Category: Uncategorized

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:

what we are?
January 12th, 2017 by jinesh narayanan

നമ്മൾ എന്താണ്?

ഒരിക്കൽ  എങ്കിലും സ്വയം ഞാൻ എന്താണ് എന്ന് ചിന്ത മനസിൽ വരാത്ത ആരും ഉണ്ടാവാൻ ഇടയില്ല.  നിങ്ങളും ഞാനും  നിർമ്മിക്ക പെട്ടിരിക്കുന്നത് ഊർജ്ജം (energy) കൊണ്ട് ആണ് എന്ന് സംശയം ഇപ്പോഴും  ഉള്ളവർ  ഉണ്ടാവും ,സൂര്യൻ ,ചന്ദ്രൻ ,നക്ഷത്ര സമൂഹം, നമ്മുടെ ശരീരം, നമ്മുടെ ചലനം , നമ്മുടെ ചിന്ത ,എല്ലാം എല്ലാം ഊർജ്ജം  തന്നെ .

കുറച്ചു കുടി സൂക്ഷ്മമായി നമ്മുക്ക്  തുടങ്ങാം എല്ലാ matterറും (for eg:human body ) നിർമിച്ചിരിക്കുന്നത് cells കൊണ്ടാണ് ,cells atoms കൊണ്ടും ,atoms നിർമ്മിക്ക പെട്ടിരിക്കുന്നത് subatomic particles കൊണ്ടും .

എന്നാൽ നമ്മുക്ക് അവിടെ  ഒരു ചോദ്യം കുടി ചോദിക്കാം ?

What are subatomic particles?

(subatomic particles  കുറിച്ചുള്ള studys  വളരെ അഗാധമായി   nuclear physics , atomic physics & quantum physics തുടങ്ങിയ ശാഖകളിൽ  നടക്കുന്നു.)

ഉത്തരം; ഒറ്റ വാക്കിൽ  ഊർജ്ജം (Energy ) എന്ന് പറയാം .

എന്താണ് ഊർജ്ജം ?

ആധുനിക ശാസ്ത്രത്തെ തന്നെ ആദ്യം കൂട്ട് പിടിക്കാം.

 Everything is Energy

“Energy cannot be created or destroyed,it can only be changed from one form to another:albret einstien “.

E=mc^2 :albret einstien.

Energy is in constant dynamic motion and never rests ,present in all place all time.

ഇങ്ങനെ നിരവധി ശാസ്ത്ര പ്രമാണങ്ങൾ ഉണ്ട് .മുകളിൽ പറഞ്ഞിട്ടുള്ള ശാസ്ത്രപ്രമാണം എടുത്താൽ തന്നെ നമ്മുക്ക് ഉറപ്പിക്കാം ,നമ്മുടെ ചിന്ത ,പ്രവർത്തി, നാം എല്ലാവരും,ഊർജ്ജം മാത്രം ആണ് എന്ന സത്യം  ഉറപ്പിക്കാതെ വയ്യ.

ഭാരതീയ അറിവുകളുടെ പിൻബലം ഇല്ലാതെ തന്നെ മഹത്തായ അറിവുകളിൽ എത്തിയ എയ്ൻസ്റ്റീൻ പോലുള്ള ശാസ്ത്രജ്ഞൻമാരെ ബഹുമാനിച്ചു കൊണ്ട്  തന്നെ ,ഭാരതീയ സങ്കൽപം എന്ന് കേട്ടാൽ പുച്ഛം ഇല്ലാത്തവർക്കായി മറ്റൊരു version പറയാം .

ആയിരകണക്കിന് വര്ഷങ്ങക്ക്  മുൻപേ ഇവിടെ ജീവിച്ചിരുന്ന  മഹാ മനീഷികൾ  പറഞ്ഞ അനവധി അറിവുകളിൽ ഒന്ന് എടുക്കാം .

ശുക്ലയജുര്‍വേദത്തിന്റെ അവസാന അദ്ധ്യായത്തിലാണ് 18 മന്ത്രങ്ങള്‍ മാത്രമുള്ള ഈശാവസ്യോ ഉപനിഷത്ത്.  ഈശാവസ്യോപനിഷത്തിലെ “ഈശാവാസ്യമിദം സര്‍വ്വം” എന്നു തുടങ്ങുന്ന ആദ്യമന്ത്രത്തിന്റെ അർദ്ധഭാഗം കൊണ്ട് തന്നെ ഞാൻ പറയാൻ ഉദ്ദേശിച്ചതിന്റ അർഥം പൂർണം ആണ് ,

“ഈശാവാസ്യമിദം സര്‍വ്വം യത്കിഞ്ച ജഗത്യാം ജഗത്” ജഗത്തിൽ ഉള്ള സർവത്തിലും ഈശ്വരൻ മാത്രം,

ഈശ്വരൻ എന്ന നാമം ദഹിക്കാൻ ഒരു അൽപ്പം മടി ഉണ്ടാവും ചിലർക്ക്  ,അവിടെ ശക്തി എന്ന ഈശ്വരൻറെ  മറ്റൊരു പേര് പകരം എടുക്കാം ,ശക്തി ഇംഗ്ലീഷ്  ഭാഷായില്ലേക്ക് മാറ്റിയാൽ power എന്ന് പറയാം,എന്താണ് പവർ? ഊർജ്ജം.

എന്തിനു അധികം പറയണം

What  we are ?

എന്ന ചോദ്യത്തിന് രണ്ടു ഉത്തരം പറയാം ഇഷ്ടമുള്ളത് എടുക്കാം ,

1 . നമ്മൾ ഊർജ്ജം ആവുന്നു

2 . നമ്മൾ എല്ലാവരും സർവ്വതും ഈശ്വരാംശം ആവുന്നു.

ഭാരതീയർ ആണ് എന്ന് തോന്നുന്നു എങ്കിൽ രണ്ടും ഒരുപോലെ എടുക്കാം, ഉത്തരം തൃപ്തി ആവുന്നില്ല എങ്കിൽ പുതിയ ഉത്തരം കണ്ടുപിടിക്കാൻ ഉള്ള മാർഗ്ഗവും വേറെ നോക്കാം.jina-sign_200_199

Posted in FAQ, Uncategorized, മലയാളം blogs

June 9th, 2016 by jinesh narayanan

Kali  satha namam(The Hundred Names of Kali) a translation of chapter 23 of the in the Brihadnila Tantra

Patala 23. Shri Devi said: Before, O Deva, when engaged in amorous play,you mentioned the 100 names of Kali. Lord, speak of this to me. Shri Bhairava said: Well asked, Mahadevi, I will tell you of that previously untold. Vararohe Sundari, you should conceal it like your own yoni. [1-2]

Mohini, you who are as dear to me as life itself, I could not live for an instant without you, Parameshvari. [3] Like sight is inherent in the sun and as ghee is inherent in milk, so I, the Natha am everywhere present in you. [4] Listen Devi, I will speak to you of the japa giving all knowledge. Sadashiva is the rishi, prakathi anustupp chanda is the metre, [5] the devata is Bhairavi Devi, bestowing the four aims of mankind.

