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INDEX
Page number

Durga Saptashati .................... 03

Guruji Sri Amritananda
Reflections on the Srividya Upasaka Dharmas .................... 12
Sri Atmananda Natha
Dakinis - The ones who dance with our emotions .................... 14
Sri Kiran Mishra
Hanuman chalisa .................... 18
Prof P.A. Seshan
Human Upliftment Through Kashmir Shaivism .................... 21
Sri Virendra Qazi
Obstacle removing mantras of Parashurama .................... 34
Sri Atmananda Natha
ParaTan Healing .................... 37
Swamy Param Eswaran
The Thousand Eyed Goddess at Devipuram .................... 42
A disciple of Guruji Sri Amritananda
Shakta Tantra .................... 46
Sri Basurananda Natha
My Srividya conversations with Anjaneya .................... 51
Narasimha Siddhanti Malladi

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Discourse by
Guruji Sri Amritananda
given on 4th Jan 2006 in Devipuram
E-mail : [email protected]

Devipuram - Freedom from limitations and inhibitioins of the mind, connecting one to the source.

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Durga Saptashati

Durga Sapthashathi, consists of 700 shlokas. It consists of three parts. First part relating to Maha Kali ,
second to Maha Lakshmi and third to Maha Saraswathy.

|| Om prathama charithrasya. Brahma Rishihi. Maha Kali Devata. Nanda Shakthihi

Raktha dhanthika bheejam. Agnisthathvam , Rig Veda Swaroopam.
Sri Mahakali preetyarthe Prathama charithasya Jape Viniyogaha. ||

We are called Manujas, born out of Manu. Savarni is 8th Manu, who is Surya thanayaha – the son of Sun. So, I’m
going to tell the story of Savarni. How his manvanthara came to be.

|| Maha mayanu bhavena yatha manvantharidhipaha

sa baboova maha baho savarnisthanayoravehe ||

How he came to be the son of sun ? The manvanthara before Savarni was swarochisha manvanthara. With this
story of a king, who goes for a hunt, whose kingdom was usurpsed by his ministers, had to run away. In the name of the
royal hunt, he ran away to the forest and there he meets a vaishya. The king’s name was Suratha and the vaishya’s
name was Samadhi. The king goes to a place where a Muni is staying and he king likes the place. Muni says “sit down
there”. Free food and free everything was given there. No worries. So, the king settled off. Then this vaishya comes and
he also came like that - thrown away by the family. The king asks him why he is so sad. He says “ What can I do , I ‘ve
been thrown away by my family and they want only my money and they don’t want me”. The king says that the same is
the story with him too and he said “lets find out why this is happening to us and why this misery”. The king says, “I’ve
come to the ashram to live here peacefully, but my memories of the past, like, whether my elephant is having proper
food or not, are still troubling me. I’ve taken great difficulty in collecting the money from the people and whether my
people are spending the money wisely or not, I don’t know. These are the kinds of questions that are bothering me and
I can’t get over them, no matter how much I try”. He said lets go and ask this Muni about what is the solution to this
problem. The Muni tells him, “ I’ll tell you a story”. This is the beauty about our culture. They always tell stories. The
stories are not without purpose, they have a purpose and they have a moral and each one a true story. The king tells the
story of Vaishya and his own story and says “I’m not able to forget them. What is this ? I know that they are bad and
they have thrown me away, still I can not get rid of affection. How can I get rid of this affliction”.

The Muni says “it is true. It is Maha Maya.”

|| Jnaninaamapi chethamsi Devi Bhagavathi hi sa

baladhakrushya mohaya maha maya prayachathi. ||

He continues - even the greatest of wise people, God himself, by Her power, is made into a small puppet and he
plays in Her hands.

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 || Maha Maya prabhavena samsara sthithi karina ||

She creates the samsara and She maintains it.

|| Thannathra vismaya karyo yoga nidra jagath pathehe ||

Don’t get surprised at Her behavior. That is her nature and what can we do. She creates the world and sustains it
and She makes you get attached to it. He gives an example “Look at that bird. It is dying of hunger, but still is going and
getting food for it is children”.

|| Kana mokshadhruthan mohath peedyamana nabhikshudha. ||

Though it is dying of hunger, still it tries to feed it’s children and it tries to sacrifice itself for the sake of others,
compassion. The nature of Mother is compassion and it is driving this world, and therefore, don’t be surprised. It is
natural. You don’t have to put yourself down because you’re thinking about this all the time. It is her nature. Then the
king asks “You are telling about Maha Maya; who is Maha Maya and how is She born and when did She come into
existence. Tell me the story”.

She is always there. But She is not visible. Sometimes She makes her presence known to us and then we say “She is
born”. She is not born and does not die also; but She is there somewhere and She makes herself visible to us and then
we say She is born.

Nithyaiva sa jaganmoorthihi thaya sarvamidham thatham. She is spread out everywhere.

Thatham idham sarvam - all these, is pervaded by her.

|| Uthpannethi thatha loke saa nithyapyabhidheeyate ||

We say that She is born and She is also called Nithya. In the transcendental form, She is always there and in the
visible form, She appears and disappears. So this visible world made by her appears and disappears. But the world
does not go anywhere, it is still there. Even before you came to be and after you cease to be, it is still there. Nithyaiva
sa - her form is the world . The world appears and disappears and it is still there. I was a little child, I drank milk from
my mother. That part of me came into existence, lived for some time and died. Then I went to school and college and
that part also came and gone and died. Now I’m 71 and this part is also going to stay for sometime and is going to go.
Can I show you that part when I was a child NOW ? I cannot see; you cannot see. It is dead. But if I go back in time,
say 60 or 65 years, we can see the child 6 years old playing. So, my inability to go back in time is making me think that
I’m dead though I’m not dead.

I’m feeling space and time differently. In space, I can move from here to there and there to here. But I’m not able to
move about in time and I’m not able to manage my time. So it is there, it has come to be, because I have passed that time
and then gone. It is basically the motion of time that is creating this appearance and disappearance. There is no death
and there is no birth. Nithyaiva saa jagan murthihi – her form is the world. In the beginning, the world was filled with
water. When we do kalasa sthapanam, what do we say,

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 || Om aapova idhagum sarvam vishvaa bhoothanyapaha
Praanavaapaha pashavaapaha annamaapaha amruthamaapaha
samvaradt aapaha viradaapaha svaraadaapaha
jyothigum shyaapaha yajugumshyaaapaha sathyamaapaha
sarvaa devathaapaha bhuhu bhuvaha suvaha aapa om. ||

The whole world is water, filled with light. Apaha - Narayana. There is no place that is not touched by waters of light.
That is the conception. In that, those waters, Maha Vishnu - the Adhishtana Devata of waters of life, is sleeping under
the coils of Kundalini, the serpant Sesha Sayi. Sesha means the reminder. If we divide a circle into three parts, one two
three. Then 3.1415 is an infinite sequence of number. That is called sesha. That is unending.

They say, Jagrat, Svapna and Sushupthi are the three states of a circle unending and the remaining part is infinite
sequence. It is called Sesha - Sesha Nagam. He is sleeping on the coils of the sesha naga. Manifested parts of the world
are called Sesha. Then, out of his Nabhi Kamala, the centre of his navel, a lotus came and Brahma, the creator of the
world was growing in that. Here, there is an interesting reciprocal relationship. In this story, Brahma is the son of Vishnu.
But if we see the picture of Kamakhya, there we find Shiva sleeping and out of his navel centre - what is there in that?
Shakthi. You’ve to decode this thing. I’ll leave this to you as an exercise for your imagination. Why there is inversion
between Shiva and Vishnu? Why in Shiva’s nabhi, the lotus is coming and in that, Shakthi is there? This way, Vishnu is
the mother and Brahma the son. There is an equation between Brahma and Shakthi there and between Vishnu and
Shiva. If you understand the principles that govern the cosmos - the space and time, all pervading the space consciousness
is called Vishnu and all that pervades the time consciousness is called Shiva. Shiva is called Kala. Kala means time. The
power of time is to change, to make things appear and disappear, to give birth to, to grow, to die and to fully reabsorb
them - is called Kali. The power of time to move, to manifest, to change. Now, Vishnu is sleeping in the ocean on top of
the coils of Kundalini and out of his navel, Brahma has come. There are two demons called Madhu and Kaitaba, who
come to kill him. Their origin is strange.

|| Vishnu karna malothbhoothau hanthum bramhaanamudhyathou ||

They are born out of the impurity in the ear of Vishnu. What is this impurity in Vishnu and how does this manifest
Rakshas. That is a story that you’ve to go behind the words to understand. Here the analysis starts; if you have impurity
in the ears what happens. You can not hear. Sruthi is Vedas. If you don’t hear the Vedas properly, you can not understand
it properly. Out of misunderstanding of Sruthi, there are two tendencies created. Both these tendencies are demonic.
Madhu is sweetness, honey. Searching for honey all the time, seeking pleasure; and you’re totally pleasure driven.
Kaitaba is rejection - There is nothing in this world that is of substance - so, let us ignore it. One form is extreme lust and
kama driven behaviour and the other form is extreme asceticism, rejection of life. So, it is in between these two, that is
the real part. Madhya Marga. One is called Ida. The other is called Pingala. Ida is cold, moon, dispassionate, utter
vairagya - that is Ida - totally satisfied, no more desires left. Pingala is the passion of the sun; to create. So between
these two, it is not as hot as the sun. The sun is too hot to burn and the moon is too cold to live. Between these, the
warmth of the earth is where you can live. So, the warmth of the channel starts at Muladhara Chakra. Madhu and
Kaitaba are the extremes of the pendulum. You take your mind to passion and leave it there, it comes to the center. It
does not stop there. It moves along to the other direction and goes to detachment. You observe this in your life.
Sometimes you’re very passionate and sometimes you don’t want to do anything in this world. It oscillates and this
oscillation keeps on going. If you really want stability or rest for the mind, you should neither be attached to asceticism
nor be attached to sensory. It is the middle part. If you want to stop the pendulum from working, then you’ve to bring it
carefully to the centre and leave it there. Means neither you are attached nor detached. The example given for this is,
attached detachment. You are living in this sensory world, enjoying them. But still you are maintaining your separateness.

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 Like a drop of water on the lotus leaf. It is attached and the surface tension makes it appear in it’s own Shell. This
attached detachment, halfway between the attachment and detachment is the proper way. But not recognizing the
proper way, misunderstanding the Vedas, we think that they are preaching total asceticism or total sensuality.

Because of this error, there are two demons born. One is Madhu and the other Kaitaba. They come to kill what?
Brahma. Brahma represents the knowledge of creation - Brahma Jnana. They are trying to create Bramha Jnana. Born
out of misunderstanding of Vedas. That is the secret behind

|| Vishnu karna malothbhoothau hanthum bramhaanamudhyathou ||

This Brahma is a knowledgeable guy, but he has no power. He is not a martial artist. These fellows are coming in front
of him to kill him and he cannot protect himself. So he prays to Divine Mother. So, Yoga Maya appears in front of him.
She says, “What is the problem?” He says, “don’t you see that these Demons are coming to kill me. Do something about
it.” She is the occupant body of Narayana. That is inert. Even though it is capable of life, it is almost like lifeless. It is
sleep samadhi. She wakes him from that. So, Vishnu sees these two demons and starts fighting these two demons. They
are equally powerful. The fight goes on for thousands of years and neither party is winning. Narayana is getting tired.
These fellows are gaining strength. The same trouble that happened to Gajendra in Gajendra Moksha is happening to
Narayana at this point. Devi, here, is called Narayani in Chandi Sapthashati, takes compassion on him and enters
Madhu and Kaitaba as Pride, the proud ness of their achievements. Then they say, we’ve fought with you for so long
and nobody has fought so valiantly. Come and ask any boon. Narayana uses this opportunity and She enters him as
wisdom. If you read Devi Bhagavatham, you hear these behind the scene stories. Narayana says “You ask me a boon”.
They say “what ? You are capable of giving us boons? We’ll give you a boon”. Then, Narayana says “It is fine with me.
I’ve no pride and no ego. What else do I want than that both of you two should die in my hands”. Then, suddenly these
two realize the mistake that they’ve given the boon to him that they’re going to be killed by him. They thought, now, how
can we escape the situation ? Now, She enters as intelligence into them and they say try to make an impossible request
and they say, “why should he kill us. We’ll find a place where he cannot kill us”.

