aspect of Kashmir #Shaivism. These Tantras are called Rudra Tantras.
The third class is based on dualistic Shaivism. These Tantras are called Shiva Tantras.

The philosophy of these Tantras was re-originated at the beginning of Kaliyuga by the sage Durvasa. Many centuries later this Tantric philosophy of Kashmir Shaivism was taught by four great Masters in four great Schools Pratyabhijna School, Krama School, Kula School and Spanda School.

Pratyabhijna means recognition. The realization of what one has always been in one’s essential timeless nature. This system was expounded in Kashmir by Somananda.
The Krama School is grounded in space, time and form. Its purpose is to develop such strength of awareness that one transcends the circle of time, space and form and thus becomes timeless, spaceless and formless. This thought of the Krama School of Shaivism was taught by Sri Erakanatha.
The third School of Kashmir Shaivism called the Kula system. The purpose of this School is to discard individual energy and to enter into blissful energy of the totality. This thought was re-originated and taught by Sumatinatha in Kashmir. .
Spanda means “Vibration” and the system which goes by its name directs the spirant to concentrate on each and every movement in this world. Even the movement of a blade of grass will carry you to God-consciousness. This thought was re-originated and taught by Vasuguptanatha
In fact these four Schools are not separate from each other. All the four carry the Sadhaka to the throne of Universal God-consciousness. (swami lakshman joo, jc chatterji- kashmir shaivism)12767434_993965894000691_1245160780_n

Posted in General, Thantra, Yoga

December 8th, 2016 by jinesh narayanan

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Posted in FAQ, General, Thantra

June 19th, 2016 by jinesh narayanan


The series of ten Mahavidyas begins with Kali and ends with Kamala. Both are aspects of the Divine Mother who are widely worshiped in their own right apart from the context of the Mahavidyas. In this way they differ from aspects such as Dhumavati, Bagalamukhi, and Matangi, who lack similar independence and a widespread popular following.

One way of analyzing the Mahavidyas places Kali first because she represents the transcendental experience. This same scheme places Kamala last as the aspect most closely connected to the here and now. The error here is to regard Kali and Kamala as separate. In truth, the Divine is one, and the enlightened soul perceives unity, not difference.

Another approach categorizes Kali as fierce (ugra) and Kamala as gentle (saumya), but that is an oversimplification. Kali is not without tenderness and beneficence, and Kamala, although overwhelmingly auspicious, is not exclusively so. Again, Mother is One, and she is all.

Kamala is portrayed as making the gestures of boon-giving and fearlessness.  She sits on a lotus and holds lotus blossoms in her two upper hands. Even her name means “lotus.” She is flanked by two elephants. Obviously Kamala is Lakshmi, who is portrayed in the identical manner, but in the context of the Mahavidyas there are also significant differences.

Lakshmi is a very ancient form of the Divine Mother. In Vedic times she known as Sri. As she appears in the Vedic hymns, Sri represents light, radiance, luster, glory, and prosperity. She is the divine resplendence and power inherent in every deity.

In late Vedic times, in a hymn known as the Srisukta, Sri is identified with Lakshmi, who may originally have been a non-Vedic agricultural goddess. The Srisukta already associates her with the lotus and the elephant. The lotus represents cosmic order, life, and fertility. The universe unfolds like the blossoming of a lotus, and the creation is accordingly vibrant, beautiful, and good. The lotus also represents purity. The plant is rooted deep in the mud, but the exquisitely beautiful flower it produces is untainted. Similarly, water beads up on the lotus leaves and immediately runs off, so the lotus represents serene detachment as well as incorruptibility. Besides purity, the lotus is a symbol of spiritual authority, and the lotus on which Lakshmi-Kamala is seated is in fact a throne.

The elephant stands for similar qualities. The water showered from its trunk represents rain, and rain is tied to fertility, growth, increase, well-being, and wealth. The elephant, being the mount of kings, is also a symbol of authority.

Purity and authority. These are two qualities that we find negated by the preceding Mahavidya, Matangi. Are these two aspects of the Divine Mother antithetical? Or is there a way to make them fit together? In many of the world’s religions, doctrinal differences smaller than this have led to hostility, schism, physical violence, and war. But the system of the Mahavidyas embraces even radical differences and manages to fit them together harmoniously.