The application is that it gives all knowledge. [6] Mahakali Jagadhatri (creator of the world) Jaganmata ( mother of the world) Jaganmayi (consisting of the world) Jagadamba (world mother) Jagatsara (essence of the world) Jagadanandakarini (cause of bliss in the world) [7] Jagadvighnasini (destroyer of world obstacles) Gauri (golden one) Dukhadaridyanashini (destroyer of unhappiness and poverty) Bhairavabhavini Bhavananta Sarasvataprada (bestower of eloquence). [8] Chaturvargaprada (giver of the four aims) Sadhvi (holy) Sarvamangalamangala (greatest fortune of all) Bhadrakali Vilakshi Kamadatri (giving desires) Kalatmika (self of kalas) [9]

Nilavani (blue Sarasvati) Mahagaurasarvanga (greatly golden in all limbs) Sundaripara (supremely beautiful) Sarvasampatprada (giver of all prosperity) Bhimanadini (sounding terrifying) Varavarnini [10] Vararoha Shivaruha (riding Shiva) Mahishasuradhatini Shivapujya (worshipped by Shiva) Shivaprita (loved by Shiva) Danavendraprapujita (worshipped by Danavas)[11] Sarvavidyamayi (consisting of all vidya) Sarvasarvabhisthaphalaprada (giver of the fruit of every possible desire) Komalangi (soft of limbs) Vidhatri (creatrix) Vidhatrivaradayini (giver of boons in creation) [12] Purnenduvadana (with a face like the full moon) Nilameghavarna (the colour of a blue rain-cloud) Kapalini

Kurukulla Viprachitta Kantachitta Madonmada (drunk with desire) [13] Matangi (elephant lady) Madanaprita Madaghurnitalochana (eyes full of desire) Madottirna Kharparasinaramundavilasini [14] Naramundasraja (with a necklace of men’s heads) Devi Khadgahasta (holding a cleaver) Bhayanaka (giving fear) Attahasayuta (laughing loudly) Padma (lotus) Padmaragopashobhita [15] Karabhayaprada (hand removing fear) Kali Kalaratrisvarupini (true form of the night of time) Svadha Svaha Vashatkara Saradindusamaprabha (as bright as the autumn moon)[16]

Sharatjyotsna (light of the autumn moon) Samhlada Viparitaratatura (addicted to taking the superior sexual role) Muktakeshi (dishevelled of hair) Cchinnajata Jatajutavilasini [17] Sarvarajayutabhima Sarvarajoparisthata Shmashanstha (dwelling in the cremation ground) Mahanandistuta (praised by Mahanandi) Samdiptalochana [18] Shavasanarata (addicted to the corpse asana)Nanda Siddhacharanasevita (served by Siddhacharas) Balidanapriya (fond of animal sacrifice)Garbha (the womb) Bhurbhuvasvahsvarupini (true form of Bhurbhuvahsvar)[19] Gayatri Savitri Mahanilasarasvati

Lakshmirlakshanasamyukta (showing all the signs of Lakshmi) Sarvalakshanalakshita (having every single characteristic)[20] Vyaghracharmavrita (wearing tiger skin) Madhya Trivalivalayanchita Gandharvaihsamstutasa (praised by the Gandharvas) hi Inda Mahapara (greatly supreme one) [21] Pavitra Parama (supreme) Maya Mahamaya Mahodaya. Maheshvari, so to you are declared the 100 celestial names [22] Whosoever reads these at morning time for certain gains a treasure. Here in this world, he is happy and afterwards attains union with Devi. [23]

He cannot be subjugated by siddhas, aughas, all which moves and does not move, whether they move on earth, in space or in heaven. [24] The names are called ‘Boon’, Maheshani and one may give up the 1000 (names). [25] One should recite the 100 (names) Devi, the giver of the fruit of the four fold aims (of mankind). O Parameshani, without knowing these 100 names [26], there is no siddhi from Mahakali in this Kali Yuga.

One who recites with devotion gains good results, listen! [27] He gains the resilts of hundreds of millions of Kalipujas. What use of more words? He will become the desired. [28]12767434_993965894000691_1245160780_n

Posted in Mantra, Thantra, Uncategorized

Shivalinga - Linkashtakam
May 29th, 2016 by sreebhairaviadmin

Brahma Muraari Surarchita Lingam
Nirmala Bhaashita Sobhitha Lingam
Janmaja Dhukha Vinaasaha Lingam
Tatpranamaami Sadaashiva Lingam

I bow before that Lingam, which is the eternal Shiva,
Which is worshipped by Brahma, Vishnu and other Devas,
Which is pure and resplendent,
And which destroys sorrows of birth.

Devamuni Pravaraarchita Lingam
Kaama Dahana Karunaakara Lingam
Ravana Darpa Vinaasaha Lingam
Tatpranamaami Sadaashiva Lingam

I bow before that Lingam, which is the eternal Shiva,
Which is worshipped by great sages and devas,
Which destroyed the god of love,
Which showers mercy,
And which destroyed the pride of Ravana.

Sarva Sugandha Sulepitha Lingam
Buddhi Vivaardhana Kaarana Lingam
Siddha Suraasura Vandhitha Lingam
Tatpranamaami Sadaashiva Lingam

I bow before that Lingam, which is the eternal Shiva,
Which is anointed by perfumes,
Which leads to growth of wisdom,
And which is worshipped by sages, devas and asuras.

Kanaga Mahaamani Bhooshitha Lingam
Panipati Veshthitha Sobitha Lingam
Daksha Suyajna Vinaasana Lingam
Tatpranamaami Sadaashiva Lingam

I bow before that Lingam, which is the eternal Shiva,
Which is ornamented by gold and great jewels,
Which shines with the snake being with it,
And which destroyed the Yagna of Daksha.

Kunkuma Chandhana Lehpitha Lingam
Pankaja Haara Susobhitha Lingam
Sanchitha Paapa Vinaashana Lingam
Tatpranamaami Sadaashiva Lingam

I bow before that Lingam, which is the eternal Shiva,
Which is adorned by sandal paste and saffron,
Which wears the garland of lotus flowers,
And which can destroy accumulated sins.

Deva Ganaarchita Sevitha Lingam
Bhavair Bhakhi Bhirevacha Lingam
Dinakara Koti Prabhaakara Lingam
Tatpranamaami Sadaashiva Lingam

I bow before that Lingam, which is the eternal Shiva,
Which is served by gods and other beings,
Which is the doorway for devotion and good thought,
And which shines like billions of Suns.

Ahshta Dalopari Veshthitha Lingam
Sarva Samudbhava Kaarana Lingam
Ahshta Daridra Vinaasana Lingam
Tatpranamaami Sadaashiva Lingam

I bow before that Lingam, which is the eternal Shiva,
Which is surrounded by eight petals,
Which is the prime reason of all riches,
And which destroys eight types of poverty.

Suraguru Suravara Poojitha Lingam
Suravana Pushpa Sadarchitha Lingam
Paraath Param Paramatmaka Lingam
Tatpranamaami Sadaashiva Lingam

I bow before that Lingam, which is the eternal Shiva,
Which is worshipped by the teacher of gods,
Which is worshipped by the best of gods,
Which is always worshipped by the flowers,
From the garden of Gods,
Which is the eternal abode,
And which is the ultimate truth.

Lingashtaka Midam Punyam
Yah Pathet Sivasannidhau
Sivaloka Mahaapnoti
Sivehna Saha Modatheh

Any one who chants the holy octet of the Lingam,
In the holy presence of Lord Shiva,
Would in the end reach the world of Shiva,
And keep him company.

Posted in Uncategorized

May 22nd, 2016 by sreebhairaviadmin

Tridalam triguNaakaaram trinetram cha triyaayudham
trijanma paapasamhaaram eka Bilvam shivaarpaNam

I offer the bilva patra to Shiva. This leaf embodies the three qualities of sattva, rajas and tamas. This leaf is like the three eyes, and the sun, moon and fire. It is like three weapons. It is the destroyer of sins committed in three earlier births. I perform pooja for Shiva with the bilva patra.

