Thursday, September 3, 2009

Bhavana Upanishad and Prayoga

Bhavana Upanishad and Prayoga

She is the ultimate unified Shakti, the Parameshvari, triple Tripura, the very self of Brahma, Vishnu and Isha, the being who is Jnana Shakti, Kriya Shakti and Iccha Shakti. - Vamakeshvaratantra 4, 10-11

This is a seminal upanishad of the Shri Vidya tradition. Here, the text is translated along with the prayoga, or ritual application, composed by Bhaskararaya Machin, for the first time. The verses of the upanishad are in bold and any notes are italicised. Refer to the Shri Yantra to follow the meditation from the outside to the centre. The mantra on the top left is the bija Shrim.

Om. Peace and Good Fortune be to those who hear this!

1. Shri Guru is Shakti from Whom all the elements are created.

(The wise man) should bow, using the root mantra, and having done Rishi Nyasa should say, having touched the 1000 petalled lotus: Hail to the Continuous Consciousness-Shakti Form, the Sushumna Self, Shri Guru.

The root mantra is the fifteen-syllable mantra of Lalita: Ka E I La Hrim, Ha Sa Ka Ha La Hrim, Sa Ka La Hrim. Rishi Nyasa is the sixfold nyasa preceding most tantrika rites. The 1000 petalled lotus, here above the head. The self of Sushumna, that is to say running from the base of the spine to the top of the head.

2. Of this (Shakti) the body, with its nine orifices, is the form.

Hail to Payashvini, Prakashananda Nath, on the right ear. Shankhini, Vimarshananda Nath, on the left ear. Sarasvati, to Shri Ananda Nath, on the tongue. Pusha, to Jnanananda Nath, on the right eye. Gandhari, to Satyananda Nath, on the left eye. Kuhu, to Purnananda Nath, on the penis. Pingala, to Svabhavanda Nath, on the right nostril. Ida, to Pratibhananda Nath, on the left nostril. Alambusha, to Subhagananda Nath, on the anus.

These are the Nine Nathas placed on different parts of the body.

3. The Shri Chakra is of ninefold form.

(The wise man) should touch these places (and say): Hail to the Self of the Shri Chakra in the Form of 9 Chakras in the whole Body.

4. Varahi is the father-form. Kurukulla, the mother, is the receiver of offerings

Hail to the Father-Form, to the Selves of Bone (and the other three Dhatus), to Varahi.
Hail to the Mother-Form, to the Selves of Flesh (and the other four Dhatus), to Kurukulla the Receiver of Offerings.

5. The aims of man are the oceans.

Hail to the back of the body, the Dharma Self,the Sugarcane Ocean.
Hail to the right of the body, the Artha Self,the Salt Ocean.
Hail to the front of the body, the Kama Self,the Ghee Ocean.
Hail to the left of the body, the Moksha Self,the Milk Ocean.

6. The body is the island of nine gems.

Hail to the Body which is the Very Self of the Island of 9 Gems.

7. Skin first, then the seven bodily elements and hair (are the nine).

Hail to the Flesh Self, the Topaz Gem
Hail to the Hair Self, the Sapphire Gem.
Hail to the Skin Self, the Vaidurya Gem.
Hail to the Blood Self, the Manikya Gem.
Hail to the Semen Self, the Pearl Gem.
Hail to the Marrow Self, the Emerald Gem.
Hail to the Bone Self, the Diamond Gem.
Hail to the Fat Self, the Gomeda Gem.
Hail to the Ojas Self, the Ruby Gem.
Hail to the Presiding Deity of Flesh, to the Lady of the Time Chakra.
Hail to the Presiding Deity of Hair, the Lady of the Mudra Chakra.
Hail to the Presiding Deity of Skin, the Lady of the Letter Chakra.
Hail to the Presiding Deity of Blood, the Lady of the Gem Chakra.
Hail to the Presiding Deity of Semen, the Lady of the Space Chakra.
Hail to the Presiding Deity of Marrow, the Lady of the guru Chakra.
Hail to the Presiding Deity of Bone, the Lady of the Tattva Chakra.
Hail to the Presiding Deity of Fat, the Lady of the Planet Chakra.
Hail to the Presiding Deity of Ojas, the Lady of the Form Chakra.

8. Resolutions are the wish-fulfilling trees, energy the grove of aeon trees.

Hail to the Resolution Self, the Aeon Trees.
Hail to the Energy Self, the Garden of Aeon Trees.

9. The tastes sweet, sour, bitter, pungent, astringent and salty as perceived by the tongue are the six seasons.

Hail to the Sweetness Self, Spring Season.
Hail to the Sour Self, S,immer Season.
Hail to the Bitter Self,
Hail to the Pungent Self, Rainy Season.
Hail to the Astringent Self, Winter Season.
Hail to the Sense Selves, the Horses.
Hail to the Objects of the Senses, the Elephants.
Hail to the Compassion Self, the Moat.
Hail to the Ojas Heap, the Ruby Bower.

10. Knowledge is the Offering, The Known is the Oblation, the Knower is the Sacrificer. The meditation on Knowledge-Known-Knower and on their non-difference is the worship offered to the Shri Chakra.