To understand this better, we need to keep in mind that there are at least three different views of Lakshmi, depending on the sectarian standpoint of the viewer. Sri is the original Vedic goddess, who by late Vedic times had absorbed and assimilated to herself the probably non-Vedic Lakshmi. So today Lakshmi is a Vedic, or orthodox, aspect of the Divine Mother. In all likelihood, the probably non-Vedic Lakshmi also retained her original standing among her worshipers, and in that form we know her as the Tantric goddess Kamala. In the aspect in which she is best known and most widely worshiped today, Lakshmi is the consort of Visnu. This third context is that of Vaisnavism.

This adds a new layer of complexity. Vedic Sri represents the divine resplendence, power, and glory inherent in any deity. As such, Sri had connections with every male god—with Indra in regard to sovereignty and fertility, with Kubera in regard to wealth and prosperity, with the Vedic Visnu in regard to the dharma, or moral excellence. However, in the later orthodox Vaisnava religion, Lakshmi becomes subordinate to Visnu. She is now his obedient wife, portrayed iconographically as smaller and therefore less powerful than he. However, in the Pancaratra system, an early form of Vaisnava Tantra, Visnu is the inactive male principle and Lakshmi is the active female power. It is she who runs the show.

Even more so, as the Mahavidya Kamala she is all-powerful. Kamala is not a divine consort but the independent and all-supreme Divine Mother. She is not the spouse of any male deity. Interestingly, she is rarely identified with the other female forms found in orthodox Vaisnavism, such as Sita, Radha, or Rukmini. If any consort names are ever applied to her as epithets, they are Saiva names such as Siva (“the auspicious one”) and Gauri (“she who is gently radiant”). However, Kamala is not completely auspicious or one-sided. Sometimes she is called Rudra (“the howling one”), Ghora or Bhima (“the terrifying one”), or Tamasi (“the dark one”). Like Kali, the Tantric Kamala embraces the light and the darkness, for she is the totality.

This helps to explain how Kamala, although overwhelmingly associated with lotuses, which represent purity and authority, can be reconciled with Matangi, who asks us to violate the outward purity laws and to question the authority that imposes them. In the end, spiritual life is about regaining our lost autonomy. Once we have realized our identity with the Divine, through whatever form of practice, we experience our own perfection. Questions of purity and impurity evaporate. To know the reality of divine consciousness in its unconditioned oneness is to become purity itself—the ultimate purity beyond the limitation of thought. Questions of authority likewise evaporate in the experience of absolute oneness, where there is no second. This is the experience of liberation or enlightenment, wherein any imposed authority vanishes in the radiance of divine autonomy (svatantrya).

Lakshmi, or Kamala, is the Divine Mother’s most popular aspect, for she relates to the world of the here and now. Devotees pray to her for good fortune, prosperity, abundance, and well-being—for all the good that life has to offer. There is no harm in this, as long as we wisely ask only for enough and no more. Lakshmi, our Mother, urges us also to pray and strive for the well-being of all our brothers and sisters. Then beyond that she calls us to strive for a higher wealth, the riches of dharma. This dharma includes devotion, kindness, compassion, truthfulness, and all other forms of moral excellence. Virtue is our higher treasure, more precious than gold. It will lead us to seek the still higher knowledge of Self-realization that is the ultimate goal of human life.

In conclusion, all the Mahavidyas are states of spiritual awakening that we will experience within our own minds and hearts along the course of our journey back to the Divine. How often we’ve heard it said that God is love. Lakshmi or Kamala represents that love. To be saturated with the presence of Kamala is to become an embodiment of divine love. Then we come to understand her great secret: love is unique and unlike anything else, for the more of it you give, the more of it you have. And with this great secret Kamala offers us a direct path to the Divine.    12767434_993965894000691_1245160780_n

Posted in General, Thantra

June 18th, 2016 by jinesh narayanan


At first glance Matangi looks very much like Sarasvati. The main point of similarity is thevina that she plays.  Like Sarasvati, she may be shown holding a book and a japamala as well. Together these symbolize the interrelated aspects of sound, knowledge, and power. The sound of the vina represents creativity, which is the power of consciousness to express itself. The mala also represents the power of sound, but in the form of themantra. The book stands for the wisdom and knowledge transmitted through the word. The parrot that accompanies Matangi also has associations with speech.

