Category: Yoga

June 1st, 2016 by jinesh narayanan

Guru Rinpoche and nyaingma

During the reign of King Trisong Detsen, Buddhism became the official religion of the Tibetan people. The King also invited famous Buddhist teachers such as shantarakshita and Padmasambhava toTibet.

Padmasambhava, remembered by Tibetans as Guru Rinpoche (“Precious Master”), was an Indian master of tantra whose influence on the development of Tibetan Buddhism is incalculable.

He is credited with building samaye, the first monastery in Tibet, in the late 8th century. Nyingma, one of the four major schools of Tibetan Buddhism, claims Guru Rinpoche as its patriarch.

According to legend, when Guru Rinpoche arrived in Tibet he pacified the Bon demons and made them protectors of the DHARAMA


In 836 King Tri Ralpachen, a supporter of Buddhism, died. His half brother Langdarma became the new King of Tibet.

Langdarma suppressed Buddhism and re-established Bon as the official religion of Tibet.  Langdarma was assassinated by a Buddhist monk. Rule of Tibet was divided between Langdarma’s two sons. However, in the centuries that followed Tibet disintegrated into many small kingdoms.                                                                                                                                         12735806_993966207333993_1941343210_n

Posted in General, Thantra, Yoga

June 1st, 2016 by jinesh narayanan

Sakyas and Mongols

In 1073, Khon Konchok Gyelpo  built Sakya Monastery in southern Tibet. His son and successor, Sakya Kunga Nyingpo, founded the Sakya sect, one of the four major schools of

In 1207, Mongol armies invaded and occupied Tibet. In 1244, Sakya Pandita Kunga Gyeltsen (1182-1251), a Sakya master was invited to Mongolia by Godan Khan, grandson of Genghis Khan. Through Sakya Pandita’s teachings Godon Khan became a Buddhist. In 1249, Sakya Pandita was appointed Viceroy of Tibet by the Mongols.

In 1253, Phagba (1235-1280) succeeded Sakya Pandita at the Mongol court. Phagba became a religious teacher to Godan Khan’s famous successor, Kublai Khan. In 1260, Kublai Khan named Phagpa the Imperial Preceptor of Tibet. Tibet would be ruled by a succession of Sakya lamas until 1358, when central Tibet came under control of the Kagyu sect.

The Fourth School: Gelug

The last of the four great schools of Tibetan Buddhism,the Gelug school, was founded by Je Tsongkhapa , one of Tibet’s greatest scholars. The first Gelug monastery, Ganden, was founded by Tsongkhapa in 1409.

The third head lama of the Gelug school, Sonam Gyatso (1543-1588) converted the Mongol leader Altan Khan to Buddhism. It is commonly believed that Altan Khan originated the title Dalai Lama, meaning “Ocean of Wisdom,” in 1578 to give to Sonam Gyatso. Others point out that since gyatso is Tibetan for “ocean,” the title “Dalai Lama” simply might have been a Mongol translation of Sonam Gyatso’s name — Lama Gyatso.

In any event, “Dalai Lama” became the title of the highest-ranking lama of the Gelug school. Since Sonam Gyatso was the third lama in that lineage, he became the 3rd Dalai Lama. The first two Dalai Lamas received the title posthumously.

It was the 5th Dalai Lama, Lobsang Gyatso (1617-1682), who first became ruler of all Tibet. The “Great Fifth” formed a military alliance with the Mongol leader Gushri Khan. When two other Mongol chiefs and the ruler of Kang, an ancient kingdom of central Asia, invaded Tibet, Gushri Khan routed them and declared himself king of Tibet. In 1642, Gushri Khan recognized the 5th Dalai Lama as the spiritual and temporal leader of Tibet.

The succeeding Dalai Lamas and their regents remained the chief administrators of Tibet until the invasion of Tibet by China in 1950 and the exile of the 14th Dalai Lama in 1959.

Posted in General, Thantra, Yoga

free-tibetan-buddhist-meditation-wallpapers (227 of 347)
May 31st, 2016 by jinesh narayanan

2,Tibetan Tanthra-The history of Buddhism in Tibet begins with Bon. The Bon religion of Tibet was animistic and shamanistic, and elements of it live on today, to one degree or another, in Tibetan Buddhism.
Although Buddhist scriptures may have made their way into Tibet centuries earlier, the history of Buddhism in Tibet effectively begins in 641 CE. In that year, King Songtsen Gampo unified Tibet through military conquest and took two Buddhist wives, Princess Bhrikuti of Nepal and Princess Wen Cheng of China.
The princesses are credited with introducing their husband to Buddhism.
Songtsen Gampo built the first Buddhist temples in Tibet, including the Jokhang in Lhasa and the Changzhug in Nedong. He also put Tibetan translators to work on the Sanskrit scriptures.