Hail to the Knowledge Self, the Special Offering.
Hail to the Object of Knowledge Self, the Oblation.
Hail to the Knower, one's Own Self.
Hail to the Consciousness Self, Shri Mahatripurasundari.
Having accomplished this mentally one (should say): Hail to Knower-Knowledge-Object of Knowledge.
Then one should worship the 15 Nityas, placing the hand on the heart:
Hail to 1440 breaths,first Day of the Waxing moon, Kamesvari Nitya.
2nd Day, Bhagamalini Nitya.
Hail to 1440 breaths, 3rd Day, Nityaklinna Nitya.
Hail to 1440 breaths, 4th Day, Bherunda Nitya.
Hail to 1440 breaths, 5th Day, Vahnivasini Nitya.
Hail to 1440 breaths, 6th Day, Vajreshvari Nitya.
Hail to 1440 breaths, 7th Day, Shivaduti Nitya.
Hail to 1440 breaths, 8th Day, Tvarita Nitya.
Hail to 1440 breaths, 9th Day, Kulasundari Nitya.
Hail to 1440 breaths, 10th Day, Nitya Nitya.
Hail to 1440 breaths, 11th Day, Nilapataka Nitya.
Hail to 1440 breaths, 12thDay, Vijaya Nitya.
Hail to 1440 breaths, 13th Day, Sarvamangala Nitya.
Hail to 1440 breaths, 14th Day, Jvalamalini Nitya.
Hail to 1440 breaths, Full moon, Chitra Nitya.
This Nitya Meditation should be accomplished inwardly.

The breaths add up to 21,600, one with time.

11. Fate, love, and the other sentiments are Anima etc-

Hail to the outer line of the earth Square. (Diffusion Nyasa)
Hail to the Peaceful Sentiment, Anima Siddhi, on the back of the right shoulder.
Hail to the Miraculous Sentiment, Laghima Siddhi, on the tips of the fingers of the right hand.
Hail to the Compassionate Sentiment, Mahima Siddhi, on the right buttock. Hail to the Heroic Sentiment, Ishitvta Siddhi, on the tips of the toes of the right foot.
Hail to the Laughter Sentiment, Vashita Siddhi, on the tips of the toes of the left foot.
Hail to the Fearful Sentiment, Prakamya Siddhi, on the left buttock. Hail to the Angry Sentiment, Bhukti Siddhi, on the tips of the fingers of the left hand.
Hail to the Anxious Sentiment, Iccha Siddhi, on the back of the left shoulder.
Hail to the Erotic Sentiment, Prapti Siddhi, at the root of the penis. Hail to the Principle of Restraint, Sarva Kama Siddhi, on the back of the penis.

12. Desire, cruelty, greed, delusion, euphoria, envy, merit and demerit are the eight Shaktis -- Brahmi being the first.

Hail to the middle line of the earth Square.
Hail to Brahmi, the Desire Self, on the two big toes.
Hail to Maheshvari, the Cruelty Self, on the right side.
Hail to Kaumari, the Greed Self, on the head.
Hail to Vaishnavi, the Delusion Self, on the left side.
Hail to Varahi, the Pride Self, on the left knee.
Hail to Indrani, the Envy Self, on the right knee.
Hail to Chamunda, the Merit Self, on the right arm.
Hail to Mahalakshmi, the Demerit Self, on the left arm.

13. The nine root centres are the Mudra Shaktis.

Hail to the inner line of the earth Square.
Hail to the 1000 Petalled Lotus, the All Bewildering Mudra, on the two big toes.
Hail to the Muladhara Lotus, the All Agitation Causing Mudra, on the right side.
Hail to the Svadishtana, the All Attracting Mudra, on the head.
Hail to the Manipura, the All Subjugating Mudra, on the left side. Hail to the Anahata, the All Lust Making Mudra, on the left knee. Hail to the Vishuddha, the Great Goad Mudra, on the right knee.
Hail to the Three Yonis, the Khechari Mudra, on the right inside shoulder.
Hail to the Ajna, the All-Bija Mudra, on the left inside shoulder.
Hail to the 1000 petalled Lotus of the head, to the All-Yoni Mudra.
Hail to the Nine Adharas, the Trikhanda Mudra, on the big toes.
Hail to Tripura in the heart, in the Chakra Bewildering the Three Worlds.
Hail to the Prakata Yoginis, one's Own Self, Anima Siddhi and so forth.
Hail to one's Unlimited Own Self, the All Bewildering Mudra.

14. Earth, water, fire, air, aether, ear, skin, eye, tongue, nose, speech, hands, feet, anus, penis, and mind's wavering are the sixteen Shaktis, Kamakarshini being the first.