They say “aavam jahina yathrorvee salilena pariplutha” - where the earth is not filled with water; because
they’ve seen everywhere filled with water. There is no earth anywhere. “Where the earth is not , there you kill us”.
Vishnu realizes “Bhuhu Bhuvaha suvaha aapaha”. Bhu loka, bhuva loka, suvaha loka - all the worlds are filled with
water, so he cannot kill. Then, he goes into the transcendental state - the sesha naga, which is the convolute of all the
three states - wakeful, deep sleep and dream - that is not filled with life. That is primordial sesha naga, where the life not
yet existed. The life and Kala are identical. Life is movement of time. If time movement is stopped, there can be no life.
If time is stopped, if time is like space, there is no motion possible, there is no life possible, there is no death possible.
Narayana takes Madhu and Kaitaba into that state and what can he do ? He can only absorb them into himself. That is
how he kills them. So, it talks about the creation of the transcendental state, out of the three existing states. That is the
first chapter. The nature of Maha Maya is that She conceals the world at different instances of time. What is there at
past cannot be seen at present. By moving away from present, this world that we see disappears. How does Devi
manifest? By coming into the present. How does She unmanifest ? By moving away from the present. So, these are the
truths that are talked about in the first chapter of the Devi Mahatmyam.

Ooru means grow beyond limit is. He takes it to the fourth state and absorbs them into himself. He puts them to sesha
naga - the kundalini and then alienates them. The way to awaken from the sleep? Dreaming state negates the experience
of the deep sleep state. The wakeful state negates the experience of the dream. Which is true and what is truth? There
is a fourth state, the transcendental state, which goes beyond these three. When you wake up from the waking state,
then you go into the fourth state. So, when you are in the fourth state, where you are spread out into infinity, then these
whole-world-experiences that we’re seeing in the wakeful state appears like a dream.

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 We’ve to realize that there are two states of your being, both simultaneously true. One state of your being, where you
are localized and the other state where you are like a wave spread out. If you see the movie “What the bleep do we
know”, the boy plays with one ball and there are so many balls existing and going on simultaneously. If the state of
existence is described by a function, similar states of existences can be described by different functions. Which means,
a single entity can exist simultaneously at different places. He was seeing all those balls. But which particular ball you’re
looking at is dependent on the subject. The subject is making the choice and the subject object relationship is explored
in full in quantum mechanical descriptions.

So previously, in the classical mode of our thinking, we used to think that only the object was existing. Then the
problem was, how to create the subject out of the object. There is no seer. The quantum mechanics brought the
necessity of including the seer and the seer interacts and influences the position of the object. What we’ve to understand
is that one part of our being is localized in space and time and other part is completely delocalized and it spreads out
everywhere all over infinity. So, anywhere in the world of space and time, God can know about your existence - which
is localized; because the wave by definition, goes from minus infinity to plus infinity and is everywhere. There is no
material as such. That is what the Upanishads say.

|| Brahma sathyam Jagath Mithya. ||

The Jagath - the thing that you see in the waking state is mithya , is kalpitham, created. Created by whom? Created
by you. You’re the creator of this world and how many universes are there ? Infinite number of them. As many subjects
are there, so many universes are there. Every one of our thought processes is manifesting somewhere in space and time
and that is making up the reality. The universe that we live in, is not one but infinity of universes. Each one is creating a
universe and is growing there and is reabsorbing it. In the reabsorbed state, we are all one. In individual state, we’re like
waves coming out of ocean and we’re seeing the separate existence.

The next chapter talks about what sustains the world. Maha Kali kills time and She can give birth to time also. She
kills shiva. Shiva is expression of time. Shiva is afraid of Maha Kali. He does not dare to go near her. Maha Kali is
primordial power of the primordial energy, which is beyond the limit of Brahma. She is Mother in whose womb Brahma
is growing; and what is Brahma? It is the whole of the universe. The womb measures the size of the child that is growing
inside. What is the size of the universe that we are talking about? What is bramhanda? From the moment it was born, till
today, there is certain amount of time that has elapsed. How far light can travel in that time ? It is “c” (speed of light)
times “t” (time that has elapsed). That is the radius of the universe that we are in. There can be nothing existing outside
that; because everything that is created, can at the most travel at the speed of light. What can travel at more than the
speed of light ? There is a theorem, which talks about Phase velocity into group velocity. Phase velocity is the velocity
of the wave and group velocity is the speed of the particle. The product is “c” to the power of two. If one of them is
larger than “c”, the other has to be less than c. Since the physical particle can travel only slower than speed of light, the
waves must travel faster than light. If something travels faster than speed of light, then the time reverses. Physicists have
created particles which travel faster than light. How did they create the particle? There is one monochromatic wave and
there is another monochromatic wave and they construct a wave packet and the wave packet moves faster than light.
They made it enter one crystal and leave the other end of the crystal; it leaves the other end before it enters the crystal.
Nobel Prize was awarded for this one. So, before it enters this end, it has left the other end. They also measured the
simultaneous presence of one particle - one in UK and one in Australia. If you flip the polarity of one particle, the other
one gets flipped. How does it know that it has flipped? Because, it travels faster than speed of light. It is traveling at
infinite speed. It means covering the entire universe in zero time. So, the speed of light is not a barrier anymore for
matter waves. But for matter, it is. For the matter waves, it is not. If we think, what is the algorithm or procedure to
convert ourselves from matter to matter waves? The answer is very simple. There is no procedure; because you are this
and that simultaneously. There is nothing needed to transform one to the other.

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 If it is different, you’ve to transform. If it is not, you don’t have to transform anything. These are the ideas behind the
stories. The sages were not able to explain these in this modern language, but they’ve seen the truth of these things - in
transcendental state.

Sometimes, in my meditation, I see color blindness test patterns, like discs and circles of light. In those circles of
light, I see Buddhas sitting and meditating. I used to ask “What are you and who are you”. Once I had an idea that I
should enter one of those. When I entered, I was in different space and time. You can go to the next galaxy and come
back by overcoming the speed of light barrier in your matter wave pattern. Matter waves consist, in my opinion, which
is not proved, but I think, that they constitute intelligence. Function of intelligence is to create order out of disorder.
Matter always moves from order to disorder.

Function of intelligence is to create order out of disorder. So, there is a theorem of conservation of energy and we
think the entropy always increases. But we think of entropy also as a form of energy, but we don’t see the equation
between them. Entropy is also conserved. For every degree of increase of disorder, there is a corresponding increase in
order also. That part, you are not seeing and ignoring. Therefore you see that the entropy is not conserved. But if you
include that, then you can under the statement made by Krishna in Bhagavad Gita.

|| yadha yadha hi dharmasya glanirbhavathi bharatha

abhyukthanam adharmasya thathamanam srujamyaham. ||

Whenever there is a great calamity or a disorder in this world, I create myself. That creation is the matter of intelligence.
The intelligence is the function of matter waves. So there is reality of the world and there is reality of the non-world.
Non-world consists of just pure waves. They are spread out everywhere and everybody knows about everything else.
So that is the conception that is behind the creation. How do you create something out of nothing? How do you create
a phenomenal world out of nothing. If you want to create something out of 0, zero must remain zero, to create a +1,
you’ve to create a -1. When you pull out something from zero, you’ve to pull something else out of zero so that zero
remains zero. The world is a myth that is created out of nothing. Who is creating this world? Yourself. Where was this
world before you were born? It was not there. Where it is going to go after you are gone? It is not there. That is the
concept of Sachidananda. Sat is existence. Existence - there is no validity or proof that it exists without consciousness.
Consciousness has no existence without existence itself. So, there is an equation between Sat and Chit. Sat is called
Shiva and Chit is called Shakthi. They are inseparable, although they appear to be separate. Their inseparableness is
Ananda. That is the fundamental theorem, we can say, that “I am the world”. “I = WORLD”. These are all called
Triputis.

You are that matter waves by the way and you cannot become one. The process of becoming is to be eliminated.
Effort has to go and only effortlessness is the way. Stop pujas, stop meditation, stop everything. Effort is there as long
as you think that you are different from THAT. If you’re already that, then where is the effort ? Until the time that you
realize that you’re that, you need that. Every effort tries to push away the result from you. You start off with rituals,
meditations, bhakthi, jnana, vairagya etc. Ultimately you’ve got to drop all these. Elimination of all supports is the way.
It does not mean that you’re inactive. She does not allow you to sleep in the night. You’re obsessively and compulsively
active.

We go on to the next state of Sthithi. What maintains this world, is Kama. The desire. If there is no desire, there is no
desire to live and the body ceases to be. So, Kama is that desire which makes you survive. That is why we include
Kama as one Purushartha. Dharma , Artha, Kama, Moksha. Without Kama there is no life.

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 || akametha bahusyam upayaayethi ||

He desired, He sees himself in many many forms. It was His desire that we’re all experiencing as our desires;
because, we inherit the property of the creator and his property is freewill and freewill is capable of creation. So, we are
capable of creating the future. We’re co-creators of this world with God. So, God creates through our imaginations.
Without this Chit Shakthi, which is manifesting through us, this “Maya Kalpitha Bramhanda mandalayai namah” - without
Her, He cannot manifest anything. Without Him, She cannot exist. So this, combination of Shiva and Shakthi, Sat and
Chit, they are completely interwoven at every moment of time and every part of space. That is their eternal union,
conjugal bliss. In second story, it is Mahishasura - the Kama, desire. The desire is expressed in the field of Maya, which
makes you think that you are separate from the world. So you want it. Out of this desire, you are seeing something; you
don’t know what it is. Fear is born out of separateness. If I get what I want, I get satisfied. If I don’t get what I want,
I get krodha - anger. Lobha is I got something what I wanted, but I want to repeat the enjoyment again and again. Moha
is coming to a stage where you cannot live without it. You’ve seen a beautiful girl, married her and then you come to a
stage where you cannot live without her.

You used to live without her before marriage, but you forgot it. Now you see that you’re incapable of living without
her. That is illusion, Moha. Mada is - I got it and nobody else got it - pride of ownership. Mathsarya - others have it and
I don’t have it. I crave for it. Everything is born out of Kama. Kama drives the whole world. Kama, krodha, lobha,
moha, madha, matsarya are the different manifestations of Kama. Mahisha is embodiment of kama. He does not care
whether the other person wants it or not. He wants to fulfill his desire. You cannot have kama to the universe. A small
story!!

Once a guy met God and asked him, “God, all the wealth in the world that we’ve got, how much is that in your
measure. God said “It is not even one cent”. Then, he says “we live for hundred years and yogis live for hundreds of
years, how much time it is in your time”. God said “It is not even one second”. He said cleverly “God give me one cent
of your money”. God said “Wait for one second!!”. You cannot have Kama to infinity. It will overwhelm you with Her
desires, million million times more than what you are capable of.