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May 5th, 2016 by jinesh narayanan

Thantic practical tools also the principle version of yoga shastra. asanas, pranayamas, mudras, bandhas, chakras, nadis, dharana, dhyana, kriya yoga, kundalini yoga, hatha yoga, mantra yoga, jnana yoga, etc. The practices of khechari, shambhavi, vajroli, uddiyana and the like are an integral part of tantra shastra. In the sixty-four tantras there are hundreds of such methods meant for highly developed as well as undeveloped individuals. Each tantra can be said to have been created to suit a limited number of temperaments.
There are written tantras as well as unwritten tantras. Written tantras number sixty-four in each division(saiva,vaisnava,saktheeya,etc…), but unwritten tantras are unnumbered. They are an oral tradition and are only taught to those disciples in whom the guru finds great understanding and a few more simple qualifications. Even today there are such teachers in India who are well versed in this oral system of tantra and who continue to pass on this great knowledge through their disciples. This traditional oral system is more powerful, portable and easily available, but it is not an easy task to discover the teachers of this tantric system.

Posted in General, Thantra, Yoga

May 5th, 2016 by jinesh narayanan

We Start discuss about mainly Three BaisicTraditions.                                                                  1,Tantra Tradition
Tantra is a collective title that covers a vast range of practical teachings leading to the expansion of human consciousness and the liberation of primal energy (Kundalini). The unifying principle behind the diverse systems of tantra is that the material world and its experiences can be utilised to attain enlightenment.
Many movements today describe tantra as Blackmagic, or sexual practices promising longer and better orgasms, increased stamina and ecstasy, but this is a shallow and paltry echo of the Tantric Tradition. The real Tantra aims to awaken Kundalini, the dormant potential force in the human personality.
Although there are many branches of Tantra,thantic system is a sea in which flows of various systems merge.As it is difficult to contain sea in a pot,so it is difficult to contain all these details in this chapter.we,therefore,limit our task to present introduction of some of the salient features of thantra tradition, The practices common to all systems leading to transcendental awakening are mantras (vibrational tuning through sounds), yantras (concentration symbols to liberate the consciousness), chakras (realisation of psychic centres), mandalas (perception of macrocosmos in microcosmos), tapasya (practices of self-purification), Raja Yoga (integral yoga), pranayama (yogic breathing practices), self surrender, shaktipat (transmission of energy) and tantric initiations (a process incorporating all of the above imparted by the qualified master to a deserving disciple).
Tantra advocates a pattern of life which integrates the faculties of the intellect and the heart. The faculties of the intellect are discrimination and concentration, and those of the heart are seeing the unseen, having glimpses of the transcendental or cosmic consciousness beyond the material.

2,Vedantic Tradition
The Vedic Tradition is one of the most ancient surviving spiritual and mystical traditions on the planet. It advocates realisation of the divine as the ultimate truth and living a pious and virtuous life in the material world.
The central theme of the vedic philosophy is that God is omnipresent, omniscient and omnipotent reality, whereas the individual is only an actor who “struts and frets his hour upon the stage and then is heard no more”. In order to experience the qualities of the transcendental reality which are satyam (the truth), shivam (the auspicious) and sundaram (the beautiful), one needs to follow a way of life in which one is able to harmonise the thoughts, the behaviour and the actions.
Meditative contemplation, faith in God, trust in oneself, appreciation of and living in harmony with the environment and nature, experiencing oneness in all interactions are some of the basic foundations of the Vedic Tradition.
Just as different beads of a rosary are linked together by one single thread, similarly all the various traditions of Vedanta and Tantra are linked by Yoga. Yoga is the underlying practical aspect of all spiritual traditions as it leads to enhanced awareness and realisation of personal belief.
3,Yogic Tradition ,Yoga is an ancient and complete humanistic spiritual science which evolved with the Saraswati, Kaveri, Narmada, Godawari and Gangetic civilizations in India, through thousands of years of study and inner experience. Today people practice yoga for bodily health, mental concentration, tranquillity and spiritual experience. There are a variety of yogic paths to suit different human needs and temperaments all of which assist in the liberation of human potential and creativity. Understandably, many of the paths interact and flow into each other and, individually or combined, they are tools designed to help us become caring and considerate, loving and compassionate human beings.
Traditionally the word yoga is defined as the union or integration of individual with universal consciousness. On a practical level, it is a way to balance and harmonise the body, mind and emotions. This is achieved by practising asana (physical postures), pranayama (breathing practices), mudra and bandha (psycho-physiological energy release techniques), shatkarma (internal cleansing practices) and a wide variety of meditation techniques. Through yoga the limitations of life can be transcended; greater skills and efficiency in action can be attained which results in the expression of higher levels of creativity and positivity in life.
Yoga is a theme which was deeply studied and practised by past civilizations. As the world changed, the yogic tradition was maintained in India by maharshis who had dedicated their lives to preserve the ancient wisdom for posterity. Therefore the teaching of yoga now emanates from gurus and centers(asramams), and encourages master/aspirant (guru/disciple) relationship to experience the spirit of yoga.( swami satyananda saraswati)