Hail to the 16 petalled Lotus.
Hail to Kamakarshini Nitya Kala, the element earth, on the back of the right ear.
Hail to Buddhikarshini Nitya Kala, the element water, on the right shoulder.
Hail to Ahamkarshini Nitya Kala, the element fire, on the right elbow. Hail to Shabda Karshini Nitya Kala, the element air, on the back of the right hand.
Hail to Sparshakarshini Nitya Kala, the element aether, on the right thigh.
Hail to Rupakarshini Nitya Kala, Hearing, on the right knee.
Hail to Rasakarshini Nitya Kala, Touch, on the right ankle.
Hail to Gandhakarshini Nitya Kala, Sight, on the sole of the right foot.
Hail to Chittakarshini Nitya Kala, Taste, on the sole of the left foot.
Hail to Dhairyakarshini Nitya Kala, breath, on the left ankle.
Hail to Smrityakarshini Nitya Kala, Speech, on the left knee.
Hail to Namakarshini Nitya Kala, Hands, on the left thigh.
Hail to Bijakarshini Nitya Kala, Feet, on the back of the left hand.
Hail to Atmakarshini Nitya Kala, Anus, on the left elbow.
Hail to Amritakarshini Nitya Kala, Genitals, on the left shoulder.
Hail to Sharirakarshini Nitya Kala, Mind, on the back of the left ear.
Hail to Tripureshvari in the heart, in the Chakra Fulfilling All Desires.
Hail to the Gupta Yoginis, one's Own Self, Laghima Siddhi.
Hail to one's Unlimited Own Self, the All Panic Making Mudra.

15. Speech, holding, moving, excreting, generating, rejecting, accepting and being detached are the eight (shaktis) like Anangakusuma.

Hail to the right temple, Speech Self, Anangakusuma.
Hail to the right collarbone, Walking Self, Anangamekhala.
Hail to the right thigh, Sexuality Self, Anangamadana.
Hail to the right ankle, Evacuation Self, Anangamadanatura.
Hail to the left ankle, Bliss Self, Anangarekha.
Hail to the left thigh, Relinquishment Self, Anangavega.
Hail to the left collarbone, Concentration Self, Anangankusha.
Hail to the left temple, Detachment Self, Anangamalini.
Hail to the heart, the Chakra Bewildering All, Tripurasundari.
Hail to One's Unlimited Own Self, the All Attracting Mudra.
Hail to the Guptatara Yoginis, One's Own Self, Mahimasiddhi.

16. Alambusha, Kuhu, Vishvodara, Vatnrta, Hastijihva, Yashovati, Payashvini, Gandhari, Pusha, Shankhini, Sarasvati, Ida, Pingala and Sushumna are the fourteen nadis -- Sarvasankshobhini being the first of the 14 Shaktis.

Hail to the Chakra of 14 triangles.
Hail to the middle part of the forehead, Alambusha (nadi), the Shakti bewildering all.
Hail to the right part of the forehead, Kuhu, the Shakti causing panic. Hail to the right of the cheek, Vishvodara, the Shakti attracting all. Hail to the right shoulder, Varuna, the Shaktl gladdening all.
Hail to the right side, Hastijihva, the Shakti deluding all.
Hail to the right thigh, Yashovati, the Shakti paralysing all.
Hail to the right leg, Payasvini, the Shakti crushing all.
Hail to the left leg, Gandhari, the Shakti subjugating all.
Hail to the left thigh, Pusha, the Shakti colouring all.
Hail to the left side, Shankhini, the Shakti causing wantonness. Hail to the left cheek, Ida, the Shakti causing prosperity.
Hail to the left part of the forehead, Pingala, the Shakti made of Mantra.
Hail to the centre of the forehead, Sushumna, the Shakti destroying
Hail to the heart, the Chakra Creating Great Good Fortune,
Hail to the Sampradaya Yoginis, one's Own Self, Ishita Siddhi. Hail to One's Own Self, the All Subjugating Mudra.

17. Prana, Apana, Vyana, Udana, Sama, Naga, Kurma, Krikara, Datta and Dhananjaya are the 10 breaths -- Sarvasiddhidana being the first of the devatas of the outer 10 (triangles}.

Hail to the chakra of 10 Triangles.
Hail to the right eye, the breath Self, the devi giving all Siddhi.
Hail to the root of the nose, the Demerit Self, the devi giving prosperity.
Hail to the left eye, the Vyana, the devi dear to all.
Hail to the middle of the belly, the Udana, the devi causing all subjugation.
Hail to the diaphragm, the Samana, the devi giving all sexual desire. Hail to the left knee, the Naga, the devi destroying unhappiness. Hail to the anus, the Kurma, the devi alleviating death.
Hail to the right knee, Krikara, the devi destroying all obstacles. Hail to the south west of the belly, Devadatta, the devi beauteous in all limbs.
Hail to the south east of the belly, Dhananjaya, the devi giving good fortune.
Hail to the heart, the Chakra Giving All a Sadhaka's Objects, Tripura shri.
Hail to the Kulakaula Yoginis, One's Own Self, Vashita Siddhi.
Hail to One's Unlimited Own Self, the Mudra Causing All Wantonness.

18. The biological fire is fivefold through differences based on its association with the major breaths -- being Rechaka, Pachaka, Shoshaka, Dahaka and Plavaka.