Akhanda bilvapatreNa poojite nandikeshware
shudhyantii sarva paapebhyo eka bilvam shivaarpaNam

I offer the bilva patra to Shiva. This leaf is soft and free of blemish. It is complete in itself. It is like three branches. I perform pooja for Shiva with the bilva patra.

Shaaligram shilaama ekaam vipraaNaam jaatu charpayet
somayadnya mahaapuNyam eka bilvam shivaarpaNam

I offer the bilva patra to Shiva. I complete the pooja for Nandikeshwara by the bilva patra to him, and thus become free of sin

DantikotisahasraNi vajape shataanicha
kotikanyaa mahaadaanam eka bilvam shivaarpaNam

The offering of Bilva is greater in power than yagnas and sacrifices.

Laxmyaa stnam unpanam mahadevasya cha priyam
bilva vruksham prayachchhaami eka bilvam shivaarpaNam

The bilva tree was created by Goddess Lakshmi. Lord Shiva has great affection for the bilva tree. I perform pooja for Shiva with the bilva patra.

Darshanam bilva vrukshasya sparshanam paapanaashanam
aghorapaapa samhaaram eka bilvam shivaarpaNam

Beholding the bilva and coming in contact with it destroys all sin. I perform pooja for Shiva with the bilva patra.

Kashi kshetra nivasam cha kalabhairava darshanam
Prayaage maadhavam drushtvaa Ekabilvam shivaarpanam

I offer one leaf of the bilva to Shiva, after being in the city of Kashi, beholding Kala Bhairava, and visiting the temple of Madhava

Moolato brahma roopaaya madhyato Vishnu roopiNe
agrataha shiva roopaaya eka bilvam shivaarpaNam

The lower part of bilva is Brahma, the middle is Vishnu and the upper is Shiva himself. I perform pooja for Shiva with the bilva patra.

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May 21st, 2016 by sreebhairaviadmin

mano buddhi ahankara chittani naaham
na cha shrotravjihve na cha ghraana netre
na cha vyoma bhumir na tejo na vaayuhu
chidananda rupah shivo’ham shivo’ham

I am not the mind, the intellect, the ego or the memory,
I am not the ears, the skin, the nose or the eyes,
I am not space, not earth, not fire, water or wind,
I am the form of consciousness and bliss,
I am the eternal Shiva…

na cha prana sangyo na vai pancha vayuhu
na va sapta dhatur na va pancha koshah
na vak pani-padam na chopastha payu
chidananda rupah shivo’ham shivo’ham

I am not the breath, nor the five elements,
I am not matter, nor the 5 sheaths of consciousness
Nor am I the speech, the hands, or the feet,
I am the form of consciousness and bliss,
I am the eternal Shiva…

na me dvesha ragau na me lobha mohau
na me vai mado naiva matsarya bhavaha
na dharmo na chartho na kamo na mokshaha
chidananda rupah shivo’ham shivo’ham

There is no like or dislike in me, no greed or delusion,
I know not pride or jealousy,
I have no duty, no desire for wealth, lust or liberation,
I am the form of consciousness and bliss,
I am the eternal Shiva…

na punyam na papam na saukhyam na duhkham
na mantro na tirtham na veda na yajnah
aham bhojanam naiva bhojyam na bhokta
chidananda rupah shivo’ham shivo’ham

No virtue or vice, no pleasure or pain,
I need no mantras, no pilgrimage, no scriptures or rituals,
I am not the experienced, nor the experience itself,
I am the form of consciousness and bliss,
I am the eternal Shiva…

na me mrtyu shanka na mejati bhedaha
pita naiva me naiva mataa na janmaha
na bandhur na mitram gurur naiva shishyaha
chidananda rupah shivo’ham shivo’ham

I have no fear of death, no caste or creed,
I have no father, no mother, for I was never born,
I am not a relative, nor a friend, nor a teacher nor a student,
I am the form of consciousness and bliss,
I am the eternal Shiva…

aham nirvikalpo nirakara rupo
vibhut vatcha sarvatra sarvendriyanam
na cha sangatham naiva muktir na meyaha
chidananda rupah shivo’ham shivo’ham

I am devoid of duality, my form is formlessness,
I exist everywhere, pervading all senses,
I am neither attached, neither free nor captive,
I am the form of consciousness and bliss,
I am the eternal Shiva…

Posted in Uncategorized

Sri-Adi-Shankara (1)
April 13th, 2016 by jinesh narayanan


Chaos pervaded all through India in the matter of religion and philosophy. Sect after sect, such as Charvakas, Lokayathikas, Kapalikas, Shaktas, Sankhyas, Buddhas and Madhyamikas sprang up. The number of religions rose as high as seventy-two. There was fight amongst sects. There was no peace anywhere. Chaos and confusion reigned supreme. There was superstition and bigotry. Darkness prevailed over the once happy land of Rishis, sages and Yogins. The once glorious land of the Aryans was in a miserable state. Such was the state of the country at the time which just preceded the Avatara (incarnation) of Sankaracharya.

The existence of Vedic Dharma in India today is due to Sankara. The forces opposed to Vedic religion were more numerous and powerful at the time of Sankara than they are today. Still, single-handed, within a very short time, Sankara overpowered them all and restored the Vedic Dharrna and Advaita Vedanta to its pristine purity in the land. The weapon he used was pure knowledge and spirituality. The previous Avataras, like Rama and Krishna, used physical forces because the obstacles to Dharma in those days arose from the physical obstructions and molestations of the Asuras (demons). The menace to Dharma in the Kali age (age of destruction) arose from obstacles that were more internal than external, more mental than physical. The seeds of Adharma (unrighteousness) were then working in the minds of almost everyone. Hence the evil had to be combated purely by the weapon of knowledge and self-purification. It was in order to forge this weapon and wield it with efficacy that Sankara took birth in the Brahmin Varna (caste) and entered the Sannyasa (renunciate) order early in life. The previous Avataras like Rama and Krishna took birth in the Kshatriya Varna (warrior caste), because in their days they had to wield military weapons in the restoration of Dharma.

All are no doubt aware of the very important position assigned to Sankaracharya in the history of Indian philosophy. It can be affirmed, without any fear of contradiction, that Bharata Varsha would have ceased to be Bharata Varsha several centuries ago and would never have survived the murderous sword, the devastating fire and the religious intolerance of the successive invaders, if Sankara had not lived the life he lived and taught the lessons he taught. And those lessons are still pulsating in every cell and in every protoplasm of the true aspirant and the true Hindu.                          Birth

Sankara was born in a very poor family in the year 788 A.D. in a village named Kaladi, six miles to the east of Alwaye, Kerala. Kaladi is a railway station, on the Kochi-Shoranur rail link. Sankara was a Nambudiri Brahmin. Rajasekhara, a Zamindar (a rich landlord), built a Siva temple in Kaladi and formed an Agrahara for Brahmins who were in the service of the temple. Vidyadhiraja was doing Puja (worship) in the temple. He had only a son named Sivaguru. Sivaguru studied the Shastras and married at the proper age. He had no child. He and his wife Aryamba prayed to Lord Siva to bless them with a son. A son was born to them in the Vasanta Ritu or the spring season at noon, in the auspicious Abhijit Muhurta and under the constellation Ardhra. This son was Sankara.

Sivaguru died when Sankara was seven years old. Sankara had none to look after his education. His mother was an extraordinary woman. She took special care to educate her son in all the Shastras. Sankara’s Upanayana or thread ceremony was performed in his seventh year, after the death of his father. Sankara exhibited extraordinary intelligence in his boyhood. When he was only sixteen, he became a master of all the philosophies and theologies. He began to write commentaries on the Gita, the Upanishads and the Brahma Sutras when he was only sixteen years old. What a great marvel!