The Mahisha, Kama is not on. The lust is not on. What do you substite it with. It is eros. You want to beautify, you
are tuning into the desire of the Mother and the desire of the Mother is to find out better and better ways of expressing
in this world. Better civilizations, better understanding, better manifestation, who are beautiful creations, that is what
She is after. When you tune into that, then Kama becomes Sringara. The transformation from Kama to Sringara is the
story of Mahishasura Mardhani. When She comes and kills Mahishasura – “ardha nishkrantha evasou”, he comes out
half of it, “devya veeryena samyuthaha”, by Her energy is filled and he comes out. There is a loveable part there
remaining and Kama transformed to love is the loveable part and carnal desire is the hateful part. So She kills the hateful
part and She gives the boon to Mahishasura, that whenever my name is mentioned, your name would be mentioned first.
She is Mahishasura Mardhini. She has controlled him. So the lust transforming into love, that is the thing that preserves
the world. That is why it is sthithi. Maha Lakshmi. Maha Kali is one chapter. Birth of the child inside the womb of the
mother. Second is it is continuance in the love form, sustained by erotic desire. Erotic expressing itself as waves of
beauty, waves of organizations.

Final thing is Shumba, Nishumba vadham. In Matrix Reloaded movie, raktha bija is represented. Each time, a desire
falls to the ground, raktha means desire, seed of desire, the desire is at Muladhara Level, another demon is born out of
that of equal proportions. You kill Kama, it becomes anger and if you kill anger, then it becomes Loba and so on. Then
again Kali has to come to the rescue, She says you extend your tongue and make sure that the seed does not fall to the
ground, that means, that the seed is not allowed to come back to Muladhara Chakra but stop it at the Agni chakra.

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 The purpose of Srividya Upasana is to loose the structures that constitute duality and bring them into unity. The
identity between what you see and what you are is what is trying to be established. One way we can say that the whole
world is collapsing into us and other way that we’re expanding into the whole world; both are equal. One is done by
Pasham. Pasham is attracting everything into yourself. Ankusham is pushing everything away. Ragaswaroopa Pashadya
- Raga means attachment. We need both, these are the atoms of life. If we have only attraction, everything comes to a
point. If we have repulsion, then everything moves away to infinity. You need attraction and if it comes too close, you’ve
to push away.

Enquiry does not stop at stories. It has to go behind the stories and understand the meaning of every single line.

Loka samastha sukhino bhavanthu.

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Sri Atmanandha Natha
E-mail : [email protected]

Panchadashi is the Mantra of Time. It tells on which day God is male, female or both or none
- Guruji Sri Amritananda.

12
Reflections on the
SriVidya Upasaka Dharmas

Sri Parasurama in his Kapla sutras has defined some upasaka dharmas. The chief among them are (1) Na ikshu
Khandam Bhakshayet (2) Na diva smaret Vartaaliim. This is a reflection of these dharmas.

Na ikshu Khandam Bhakshayet

The literal translation is “Do not eat the sugarcane.” Sugar cane is the bow held by Sri Lalitha Devi as described in
various dhyana slokas. Lalitha Sahasranama says “manorupekshu kodanda,” meaning the sugarcane bow is the mind.
It is one of Her weapons. Weapons are used to remove obstacles and reach our destinations. The obstacle here is
ignorance and the destination here is realization of the self. Hence, removal of this obstacle is achieved by cultivating an
undivided mind consciousness, which is the sugarcane bow.

One has to tune the mind into the all-pervasive consciousness, by removing the notion of duality in the mind with
constant meditation on truth. While this consciousness is being cultivated, the mind often falls back into the realm of
duality due to its inherently old tendencies. To prevent this fall, one should always do things that are in tune with this
meditation, be in an environment that reminds us of this truth, cultivate friendships with people who are on this path, etc.

Thus one will be established in the all pervasive undivided consciousness. This easy path is called “Raja Yoga.” There
is also another path where the mind is restrained forcefully and consciousness established. This path is more difficult and
not many can follow it. Moreover there is no use if the consciousness is not established; all the efforts will be in vain.
Why follow a path of forceful efforts, when an easy path of Raja yoga is at hand?

One can be established in the divine consciousness while doing all necessary duties to this world and enjoying its
pleasures. One has to be in a firm conviction that all one does are by the wishes of the chosen deity. Hence we can
conclude that this torture of the mind by forceful restraint is not needed for an aspirant, this is the hidden message in this
dharma.

Na diva smaret Vartaaliim

The literal transalation is, “ Do not meditate on the Devi Varahi during the day.” Devi Varahi was born from the five
flowery arrows of Devi Lalitha. Lalitha Sahasranama says, “Panca tanmaatra saayaka,” referring to the five subtle
elements within the arrows. The subtle elements cause the functioning of the five intellectual senses. They help us in
getting information of the universe around us and also seem to cause happiness.

So it is clear that Varahi symbolizes the acquisition of the knowledge from the universe without any break. As said in
the above dharma, one has to be firm that this is the chosen deity. To get this conviction one pursues a sadhana given by
the Guru—in this case it is Sri Vidya.

This is symbolically denoted by day. The Sun, which shines during the day, represents the traditional Vedic ideas of
the common man. The opposite is represented by ‘night.’ The hidden message in this dharma is pursuance of the
sadhana to attain a constant awareness, following the guidelines of the Guru without any inhibition.

Glory to the Guru who has guided us in revealing these hidden messages.

13
Sri Kiran Mishra
E-mail : [email protected]

Devi blessed Sri Amritananda with a Sri Chakra, which is now embedded deep inside Her Yoni in
Kamakhya Yoni Peetam in Devipuram.

14
Dakinis: The ones who
dance with our emotions.

To the Tantric wisdom masters, emotions are not burdens or obstacles but the spacious dance of the Dakinis. The
Dakinis are the guardians to the Goddesses and the protector yoginis who dance the sky. This is the dynamic symbolic
language of Tantra. Space is the intrinsic emptiness. Empty of what? It is not a void, a chasm, nor is it empty of loss, but
empty of self-references. It is empty of I, me, mine.

Dakini is a Sanskrit word that means, ‘she who moves in space.’ Space is the totality of the continuum of our
experience on every level, whether human or Divine; it is the mystery of being. To live in this mystery of being, one must
move in the sky of awareness, naked of concepts and duality. The beautiful Dakinis, the handmaidens to the Great
Goddess and the keeper of yogic knowledge, are unclad, dancing naked in the awareness of the space that embraces all
things, the arising, the sustaining and the subsiding.

The space that the Dakini dances in, and that we can dance in once we understand the proper place of emotions,
thoughts, and mind, is the place where we directly experience the insubstantiality of all phenomena while holding the
seed of the potentiality of all phenomena. This is the union, the love-play of Shiva-Shakti.

As Tantrikas, we come to revere, not revile, the body that we inhabit, understanding it is within the Divine Mother’s
body. And it is through the grace and beauty of this body, a temple itself that the Goddess takes seat in, that we can
awaken to our true intrinsic nature as spacious emptiness. Then each thought is not narrowed back to our own self-
concerns.

Yet, the mind in its automatic patterns gives much conflict and sorrow. What are these thoughts and these emotions
that can too often narrow life, perpetuating our suffering? The Tantrikas understand emotions and the mind because
they were interested in everything that is a manifestation of the Divine Mother. Whereas some yogic systems may bypass
emotions, the Tantrikas understood that our emotions give us the bhava and rasa of a life that is impassioned and
desirous of participation in the world. We see this with the love play between Shakti and Shiva. She is desirous of union
with the world of forms. This is exciting and uplifting to us because we come to see that the things in our lives are not an
impediment to our awakening, but material for our awakening.

When we take the mental thoughts and the felt thoughts (emotions) back to their source, they dissolve into the naked
space of consciousness and we dissolve into the heart of the Goddess. The Dakinis are Her grace that can show us how
to transform emotions in to the space of consciousness. And we come to see how this is Maa’s play too, the arising of
our emotions and our confusions, bliss, and joy.

Ya devi sarve bhuteshu matr rupena samsthitha

On a practical level, the first thing we understand through this is not to resist or suppress our emotions; they are a
form of Her. To find the skilful use and role of emotions is to enhance our lives. When emotions are unbound from
conceptuality and duality, they inform our lives with wisdom and with joy. When we de-condition the body-mind (emotions
are the thoughts held in the body), we can then open to the depths of insight that is compassion.

15
 There is a yantra of the Dakinis that illustrates this play of emotions. The liberation of emotions reveals our compassion
and joy and the entanglements leads us to fear. The choice is ours. The Divine mother loves us in our confusions and in
our joy. But our power as humans is in our joy.

In this yantra we meet the Space Dakini at the center, the Air Dakini in the North, the Water Dakini in the East, Earth
Dakini in the South and the Fire Dakini in the West. Each Dakini governs an element, a portion of space, a time of day,
a color, a season, and emotional attributes. The teachings, meditation, visualizations are very in-depth. This is a practical
introduction.

There is a yantra of the Dakinis that illustrates this play of emotions. The liberation of emotions reveals our compassion
and joy and the entanglements leads us to fear. The choice is ours. The Divine mother loves us in our confusions and in
our joy. But our power as humans is in our joy.

In this yantra we meet the Space Dakini at the center, the Air Dakini in the North, the Water Dakini in the East, Earth
Dakini in the South and the Fire Dakini in the West. Each Dakini governs an element, a portion of space, a time of day,
a color, a season, and emotional attributes. The teachings, meditation, visualizations are very in-depth. This is a practical
introduction.

In the center, we meet the Space Dakini, she shows us that we can liberate the fear of overwhelming bewilderment
into a wisdom that encompasses all things. The Air Dakini shows us that fear of failure can be liberated into wisdom that
is an effective accomplishment. The Water Dakini teaches us that anger can be liberated into wisdom of clarity. The
Earth Dakini shows us the fear of impoverishment is the wisdom of equanimity. The Fire Dakini shows us that the fear of
abandonment is the Wisdom of compassion.

The meditations and insight of the Dakinis can take us through the dismantling process, showing us our usual reactions,
fears, and experiences so that we can recognize the reactions and fears in daily life and transform the reactive pattern
into presence and joyful unadorned awareness.

Here is a meditation practice from the Teachings of the Dakinis that can stabilize emotions, reveal their reactivity, and
the transform them back into space where they can “dance” across the sky, revealing wisdom and power.

1. Sit upright, spine luminous. Feel (not think) the ground below. Touch it, being aware of sensations, temperature,
texture, etc. This is touching equanimity- equanimity is the place inside of us that recognizes that all beings want what we
want-happiness. Press the crown of the head up as if you were holding up the sky, soften the belly and the face
particularly behind the eyes and release the palate. Then pause and feel what you feel. Be in the body. Ask yourself,
what sensations are physically here right now? When thoughts draw the attention away, simply bring awareness back to
the physical body. One way to do this is become very aware of the breath through its physical sensations.

2. Once the emotions arise, feel the physical sensations of the emotion. Don’t think about the emotion. The
tendency is to run away from it, cover it up, or act out the emotion. Instead, feel the texture of the emotion and all its
accompanying sensation. And as you do this, ask yourself what is happening. The answer will not be in a thought form
necessarily but a feeling that arises. This is an important step, now we can experience what is arising with a precision
and interestedness. This will release the habituated tensions that usually compel us to avoid strong emotions and show us
we need not fear these emotions.

16
 3. Here is a visualization and breathing technique that will help immensely when your emotions are very deep or
very fearful. Breathe the strongest emotions into the center of the chest, the cave of the heart as Shree Ramana Maharshi
and many of our great gurus taught. Let the sensations of the emotions and the breath swirl in the cave of the heart. Feel
them. Not changing them, letting them be as pure sensation and pure breath. Fear has taught us not to feel.