19. Ksharaka, Utgaraka, Kshobaka, Jrimbhaka and Mohaka are fires associated with the lesser breaths. They assist digestion in a fivefold way -- what is eaten, chewed, sucked, licked and drunk.

20. These ten kalas of fire are the devatas of the ten inner (triangles).

Hail to the Inner Chakra of ten triangles.
Hail to the right nostril, Rechaka fire, the All Knowing devi.
Hail to the right corner of the mouth, Pachaka fire, the devi giving all energy.
Hail to the right breast, Shoshaka fire, the devi giving all dominion.
Hail to the right of the penis, Plavaka fire, the devi destroying all ailments .
Hail to the penis, Dahaka fire, the devi made of Knowledge.
Hail to the left of the penis, Ksharaka fire, devi who is the true form of all adharas.
Hail to the left breast, Udgara fire, the devi destroying sin.
Hail to the left corner of the mouth, Kshobaka fire, devi who is all bliss.
Hail to the left nostril, Jrimbhini fire, the devi who is the true form of all protection.
Hail to the tip of the nose, Mohaka fire, the devi giving desired objects.
Hail to the heart, the Chakra Giving All Protection, Tripura-Malini.

21. Cold, warmth, pleasure, unhappiness, desire, sattvas, rajas and tamas are the eight shaktis Vashini etc

Hail to the Chakra of 8 Triangles.
Hail to the right of the lip, Coldness, Vashini Goddess of Speech.
Hail to the right of the throat, Warmth, Kamesvari Goddess of Speech.
Hail to the right of the heart, Pleasure, Modini Goddess of Speech.
Hail to the right of the navel, Desire, Aruna Goddess of Speech.
Hail to the left of the navel, Unhappiness, Vimala Goddess of Speech.
Hail to the left of the heart, Sattva Guna, Jayini Goddess of Speech.
Hail to the left of the throat, Rajoguna, Sarveshvari Goddess of Speech.
Hail to the left of the lip, Tamoguna, Kaulini Goddess of Speech.
Hail to the heart, to One's Own Self, Bhukti Siddhi.
Hail to the Rahasya Yoginis, One's Own Self, Tripura-Siddha-
Hail to One's Unlimited Own Self, Khechari Mudra.

22. The five flowery arrows are the sense-impressions, of which sound is the first.

23. Mind is the bow made of sugar-cane.

24. Attachment is the noose.

25. Repulsion is the goad.

Hail to the lower part of the heart triangle, the Five Substances of the Senses, the All-Piercing Arrows.
Hail to the right part of the heart triangle, the Mind, the All Deluding Bow.
Hail to the upper part, Attraction, the All Subjugating Noose.
Hail to the left part, Repulsion, the All Paralysing Goad.

26. Nature, intelligence and 'I am' are the devatas of the inner triangle -Kamesvari, Bhagamalini and Vajreshvari .

Hail to the tip of the heart, the Great Tattva, Kamesvari devi.
Hail to the right part, 'I am', Vajreshvari.
Hail to the left part, Manifestation, Bhagamalini devi.
Hail to the heart, the Chakra Giving All Siddhi, Tripura-Amba.
Hail to the Very Secret Yoginis, One's Own Self, Iccha Siddhi.
Hail to One's Unlimited Own Self, Bija Mudra.

27. Truly, awareness without attributes in Kameshvara.

28. One's very own self, true, blissful, complete, is the supreme Goddess Lalita.

29. The red glow of all this is the mirror.

30. Presence of consciousness is siddhi.

31. When one meditates in this way action is Homage.

32. The dissolving in one's Being of distinctions such as 'I', 'You', 'Existence', 'Non-existence', 'what is to be done', 'what is not to be done' and the duty to worship is the act of Oblation.

33. The thought of the sameness of all objects of mind is the act of Nourishment .

34. The fifteen days of the transformation of time are the Eternities (the Nityas).

Hail to the Bindu Chakra.
Hail to the centre of the heart, the chief devi without characteristics or form, Pure Consciousness, the Ultimate Devata Lalita in sexual union with Kameshvara, the One Absolute known as Truth- Consciousness-Bliss, Mahatripurasundari.

35. One who meditates in this way for three, two or even one moment is liberated whilst living, and is called a shivayogin.

36. These thoughts on the centre of the chakra have been discussed according to the tenets of the Kadi school.

37. Whosoever knows this is a student of the atharvashiras.

Wednesday, September 2, 2009



Kamdhenu Gaushala was personally begun by His Divine Grace Anant Shri Saradacharyag Shri Maharaj Ji in 2009 with ten milking Cows, but nowadays it has grown more than 50 Cows, Bulls and Calves. Their number is growing every year. Small baby calves will soon grow into bulls and mothers, and their needs will also increase. As they grow and produce more milk for the benefit of human consumers, it is important to provide them more nourishment and care. Secondly, this project aims to educate more devotees and the people in general on the importance of Go-Seva. Our "mothers" have been taking care of us for so many years; this is now the right time to return that kindness.