Sankara’s mother was consulting astrologers about horoscopes of suitable girls for her son’s marriage. But Sankara had a firm resolve to renounce the world and become a Sannyasin. Sankara’s mother was very much grieved that there would be no one to perform her funeral rites after her death. Sankara gave full assurance to his mother that he would always be ready to serve her at the death-bed and perform the usual funeral rites. Even then his mother was not satisfied.

One day, Sankara and his mother went to take bath in the river. Sankara plunged into the water and felt that a crocodile was dragging him by the foot. He shouted out to his mother at the top of his voice: “O dear mother! A crocodile is dragging me down. I am lost. Let me die peacefully as a Sannyasin. Let me have the satisfaction of dying as a Sannyasin. Give me your permission now. Let me take Apath-sannyasa”.

The mother immediately allowed him to take Sannyasa. Sankara took Apath-sannyasa (the adoption of Sannyasa when death is near) at once. The crocodile let him go unharmed. Sankara came out of the water as a nominal Sannyasin. He again repeated his promise to his mother. He left her under the care of his relatives and gave away his little property to them. He then proceeded to find out a Guru with a view to get himself formally initiated into the sacred order of Sannyasa.

In Search of a Guru

Sankara met Swami Govindapada Acharya in a hermitage in Badrikashram (Badrinath) in the Himalayas and he prostrated at the teacher’s feet. Govinda asked Sankara who he was. Sankara replied: “O revered Guru! I am neither fire nor air nor earth nor water-none of these, but the Immortal Atma (Self) that is hidden in all names and forms”. He also said in the end: “I am the son of Sivaguru, a Brahmin of Kerala. My father died in my childhood. I was brought up by my mother. I have studied the Vedas and the Shastras under a teacher. I took Apath-sannyasa when a crocodile caught my foot while I was taking bath in the river. Kindly initiate me formally into the holy order of Sannyasa”.

Swami Govinda was very much pleased with the truthful narration given by Sankara. Having initiated him and invested him with the robe of a Sannyasin, Swami Govinda taught him the philosophy of Advaita which he himself had learnt from his Guru-Gaudapada Acharya. Sankara learnt all the philosophical tenets from his Guru Govindapada. Govinda asked Sankara to go to Kashi. Sankara proceeded to Kashi where he wrote all his famous commentaries on the Brahma Sutras, the Upanishads and the Gita and successfully met all the criticisms levelled against them. He then began to propagate his philosophy. Sankara had the greatest esteem for his Guru Govindapada and his Parama Guru or the teacher’s teacher, Gaudapada.

Sankara’s Digvijaya

Sankara’s philosophical conquests are unique in the world. He had his triumphant tour all over India. He met the leaders of different schools of thought. He convinced them by arguments and established the supremacy and truth of the religion that he expounded in his commentaries. He went to all the celebrated seats of learning. He challenged the learned men to discussion, argued with them and converted them to his opinions and views. He defeated Bhatta Bhaskara and condemned his Bhashya (commentary) on the Vedanta Sutras. He then met Dandi and Mayura and taught them his philosophy. He then defeated in argument Harsha, author of Khandana Khanda Kadya, Abhinavagupta, Murari Misra, Udayanacharya, Dharmagupta, Kumarila and Prabhakara.

Sankara then proceeded to Mahishmati. Mandana Misra was the chief Pundit of the court of Mahishmati. Mandana was brought up in the Karma Mimamsa faith and so he had intense hatred for the Sannyasins. He was performing a Sraaddha ceremony when Sankara somehow dropped down there. Immediately Mandana Misra became very furious. An ugly conversation was started when the Brahmins, who were present there for dinner, interposed and pacified Mandana Misra. Then Sankara challenged Mandana to a religious controversy. Mandana agreed. Bharati who was the wife of Mandana Misra and who possessed scholarly erudition was appointed as the umpire. It was agreed beforehand that Sankara, if defeated, would become a householder and marry; and that Mandana, if defeated, would become a Sannyasin and receive the robe of a Sannyasin from the hands of his own wife. The controversy began in right earnest and continued for days without any interruption. Bharati did not sit and listen to their controversy. She threw two garlands, one each over the shoulders of each of the disputants, and said: “He whose garland begins to fade first should consider himself defeated”. She left the place and began attending to her household duties. The controversy went on for seventeen days. The garland of Mandana Misra began to fade first. Mandana Misra accepted his defeat and offered to become a Sannyasin and follow Sankara.

Bharati was an Avatara of Sarasvati, the Goddess of Learning. Once the sage Durvasa chanted the Vedas before Brahma and his wife in a big assembly. Durvasa committed a small mistake. Sarasvati laughed at it. Durvasa became enraged and gave a curse that she would take birth in the world. Hence Sarasvati had to take birth as Bharati.

Bharati now interposed and said to Sankara: “I am the other half of Mandana. You have defeated only one half of Mandana. Let us have a controversy”. Sankara objected to have controversy with a woman. Bharati quoted instances wherein there had been controversies with women. Sankara then agreed and this controversy also went on uninterruptedly for seventeen days. Bharati passed from one Shastra to another. At last she found out that she could not defeat Sankara. She decided to defeat him by means of the science of Kama Shastra.

Sankara asked Bharati to give him an interval of one month for his preparation to hold controversy with her in the science of Kama Shastra. She agreed. Sankara went to Kashi. He separated his astral body from his physical body by means of his Yogic powers and left his physical body in the hole of a big tree and asked his disciples to take care of that physical body. He then entered into the dead body of Raja Amaruka which was about to be cremated. The Raja rose up and all the people rejoiced at the astounding incident.

The ministers and queens soon found out that the revived Raja was a different person, with different qualities and thought. They realised that the soul of a great Mahatma had entered the body of their Raja. Therefore, messengers were sent out to search for a human body hidden somewhere in lonely forests and caves and to burn it when found. They thought that if they did so, the new Raja might remain with them for a long time.

Sankara was acquiring all the experience of love with his queens. Maya is very powerful. In the midst, of those queens, Sankara entirely forgot all about his promises to his disciples about his going back to them. The disciples began to search for him. They heard about the miraculous resurrection of Raja Amaruka. They immediately proceeded to the city and had an interview with the Raja. They sang a few philosophical songs which at once revived the memory of Sankara. The disciples immediately repaired to the place where the physical body of Sankara was kept hidden. By that time the messengers of the queen had found out the physical body and had just begun to set fire to it. The soul of Sankara just then entered his own body. Sankara prayed to Lord Hari to help him. There was a shower of rain immediately and that extinguished the flames.

Then Sankara returned to the residence of Mandana Misra. He resumed the old controversy and answered all the questions raised by Bharati satisfactorily. Mandana Misra gave all his property as a gift to Sri Sankara and Mandana was made to distribute it to the poor and the deserving. He then became a disciple of Sankara. Sankara initiated him into the holy order of Sannyasa and gave him the name of ‘Sureswara Acharya’. Sureswara Acharya was the first Sannyasin who took charge of the Sringeri Mutt. Bharati also accompanied Sankara to Sringeri and there she is worshipped even today.

Sankara ascended the seat of omniscience after inviting Vedic scholars from all parts of India and answering their numerous questions. Sankara, by vanquishing all the religious opponents of his day-and they belonged to no less than seventy-two different schools-and establishing the superiority of the Vedic Dharma, had become the Jagadguru of all.

Sankara’s success over the other religious sects was so complete that none of them have since been able to raise their head in the land. Most of them have disappeared altogether. After Sankara’s time, although a few Acharyas have appeared, none of them have been able to vanquish those who differed from them as Sankara did and establish unquestioned supremacy.