It is a well-known truism that knowledge is power.  Our own experience verifies that the more we know about something, the greater will be our ability. The more we understand how something works, the better we will be able to make it work to our advantage. This fact underlies every acquired skill relating to any field of learning and any form of technology. It follows that the more we know about the internal instrument that is the mind (antahkarana), the more mastery we will gain over it also.

Like Bagalamukhi, Matangi is often associated with yogic or magical powers that can be invoked to exert influence over our environment or over other people. Again, knowledge is power, but this sort of power is something that the genuine spiritual aspirant should have no interest in cultivating. Rather than to seek mastery over others, it is higher and nobler by far to seek control over the impulses of one’s own lower Self.

Still, others try to exert power over us, and this points us to the difference between Sarasvati and Matangi. From the earliest days of the RIgveda, Sarasvati has been one of the most venerated forms of feminine divinity. As such, she is the Vedic goddess par excellence. In contrast, Matangi is in many ways the quintessential Tantric goddess.

Throughout Indian religious history the Vedic thread represents orthodoxy and the establishment, centered on a priesthood charged with performing the Brahmanical rituals. The Tantric thread, in contrast, lies outside the boundaries of Vedic orthodoxy. It is not the strict religion of the male-dominated establishment but one that has always been open to men and women alike and to members of any caste. It excludes no one and embraces those at the margins of society. Tantra is remarkably egalitarian, perhaps in response to an orthodoxy rigorously governed by ideas of ritual purity.

Many of Matangi’s myths involve questions of purity. These narratives often associate her with tribal peoples, hunting, and forests, which stand at the periphery of civilized society. Matangi is definitely an outsider, and the questions of purity revolve especially around matters of caste and food.

Her keeping company with candalas, or untouchables, calls to mind an incident in the life of Sankaracarya, who was born an orthodox brahmana. Once he was walking with his disciples along a lane in Varanasi when they spotted a candala approaching. Fearing the outcaste’s polluting touch, Sankara ordered the poor creature out of the way. Surprisingly that lowly fellow re­sponded with a discourse on the unity of atman and the intrinsic worth of all human beings. Sankara was so humbled that he was moved to compose a poem declaring that the divine Self shines forth equally from the high-born and the untouchable.

The question of ritual purity is a vital one  when it comes to food. The food that is to be   offered to a deity is prepared with great care and according to strict rules of physical and mental cleanliness. It is then offered to the deity, who consumes a portion. The rest, rendered blessed, is distributed to devotees as prasada, or divine grace. One willingly and gratefully partakes of  it. Apart from prasada, any other leftover food is called ucchistaand is regarded as highly polluting. A person who comes in contact with it is  rendered ritually impure. Interestingly, it is this very ucchista that Matangi demands as an offering. This is a dramatic reversal of normal procedure. Additionally a devotee offering ucchistato Matangi should also be in a ritually impure state, defiled by the leftovers of others and unwashed.

What is going on here? In a society so attentive to the rules of ritual purity, there is a danger that this idea of purity can become an end in itself, and slavish observance can become a form of spiritual bondage. When Matangi demands the transgression of rules, she is not encouraging irreverence at all but a response to the constraints of indoctrination. From our earliest days we are conditioned to hold certain ideas about what is proper and what is not. Our sense of right and wrong may become devoid of compassion. People who run around being conventionally pious all the time are usually unaware of their own failings and can easily become deluded by the pride of their own perceived moral excellence.

Tantric teaching speaks of eight fetters, and the one that is particularly relevant here issila, undue concern over proper conduct. Like every other fetter, sila is a mental attitude that imposes its influence on us and impinges on the essential freedom of the Self. Sometimes it takes a jolt to break free from these ingrained attitudes. Our ordinary awareness is heavily conditioned—saguna. The consciousness that is our divine nature is entirely unconditioned—nirguna. Sadhana is basically a process of deconditioning.

The distinction of purity and impurity imposes a dualism on the way we view the world. Only when we see through our lower notions  can we appreciate the Tantric teaching that the true nature of impurity is not the ritual pollution we have been trained to fear but our own existential limitation. We have been so involved with trifling concerns that the crux of the matter has eluded us entirely.                                                                                                                Impurity(mala).

In Tantric teaching the word for impurity is malaMala arises through the atman’sassociation with maya, the Divine’s own power of limitation. The imperfect finite soul is only a contracted form of the perfect, infinite Self. Mala is the impurity of our finitude, and it takes three forms.