We must touch each emotion and dismantle the tensions and fear knotted within. Fear is only solid if we don’t
meet it. When looking at fear or any emotion, remember to look to the source, the roots of it, not the content of
it.

If we can stay interested, instead of defended and reactive, and remain precise, we need never fear anything.
There is nothing we cannot face. It is all in Her play. Through the teachings of the Dakinis, we transform emotional
reactions into presence and naked awareness.

Om hreem tat sat.

17
By Prof.P.A.Seshan
Bangalore

The whole world and all of life is the cosmic Linga and its base is its yoni - Sri Amritananda.

18
Hanuman Chalisa

Hanuman Chalisa is a psychic chant of 40 couplets written by Saint Tulasidas. It is believed that Anjaneya used to
attend the Saint’s Ramayana recitals in the guise of a leper to escape detection. Tulasidas could know about it through
the good offices of a Brahma Rakshasa who could quench his thirst by means of the water which the saint poured at the
root of the tree which he inhabited and which he could not leave even to get water or food for himself.

Tulasidas earned the grace of Anjaneya and was granted the vision of Sri Ram.

Reading the Sundara Kanda from the Ramayana written by Valmiki or from the Ramcharitmanas written by Tulasidas
is prescribed as a panacea to solve the problems that men face at different times in their lives. Chanting of Hanuman
Chalisa is as efficacious as chanting the entire Sundara Kanda.

Hanuman is a living presence, the deliverer from all problems. Hanuman showers abundance upon his devotees. If
anyone chants Hanuman Chalisa, his fear is destroyed at once. It is necessary that all children and youth are properly
initiated in the Japa of Hanuman Chalisa. Hanuman is a symbol of strength, intelligence and purity of the mind. To
worship Hanuman through Hanuman Chalisa means to acquire the blessings and virtues of Hanuman. Hanuman is an
angel, a psychic force, ever ready to help, guide and protect us.

The greatest sin of mankind is not to know the divinity that is Hanuman, lying unexpressed within every individual. We
must stop thinking in terms of futurity. We must act now. Let us make the great discovery for ourselves. Knowledge of
the divine potential in us will lead us to the discovery of the power within every one of us. No matter where one is on the
ladder of life, no matter what one may be experiencing, no matter how many heartaches one has had, or how many
conflicts one has right now – there is a Divinity, Hanuman in every one of us. This is what Hanuman has taught. This is
what hanuman Chalisa teaches us.

By chanting the Hanuman Chalisa with faith, all miseries will be dispelled in some mysterious way through Hanuman’s
grace. Incurable diseases will be healed. Worldly happiness and prosperity will be ushered in. obstacles in marriage will
get eliminated. Students will be bestowed with proper intelligence to study for school and college examinations. Negative
impact of planets will become ineffective and good planets will act better. In short, if one places absolute faith in
Hanuman, if one surrenders to Hanuman totally, Hanuman will not only solve one’s worldly problems, but Hanuman will
also bless us with the vision of Divinity (Sri Ram).

Chanting of Hanuman Chalisa will destroy the seven enemies which lie within us and are eating unto us unconsciously.
They are fear, desire, anger, miserliness, immoral sexual passion, pride and unhealthy competitive spirit. Through
Hanuman’s grace, we shall be freed from the clutches of all these enemies. In their place, there will come the positive
vibrations of universal love, compassion, purity and courage.

Whenever weakness or restlessness assails the mind, recite the Hanuman Chalisa. That will make you brave and
fearless. Happiness, fame, long life and worldly prosperity can be achieved by chanting the Hanuman Chalisa in the
prescribed manner.

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 THE TECHNIQUE OF THE CHANT

Practise the chant in solitude in dim light. Wear loose clothes. In the beginning, chant the Hanuman Chalisa loudly. In
due course, the chanting should be done in the mind. Breathe through the nose, keeping the mouth shut. Try to turn the
senses inward. Close your eyes and fix your mental gaze in the region of the heart, deep within yourself and think that
Hanuman with his shining form is residing there.

As far as possible, do the chanting at a fixed time, in the morning and in the evening. The time of sunrise and the time
of sunset are best suited for doing the chant. Be regular in the chanting.

Sit in Padmasana, Vajrasana, or Sukhasana or Swastikasana or in any cross legged position. Keep the spine straight.
The chest should not sag. Avoid stooping posture. Don’t keep your body stiff. Be relaxed during the chant.

The form of Hanuman, with a benign countenance, should be imagined and visualised as residing in the lotus of the
heart. The more profound and deep the chanting, the more pure and concentrated will the mind become, and the more
will that power, dominant within, wake up and unfold itself.

Simultaneously with the chanting, try to bring discipline in all departments of your life, discipline in thinking, discipline
in speaking and discipline in action. Always be positive in your thoughts, words and action. Everyone has merits and
defects. See the merits of others and your defects. Be like the bee which is attracted by flowers and not like the fly
which sits on sores and filth. Don’t criticise others. Don’t indulge in idle gossip.

While chanting the Chalisa, do not pay heed to psychic phenomena like seeing of light or vision. Varieties of such
occult experiences may come of themselves. You may also derive some joy from them. But never stick there. Your aim
should be to increase the devotion and love for Hanuman, to merge your mind in Him.

Hanuman Chalisa is the source of great power. It is the very essence of Hanuman. The sound vibrations in this
psychic chant surely produce a sea change in your mind, which begins to shed its negative vibrations.

While chanting, think of Hanuman alone. It is easier to picture Him in human form than as an abstraction. Tell Him
your highest aspirations. (Of course, He knows them already). Then wait till your whole attention is fixed on Him. It may
be that one day a smile or a vibration will pass to your consciousness. Hanuman will redeem and save you by imparting
Himself to you.

In one sitting, chant Hanuman Chalisa three times.

Of course, the best form of chanting is to do the Hanuman Chalisa with full faith in Hanuman leaving it to Him to solve
our problems in whatever way He thinks best. He knows everything and it is not necessary to tell Him anything. But
there is no harm in telling Him our specific problems because Sri Ram has authorized Hanuman to confer for all time
multifarious boons for worldly and spiritual well-being. By solving the worldly problems, Hanuman will lead the aspirant
to the all embracing beatific benediction of Sri Ram.

20
Sri Virendra Qazi
E-mail : [email protected]

Love, Service and Surrender are the three pillars on which siddhis become stable - Sri Amritananda.

21
Human Upliftment Through
Kashmir Shaivism

The philosophy of Kashmir Shaivism occupies a distinguished position among the various schools of religious creed
and thought. It provides the complete analysis of human personality and delves into the deepest and most comprehensive
psychology of man. In this way, it makes the greatest contribution to the furthering of human understanding.

In fact, this universal philosophy focuses on the relationship between God, Nature and Man, which transcends all the
barriers of time, place and diverse human-cultures. It leads to the highest level of self-realization revealing the inner most
secrets of the nature of Self. It integrates all the aspects of life, which are taken in totality. Thus, rather than negation and
denial, it celebrates life. Kashmir Shaivism is the only school of Indian philosophy that can inspire us for both material
and spiritual progress. Besides making valuable contribution to the Indian culture, it is the highest spiritual philosophy
discovered and expressed in the world.

No doubt, Kashmir Shaivism is presently evoking deep interest in the West, with a lot of pioneering research work
at leading universities in Europe and the United States. It is a matter of concern that nothing much is done in the land of
its birth, the land that discovered this philosophy. We should ponder this situation and consider the importance of this
philosophy in this strife-torn world. A thrill of self-confidence, the spirit of bliss, the surpassing of all barriers of caste,
creed and gender, no looking back, no regret, the inner journey, seeing everything as creation of God, etc. These
concepts are prominently presented and emphasized in Kashmir Shaivism. It should be our solemn endeavor to present
this ancient philosophy in common man’s language so that resurgence takes place with the goal of upliftment of the
individual, society, nation and the world as a whole. This article argues without any hesitation that Kashmir Shaivism is
the religion of tomorrow.

EVOLUTION OF INDIAN RELIGIOUS PHILOSOPHY (*a)

It would be pertinent to look at the evolution of Indian religious philosophy. We have Charvakas School, which is the
basis for lowest type of thinkers in India. Here good health, long life, prosperity, pleasures, enjoyments, etc. are the only
aims of this short-lived life. They believe socio-political systems are needed for the achievement of these aims. There is
no heaven, no hell, no piety, no sin, no God, no divine law. Religion, therefore, is not needed at all. This theory is, in fact,
the expression of the truth perceived through senses in its grossest and crudest form.

(*a) Aspects of Kashmir Shaivism by Dr. B. N. Pandit, Utpal Publications, Srinagar (Kashmir) Page 4 to 7

Above the Charvaka school is Mimansaka, which believes in the existence of heaven and hell, admission into which
are the results of one’s good and bad actions. Vaishnava school believes that there is still a more superior place named
Vaikunta. Above them are the Nyaya and Vaisesika philosophies, which believe in soul, time, space, law of karma,
omniscient and omnipotent Ishvara or Paramatma. The finer exposition of the truth is in the Sankhya and Yoga philosophies.
(*a)

22
 JARDUST AND VEDVYAS (*b)

If we take a detour and go outside Bharat Desh, we can observe the development of various philosophies and the
interaction of many religious creeds. In ancient Iran, King Gastasp invited an Indian Brahman, Vyas, for shastrarth or
religious discourse with his Raj Guru Jardust. The Parsi holy book “Shoteer” gives a detailed account of this interaction
and praises Vyas as a very wise and learned scholar of the time.

THE ALMIGHTY LORD - FROM WHOM EMANATES EVERYTHING AND WHO IS BEYOND ALL
DIVERSITIES

Don’t we see a revolution? The world has become one family. We talk of communication and networking, and we
have surmounted all barriers that separate man from man. Similarly, people can choose their own creed, interact,
analyze, approve and go their own way. However, in spite of all this, we are pained at the violent diversity and discord
in the world. We are still confronted with the issue of caste, creed, language, religion and other man-made barriers.

(*a) Aspects of Kashmir Shaivism by Dr. B. N. Pandit, Utpal Publications, Srinagar (Kashmir) Page 4 to 7
(*b) The Hindu by T. N. Magazine
(*c) Sufism in India by S A H Abidi. Page 24

Coming to the relevance of Kashmir Shaivism for our times, how would we describe our present-day world? Some
call it a great paradox, beyond anybody’s comprehension. Perhaps we are unable to follow this maze? There are two
phases, which are quite explicit. The first one is a deep despair. Indeed, it is a deep despair that constantly confronts us.
No achievement seems to satisfy us. Right from the beginning we chase the daily minimum needs and spend or waste our
entire life in it. Those we feel are lucky are truly worse. They have more of dissatisfaction, insecurity, lust for upward
move, prone to scheming and outside attacks.

Now, the second phase. Can this world be all that bad? Daily we can experience the morning Sun, which blesses us
and dispels all darkness. The love of near and dear ones sustains us. The beauty of nature, ever-motivating and ever-
fascinating, thrills us.

What can we conclude from these opposite, rather totally diverse explanations? Let us take recourse to the wisdom
of our ancient seers, our ancient knowledge. The message is that good and bad are part of the same coin. Everything
emanates from the Almighty Lord, the Parama Shiva. And recognition of this creed means LIBERATION.