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May 2nd, 2016 by jinesh narayanan

Importance of Agama&Nigama(Thantra) All those who have not succeeded in their sadhana even though years have elapsed should accept the tantric way of realization. In Kali yuga, when minds are no longer pure, habits have degenerated, passions have burst out, faith in God is just a habit and life has become completely material. it is tantra that is the important way for spiritual aspiring souls of both east and west.( swami satyananda saraswati ) version of vedantha “Brahmam sathyam Jagat MidthyA”This means brahmam is only Truth, Jagat(the world,The whole manifested universe) is midthya(not in reality, only apparently).Mainly, Njana yoga and Vedantha aim directly at Mukthi,Which was appropriate in earlier ages when the mundane world was less demanting.According to Indian tradition each ages has its scripture ,Yugasastra,governing and leading the life of the people in the rightful the satya yuga(krte yuga) Dharma is conceived to be full in stature, in the second yuga it declines by a quarter, in the dvapara bye half and in the last, the kaliyuga, dharma exists only a quarter. According to bagavatha purana and Vishnu purana: in sathya yuga asura and deva are lived in different planes(world).in treta yuga they are lived in same world (Rama and ravana),in third yuga they are lived in same family (krishna and kamsa),now kaliyuga ,asura and deva are living in every human beings mind, lord sivas words in kularnava thantra “KRTE SRUTI YUKTACARAS TRETAYAM SMRITHISAMBHAVAH, DVAPARE TU PURANOKTHAM KALYUAGAMA KEVALAM” According to Thantra this universe is body of our Devi, There is no mukthi(freedom from delusion)without bhukthi(enjoyment).Enjoyment, refers to the acceptance of all phenomena which may occur to an individual ,be they enjoyable or painful.The aspirant relies on the magnanimity of personified as the devatha(nature)to protect and thantra is more practical for attain fourfold aim {Dharma(moral)Artha(economic)and aesthetic(Kama)perfection,as well as of liberation(Moksha) in Today’s world.                                             12735806_993966207333993_1941343210_n

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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

April 2nd, 2016 by jinesh narayanan

Karma and Reincarnation

Human suffering is one of religion’s most compelling mysteries: Why do the innocent suffer? Why does God permit evil? Is God helpless to act or does he choose not to? And if He chooses not to act, does that mean he is cruel? Or merely indifferent?

Vedanta takes the problem out of God’s court and places it firmly in our own. We can blame neither God nor a devil. Nothing happens to us by the whim of some outside agency: we ourselves are responsible for what life brings us; all of us are reaping the results of our own previous actions in this life or in previous lives. To understand this better we first need to understand the law of karma.

The word “karma” comes from the Sanskrit verb kri, to do. Although karma means action, it also means the result of action. Whatever acts we have performed and whatever thoughts we have thought have created an impression, both in our minds and in the universe around us. The universe gives back to us what we have given to it:                                                                ” Good actions and thoughts create good effects, bad ones create bad effects”.as Bagavan krishna said                                                                                                “As ye sow, so shall ye reap jesus christ.

Mental Imprints

Whenever we perform any action and whenever we think any thought, an imprint—a kind of subtle groove—is made upon the mind. These imprints or grooves are known as samskaras. Sometimes we are conscious of the imprinting process; just as often we are not. When actions and thoughts are repeated, the grooves become deeper. The combination of “grooves”— samskaras—creates our individual characters and also strongly influences our subsequent thoughts and actions. If we anger easily, for example, we create an angry mind that is predisposed to react with anger rather than with patience or understanding. As water when directed into a narrow canal gains force, so the grooves in the mind create canals of behavior patterns which become extraordinarily difficult to resist or reverse. Changing an ingrained mental habit literally becomes an uphill battle.

If our thoughts are predominantly those of kindness, love, and compassion, our character reflects it, and these very thoughts will be returned to us sooner or later. If we send out thoughts of hatred, anger, or pettiness, those thoughts will also be returned to us.

Our thoughts and actions aren’t so much arrows as boomerangs—eventually they find their way back home. The effects of karma may come instantly, later in life, or in another life altogether; what is absolutely certain, however, is that they will appear at some time or other. Until liberation is achieved, we live and we die within the confines of the law of karma, the chain of cause and effect.


What happens at death if we haven’t attained liberation?

When a person dies, the only “death” is that of the physical body. The mind, which contains a person’s mental impressions, continues after the body’s death. When the person is reborn, the “birth” is of a new physical body accompanied by the old mind with the impressions or “grooves” from previous lives. When the environment becomes conducive, these samskaras again reassert themselves in the new life.