Mother’s Funeral Rites

Sankara received news that his mother was seriously ailing. He left his disciples and proceeded to Kaladi alone. His mother was then bedridden. Sankara touched her feet in reverence. He praised Lord Hari. Hari’s messengers came. Sankara’s mother gave up her physical body and went along with those messengers to the abode of Hari.

Sankara encountered serious difficulties in performing the funeral rites of his mother. Usually, Sannyasins do not perform any of the rites or ceremonies which are enjoined on the householders. The Nambudiri Brahmins were all against Sankara. Sankara’s relatives also did not help him. They did not come forward to assist him even in carrying the dead body to the place of cremation and refused to give fire for igniting the funeral pyre. At last Sankara determined to perform the funeral rites all alone. As he could not carry the entire dead body, he cut it into pieces and removed the pieces one by one to the backyard of the house. He then made a pyre there of stems of plantain trees and set fire to it by his Yogic power. Sankara wanted to teach the Nambudiris a lesson. He then made the local chief issue an edict that a corner should be set apart in each Illam or house of the Nambudiri Brahmins to burn the dead of the family and that they should cut the dead body into parts and then burn the same. This practice continues even today amongst Nambudiri Brahmins.

Sankara then returned to Sringeri. From there he went out on a tour through the eastern coast with a large number of followers. He preached his Advaita philosphy wherever he went. He established the Govardhana Mutt at Puri. He went to Kancheepuram and attacked the Shaktas. He purified the temples. He won over to his side the rulers of the Chola and the Pandya kingdoms. He went to Ujjain and put down the atrocities of the Bhairavas who were shedding human blood. He then proceeded to Dwaraka and established a Mutt there. He then travelled along the course of the Ganges and held religious controversies with great personages.

Sankara’s End

Sankara proceeded to Kamarup-the present Guwahati-in Assam and held a controversy with Abhinava Gupta, the Shakta commentator, and won victory over him. Abhinava felt his defeat very keenly. He made Sankara suffer from a severe form of piles through black magic. Padmapada removed the evil effects of the black magic. Sankara became quite alright. He went to the Himalayas, built a Mutt at Joshi and a temple at Badri. He then proceeded to Kedarnath higher up in the Himalayas. He became one with the Linga in 820 A.D. in his thirty-second year.

Sringeri Mutt

In the north-west of the State of Mysore, nestling in the beautiful foot-hills of the Western Ghats, surrounded by virgin forests, lies the village of Sringeri and here Sankara established his first Mutt. The river Tunga-a branch of the river Tungabhadra-runs through the valley closely touching the walls of the temple; and its pure and limpid waters are as famous for drinking purposes as the waters of the Ganges are for bath (Ganga Snanam, Tunga Panam). Sringeri is a place of great sanctity and its beauty has to be seen to be appreciated. The Mutt is ‘still going strong’ as the phrase goes. The homage paid to the Mutt by countless aspirants and devotees is as much due to the greatness of illustrious men like Vidyaranya who have been at its head ever since its foundation as to the renown of the founder himself.

It may not be out of place to mention here that it took thirty years for the well-known Sanskrit professor Max Muller to translate the commentary on the Rig Veda, written by Vidyaranya, also known as Sayana. The learned professor, in his preface, says that not a single day passed in the thirty years without his devoting at least ten minutes on the translation. There is also a little interesting incident that when the manuscript was found to be illegible in some places, he got an authorised transcription from the first original still preserved in the Sringeri Mutt, through the influence of the then Maharaja of Mysore.

The famous holy shrine of Sri Sarada is an equal source of attraction to the devotees. Many are the Mutts and monasteries in India where holy men or their successors sit, and where Hindus from all parts of India gather, but none so great or so famous as Sringeri, the original seat of Adi Sankaracharya. The Sringeri Peetha is one of the oldest monasteries of the world flourishing for over twelve centuries now. It is the first of the four seats of learning established by Sankaracharya, the other three being Puri, Dwaraka and Joshi Mutt, each one of them representing one of the four Vedas of the Hindus.

Sankara placed his four eminent disciples (Sureswara Acharya, Padmapada, Hastamalaka and Trotakacharya) in charge of the Sringeri Mutt, Jagannath Mutt, Dwaraka Mutt and Joshi Mutt respectively. The most famous Sannyasin in the succession of Gurus of the Sringeri Mutt was, of course, Vidyaranya, the great commentator on the Vedas and the father of the dynasty of Vijayanagar. He was the Dewan of Vijayanagaram. He became a Sannyasin about 1331 A.D. The eleven Sannyasins before Vidyaranya were Sankaracharya, Viswarupa, Nityabodhaghana, Jnanaghana, Jnanottama, Jnana Giri, Simha Girisvara, Isvara Tirtha, Narasimha Tirtha, Vidya Sankara Tirtha and Bharati Krishna Tirtha.

The historic and sacred pontifical throne of the Sringeri Mutt is known as Vyakhyana Simhasana or seat of learning. Tradition has it that this seat was given to the great Sankara by Sarasvati, the Goddess of Learning, in appreciation of the philosopher’s vast scholarly erudition. Thirty-five Acharyas had sat on the pontifical throne before his present holiness in regular and uninterrupted succession.

Dasanami Sannyasins

Sankara organized ten definite orders of Sannyasins under the name ‘Dasanamis’ who add, at the end of their names, any one of the following ten suffixes: Sarasvati, Bharati, Puri (Sringeri Mutt); Tirtha, Asrama (Dwaraka Mutt); Giri, Parvata and Sagar (Joshi Mutt); Vana and Aranya (Govardhana Mutt).

The Paramahamsa represents the highest of these grades. It is possible to become a Paramahamsa by a long course of Vedantic study, meditation and Self- realisation. The Ativarnashramis are beyond caste and order of life. They dine with all classes of people. Sankara’s Sannyasins are to be found all over India.

Some Anecdotes

Sankara was going along the street one day with his pupils to take bath in the Ganges when he met a Chandala who was also passing along the street with his dogs by his side. The disciples of Sankara shouted and asked the Chandala to clear off the road. The Chandala asked Sankara: “O, venerable Guru! You are a preacher of Advaita Vedanta and yet you make a great difference between man and man. How can this be consistent with your teaching of Advaitism? Is Advaita only a theory?”. Sankara was very much struck by the intelligent query of the Chandala. He thought within himself, “Lord Siva has assumed this form just to teach me a lesson”. He composed then and there five Slokas called the ‘Manisha Panchaka’. Every Sloka ends thus: “He who learnt to look on the phenomena in the light of Advaita is my true Guru, be he a Chandala or be he a Brahmin”.

In Kashi, a student was cramming the Sutras in Sanskrit grammar. He was repeating again and again “Dukrin karane, Dukrin karane….”. Sankara heard it and was struck by the perseverance of the boy. He immediately sang a small poem, the famous Bhaja Govindam song, in order to teach the uselessness of such studies in the matter of the liberation of the soul. The meaning of the song is: “Worship Govinda, worship Govinda, worship Govinda, O fool! When you are about to die, the repetition of these Sanskrit Sutras will not save you”.

Once some mischief-mongers offered meat and liquor to Sankara. Sankara touched those items with his right hand. The meat turned into apples and the liquor into milk.

A Kapalika came to Sankara and begged for his head as a gift. Sankara consented and asked the Kapalika to take his head when he was alone and absorbed in meditation. The Kapalika was just aiming with a big sword to sever the head of Sankara. Padmapada, the devoted disciple of Sankara came, caught hold of the arm of the Kapalika and killed him with his knife. Padmapada was a worshipper of Lord Narasimha. Lord Narasimha entered the body of Padmapada and killed the Kapalika.