PARAMA SHIVA AND HIS UNIVERSAL MANIFESTATION

PARAMA SHIVA (*a)

Parama Shiva is the ultimate reality, who is the nature of Bliss itself and is all complete in Himself. He is beyond
description, beyond all manifestation, beyond limitation of form, time and space. He is eternal, infinite, all-pervading,
all-knowing and all-powerful. In fact, this reality is ineffable and beyond all descriptions.
From Parama Shiva let us come to universal manifestation; let us have a look at this creation of Lord. Kashmir
Shaivism postulates 36 categories or “tattvas” to explain the process of cosmic evolution. Let us keenly focus our
attention to this process of universal evolution or universal experience, i.e., from Godhood to Maya Shakti, which is the
veiling or obscuring force of nature leading to various psycho-physical elements. Finally there are the Pancha
Mahabhutas—the five great elements: Earth, Water, Fire, Air and Ether. Let us look further into this great descent or
the process of in-evolution, i.e. from Godhood to Manhood.
(*a) Kashmir Shaivism by Baba Muktananda. Mutabodh, Ganeshpuri, Maharastra.

23
 SHIVA TATTVA

The first outward manifestation of the divine creative energy in the process of cosmic evolution is called Shiva Tattva.
It is the initial creative movement of Paramasiva. Consciousness in this condition is technically called “chit”. It is the
static aspect of consciousness or support of all things in the manifest world. It is like the bed of a river or the canvas of
a painting. It can never be seen, it can only be known by its effects. In this condition, the emphasis is on the subject
without any awareness of the existence of the object. The Shiva Tattva is the chit aspect of the universal condition of
Sat-Chit-Ananda.

SHAKTI TATTVA

Since the Shiva Tattva represents the passive aspect of the pure consciousness, it is dependent upon the active
or dynamic aspect to bring it into being. This is called Shakti Tattva. Shakti is the active or kinetic aspect of consciousness.
Just as an artist pours out his delight in a poem, picture or song, even so the Supreme pours out his delight in this
manifestation called Shakti. Just as Shiva is the chit aspect of the universal condition of Sat-Chit-Ananda, Shakti is the
ananda aspect. When Shakti is predominant, supreme bliss is experienced. As Mahesvarananda puts it beautifully in
Maharthamanjari, “He (i.e. Shiva) Himself full of joy enhanced by the honey of the three corners of his heart, (Iccha,
Jnana and Kriya), raising up His face to gaze at His own splendor is called Shakti.” (*a)

This Shakti Tattva represents the force that produces a strain or stress on the surface of the universal consciousness.
It polarizes consciousness into positive and negative, the aham and idam, the subject and object. As mentioned, Shakti
or cosmic energy is said to have three principal forms to account for the three fundamental psychological steps that
precede every action. Technically the first one is called Iccha Shakti, the power of feeling oneself as supremely able
and of an absolutely irresistible will. The second one is the Jnana Shakti, the power of knowledge or knowing of
consciousness, which holds all objects in conscious relations with ourselves and also with one another. The Kriya Shakti
is the power of supreme action, creating or assuming any and every form. One follows the other in logical succession,
and with the prominence of each respective form in the process of the evolution of consciousness, the next three tattvas
come into being. These are respectively called Sadashiv Tattva, Ishvara Tattva and Shuddha Vidya Tattva.

(*a) Page – 23, Vedanta & Saviagama of Kashmir by Jaidev Singh, R. K. Mission, India.

MAYA AND FIVE KANCUKAS (COVERINGS)

Now let us come to evolution of material universe. The power of consciousness to separate and divide is called
Maya Shakti. This is the power to perceive differences. The term “Maya” means illusion. Here it is used to refer to the
veiling or obscuring force of nature, which creates a sense of differentiation. As such, it makes universal consciousness,
which is unity, appearing as duality and multiplicity.

The products of Maya are the five kancukas or coverings, which are Kalaa (limitation of authorship or efficacy);
Vidya (limited knowledge); Raga (from all satisfaction to feeling of interest and desire); Kaala (from eternity to limitation
in respect of time i.e. past, present and future); and Niyati (limitation in respect of cause and effect).

24
 PURUSHA AND PRAKRITI

The result of Maya and its five coverings as referred above are Purusha and Prakriti. Here the dual world of mind
and matter is permanently established. In order words, although the Lord is absolutely free, he puts on Maya and her
five cloaks, forgets his true nature, limits His power and reduces Himself to an individual soul which is called Purusha
and its objective manifestation Prakriti.

BUDDHI, AHAMKARA AND MANAS

Now, let us come to the tattvas of mental operation i.e. Buddhi, Ahamkara and Manas. Buddhi is the ascertaining
intelligence which can be external (i.e., a jar) perceived through eye or internal (like images built out of the impression
left on mind). Ahamkara is the product of buddhi. It is the “I”-making principle and the power of self-appropriation.
Manas is the product of ahamkara. It co-operates with the senses in building up perceptions, and by itself, it builds
images and concepts.

We are continuing to focus on the cosmic manifestations. The products of Ahamkara are five powers of sense
perception or Jnanendriyas, five powers of action or Karmendriyas and five primary elements of perception or Tanmantras.
The process of in-evolution is complete finally with Pancha Mahabutas as referred to earlier. Frankly, a very important
position is given to Ahankara. In fact, it is the product of SHAKTI through the intermediate Prakriti, which is obviously
a mode of the Divine Energy. Rajas gunas is prominent here, and other gunas are in subdued form. One can understand
the significance of Ahankara by the story of the Buddha Bhikshu Upasena. As he tried to overcome this tattva by his
“sadhana”, his body got scattered because there was no Ahankara upholding it. (*a)

. (*a) Kashmir Shaivism by Baba Muktananda, Mutkabodh, Ganeshpuri. Maharastra

It is important to understand that, according to Kashmir Shaivism, this analysis of all phenomena into 36 tattvas has
been worked out as a tool of understanding for the ever-active and inquiring mind and as a form for contemplative
meditation. At a higher sadhana, the number of tattvas may get reduced. Finally, a highly advanced Shiva Yojin may see
only the Shiva Tattva in the whole of creation.

DOCTRINE OF THE FOUR STAGES IN THE MANIFESTATION OF SPEECH (*a)

The above description is an endeavor of movement from individuality to universality. In this context, it is interesting to
mention about four type of speech. Speech is not only the means to convey one’s ideas to others, it is also a way to
understand things personally. When we choose to convey ideas to others, we generally use spoken language (Vaikhari).

A finer form of speech that serves as the medium for thinking and understanding, through which a person forms
definite and indefinite ideas about words and their meanings, is the mental speech called Madhyama. It is an internal
reflection of manifestation of awareness taking the form of ideas. There is a still finer level of speech, far subtler in
character and resides in the innermost part of our being. It is called Pasyanti. It is known as the “beholding speech”
because through its medium enlightened people can behold all objective existence within themselves. Beyond this is
Paravac, the supreme speech or the transcendental speech. This consists of pure awareness of the self. It is also called
Paravani.

This doctrine can also be understood by the example of an artist’s creation from the grossest to the finest level. His
tangible creations can be Vaikhari and the images formed mentally, where his creation shines within him in the form of
Madhyama. Before even this exists a subtle creative urge like a stir, or restlessness or inward flutter which is Pasyanti.
Finally, at the most subtle level, the original seed of the artistic creation lies in the innermost center, which is shining as
Paravac, the Supreme speech.

25
 DOCTRINE OF THE FOUR STAGES IN THE MANIFESTATION OF SPEECH (*a)

The above description is an endeavor of movement from individuality to universality. In this context, it is interesting to
mention about four type of speech. Speech is not only the means to convey one’s ideas to others, it is also a way to
understand things personally. When we choose to convey ideas to others, we generally use spoken language (Vaikhari).

A finer form of speech that serves as the medium for thinking and understanding, through which a person forms
definite and indefinite ideas about words and their meanings, is the mental speech called Madhyama. It is an internal
reflection of manifestation of awareness taking the form of ideas. There is a still finer level of speech, far subtler in
character and resides in the innermost part of our being. It is called Pasyanti. It is known as the “beholding speech”
because through its medium enlightened people can behold all objective existence within themselves. Beyond this is
Paravac, the supreme speech or the transcendental speech. This consists of pure awareness of the self. It is also called
Paravani.

This doctrine can also be understood by the example of an artist’s creation from the grossest to the finest level. His
tangible creations can be Vaikhari and the images formed mentally, where his creation shines within him in the form of
Madhyama. Before even this exists a subtle creative urge like a stir, or restlessness or inward flutter which is Pasyanti.
Finally, at the most subtle level, the original seed of the artistic creation lies in the innermost center, which is shining as
Paravac, the Supreme speech.

BONDAGE

After discussing the cosmic manifestation in the form of tattvas and speech, let us come to bondage and liberation as
per Kashmir Shaivism.

From the absolute point of view there is no bondage, yet when the Lord manifests as limited due to His own free will,
He forgets His own perfection and becomes bound. In other words, bondage is nothing more than an individual’s self -
forgetfulness or ignorance of his own perfection. Even in the state of apparent limitation he remains pure and perfect
although he is unaware of it. For the purpose of divine sport, the Absolute voluntarily accepts the limitation of self -
consciousness, which give rise to limited desires. Because of these limited desires, the finite self performs various finite
actions and experiences their consequences. Thus, the chain of karma leads the individual from bondage to bondage.

(*a) Specific Principles of Kashmir by Dr. B. N. Pandit, Munshi Ram Manoharlal, Delhi.

THREE MALAS (IMPURITIES)

The limitations that constitute the essential nature of the finite self is called Mala, which means impurity or taint. It is
a manifestation of divine free will and is of three kinds. Anava Mala is the primary or innate ignorance of the individual
soul. It reduces the universal consciousness to a limited aspect. Mayiya Mala is the limited condition brought about by
maya. Karma Mala is the limitation in the power of action. Anava Mala leads to Karma Mala, e.g. good or evil actions.
This leads to Mayiya Mala, which brings about the experience of pleasure, pain, birth and death due to the vasanas or
habit energies of good and evil actions. It is the force of the vasanas that carries the jivas from one life to another.

26
 LIBERATION (*a)

It is natural that we must strive from bondage to liberation. Liberation according to Kashmir Shaivism means
Pratyabhijna or recognition of one’s true nature, which means the original, pure I-consciousness. This pure I-consciousness
is immediate, non-relational awareness. To be integrated to the divine I is liberation. As Abhinavagupta puts it, “Moksha
or liberation is nothing else but the awareness of one’s true nature.” The highest attainment, however, is that of Shiva
Consciousness in which the entire universe appears as “I”-consciousness.

SHAKTIPAT AND TRIKA YOGA

We must remember that it is not simply by intellectual understanding that one gains awareness of true “I”-consciousness.
There has to be shaktipata—the descent of divine grace.

In order to earn grace, one has to undergo spiritual discipline. This is known as upaya or Yoga. Here we would draw
a line between two prevalent systems of Yoga in ancient India and Trika Yoga of Kashmir. Ancient India had Yoga for
monks like Patanjali Yoga and Hatha Yoga and Yoga for householders, which had evolved into various forms. Trika
Yoga on the other hand is free from all stringent restrictions and repressive discipline. It discourages torturing the body
and mind or starving the senses.

Abhinavagupta, calling on the authority of his greatest preceptor, Sambhunatha, clearly states that the senses can
only give up their fascination for worldly enjoyments through a spontaneous indifference arising from the blissful experiences
that Yoga elicits. In other words, once a practitioner has discovered the inner bliss of the self, all the common sense
pleasures will seem inadequate by comparison and will, therefore, no longer be a temptation. He adds that the senses
are liable to adverse reactions if these are forcibly controlled.