Shri Rawatpura Sarkar Maharaj Ji Serving Cows

The Kamdhenu Goshala spends Rs. 12. Lakhs per year for maintaining the Cows. It takes up to Rs. 1,100/- per month, per Cow. Sponsor Krishna's cows in Dhumabhatta& Vrindaban's Gousala and obtain boundless mercy! Every month you can donate some little amount of money which is affordable by you and make Go-Seva a life time service to Krishna Balaram’s Cows.

Feed 4 Cows for one day

Rs. 100

Feed 10 Cows for one day

Rs. 250

Feed 20 Cows for one day

Rs. 500

Feed and maintain a Cow for one month

Rs. 1,100

Feed and maintain 3 Cows for one month

Rs. 3,300

Feed and maintain 5 Cows for one month

Rs. 5,500

Maintain Goshala for one day

Rs. 7,500

Sponsor a feast for Cows

Rs. 8,000

Feed a Cow or Bull for one full year

Rs. 10,000

Total Medical Expenses (For One Month)

Rs. 10,000

(Donating a Cow with her calf)
Four Types according
to different breeds

Rs. 10,000

Rs. 15,000

Rs. 20,000

Rs. 25,000

To donate contact:
Kamdhenu Ashram,Dhumabhatta,Odissa
Contact Person - Mr. Abinash Acharya

Mobile - +91 9438605582
Email -
Web Site:
To Deposit directly in the Bank A/c

Account Name - ...

Account Number - ....

Bank - ...

Branch - .....

kamdhenu Dham Vrindaban
Contact Person - Mr. Saradacharya

Mobile : +91 9358510411
Email -
Web Site:
To Deposit directly in the Bank A/c
Account Name-Kamdhenu
Account Number-09421450000036

"Whoever wants God intensely, finds Him. Go and verify it in your own life."

Tuesday, September 1, 2009

Guptasadhana Tantra

Guptasadhana Tantra

A mantra is, like everything else, Shakti. But the mere utterance of a mantra without more is a mere movement of the lips. Shakti and Shakti, Sir John Woodroffe

This tantra is likely quite old. It is quoted as a source in the Matrikabhedatantra, which may possibly date from the 13th century c.e. The edition used for this abstract is No. 311 in the Chowkhamba Haridas Sanskrit series. The work is unabashedly of a Kaula slant, briefly exposed in twelve short patalas (chapters).

Chapter One

Set on the pleasant peak of Kailash mountain, Devi first says that she has heard of the greatness of the path of the Kulas, but now wants to hear more. Shiva says that as he is her slave, and out of love, he will tell her what she requests. Kulachara, he says, is great knowledge and should be concealed, particularly from those of the pashu (herdlike) disposition, in the same way that Devi would hide her sexual organs from others. Kulachara, he says, is the essence of the vedas, the puranas and other shastras, and is very difficult to obtain. Even if he had tens upon tens of millions of mouths, he would be unable to describe the magnificence of the path of Kula. Shakti, he says, is the root of the entire universe, pervading all, and she is the cause of knowledge arising in a sadhaka. Knowing Shakti brings happiness in this world and causes a sadhaka to dissolve in the body of Shakti in the next. Next, Shiva says that the Kulashakti should be worshipped with the five makaras, and describes suitable shaktis for this worship as a dancer, a Kapalini, a whore, a washing girl, a girl who cuts hair, a Brahmani, a Shudrani, a Bhopala maiden and a flower-girl. These are the nine tantrik Kulashaktis.

Chapter Two

Parvati says she wants to know about sadhana, and breaks into a eulogy of the guru. She says the guru is Brahma, Vishnu and Rudra and is the refuge. Guru is sacred bathing places (tirtha), guru is tapas, guru is fire, guru is the sun and consists of the whole universe. She asks by which mantra and in which ways the guru should be served and worshipped. She asks what his meditation image is. Shiva says that women, because of their emotional nature, should not have secrets revealed to them. Nevertheless, out of love for her, he will tell her of the meditation image and the nature of the guru. It should not be revealed to pashus, he warns. He says that just as Kula represents Shakti, so Akula represents Shiva. A person who is dissolved in Shakti is called a Kulina. This is a reference to the idea that Shiva is the witness, inert, a corpse, and it is Shakti, Kula, who creates, maintains and destroys the universe. The guru is the Kula circle, and one should bow to the guru seated in the centre of a great lotus which has the colour of an autumnal moon. He has a face like the full moon, and wears celestial clothes, and is scented with heavenly perfumes. He is united with the greatly alluring Suradevi, on his left, and his hands show the mudras giving boons and dispelling fear. He is marked with every auspicious sign, and is situated in the great 1,000 petal lotus on the head. Shri Parvati then asks to hear more. She wants to know about the meditation image of the guru's shakti. Shiva replies that she is like the red lotus, wearing beautiful red clothes, she has a slender waist, and is adorned with red jewels and a red diadem. She resembles the brightness of the autumn moon, wears beautiful shining earrings, and sits on the left of her own lord (natha). She shows the signs giving boons and dispelling fear and holds a lotus in one of her hands.