The impurity called anavamala is the consciousness of limited individuality: “I am small (anu) in my own sense of separateness, lack, and inferiority.” Anavamala is the imperfection of a diminished sense of self. It is also the root impurity that gives rise to the other two malas.

As the sense of individuality evolves into a sense of separation, it produces the sense of “I and other.” This further condition of impurity is known as mayiyamala: “I am apart from what I experience around me.” Mayiyamala plunges us into the world of duality, and our mental activity gets caught up in a process of contrast, comparison, and exclusion. Focusing on the diversity around us, we are distracted from the unity within that is our original, divine nature.

The third impurity involves the interaction of the limited interior I and the multiple exterior other. This is karmamala, the bound and binding state of human action: “I act out of necessity, driven by my own sense of want.” Our actions are never free and spontaneous; they always bow to the conditioning that binds us, and their effects in turn prolong the bondage.

As long as the malas color our awareness, they hold us captive. As long as we chase after the conventional notions of purity and piety and shun their opposites, we are caught up in a reactive chain. Matangi’s example teaches us to face our false notions head on and be free.12735806_993966207333993_1941343210_n

Posted in General, Thantra

June 17th, 2016 by jinesh narayanan


In Tantric teaching the word for impurity is malaMala arises through the atman’sassociation with maya, the Divine’s own power of limitation. The imperfect finite soul is only a contracted form of the perfect, infinite Self. Mala is the impurity of our finitude, and it takes three forms.

The impurity called anavamala is the consciousness of limited individuality: “I am small (anu) in my own sense of separateness, lack, and inferiority.” Anavamala is the imperfection of a diminished sense of self. It is also the root impurity that gives rise to the other two malas.

As the sense of individuality evolves into a sense of separation, it produces the sense of “I and other.” This further condition of impurity is known as mayiyamala: “I am apart from what I experience around me.” Mayiyamala plunges us into the world of duality, and our mental activity gets caught up in a process of contrast, comparison, and exclusion. Focusing on the diversity around us, we are distracted from the unity within that is our original, divine nature.

The third impurity involves the interaction of the limited interior I and the multiple exterior other. This is karmamala, the bound and binding state of human action: “I act out of necessity, driven by my own sense of want.” Our actions are never free and spontaneous; they always bow to the conditioning that binds us, and their effects in turn prolong the bondage.As long as the malas color our awareness, they hold us captive. As long as we chase after the conventional notions of purity and piety and shun their opposites, we are caught up in a reactive chain. 12767434_993965894000691_1245160780_n

Posted in General, Thantra

June 16th, 2016 by jinesh narayanan


Of all the Mahavidyas, Bagalamukhi is the one whose meaning is the most elusive. Her symbology varies widely, and its interpretation shows little consistency. The opinions of one informant often bear little relation to those of another, and even while making spiritually valid points they can seem rather arbitrary and disconnected. There is no satisfactory explanation even for Bagalamukhi’s name. The word bagala is not found in the Sanskrit lexicon, and attempts to link it to baka (“crane”) are less than convincing.

One of her common epithets is Pitambaradevi, “the goddess dressed in yellow.” Herdhyanamantras also emphasize the yellow color of her complexion, clothing, ornaments, and garland. Her devotees are instructed to wear yellow while worshiping her and to employ a mala made of turmeric beads. Even her few temples are painted yellow. Although her verbal descriptions consistently emphasize the color yellow, her pictorial representations are strangely sparing in their use of the color. More often Bagalamukhi is shown wearing red or orange. There is no consensus on what the color yellow is supposed to mean either. The most plausible explanation out of several is that yellow, being the color of the sun, represents the light of consciousness.

The rest of Bagalamukhi’s symbols evoke similarly vague and widely divergent interpretations and produce no clear picture of what this Mahavidya is all about. This situation calls for fresh thinking. The explanation that follows is in large part unique but is based on a trail of clues found in her mantra.

Bagalamukhi is consistently associated with siddhis, which are yogic powers with magical properties. For a genuine spiritual aspirant such powers are obstacles to be avoided. That said, one such power is stambhana, the power to immobilize, to paralyze, to restrain an enemy. Proper understanding of what stambhana means spiritually is essential to knowing who Bagalamukhi is.

The first thing to keep in mind is that according to all schools of Indian philosophy the world of our experience consists of three levels—the gross or physical, the subtle or mental, and the causal or potential.