(*a) Page – 29, Vedanta & Saviagama of Kashmir by Jaidev Singh, R. K. Mission, India.

Let us further define Yoga as per Trika system. As per Malini-vijaya tantra, “The unity of one (a finite being) with
another (Almighty God) is called Yoga by Siva Yoginis.” (*a)

The Yoga or upayas as per Kashmir Shaivism are divided under four heads, having relevant emphasis viz. (1) Anupaya
(Ananda or Bliss) (2) Sambhavopaya (Iccha) (3) Saktopaya (Jyana) (4) Anavopaya (Kriya or action). These upayas or
means have been so categorized as supreme means, medium means or inferior means, depending upon the individual
potential.

As already mentioned grace of God, i.e., Shaktipata is independent of human effort. The Yoga of Patanjali starts
from lowest type and ends with those of the highest type so that practitioner is led step by step into highest type of
samadhi. But Abhinabvagupta starts, in his Tantraloka, with the highest type of Yoga and comes down gradually to lower
type of its practices. He is of the view that the aspirant should catch hold of the highest practice and should try it. If,
however, he feels that he is not capable of treading the highest path, he can come down to the path nearest to it. One
may in this way come down to any lower path in accordance with his psychological capabilities.

27
 FOUR UPAYAS (MEANS)

ANUPAYA

The first one is Anupaya. It is immediate through speediest descent of grace. Therefore, Diksha (initiation) has
practically no role. In this path to liberation no active process on the part of the individual is involved. An aspirant has
only to observe that nothing is to be done. Be as you are: only reside in your being. This is attributed to Ananda Shakti
of Siva and is also called Anandopaya. Here we can quote from famous Shaivite saint of Kashmir - Pandit Krishan Joo
Razdan:

Oh Lord !
With your speediest Grace;
Make me transcend all—Will, Knowledge & Action

SHAMBHAVOPAYA

It is also called Icchopaya because it comes about by a mere orientation of the will. It is designed for advanced
aspirants, who, by meditating on the Shiva Tattva, attain the highest level of awareness. In this path, Will predominates.
It involves the practice of maintaining the constant awareness that the Universe is nothing but Chiti. Even this must
ultimately be transcended.

(*a) Page – 95, Specific Principles of Kashmir by Dr. B. N. Pandit, Munshi Ram Manoharlal, Delhi.

Thus all mental activities stop and the mind shines without any flutter of ideas. The light of pure consciousness alone
shines in such practice and an aspirant discovers the pure transcendental aspect of his Self in that state. All this happens
by means of intuition and not by means of thinking or understanding capacities, both of which become absorbed in the
pure luster of consciousness of the self in that state. A certain type of bodily posture, as described in the sixth chapter of
Bhagavadgita, becomes helpful in the beginning of the practice of this Yoga, but it is not required afterwards.

The same Yoga and mudra have also been depicted in the poetry of Kalidasa in the third canto of his Kumars
ambhava. (*a)

SHAKTOPAYA

If a person feels that he is not capable to succeed in the practice of sambhopaya, he can try Saktopaya, which has its
position just below. It is also called Jnana upaya. Here the primary concern is to realize the self through knowledge,
meditation and contemplation of ideas such as “Shivoham” (I am Siva). Mental activity plays an important role in this
upaya. A regular practice in mental repetition of the exactly correct nature of the real self leads to pure and limitless
consciousness in one self. Thus, a person, having attained perfection in Sakta Yoga, attains the Sakta Samavesa of
Sivahold and becomes fit for the practice of Sambhava Yoga.

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 ANAYOPAYA

We are discussing the practice of Yoga as per individuals’ capacities. For those who are not competent to practice
the two higher type of Yoga, there is Anavopaya. “Anu” means the psychological self, the mind body complex and this
Yoga is useful to those beings who live in the field of maya. It is also called Kriya Yoga because mental activity of
meditation dominates its practice. Certain objective elements are taken as the targets of meditation in this Yoga and they
are imagined to be identical with Parama Shiva and in this way a practitioner feels his omnipresence. Some of these
objective elements are nearer to one’s Self and some are farther, and the Anava Yoga is of several categories on this
account, like buddhi being nearest to self, then prana, the life force, then deha, the physical body and still further sthana,
the phenomenal Universe consisting of time, space and the elements which have their place in them.

(*a) Specific Principles of Kashmir by Dr. B. N. Pandit, Munshi Ram Manoharlal, Delhi

DHYANA YOGA

Dhyana Yoga is the form of anava yoga, which is practiced with contemplative meditation on budhi. The word
“dhyana” means contemplation. There are different forms of dhyana. For example, you are practicing dhyana when you
contemplate on the lotus in your heart, or on the meaning of some mantra such as “So-HAM.”

UCCARA YOGA (*a)

The word “Uccara” means “breathing.” Uccara actually means concentration on the breath, the power of life force—
Prana, whose functions vary depending on whether we are awake, asleep, in a transcendental state, and so on. One is
supposed to meditate upon this phenomenon with the understanding that they are nothing other than one’s own inner
self. With practice one withdraws one’s attention from the body and the mind, and focuses on the most subtle elements
of pure power of prana/aprana working in its functions. This technique is quite popular with Buddhists. They have
adopted it extensively. It is considered simple as compared to other techniques.

KARANA YOGA

The term “karana” denotes the physical body, particularly sense organs, which are to be made the target of contemplate
meditation. Physical postures are to be accompanied by special form of contemplation, which will help students realize
the absolute divinity of their own nature.

STHANA KALPANA

It is meditation on entities outside the person, like on some particular place, along with contemplation of non-dualistic
theism. The two objects used are time and space. This Yoga carries practitioners out of the limitations of time and
washes its impression and they develop an impression of eternity which becomes one with their essential nature. The
practitioners realize that they are eternal.

Ritual performance of many types of initiation (DIKSA) are also considered to be aids to Trika Yoga, especially for
an aspirant of lesser ability. That helps him in acquiring greater ability to practice any type of the above-mentioned Yoga.
Details regarding that ritual have been discussed in detail in Tantraloka, the gist of which is given in Tantrasara.

(*a) Kashmir Shaivism by Baba Muktananda, Mutkabodh, Ganeshpuri. Maharastra)

29
 VIGYAN BHAIRAV TANTRA

It is a very ancient book on Yoga. It goes directly to the heart of the problem of the union of human consciousness
with the Divine, avoiding mechanical worship, external rites and ceremonies. It is a precious gem delineating the mystic
approach to the Divine. For this purpose, it makes full use of all the aspects of human life—prana, manas, imagination
and intuition. It contains 112 types of yoga. There is hardly any other book on yoga, which has described so many ways
of approach to central reality that is present in each man as his essential self.

SPECIAL FEATURES OF SAIVA YOGA

It should be noted that Saiva Yoga is not a practice in suppression of the functions of mind as taught by Patanjali. It
is a practice in uniting the individual with the universal by means of interesting and blissful practices as taught in Saiva
scriptures. In fact, outwardly one may perform the age-old, traditional or vedic rituals, but inwardly he has to seek the
exact truth through some yogic practices taught in Trika System. Maintaining the semblance of an ordinary householder,
he has not to make any show of the powers aroused through its practice. There is no restriction based on caste, creed,
gender, etc., in regards to eligibility for initiation in Saiva yoga. Anyone can become a disciple or even a preceptor if he
or she attains sufficient success in this practice.

DEVOTION FOR THE LORD

Finally, rather concluding, the only condition for saiva yoga is devotion and urge. Devotion is an essential aid to all the
practices. An aspirant not blessed with devotion for the Lord can not succeed in the practice of Saiva yoga. The highest
knowledge of the absolute monism has been termed as the highest devotion.

Here we can refer to Utpaladeva, who commands the greatest reverence not only for his philosophic insight or poetic
genius but also for his supreme devotion to the Lord. His Sivastotravalli can rightly be called ocean of devotion.

SPECIFIC FEATURES OF KASHMIR SHAIVISM

At this stage, let us sum up a bit regarding specific features of Kashmir Shaivism. It is a religio-philosophical system
elaborated mostly in the Pratyabhijna Darsana, which means recognition of self. Siva voluntarily adopts self-veiling and
becomes a jiva. The problem for the jiva is to recognize himself as Siva. The Pratyabhijna philosophy first gives a
description of ultimate reality, shows how it descends to the level of the jiva or empirical individual and how the jiva can
recognize himself as Siva and become liberated.

Comparing to the Vedanta philosophy of Samkara, it accepts the cosmic manifestation in totality. Some religious
thinkers say that Kashmir Shaivism accepts a great challenge. Chit or Brahman is both prakasha and Vimarsha, i.e.,
light and activity. Maya is Siva-Mayi—Divine and perfectly real. The Universe is Siva-rupa and therefore real. It is a
display of the glory of the Divine.

Kashmir Shaivism adopts a realistic and utilitarian attitude. It relies on the three-fold authority of (a) the divine
scriptures, (b) experienced preceptors, and (c) one’s own intuitive self-experiences to which the highest importance has
been given. In fact, an aspirant is allowed to adopt any system of practice in accordance with his individual psycho-
physical aptitudes.

30
 LINGODDHARA-DIKSA

This is a very special feature of Kashmir Shaivism. As per the 17th chapter of the TANTRASARA of Abhinavgupta,
a man of another religious denomination can, if he so desires, be initiated in Shaivism after being freed from his former
belief. This has also been explained in detail in the 22nd and 23rd chapters (Ahnika) of Tantraloka.

DEFINITION (*a)

Now, let us have a clear delineation regarding the definition of Kashmir Shaivism :

Kashmir Shaivism is a process of discovery of individual soul as one with the Universal Being through a process
based on:
· Correct knowledge of the exact nature of universal elements;
· Practice in Trika Yoga;
· A highly affectionate and devotional attitude towards the Absolute Reality.

We have discussed in detail the above three bases of this philosophy, i.e., 36 cosmic manifestations or Tattvas, Trika
Yoga or upyas, and the great stress on devotion to Lord.

RELEVANCE OF KASHMIR SHAIVISM

Before summing up relevance of this philosophy let us have a look at the Indian philosophy in general. It is a fact that
no nation can achieve its desired national aims without the help of a suitable philosophy. A deeply-rooted philosophy can
urge and inspire a nation towards its national aims. The ancient Indian philosophy took a comprehensive view of human
life and was practicable in that ancient social setup, and it served well for thousands of years as India continued to be a
prosperous country, flourishing in religion and philosophy. Subsequently, however, the impact of many great thinkers
have led us from faith to reasoning, practice to theory, etc.

(*a) Comments of leading scholar Dr. B. N. Pandit.

We were taken from a practical path of all-around progress towards an idealistic path of mere theories suitable only
for few people. The result of this idealistic approach by rulers and thinkers has been the invasion and destruction of
India at the hands of more practical and powerful foreigners.

Kashmir Shaivism is the only school of Indian philosophy, which can inspire us for both material and spiritual progress.
It can serve as a sound basis for our national aims of establishing a welfare state. This philosophy is to be presented in
the present-day style in the light of the psychology of the youngest generations of our nation. The message for them is
that world should be accepted in totality. No problem of society, state, nation or individual is to be ignored. A person
cannot succeed in any aim of life if he shuts his eyes towards these problems. The whole life of lord Krishna, as depicted
in Mahabharata is a glowing example of practical Shaivism.

As a pious householder, we have to enjoy tasteful worldly objects within the limits laid down by traditional social
laws and go on practicing Saiva Yoga side by side. Having attained success in the Yoga and relished the blissful experience
of self-awareness, one loses interest in worldly enjoyments. This leads to self-recognition and experience of one’s
practical Godhead.soul engrossed in his “Sadhana most of the time. During evening people would interact with him, join
the prayer, followed by little prasadam.