Chapter Three

Parvati asks Ishvara, whom she addresses as the giver of liberation, the lord of breath and Mahadeva, about preparatory acts (purashcharana) sadhakas must undertake. As in the Kankalamalinitantra, Shiva says that the way to accomplish sadhana of the great mantra is through one's own will, here described as sveshtachara rather than svecchacharya. The usual defects and rules applying to whether worship is during the day or night do not apply. At morning, and at midday the sadhaka should recite the mantra and having performed puja should once more recite the mantra at the evening twilight. In the evening, the sadhaka is to offer food and other offerings according to his will. After doing so, the best of sadhakas should also recite the mantra at the dead of night. Together with his own shakti, he should recite the mantra. Joined with his shakti, the mantra gives siddhi, and not otherwise, Shiva says. There is no siddhi without a Kulashakti, even in thousands of millions of years. After worshipping the Kumari, a sadhaka should give her offerings of food and the like and recite the mantra 108 times. After doing so, one should give dakshina (gift) to the guru, such as gold and clothes. Unless the guru is satisfied, success in the mantra cannot be obtained. Success means that one becomes like Bhairava or Shiva himself.

Chapter Four

This chapter deals with the shakti and her characteristics. Shankara says that she may be one's own shakti or another's. She should be youthful and intelligent, and should be free of shame (lajja) and disgust (ghrna). After using the five elements according to the rule, the sadhaka should recite the mantraplacing it 100 times on the head, 100 times on the forehead, 100 times where the hair is parted in the centre (sinduramandala or simanta), 100 times on the mouth, 100 times on the throat, 100 times in the region of the heart, 100 times for each of her breasts, 100 times for the navel, and 100 times at the yoni. After doing so, the sadhaka should think of himself as one with Shiva, and using the Shiva mantra should worship his own lingam. Chewing tambula (pan), and with bliss or excitement in his heart, he should place his lingam in the yoni of shakti. He should offer his atma, together with dharma and adharma, and everything else in his nature as a sacrificer offers to fire in the susumna nadi using a mantra ending with Svaha. Then, while still joined with his shakti, he should utter the mantra 100 or 1,000 times. The full sacrifice, which here implies orgasm, he should then offer using the prakashakasha mantra, again ending with Svaha. The semen which flows from this orgasm should then be offered to the Devi. It may be noted here that this whole process, though couched in explicitly sexual terms, can also refer to the bliss when Kundalini rises through the sushumna nadi and the chakras. Whoever worships according to the previous method, says Shiva, becomes free from illness, wealthy, and equal to the god of love Kama himself. His enemies are all destroyed, and he becomes successful on earth, gaining all dominion, and equal to Shiva himself.

Chapter Five

After all this excitement, Parvati wants to know about preparatory acts, and how many times the mantra given to the disciple by the guru should be recited in the months after initiation. Shiva says that during the first month, the mantra should be recited 600,000 times, in month two 1,200,000 times, and in the third month 1,600,000 times. In months four and five, the number is 3,000,000 times for each. In month six, the mantra has to be recited 3,600,000 times, and in the seventh month, 4,200,000 times. In the eighth month, japa is 4,400,000 times, and in month nine 4,500,000 (or could be 5,400,000) times. Month ten needs recitation 6,000,000 times, while month 11 the number creeps up to 6,500,000 times. By the time the last month of the year is reached, the mantra has to be recited 10,000,000 times. Shiva says that only be reciting the mantra this many times, does it become successful. As well as worshipping the shakti in the manner described in chapter four, a sadhaka must also worship the Kumaris, or virgins, feeding them and so forth. The Kulachudamanitantra goes into some detail about this process. Shiva says here that without shakti, he has the form of a corpse, while when he is joined with the devi, he is Shivo-ham.

Chapter Six

The goddess says she wants to know about the Dakshina form of Kalika, who she describes as the giver of siddhi, and very hard to get knowledge of in the three worlds. Shiva says he will reveal this information, which, he says is also spoken of in the Kalitantra and in Yamala. He says that knowing the essence of Dakshina Kali liberates an individual from the ocean of being and says that Bhairava is the rishi who revealed the mantra, it should be pronounced in the Ushnik metre. He gives the linchpin (kilaka), shakti and other details and says that the application of the mantra is the four ends or aims of all human beings, dharma, artha, kama and moksha. He tells the Devi that he has already given the complete mantra in the Kalitantra. Devi then responds by asking about different elements in puja including meditation, the place of worship the different asanas (positions, seats) called Alidha and Pratyalidha, the cremation ground, and the nights when she should be worshipped. He answers that a candidate should be an adhikari, that is competent or entitled to worship Kalika, and should do the daily puja dedicated to his or her guru, or the guru's son or the guru's shakti. Without this, the fruit of a sadhaka's puja is taken by the rakshas and the yakshas. The guru and his or her family are to be offered the fruit of the puja and satisfied in every way. The Alidha and Pratyalidha postures are the form of Kali as the destroyer and deluder of the universe, the form of Kali as fire itself, and so situated in the cremation ground. By performing these according to the injunctions of the guru, one obtains the four aims of mankind. One should do the puja, by implication in the cremation ground, at night at a time which appears to be in the second ghatika (a ghatika =24 minutes) after midnight. On a great night of Kali, one should perform puja at midnight, using the five bhavas, here meaning the five makaras, as part of vira sadhana. Worshipping at different times, and in the different velas, gives different results. Those of the divine and heroic dispositions (bhavas), should worship using the five tattvas, at midnight, to achieve the highest results and become free from time.