Sankara’s Philosophy

Sankara wrote Bhashyas or commentaries on the Brahma Sutras, the Upanishads and the Gita. The Bhashya on the Brahma Sutras is called Sareerik Bhasya. Sankara wrote commentaries on Sanat Sujatiya and Sahasranama Adhyaya. It is usually said, “For learning logic and metaphysics, go to Sankara’s commentaries; for gaining practical knowledge, which unfolds and strengthens devotion, go to his works such as Viveka Chudamani, Atma Bodha, Aparoksha Anubhuti, Ananda Lahari, Atma-Anatma Viveka, Drik-Drishya Viveka and Upadesa Sahasri”. Sankara wrote innumerable original works in verses which are matchless in sweetness, melody and thought.

Sankara’s supreme Brahman is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes) and Akarta (non-agent). He is above all needs and desires. Sankara says, “This Atman is self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below”.

Satyam-Jnanam-Anantam-Anandam are not separate attributes. They form the very essence of Brahman. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than He.

The objective world-the world of names and forms-has no independent existence. The Atman alone has real existence. The world is only Vyavaharika or phenomenal.

Sankara was the exponent of the Kevala Advaita philosophy. His teachings can be summed up in the following words:

Brahma Satyam Jagat Mithya,
Jeevo Brahmaiva Na Aparah

Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.

Sankara preached Vivarta Vada. Just as the snake is superimposed on the rope, this world and this body are superimposed on Brahman or the Supreme Self. If you get a knowledge of the rope, the illusion of the snake will vanish. Even so, if you get a knowledge of Brahman, the illusion of the body and the world will vanish.

Sankara is the foremost among the master-minds and the giant souls which Mother India has produced. He was the expounder of the Advaita philosophy. Sankara was a giant metaphysician, a practical philosopher, an infallible logician, a dynamic personality and a stupendous moral and spiritual force. His grasping and elucidating powers knew no bounds. He was a fully developed Yogi, Jnani and Bhakta. He was a Karma Yogin of no mean order. He was a powerful magnet.

There is not one branch of knowledge which Sankara has left unexplored and which has not received the touch, polish and finish of his superhuman intellect. For Sankara and his works, we have a very high reverence. The loftiness, calmness and firmness of his mind, the impartiality with which he deals with various questions, his clearness of expression-all these make us revere the philosopher more and more. His teachings will continue to live as long as the sun shines.

Sankara’s scholarly erudition and his masterly way of exposition of intricate philosophical problems have won the admiration of all the philosophical schools of the world at the present moment. Sankara was an intellectual genius, a profound philosopher, an able propagandist, a matchless preacher, a gifted poet and a great religious reformer. Perhaps, never in the history of any literature, a stupendous writer like him has been found. Even the Western scholars of the present day pay their homage and respects to him. Of all the ancient systems, that of Sankaracharya will be found to be the most congenial and the most easy of acceptance to the modern mind12767434_993965894000691_1245160780_n12735806_993966207333993_1941343210_n

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April 10th, 2016 by jinesh narayanan


Abhinavagupta  was one of the most outstanding Acharyas of the Shaiva philosophy. We learn from references about him in Tantraloka and Paratrimshika Vivarana that he lived in Kashmir about the end of the tenth and the beginning of eleventh centuries A.D. The earliest ancestor of Abhinavagupta was a famous Brahmin, Attrigupta, who lived in Autarvedi, the ancient name of tract of land lying between the Ganga and the Yamuna. Attrigupta, a great Shaiva teacher, was invited by King Lalitaditya, who ruled over Kashmir from 700-736 A.D. A spacious house was soon built by the orders of the king on the banks of the Jhelum (Vitasta) for Attrigupta and a big Jagir was granted to him for his maintenance. Many generations after him, one of his descendants, named Varahagupta, became a great scholar of Shaiva philosophy. His son, Narasimhagupta, alias Chukhala, father of Abhinavagupta, was also a great Shaiva teacher.                                                                                                                                                                    Kashmir Shaivism

Abhinavagupta was a great scholar and Shaiva teacher, who possessed knowledge in all matters relating to Kashmir Shaivism. The versatility of this genius was recognised in his own time. He was one of the best authorities on Shaiva philosophy and various branches of Sanskrit literature. The great Acharya sat at the feet of many teachers for the traditional and authoritative knowledge. Such was his humility and devotion that these teachers imparted to him all the learning they possessed. The celebrated author of Kavya Prakash, Rajanaka Mammatta calls him the Shankaracharya of Kashmir.

Yogic Powers

There are eight great Yogic powers explained in Shastras as follows:

The first is the superhuman power of becoming as small as an atom;

The second is the Yogic power of increasing the size of one’s own body at will;

The third is the supernatural power of assuming excessive lightness at will;

The fourth is the superhuman power of obtaining anything desired;

The fifth is the Yogic power of attaining irresistible will;

The sixth is the superhuman power of commanding the whole world;

The seventh Yogic power is to fascinate the whole universe; and

The eighth is to possess unrestrained will viz. whatever he wills comes true.

All these eight Yogic powers were possessed by Acharya Abhinavagupta.

In Malinivijayotara Shastra six great signs of spiritual advancement are explained as follows:

The Six Signs

(1) Unswerving devotional attachment to Shiva;
(2) Full attainment of Mantra Siddhi;
(3) Attainment of controlling power over all the five elements;
(4) Capacity to accomplish the desired end;
(5) Mastery over the whole science of rhetorics and poetics; and
(6) The sudden dawning of the knowledge of all the Shastras.

These six great spiritual signs also were observed by discerning people in Abhinavagupta and in his time everybody looked upon him as Shiva incarnate.

Kashmir Shaivism is called Trika philosophy. Trika means threefold science of man and his world. This Trika contains the science of (individual), (the energy) and (the universal). The purpose of Trika is to show how an individual rises to the state of universal through energy. The Trika philosophy is classified by Abhinavagupta in four systems which are Krama system, Spanda system, Kula system and Pratyabijnya system.

Abhinavagupta says that Krama deals with space and time. He explains that actually there is no space. When one deals with forms, the space appears. When one is established in formless state of being, for him there is no space. In the same way when there is something to be done, then only the existence of time shines and when you have nothing to do, then time has no existence.

Explaining the Spanda system, Abhinavagupta says that it is that movement which actually is no movement. Spanda makes us realise that whatever is in movement actually is established in unmoved point. So although everyting seems moving actually it is not moving at all.

Science of Totality

As for the Kula system(kaula margam-read my old blogs about saivisam), he says that Kula means the Science of Totality. In each and every part of the universe totality shines – throughout. Take a small part of any object. In that part you will see the universal energy existing.

The Pratyabijnya system deals with the school of recognition. Abhinavagupta, while explaining this school of recognition, says;

To make it clear, at the time of God-realization nothing new is realised; on the contrary, the Yogi feels that this state of God-consciousness which he was experiencing was already known to him.

In this school of recognition, Abhinavagupta says, the state of God-consciousness is already there. He comes to the conclusion that in this universe you have to see and realise the Kingdom of God- consciousness only everywhere and nothing else.