31
 A bright young man had an enlightening experience with him. It started with a doubt. Why this holy man is interfering
with the cosmic process? During distribution of prasadam, the people would narrate their urgent family concerns to
which he would reply, “Mother Durga will solve your problem.”

One day this young man could express his doubt as he could find a movement alone with him. The noble person
explained, “Look, my dear son, I am not living in some forest or hillock. I consider all the people around me as my
family members. I only direct their attention to God, the eternal Guide, who can give us the real wisdom to bear pleasure
or pain.

“Perhaps you are not satisfied,” he continued looking at his doubtful countenance. He directed him to get up and
reach for the broom, which was at the farthest end of room, hidden behind the door. “Dear, have a close look at the
broom,” he suggested. “I can see circle of threads tied around,” the young man observed.

“I have since mastered the Ashat siddhis (the eight supernatural powers) which are tied with the broom and kept at
the farthest corner of the room,” the holy man continued. “I feel you are a bright deserving young man. You verily require
my blessings. Please ask any help or ‘aashirvad’ and this broom will grant it to you.” The young man could, thus, realize
the “level of attainment” of this holy man, who knew the real meaning of attachment and detachment.

LALLESHWARI - HER SPIRITUAL GEMS

While expounding the relevance of Kashmir Shaivism, our deepest gratitude goes to Lalleshwari, whose teachings
give a unique opportunity to have insight into this mystic philosophy. She conveyed its essence in a simple way for
benefit of the humanity.

Emanating from the basic Creed of Kashmir Shaivism, she stresses positive acceptance of the material world rather
than the philosophy of escapism. We can say rather that God has made man in His own image. It is His Own Maya
Shakti, which makes man to see differently. Therefore, real joy can be gained as we live in this world and go about our
work. Avoiding suppression and denial like great puritans, we should exercise moderation in living and turning away
from the ambition of wealth, power and pleasures of senses. This will prepare us for the inward journey to realize God.

We can, indeed, get a spiritual thrill by reproducing a few mystical outpourings of her heart:

GRACE OF GOD IS INDEPENDENT OF HUMAN EFFORT.

Some Thou pushed towards Bliss Thyself!

Some struggled very hard!
Some got drunk and obsessed:
Some one’s Sadhana ended in Vain!

TO REALISE HIM OVERCOME THE BARRIERS

Shiva abides in all that exists anywhere;

Do not discriminate between a Hindu and a Musalman;
If you are wise, recognize your true Self;
That is the true awareness of God.

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 DO NOT ESCAPE THE WORLD

Some renounced their homes, some the hermitages;

Stay as you are and be firm in your mind.
Thereby you will get established in the Self;
What is the good of smearing ashes.

MODERATION IN LIVING

Overeating will not permit you reach the goal;

Willful abstention from food makes you conceited.
Eat moderately to be a normal person;
Moderate eating would surely lead to unbolting of the Gates!

LOOK FOR GOD WITHIN

Looking for the mystic Moon within me;

It was—like searching for the like.
I found Narayana (Shiva) permeating everywhere/everything;
Why this sport of diversity, Oh Lord!

ON KUNDALINI

Crossing the Six Forests, came the SHESHIKALA oozing,

The Prakrti was sacrificed (burnt out) with the air (Prana).
With the fire of love, I roasted my heart,
Thus SHIVA was realized by me.

BLISS

I, Lalla, entered through the garden - gate of my soul;

There, O Joy ! I found SHIVA united with SHAKTI.
Overwhelmed, I got immersed in Lake of Nector.
Even though alive or dead, what can existence do unto me!

CONCLUSION

Let us work for upliftment as our goal. With our own self-effort, we should change and strive for enlightenment. Let
this change permeate from man to family, to state and nation as a whole. Leading to universal good this will usher in
peaceful and conflict-free world.

33
Sri Atmananda Natha
E-mail : [email protected]

The Sri Meru temple in Devipuram is the world's largest Sri Chakra.

34
An inquiry into the six obstacle
removing mantras in Parasurama kalpa sutra

A person is always in search of bliss throughout his life. In this pursuit he comes across the Vedas and shastras. They
unequivocally reveal that people are always in the everlasting state of bliss, but do not remember that they are in this
state.
One can study all the Vedas and shastras, but the real experience deludes him. Thus the aspirant now goes in search
of a means to attain the experience and surrenders to a Guru. His Guru guides him to the experience through a sadhana.

This is the meaning of “Atha,” which is at the start of the kalpasutras. “A” is the word for Shiva, the auspicious one.
“Atha” means afterwards, which applies to what one finds after searching all the Vedas, shastras, puranas, and holy
texts.

Deekshaam vyakhyasyamah: This is when one reaches a guru and gets deeksha, which is initiation and guidance in
getting the full spiritual experience. The Sadhana given by the Guru has three branches, which are interdependent:

1. The Tantra = procedure or performance of the rites

2. The Mantra = the word form of the chosen deity
3. The Yantra = an object for concentration

Lord Dattatreya gave this form of sadhana called “Sri Vidya” to Sri Parashurama, who has codified this in his
Kalpasutras. In the section on Japa, the sutras declare that six obstacle-removing mantras are to be chanted before the
daily repletion of the Sri Vidya Mantra. They are as follows:

a. Iri mili kiri kili pari mirom

b. Om hreem namo bhagavathy mahatripura bhairavi mama traipura rakshaam kuru kuru
c. Samhara samhara vignaraksho vibhiishakaan kalaya hum phat svaahaa
d. Bluum rakthaabhyo yoginiibhyo namah
e. Saamsaara saaya bhahvasanaaya namah
f. Dumulushumulushu hreem camundaayai namah

This is an inquiry into the real meaning of the above mantras. On deep meditation seeking guidance, we were directed
to refer the Lalithopakhyana of Brahmaanda purana. In the thirteenth chapter we come across these words as a
description on the march of the armies of Sri Lalitha in the war with Bhandasura.

Slokas 88-91
Lalitha cakra raajaakhya ratha naathasya kiirtitaah
Shat saaratayah uddanda paasagrahana kovidaah
Iraavati ptathamasca tatha tripura bhairavi
Samhaarabhairavascanyo rakthayogini vallabhah
Saarasah pancamascaiva caamondaa ca tathaaparaa
Etaasthu devataastatra rathasaarathayah smrutaah
Geya cakra rathendrasya saarathistu hasantikaa
Kiri cahra rathendrasya stambhini saarathiih smrutaah

35
 Loosely translated, this section means:

“Of the Lalitha chakra, six charioteers who are well versed and skilful are there: Iravathi, Tripurabhairavi,
Samharabhairava, Rakthayogini Vallaba, Sarasa and Chamunda. These deities are the charioteers of this great chakra.
The charioteer of Geya ckara (of Devi Rajashyamala) is Hasanti and that of Kiri Chakra (of Devi Varahi) is Stambini.

The Lalitha Trisati says, “Sri Chakram sivayoh vapuh,” meaning that the Sri Chakra is the body of Lalitha and
Kameshvara. This is also seen in the Lalitha Sahasranama where it says, “Moola mantratmika,” “Sreemat
vagbhava………katyadhobhaga dhaarini,” meaning that the three-part mulamantra is verily the word form of Devi
Lalitha and Kamesvara.

Thus it is now clear that the unity of Sree Devi Lalitha Kamevara, Sri Vidya Mantra and the Sri Chakra is established.
Now it follows that the charioteers of the gross Sri Chakra raja ratha, who help create smoothe movement, are actually
the obstacle-removing mantras in the daily movement (repetition) of the subtle Sri Chakra or Sri Vidya mantra.

Iravati/ Saarasa/ Chamunda:

On a wide search “Ira” had two meanings:

1. Earth
2. Devi Saraswati

Since the mantra consisted on only the short ‘i’ – which denotes Devi Saraswati, it led to the assumption that this was
a mantra of her. On an attempt to reconcile both the meanings, it appeared that the muladhara chakra is the place of the
Earth element and also the place of birth of the para vaak—the most subtle form of speech. Hence it was concluded this
mantra refers to the presiding deity of muladhara chakra—the sakini.

The rest now falls in line with the successive mantras referring to the next chakras from svadhistana chakra to Ajna.

We can now admire the mantra in vishudhi cakra, which is the throat of Saarasa. The mantra says ‘Bhahu asanaaya’
(eating a lot of food); ‘Saarasa” is the essence. Hence we can see that this mantra helps us in removing obstacles like the
craving for food, controlling the urge and helping us the get the essence of the food partaken by us.

It is clear that the deity of ajna (Chamunda) is one who instills humbleness, love and surrender, by making us realize
that neither body strength (munda) nor intellectual strength (chanda) can bring about a true holy experience. A complete
surrender is necessary.

Let us now salute both the compassionate Lord Dattatreya and his pupil Sri Parashurama in directing us to chant
these six mantras. Let us also pray to the deities to remove the obstacles in the six chakras for the kundalini to make it
possible to reach the sahasrara and unite Devi with her Lord Parameshvara, thus paving a way for the aspirant to
meditate on this union while doing the daily repetition of Sri Vidya.

Hail to the Lovable Guru who resides in and out for having guided us in this research and has helped us to reach at
this conclusion.

36
Swamy Param Eswaran
E-Mail : [email protected]

The supreme teacher is transcendent, beyond the realms of rational thinking and feeling, of space,
time and matter - Sri Amritananda

37
Para-Tan healing -
Rejuvenation Therapy

A personal program to heal and strengthen your life force with Sound, Diet, and Agni Sakti, and Shiva-Sakti
Love Dance.

This program is the most advanced art of worship in the form of lovemaking ever offered. It is ideal for both singles
and couples.

Sri Param Eswaran is a well-known father of Para-Tan, who has already introduced hundreds of thousands of
people into Para-Tan. He has traveled to many countries teaching this art. The Para-Tan practice and life principle is
based on the age-old teaching of Tantra.

Tantra is a combination of two words, tanoti and trayati, which mean ‘expansion’ and ‘liberation’ respectively.
Therefore, it is the science of expanding the consciousness and liberating one’s energy. Tantra is the way to attain
freedom from the bondage of the world while still living in it. The first step in Tantra is to know the limitations and
capacities of the body and mind.

Para-Tan prescribes techniques for the expansion of consciousness and the liberation of energy whereby individual
limitations are transcended and a higher reality experienced. Tantra like Hinduism, is not a clearly defined system of
belief and practice, but a blend of worship, ritual, meditation, magic, sexual ritual and the highest form of spiritual
practice.

Who practices Tantra? Everyone in India practices some form of Tantra. Of all the sects, Kaula sect is most widely
known. The word ‘Kul’, which means ‘family,’ is important because Kaulas honor Shiva-Sakthi as a ‘family’ of deities,
or emanation of the Supreme Being.

Various Tantric sects draw their rituals and moral instructions from the writings that mainly came from Bengal, Assam,
Orissa, Kashmir and Tibet, ranging from a period roughly from the fourth century A.D. to the present time. Lord Siva
and the Divine Mother expounded the teachings to fit Kali Yuga, the era of degeneracy and destruction. The teachings
cover every conceivable subject; astrology, cosmology, and different types of men and women.

The chakras or psychic centers in the body are the nerves and channels through which the prana or vital life energy
flows. Nadis are linked with the chakras. The central canal, Sushumna, plays a vital role in yogic and tantric practice.
Chakras are centers of interchange between physical and psychological energy within the physical dimension, and prana
is the force that links the physical with the mental and the mental with the spiritual. In fact, the physical, the mental, and
the spiritual are the same and work together in all levels. Some of the gross nadis, such as physical nerves, veins, and
arteries, are known in modern science. As all nadis do not take a physical form, nor are they visible. It is impossible to
locate them, observe them, or trace their pathways through less subtle means.