Illustrating the principle of stambhana at the gross level, there is an incident from the life of Holy Mother, Sri Sarada Devi, that took place around 1889 in the village of Kamarpukur. There a devotee named Harish returned home after a series of frequent visits to Sri Ramakrishna at Dakshinesvar and, after his mahasamadhi, to the monks at the Baranagore monastery. Harish, who sometimes behaved erratically, had neglected his wife and family during that time. To remedy the situation, his wife administered drugs and spells, and Harish became visibly deranged. One day he caught sight of Holy Mother on the road and began to chase her. When she reached the family compound, she found that no one was at home. She began to circle the granary, all the while with Harish in pursuit. After going around it seven times, she could run no farther. Then, as she told it, she stood firm and assumed her own form. Putting her knee on his chest, she grabbed hold of his tongue and slapped his face so hard that he gasped for breath, so hard that her fingers reddened. At that moment the usually gentle Sarada Devi revealed herself in the form of Bagalamukhi and enacted the physical stance of stambhana.

This concrete symbolism represents a principle that penetrates through every level of our existence and beyond, all the way back to the essence of our being. In this incident we witness the actual presence of Bagalamukhi as a living counterpart of the painted images and verbal descriptions that show her stopping an adversary by grasping his tongue and striking him.

The tongue represents speech, or vak, which is elsewhere personified as a goddess. Vak is more than the spoken word; it is the divine creative power that encompasses the entire range of consciousness. Shown holding on to her adversary’s tongue, Bagalamukhi has the ability to render motionless the creative and destructive power of consciousness in any of its manifestations. These encompass motion, thought, and intention, the manifest forms of speech at the gross, subtle, and causal levels.

Beyond them the supreme level of speech is consciousness-in-itself, the ultimate, unconditioned reality. Emanating from it, intention, thought, and motion are the three stages of creativity that account for this world that we experience. The Chandogya and Taittiriya Upanishads contain passages explaining how Brahman, seeing itself as One,intended to express itself as the many, then thought out a plan, and then set it in motion. Tantric teaching defines these three stages as icchasakti (the power of will), jnanasakti(the power of knowledge), and kriyasakti (the power of action). This is how consciousness works at the cosmic or universal level.

At the individual level that same consciousness works within each of us, infusing everything we feel, think, or do. This internal awareness is also vak, the power of speech, but again the spoken word is only the end-product and grossest manifestation.

There are four levels of speech. The highest is para vak, the supreme, infinite consciousness without qualities or conditioning. It is our divine nature, our true Self—ever present, unchanging, and illuminating all of our experience. Next, pasyanti vak, isthe visionary stage, the urge for self-expression. Everything in our life’s experience begins here in a flash. Every feeling, every idea we formulate, everything we act upon, begins in an instantaneous flash of awareness. When we begin to think about whatever has flashed, ideas begin to take shape in logical sequence. This level of awareness is calledmadhyama vak, the intermediate, formulative phase. As the ideas become more and more definite, they assume a form expressed in language. This is vaikhari vak, the level of articulate speech. Vaikhari vak is both subtle and gross. The subtle form is the thoughts in our mind, now shaped into words, phrases, and sentences but not yet uttered. The gross form is what comes out of the mouth—the expression of our consciousness embodied in physical sound.

As long as we identify with the body and the mind, our experience of self is that of an individual amid the duality of “I and other.” We often feel the need to control the other, and sometimes that is legitimate, but not always. At a higher level we realize that control of self is a nobler and better, but much harder, discipline. Bagalamukhi symbolizes our innate power to go within and take control of our own awareness. That taking control isyoga, which Patanjali defines as the cessation of constant modulation (cittavritti) within our own field of awareness. Only by taking hold of the activity within our awareness and stopping it can we be freed from worldly bondage and rest in the peace and joy and glory of our own true nature.

Stambhana in the highest sense is yoga. After duly observing the ethical practices ofyama and the ennobling disciples of niyama, we are ready for asana. Sitting quietly stops the motion of the body, which in turn calms the metabolic functions and prepares us to quiet the mind. The remaining states of pratyahara, dharana, dhyana, and samadhi are a continuum of ever decreasing activity, culminating in the experience of the Self as pure, unconditioned consciousness. Pulling us by the tongue, Bagalamukhi is drawing us there.12767434_993965894000691_1245160780_n

Posted in General, Mantra, Thantra