Many works have been atributed to Abhinavagupta though only a few are extant. Some of the works of his authorship are:-

(1) Bhairavastotra; (2) Malinivijaya Vartika (3) Bharata Natya Shastra-Tika; (4) Dwanmalokalochana; (5) Natyalochana; (6) Purva-Panchika; (7) Gitarthasangraha; (8) Bodha Pancha Dashika; (9) Paramartha Charcha; (10) Dehastha Devatachakrastotra; (11) Paratrimshike Vivarana; (12) Paratrimshika Lagu Vitti; (13) Kramastotra; (14) Ishwara Pratyabijnya-Vimarshini; (15) Ishwar Pratyabijnya Vivriti Vimarshini; (16) Paramartha Sara; (17) Tantraloka; (18) Tantra Sara, etc. Besides these, he wrote many other works. Madhuraja, a devotee of Abhinavagupta, writes that:

Lord Shree-Kantha-Nath Shiva Himself appeared in Kashmir in the form of Abhinavagupta to enlighten the people. Madhuraja also asserts that Abhinavagupta was, in fact, the incarnation of Bhairava-Nath Shiva. In conclusion I would say that Abhinavagupta was the pride of Kashmir. He is even now the pride of Kashmir, as his works and teachings continue to deeply influence the discerning people.( notes&reference:swami lakshmanjoo articles about abinavagupthapatha achariya)


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April 7th, 2016 by jinesh narayanan

The 36 Tattvas

The 36th tattva – Shiva Shakti – may seem to become identified, conditioned and confused.


The five-foldness (prapancha) of the universe, according to this tantric view, is shown in the table above. The three members of the tantrik “trinity”, Brahma, Vishnu and Shiva-Rudra, represent the gunas, or qualities of rajas, sattva and tamas, which may be represented by the principles of active, reconciling and negative. From this triangle come all forms, including the five elements, through different blendings.

The individual (jiva) forgets her or his unlimited nature, which is actually one with Shiva-Shakti, considering herself or himself to be a limited individual (Purusha) with a certain nature (Prakriti).

This is a reflection or shadow of the 36th tattva with a mental apparatus which is itself also a reflection of Iccha, Jnana and Kriya Shaktis. For instance, the “I”, the ahamkar, is the reflection of Iccha. This limited individual has powers of action and powers of knowledge and focuses on the tanmatras, or impression objects, considering herself or himself to be different from the five verities.

In this form, she or he plays in the world until realising the 36th tattva which is Shiva-Shakti itself, immanent in the universe and vibrating with the power of sound. From another point of view, the 36 consonants are Shiva and the 15 vowels are Shakti – the whole being the universe as sound. The five verities are also sometimes described as the five Shiva corpses.12735806_993966207333993_1941343210_n


Posted in Thantra, Uncategorized, Yoga

easy way to remember rahu kalam
April 7th, 2016 by jinesh narayanan


Tantra is a method of learning how to express oneself more creatively. The principles or practical aspects of tantra evolve from this concept. The first principle is understanding the manifest nature, beginning with the individual and extending outwards into a cosmic understanding. The second principle is sadhana, the effort to improve and transform the limiting qualities and conditions of life. These two principles define the entire process of tantra. Jnana represents knowledge, understanding or wisdom; sadhana represents a sequence which we adopt in order to experience our transcendental nature. Both bring about an acceptance of life’s situations. Acceptance is the third principle of tantra.

Jnana – understanding

First we need to understand the nature of the body because the body in itself is a microcosmos, a complete unit combining the essence of consciousness and the essence of energy, which moves and acts in the manifest world. The body goes through stages of disharmony, which are experienced as physical pain and suffering. Whether it is a gastric problem, an immune system deficiency or joint pain, all these different illnesses and diseases of the modern world indicate an absence of knowledge of our own bodies and disharmony in the interaction of consciousness and energy.

The second understanding we need comes through developing knowledge of how the mind functions. Modern psychology has given us some superficial and incomplete ideas of how our mind functions. Yoga has said that the subtle body comprises an intellect, mind, ego and the ability to observe; and it is through observation that we gain wisdom.

With this mind, externally we can experience emotions and desires, and express our feelings and thoughts. There are also some deeper internal experiences and events which guide our life process called samskaras, karmas and instincts. Deeper understanding of the mind has to include samskaras, karmas and instincts as well as desires and thoughts. When there is imbalance due to our lack of perception and knowledge of these various states, we encounter suffering and inner disharmony, leading to nervous breakdown, emotional disturbances and psychic imbalances. So here we have to apply the first principle of tantra – jnana, understanding how the mind functions and how we can harmonize it.

Sadhana – effort

The practices defined to harmonize the functions of the physical or gross body and mind, known as the subtle body, are yogas. The word yoga means unity. Some people have defined it philosophically as the merging of individual consciousness with higher consciousness. Others look at it from a practical viewpoint, saying evolution is the result of harmonious interaction between the five elements which make up the gross body and the five pranas which are responsible for maintaining the subtle body.

The yogas branch off in many different aspects in order to fulfil the needs of individual personalities. They cater to: (i) maintaining health and developing harmony in the physical body through hatha yoga, (ii) improving the external social interactions through karma yoga, (iii) harmonizing the emotional expressions through bhakti yoga, (iv) balancing our rationality and intellectual abilities through jnana yoga, (v) awakening the dormant faculties and pranic powers through kriya yoga, and (vi) making an effort to combine the essence of consciousness and energy through kundalini yoga, etc. Therefore, we can say that yoga is the sadhana aspect of the tantras. Tantra and yoga combined makes a very efficient system to experience life in its full glory. When we apply the principles of tantra and yoga in normal life, the lifestyle is transformed.

Observation begins with awareness

How can we combine the practices of tantra and yoga to enrich our own understanding and perception? Practical tantra is observation of life – of how we think, act, react and respond to different situations. This process of observation creates an awareness which is moment to moment, continuous and ongoing.

Some people find it difficult to develop awareness because generally we simply react to different situations without thinking rationally. Our reactions and responses are governed by past impressions in the form of memories. We know that fire burns, and whenever we see a form of fire, whether it is a matchstick, a candle or a roaring blaze, that memory or impression makes us unconsciously aware of danger. Children do not have this memory; they are attracted by the flames and have to be restrained. We have to create the impression in their mind that fire is dangerous because it can burn. To educate them, we create or revive this memory.

Living memories

Similarly, if we observe our lives carefully, we will realize that what we is actually being expressed is a memory of the past. This memory may have been gained over thousands of years, from our past existences and ancestors, whether as a human being or as an animal or as a vegetable. Consciousness evolves through different dimensions. Yoga says we have gone through many different lives and existences in the dimension of consciousness where we have experienced the consciousness manifest in a rock, in plant life, in animal or instinctive life and also as human beings, rational life forms.

These memories are retained in the consciousness in the form of impressions. All our responses, reactions and thoughts connect with the past and through that connection they decide the future mode of behaviour, attitude and emotional expression. Sometimes we revive these impressions naturally, sometimes we consciously bring them to the surface through the process of meditation, and sometimes we need to re-educate ourselves to create a further impression. But throughout our life we are responding to different memory inputs which already exist within us, and these impressions may not be perfect. These impressions are pre-evolution impressions.

Our evolution begins from where we are right now, from this moment onwards, because our evolution is moment to moment and it starts at the present. It is something new to look forward to. What was in the past is also evolution in the broad sense, but what we have gone through is stored within in the form of impressions. Knowledge of the known is the past. We do not know what is going to come; movement into the unknown is evolution.

Evolutionary awareness through meditation

To develop this awareness, which eventually should become living awareness, not imposed awareness, we need to practise meditation. Imposed awareness means saying to ourselves for a period of time, ten or fifteen minutes, “I will be aware and tune my faculties to that state of awareness.” At that time, the mind becomes the observer, not the actor. Later the mind again becomes the actor, and we begin to respond instinctively again, using memories and impressions, and conscious awareness is lost. Meditation teaches us how we can develop continuous and permanent awareness, which can be lived moment to moment with wisdom, understanding, compassion and clarity of mind. This is the purpose of meditation – to make one aware.