Chapter Seven

The chapter opens with something of a tiff between Shiva and Shakti. The goddess wants to know about the tattva, and entreats Shiva, if he has love for her, to reveal these details. Shiva replies that she herself is the supreme tattva, while he is a scatterbrain, and got it from her. Devi entreats him to speak, and he says that he has spoken of these matters in many tantras of old. He asks her why she keeps asking again and again. After another short exchange, Shiva launches into the matter in hand. He reveals a five syllabled purifying mantra which he says is hidden in all the tantras and which refers to the five elements of the hidden ritual. He then describes how this affects the different worshippers. Brahmins, he says dissolve into the supreme tattva, just as water flows into water; Kshatriyas achieve oneness (sahayoga); Vaishyas gain equality with the Devi, Shudras dwell eternally in the Devi's heaven; while others achieve equality with the (supreme) tattva. More details, he says, may be found in the Nilatantra, which may be the Brihadnilatantra, and in other places such as yamalas.

Chapter Eight

This chapter describes a chakra which may be used to decide whether a given Mantra will produce success. The then follows a description of the bases used for puja. These may be yantras, gems, images, or a Shiva lingam. Unlike some other tantras, this work recommends the puja using the lingam should be performed only when the lingam is made of a permanent substance. The Todala Tantra recommends that Shiva lingams should be made of clay. This chapter only has 22 verses.

Chapter Nine

This entire chapter is devoted to the worship of Dhanada Lakshmi. It includes her Mantra, Yantra, puja, Kavacha, and other ritual details. Dhanada bestows wealth to a devotee.

Chapter Ten

Deals with the worship of the Goddess known as Matangi. contains the hymn of Matangi, Kavacha and the Mantra. She bestows the four aims of mankind.

Chapter Eleven

This brief chapter covers the garland of letters, of 50 letters of the alphabet which make up the body of the goddess. It also deals with the physical rosary and describes the different substances from which it may be fashioned. These include crystal, red sandalwood, and beads of the Rudraksha plant. The best rosary is made of human skulls, and as also described as the great conch rosary. Inner recitation of the mantra is more powerful than external japa.

Chapter Twelve

The Mantra known as Gayatri is described in this chapter. The fifteen verses describe the Gayatri as the greatest of all mantras. having this tantra in one's house protects from all misfortunes, and brings liberation.

Monday, August 31, 2009



Only when Shiva is united with Shakti does he have the power to create - Saundaryalahari

Second-hand knowledge of the self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied; only direct realisation will do that. Realise yourself, turning the mind inward. - Tripura Rahasya, 18: 89

Tantra, or more properly tantrika, is a diverse and rich spiritual tradition of the Indian sub-continent. Although in recent years, in the Western world, it has become almost exclusively associated with sex, in reality this is one aspect of what is a way of life. In India itself, tantra is now, nearly always, associated with spells and black deeds.

Neither of these views is correct, and each wildly underestimates the wide-ranging nature of the different traditions. Further, there remains an ocean of tantrik and agamic literature still to be discovered and translated, spanning a period of time which at least reaches back to the 10th century of the common era (c.e.).

The tradition, or perhaps better, the traditions, underwent many phases and schools over this period of time, ranging from an extremely heterodox viewpoint to, in some cases, a very orthodox standpoint. Refer to this page to see the vast diversity of thoughts and practices subsumed under the word "tantra". Much of the material on this site is related to the Kaula tradition in many of its guises. The work kaula is cognate with clan and the communities venerated a huge number of gods (devas) and goddesses (devis).

On this large Web site you will find yantra, mantra, tantra and other material relating to some of the different traditions; texts on the siddhas, gurus and yogis of the Natha sampradaya including Gorakhnath, Matsyendranath and Dattatreya; much about kundalini, nadis, chakras; images of tantric kula devas (gods) and devis (goddesses) including Kali, Tripura, Shiva, Ganesha, Cchinnamasta, Durga and Tara; pujas and practices; meditations and dharanas; the inner meaning of kaulachara, vamachara and svecchacharya; an extensive bibliography, and original English translations as well as links to other sites.

Although some tantras appear at first glance to be straightforward, most, if not all of them, employ a type of language which can be taken on many levels. According to the tradition, everything has a gross, a subtle and a supreme meaning and as the Devi is the goddess of letters, she can bewilder with her Maya as well as enlighten.

Many terms used in the tantrik tradition have meanings which can be taken at face value but do not always have this meaning, thus making them difficult to understand to the literally-minded. The mentality of the pashu, or a person with a herd-disposition, is said to predispose him or her to misunderstand the meaning.