Thankfully, this process doesn’t go on eternally. When we attain God-realization or Self-realization, the law of karma is transcended, the Self gives up its identification with the body and mind, and regains its native freedom, perfection and bliss.

An Absurd Universe?

When we take a hard look around us, the world doesn’t seem to make much sense. If we go by appearances, it would seem that countless people have escaped the noose of fate: many an evil person has died peacefully in bed. Worse, good and noble people have suffered without apparent cause, their goodness being repaid by hatred and torture. Witness the Holocaust; witness child abuse.

If we look only on the surface, the universe appears absurd at best, malevolent at worst. But that’s because we’re not looking deeply; we’re only viewing this lifetime, seeing neither the lives that precede this one nor the lives that may follow. When we see a calamity or a triumph, we’re seeing only one freeze frame of a very, very long movie. We can see neither the beginning nor the end of the movie. What we do know, however, is that everyone, no matter how depraved, will eventually, through the course of many lifetimes and undoubtedly through much suffering, come to realize his or her own divine nature. That is the inevitable happy ending of the movie.


Doesn’t the law of karma make Vedanta a cold and fatalistic philosophy?

Not in the slightest.

Vedanta is both personally empowering and deeply compassionate. First, if we have created—through our own thoughts and actions—the life that we are leading today, we also have the power to create the life that we will live tomorrow. Whether we like it or not, whether we want to take responsibility or not, that’s what we are doing every step of the way. Vedanta doesn’t allow us to assign blame elsewhere: every thought and action builds our future experience.

Doesn’t the law of karma then imply that we can be indifferent to our fellow beings because, after all, they’re only getting what they deserve?

Absolutely not. If a person’s karma is such that he or she is suffering, we have an opportunity to alleviate that suffering in whatever way we can: doing so would be good karma. We need not be unduly heroic, but we can always offer a helping hand or at least a kind word. If we choose not to do whatever is in our limited power to alleviate the pain of those around us, we’re chalking up bad karma for ourselves. In fact, we’re really hurting ourselves.

Oneness is the law of the universe, and that truth is the real root of all acts of love and compassion. The Atman, my true Self, is the same Spirit that dwells in all; there cannot be two Atmans. Consciousness cannot be divided; it’s all-pervasive. My Atman and your Atman cannot be different. For that reason upanishad says: Love your neighbor as yourself because your neighbor IS yourself.12735806_993966207333993_1941343210_n

Posted in General, Thantra, Uncategorized, Yoga

April 2nd, 2016 by jinesh narayanan

Reinterpretation of tantric philosophy

This development was spontaneous, though subjected to organization in the course of time. Different creeds were organized but the central purpose remained the same – the awakening of something in man which was unknown but not unheard of. It is true that there might have been people who joined the creed without any spiritual purpose, but such people were very few. Most people in India joined these different traditions with the definite purpose of awakening the sleeping power and harnessing it for a higher purpose.

From time to time each and every system underwent changes and adjustments with reference to the ceremonies and the original elements of worship. While the reference to animal sacrifice etc. was literally accepted in older traditions, in later traditions it came to mean a process of sacrificing the animal in man. Thus came the reinterpretation of tantric philosophy.

Here wine did not mean anything except the amrit or nectar which is produced internally through certain esoteric methods. Again maithuna did not mean cohabitation as is generally understood. It meant an act or a state of union between the individual and the collective consciousness, jivatman and paramatman. Thus the whole picture changed.

Further, mantra did not mean vedic mantras, audible pronouncements. Mantra came to be understood as a process of contemplation on an esoteric sound in order to break through the fetters of the lower consciousness. The root man means a process of contemplation, and tra means freedom, liberation, elimination, release and the like. So, mantra came to mean a process of chanting certain syllables in a particular way in order to bring about the fusion of empirical existence with transcendental existence.

Thus the entire philosophy of tantra undergoes a process of sublimation. Although you will not find any change in the mantra “I offer this animal” that is recited, the attitude becomes sacrificing the animal instinct in human awareness. Lord Shiva becomes Pashupati or ‘master of the animals’. While the worshipper chants the mantra of sacrifice, he becomes aware of the possibility of mastering the animal instinct.

How to kill that animal and how to transcend the lower awareness? It is possible that one can soar high in spiritual life without suppressing the natural life one has developed through the course of evolution. Here tantric sadhana becomes a true life boat. It does not ask anyone to deny the natural demands of life. You have to spiritualize them and thus exhaust the samskaras. If you cannot give up your old habit of drinking, it does not matter. You continue it as an ingredient of your tantric worship12735806_993966207333993_1941343210_n

Posted in General, Thantra, Uncategorized, Yoga