There are different meditative techniques which lead us through the process of becoming aware in stages. One technique is observation and recognition of the physical states. We should know if the body is experiencing stiffness or tension, or if it is feeling relaxed or in pain, and that recognition should not be momentary but moment to moment, continuous recognition. Recognition of the physical states can happen through the practice of kaya sthairyam, experiencing the stillness of the body, a basic foundation of meditation. Then we begin to slowly develop awareness, moving from the body into the mind through pratyahara, into the level of dharana and gradually opening the doors of our nature.

In yoga we gradually open all the doors of our personality. Therefore, jnana, understanding and awareness, is the first principle, and sadhana, systematic practice, is the second principle or practical aspect of tantra. But we are not confined to a meditative process in which we sit and internalize and begin to observe the body, mind, emotions, nature etc. Tantra is also living meditation – it affects how we live moment to moment. The instincts that manifest within and control our actions and behaviour, instincts of love, desire, security, fear and sexual satisfaction, are all to be observed and known.

There are many misconceptions about tantra. Tantra is generally seen as indulgence, as a way of life which allows total freedom. But the practical yogic components with which we work in tantra in relation to our daily life are awareness and meditation. Tantra and yoga are complementary. In tantra you will find a very broad system which allows you to understand and accept your life as it is without imposing change. Rather you allow transformation to gradually happen as you become intensely aware of your experiences and expressions.

Meditation – transforming the three gunas

There has to be a recognition that each individual is governed by the three gunas or qualities: sattwa, rajas and tamas. Every interaction with the senses, every behaviour, every thought, every emotion, is actually being channelled and altered by the force of the three gunas. For example, we are attracted towards sexual life for three reasons. One is for pleasure, which is tamasic in the broad sense. The second is for progeny, which is a rajasic desire to create life and to direct the life we create. The third is for enlightenment through sublimation, which is sattwic. In this way tantra recognizes the three aspects of every action.

When we are seeking pleasure, whether sensorial, mental or emotional, we are intensifying the tamasic aspect of our nature. Pleasure definitely focuses all the energies into that one experience. Pleasure fulfils the needs of the body, mind and emotions. When we feel happy and content, it is usually a self-oriented, tamasic awareness, in which we are trying to boost or work with our personalities, desires and aspirations. This can be converted into sattwa very easily.

If it is a sexual act, make it an experience which can lead the consciousness on from being bound to the material plane into the dimension of wisdom, understanding and spirituality. When you are managing fear, rather than being caught by the wave of insecurity, find out where the imbalance is that is causing the fear to manifest. Observe yourself and the past impressions moulding your behaviour and attitude. Discover the causes through meditation and convert the tamasic quality of fear into a sattwic quality. Begin a process of discovering and later on harmonizing the inner imbalances which manifested externally as insecurities and fears.

A knife can be used in different ways. If you use it to kill somebody, that is tamasic. If you use it to chop up food to nourish yourself, that is rajasic. If you use it to save a life as a doctor might, that is sattwic. It is the application of the knife which brings out the nature of the individual. Similarly, our senses, our mind, our motivation and our emotions are only instruments. How to apply them has to be learned. When the application happens in the right manner, we develop awareness.

We apply jnana practically by being aware of how we interact and express ourselves through the instruments of our emotions, feelings, desires, ambitions, inhibitions, through the aspects of compassion, love, hatred and jealousy and find out whether they are restrictive by nature or not. If they are restrictive, we need to work to make them more open and creative and thus change the quality of our perceptions and our mental and emotional expressions. So in meditation the first component is awareness of the gunas.

Meditation – attitudinal change

Why do we meditate? To discover what is inside, but also to change the attitudes. We may discover what is within us, but if we are not able to change our outlook, we are back in the same space. Realizations happen to us every day in the form of “I should not have done this. I could have behaved better.” But are we able to actually change ourselves when the same situation happens the next time?

There is a whole spectrum of meditations described in the yogas, from the simplest, kaya sthairyam, steadiness of the body, to the final stage of dharana, vyoma panchaka dharana, where we are in tune with consciousness in the form of all-pervasive space. From kaya sthairyam you may move on to yoga nidra, ajapa japa, antar mouna, antar darshan, hamsa dhyana and go through the whole sequence till you come to dharana. In dharana you may practise trataka, chidakasha dharana, hridayakasha dharana, daharakasha dharana etc. until you come to the final stage of vyoma panchaka dharana. Then dhyana begins.

In the whole sequence of practices, impressions, ideas, pleasures and instincts are released from inside. They are not only released, but a change in our attitude also has to take place. In other words believing and living should not be two separate things. We have to live what we believe in and then changes takes place inside. The aim of meditation is attitudinal change and then expressing that change in external life.


The third principle of tantra is acceptance. Acceptance means different things to different people. One definition of acceptance is that we are simply a non-participant in whatever is happening and just allow things to happen. Acceptance can also mean that we accept what is happening and relate it to our creativity, allowing it to unfold in a positive direction. Acceptance can also mean recognizing the nature of conditions without struggling. If a person is negative, fine, that is his nature. If you say I am a dog, fine, but I don’t become a dog – I know who I am. If you say I am a god, fine, but your saying so does not make me a god. Here acceptance represents the ability to discriminate and recognize your place in the spectrum of evolution. Once we learn this, many of the head-trips, complexes and fears we undergo can be avoided, and there is always a direction for our creativity once we have learned to accept our own nature through discrimination.

Tantra’s first principle is awareness and understanding, the second is sadhana and the effort of meditation, and the third is acceptance. These are the three practical concepts that tantra works with. Tantra also says to combine these three components in normal life. Whether you have relationships with other people does not matter; do not be worldly-minded, have spiritual consciousness. Whether you are working in an office or a factory does not matter; you do not have to be a recluse to have spiritual consciousness. Experience what you are doing right now. Adjust your mind to what is happening now. Express yourself in the present situation, keep yourself relaxed and be patient. This combines the aspects of awareness, meditation and acceptance.

Yoga for balance

In order to help this process we practise yoga. Yoga begins with the body and ends with realization of our inner nature, the spiritual dimension. For a sincere yoga practitioner there is no loss, only attainment. What do we lose when we practise yoga? We do not lose control of the body, rather we are more in tune with our body. We do not lose control of our senses; they are being directed to express themselves in a better way. We do not lose control of our mind; our mental faculties are being refined day by day.

So where does the concept of losing come in? We think we lose when we are not able to relate to an experience at a higher level and so we bring it down to a lower level. But that is not our fault, that is lack of education. We do not have an understanding of the procedures or sequence. Therefore, some people feel unable to live what they believe in. There is a split between their basic philosophy and actions and it creates mental problems and head-trips.

Yoga has been very clear in stating that there are many things inside our minds of which we are unaware. As you sensitize yourself to experience the subtle aspects of your nature you will discover many things. Negativity and uncertainty will certainly come up; there will not always be clarity. Therefore, something has to be maintained so that you can continue on the path. Here yoga speaks of sankalpa, positive affirmation, to guide our behaviour.

Whether we practise asanas for the body or other techniques such as karma yoga, we are practising to be an efficient contributor to human society or to the community. We practise bhakti yoga to channel our emotions and feelings in the right direction where they can be expressed without social conditionings. We practise jnana yoga for the purpose of experiencing knowledge practically, not to cram our heads with alien concepts and ideas. We practise kriya yoga to deepen our perception of our inner being, so that there is harmony at all levels, physical, subtle, causal and transcendental.


Posted in General, Thantra, Uncategorized, Yoga