This cryptic way of speaking pervades many of the texts. Should a cremation ground, for instance, be understood as the yoni, as the real place where corpses are burnt, or as a symbol for the Absolute? The answer may be all three. Is a crossroad a symbol of the five elements, the place where roads meet, or four centres within the human body? Again, it may have one or any of these meanings. And is the union of Shiva and Shakti the symbol of sexual intercourse, the union of vital breaths within the body or an eclipse?

We can probably find the answers to these questions by going to the root philosophy of the tantrik traditions. There is no Shiva without Shakti and yoga is a realisation of the unity of all things. That is not to say that everything in tantrik texts is figurative; many describe practices which are said to bring about this realisation.

It is also important to remember that legends and stories within the tradition may be intended to appeal to parts of the human mind which are not solely connected with logic.

For example, in the Tripurarahasya (secrets of Tripura), a wonderful work available in an English translation (see Bibliography), much of the teaching and practical philosophy of the tradition is told in story form, easy to digest but pregnant with meaning. Bear these considerations in mind when browsing this site.

If you are new to the subject, we suggest you visit the glossary page, where many of the terms on this site are explained in a simple manner. The headings below each open out into sub-pages where you can sample many of the mysteries of this ancient tradition.

The sections and the topics left also need some explanation. Very broadly speaking, tantras fall into traditions belonging to greater or lesser schools. The Kali tradition, for example, has a large literature and there are specific areas in India where her worship is concentrated. The Lalita, or Shri Vidya tradition, also has a very extensive literature, much of which is still unplumbed.

The Natha Sampradayas or lines relate to sects said to have originated mostly from Matsyendranath and Gorakhanath, and occupy an important position in the yoga schools of the mediaeval period.

Under other topics, we have included a selection of tantrik topics, each of which could form vast topics on their own.

Tantrik ritual is included because above all else the adepts of these schools insisted on practical work. Many tantras are practical manuals and this section will be expanded in the future.

We have also included some translations of parts of the tantrik literature along with abstracts of other texts to give a feel for the whole subject. If there are mistakes in the translations, please forgive us. Also, let us know, and we will fix them.

The Sanskrit texts section will also be expanded in the future to include material hard to find, out of print and also out of copyright.

To ludicrous charges that in some way we have breached rules about publishing mantras and the like, we can only respond that a great deal of this information is available in Hindi and Sanskrit books which are not hard to obtain, and also in manuscripts available to anyone who takes the time to dig them out of libraries.

Suggestions, corrections and comments about the site are very welcome.

Sunday, August 30, 2009

Cow Conservation, Propagation

Cow Conservation, Propagation

Journey of Conservation

Progress in Cow Protection

Our forefathers in the epic period loved and cared for cows like their own children. Cow was significant in offerings and exchanges during Yagas. A person’s wealth was measured with the number of cows he owned. In the form of taxes and honours paid to kings, cow was more important [...]


Unique Project

A Unique Project to Promote Amrita Mahal Cows

Amrith Mahal - Cow Breed

The project was formulated by the Kings of Mysore State.
The project has its best period during 1617 - 1704, when Chamaraja Vodeyar, Kantheerava Narasaraja Vodeyar, and Chikkadevaraya Vodeyar ruled the state.
The project was started for ‘Benne Chavadi’ cows, now [...]


Legal Protection

Provisions in Indian Constitution

The Prevention of Cruelty to Animals Act, 1960

The Performing Animals Rules, 1973
The Performing Animals (Registration) Rules, 2001
The Prevention of Cruelty To Draught And Pack Animals Rules, 1965
The Transport of Animals Rules, 1978
The Prevention of Cruelty to Animals (Slaughter House) Rules, 2001
The Experiments On Animals (Control And Supervision) Rules, 1968
The Wildlife Protection [...]


Friday, August 28, 2009

Obesity Definition

Obesity Definition

Over weighted persons are at increased health risk than normal persons. They are more prone to chronic diseases like heart diseases, type-2 diabetes, high blood pressure, stroke, and few types of cancers.

What is obesity?

Excess amount of body fat is Obesity.

Excess weight of muscles, bone, fat and water in the body (like body builders and athletes) is Overweight.

Is fat necessary to our body ?

Certain amount of body fat does the following function

1. Heat insulation.

2. Absorption of shock.

3. Storage of energy. Etc.

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Reduces the excess fat.

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Increases the body energy.

Increases the body resistance

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According to Ayurveda the functions of body fat are described as follows

“Medaha sneha swedaudhrudatwam pushtim asthyancha”

This means in normal conditions the body fat keeps the body moisturized , causes sweating , gives energy to body (by storing energy) and nourishes bones. (By protecting them from shock).

Distribution of fat

Women have more body fat than men. In women usually the fat accumulates around hips giving them a pear shape. In men it accumulates around belly giving them an apple shape. The obesity related problems start when fat accumulates around waist.

In ayurveda the distribution of fat is described as follows .

Medastu sarvabhutaanamudarenvasthi thishtathi |

Ata evodare vriddhihi prayo medaswino bhavet ||

Fat gets deposited in and around belly in all living beings. It is also present in bone. Hence when a person becomes obese his stomach bulges out.

And also the characters of an obese person are described as

"Medo mamsa ativriddhatvaachalasphigudarastanaha"