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 The methods of raising the kundalini energy through the cakras

Various forms of worship, including mantras, and yantras are rituals involving the worship of the goddess as a virgin
girl. These rituals include Yoni puja or womb worship; the rites of purification before sexual worship; and the position of
worship and sexual practice.

There are many different kinds of yoga, which also involve posture, breathing and meditation. Kundalini yoga is one
of these forms and is designed to raise the body energy called kundalini through the psychic centers in the spinal column
into the crown, where liberation is experienced. This achievement may take a lifetime of practice. With Para-Tan one
experiences the same effect with a shorter period.

You will actively be initiated into stimulating your powers of self-healing, which will strengthen your own energy field,
while helping heal others. The ancient Tantrika of India already knew that a disturbed flow of prana is the root of all
illness. Para-Tan healing affects the pranic force flowing through the nadi system from all directions of the body.

In Para-Tan, matter is treated as the vehicle of energy, and energy is considered conscious. This consciousness,
when it becomes manifest, finds a vehicle for itself in manas, or the mind. Consciousness is a four-fold combination of
the following:
Manas - Mind
Buddhi - intellect
Ahamkara – identification

Chitta - Being

The Magic of Para-Tan healing with sound

Para-Tan healing teaches all of us that we have come to this earth to heal, to serve, and to remember who we are. In
the process, the job of the family is to provide the most intimate environment in which to accomplish our life missions..

Striving for physical, mental, and emotional health, many people begin to depend upon doctors to successfully treat
their diseases. Western medicine uses isolated measures for controlling specific health disorders, disregarding the fact
that various prescribed medications can cause side effect such as toxic and allergic reaction, which is the birthplace for
other health problems.Today in the west, we are experiencing a health crisis. There are many diseases for which there
are no cures. Modern medicine can only temporarily relieve disease symptoms but has not been able to discover their
causes. More and more people are searching for answers away from modern medicine.

The environment in which we live is rather polluted, thus the quality of our lives is continually deteriorating, causing us
to become ill. Rapid modernization has caused many new illnesses for which the medical world has not found successful
treatments.

The re-emergence of alternative medicines or mostly re-usage of ancient forms of treatment has come as a blessing.
In Para-Tan, we do not treat an isolated symptom, but the whole body. As such, more people are increasingly seeking
natural methods of healing. Self-healing has also become popular—people are learning techniques for taking care if their
own lives through yoga, pranayama, qigong, or tai chi, to name a few methods. These practices can help prevent most
modern ailments from worsening.

In the last 27 years, I have been involved in teaching the Para-Tan art of healing, and in the past few years have
added sound to it. Adding Mantra Shakti to the process has been a gift from the Divine Mother and I believe that Para-
Tan sound healing will become the new trend of the 21st century.

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 The Navel, heart and head

The body is sufficiently well-wired to send energy wherever it is needed. It is crucial that the abdominal region be
clear so that pure energy coming from the energetic core is always free to flow. The navel is the doorway between the
physical body and the energy body. Energy travels through the nadis, which create and sustain the physical body. Your
prana can restore you to your original wholeness. If blockages build up around its passageways, this marvelous energy
cannot get through. Para-Tan healing and Mantra Shakthi can open the way so it can help restore your spirit and vigor.

The five elements that give birth to the Universe also form the organs and the personality. At the human level these
five elements are constantly energizing and returning to the source within the body’s three centers, the navel, heart and
head. The pairing of two of the five elements creates three dynamic forces know as doshas. The word dosha also refers
to something that darkens or spoils, a reference to the way an imbalance among the elements can cause disease.

Nature’s workings depend upon a system of fine balance among process that may help, hinder or block one another
according to the relative strength of each in a given situation.

The healing Energy Environment

As a Para-Tan practitioner, one has the responsibility to maintain a clear, healthy body with pure, strong blood and
pranic flow. One has to stand out as a standard of healthy energy and a healthy body, to which one can compare the
energy of one’s students. Then you can distinguish any problems or foreign elements that may be blocking their energy
flow. Remember that the process of Para-Tan Sound Healing not only involves direct channeling of universal, cosmic,
and earthly forces into the body, but also involves processing them within your body to make their energies suitable for
others to use.

Any negative emotions that you may be feeling can be passed on to another person. Therefore, continually practicing
Mantra Shakthi on yourself is very important. Once you have cleared your abdominal area you might find your emotional
condition has changed and your attitude has improved. By releasing your blockages, you will be better equipped to help
others release their blockages.

Healing of the Mind

Achieving happiness and inner peace through continually correcting our mental and emotional life is the basis for
maintaining health.

Mantra Shakthi

Mantra Yoga is an exact science. By the constant thinking of Mantra, one is protected and released from the cycle of
birth and death. A mantra called as such because the mental process achieves it. The root ‘Man’ in the word Mantra
means, “to think” and ‘tra’ from ‘trai’ means, “to protect or free” from the bondage of the phenomenal world. A mantra
generates the creative force and bestows eternal bliss. A mantra, when constantly repeated, awakens the consciousness.

The lack of energy can be compared to a tree that doesn’t have enough roots or water to nourish its growth.
Increasing the level of vital energy will help our body to recondition itself. There are different kinds of mantra. Some are
called Bija or seed mantras, and they act directly on the nadis. They vibrate in the chakras along the spine, acting as a
subtle massage, releasing blockages and allowing the kundalini energy to flow more freely.

Most common, however, is the deity mantra in which a specific form is visualized along with the repetition of the
sound. While offering Para-Tan sound healing, we visualize the different Goddesses in the body of the recipient in the
form of the Sri Chakra.

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 Agni Sakthi

Regular practice of Agni Homa will help burn all negative emotions, and revitalize the body.

Yoga of Movement

Swami Sivananda of Rishikesh explains yoga as an, “...integration and harmony between thought, word and deed, or
integration between head, heart and hand.”

Yoga is the science of right living and, as such, should be incorporated in daily life. It works on all aspects of the
person; the physical, vital, mental, emotional, psychic and spiritual departments. The word “Yoga” means unity or
oneness.

Swami Satyananda Saraswati once said, “Yoga is not an ancient myth buried in oblivion. It is the most valuable
inheritance of the present. It is the essential need of today and the culture of tomorrow.”

By Health through nutrition

Eating a proper and balanced diet can improve one’s state of health. It is very essential to fast at least once a week,
so that our digestive system has some rest. For most people it is also important to take regular enemas.

A word of caution to those who want to give others the gift of Para-Tan healing: they must first be free from emotional
garbage. One has to first working on freeing oneself of emotional baggage before offering to heal others. That way, it is
impossible to pass on your baggage to others.

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A disciple of Guruji Sri Amritananda
E-mail : [email protected]

Devipuram is where people can practice good tantra which works for harmony and welfare of all
- Sri Amritananda.

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The Thousand eyed
Goddess at Devipuram

The name of the goddess here is known as Sahasrakshi. The uniqueness of the name itself implies Her identity as
Devi with a thousand eyes. This name indicates her nature, as she is a witness to everything that is happening through
her will and consent. She is Devi in union with Shiva and the creation of energy that is source of life on Earth. In a flash
of Her eyelids, She creates, transforms and destroys the forces of negativity in Her devotees, while also fulfilling their
desires.

Such is the experience of this devotee whose life transformed the moment those graceful eyes touched her with love
and acceptance the first time she came to Devipuram. The one who surrenders to Her without any desire can definitely
relate to Her with the experience She gives the way one can relate to another person. This is the experience of one of
Her devotees whose only desire was to be with Her and serve Her for a lifetime.

Though everything that happens is with Her consent and will, the first contact for a devotee is the guru, who is the one
who guides and gives the direction that finally leads to Her. Surrendering to the guru with one’s entire will and consent
is the same as surrendering to the divine source. They are the same energies, although one is in a physical body while
another is in the form of an idol.

As occurred in Devipuram, a person who did not believe in gurus came to see Guruji, who had built the Sri Meru
temple at Devipuram with the will and consent of the divine Mother. Her mental image of a guru was that of a person
with saffron clothes and rudraksha malas, but when she met Guruji she was shocked at his simplicity. He is a person
who is all ready to accept everyone as they are without any sort of conditions and limitations.

The thought struck this devotee that if he was a Guru who had the power of Devi inside him, she would definitely
experience something from him before she left Devipuram. Soon she realized that this man was able to read her
thoughts as he gave her glances afar. After a short while, she continuously started staring at Guruji with a strong conviction
in mind that she would not move out of that place until she understood the power of his attraction.

Time passed in this way until the moment she stood up while looking at him. Suddenly, she saw a bright light in
between his eyebrows, which aimed at the space between her eyebrows. It was in this space that she experienced
some movement. She noticed that the light was coming from a round circle in this area. Later she came to know that this
was actually the Agna Chakra. After what he showed her, he gave her a cute smile and blessed her. After this first
experience, she returned home while sensing that her mind had become very calm. Deep inside there was this strong
feeling that she would never be the same person again.

This is an example of how the guru removes the ignorance that covers one by empowering him or her with grace. The
same devotee who had this experience from her guru began to realize the change within when her first experience of
Devi came after she first came to Devipuram.

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 She, like many others, came to visit this place to see the Sri Meru temple. The moment she stepped inside, she felt
that she belonged here and she had come back here after a long time. The nudity of the idols did not bother her, nor did
the shape of the temple. As she began to climb the steps of the Meru, she thought of asking the mother to fulfill the
desires that a normal person would think of at the age of 19. But what happened when she saw the divine Mother on top
was something different! The moment this devotee looked at the form of the Mother, everything around and inside her
came to a standstill. And the only words that came from within her were to ask Devi to give her the chance to serve the
guru for life.

Once again she experienced a light from the eyes of Devi entering inside her, and from that day onwards there was no
looking back. Within a span of a few months she came back to Devipuram to be with her guru and to serve him. She
soon began to experience the divine mother in meditation.

Though Devi has been gracefully showing her visions of herself in different forms, here are a few inspiring ones, which
may help other disciples to understand the fact that surrendering to the guru and Mother can give you everything that one
wants and even more. They will also help Sri Vidya upasakas to understand the nature of the Mother and the ways to
attain her grace.

The moment I sat down for meditation I sensed somebody coming into the room, a black shadow in the form of a
woman. It entered into me first and then into Guruji’s photograph in front of me. I could sense myself separated from my
body, and I could feel this woman grabbing my hand. I could sense the touch of Her hand, which had a golden bangle on
it. She took me along with her.

After some time we stopped at a particular place, and I was still wondering who She was and where She was taking
me. The woman started talking to me, asking me why I was afraid of Her. She told me not be afraid and that She
wouldn’t harm me in any way. She told me that it was because of Her that I had come to this place and told me that there
is no difference between Her and Guruji. It was because of Her instructions that he had built this temple.

She asked me whether I would like to meet my Guruji and I happily agreed. Soon, I saw Guruji coming out of Her
and bowing to Her, standing there and acknowledging me. She told me that Guruji was going to give me guidance in
everything I do. Then she entered into me once again.

I saw Guruji entering her once again. She would meet me in meditation everyday; in fact She would be waiting for
me. She then blessed me with Her hand on my head and I sensed a light coming through her palm and entering the place
between my eyebrows. She then took me back to the same place from where we started and she vanished into the dark.
I then went back into my body.

The next when I began my meditation, I was soon out of my physical body. Devi came to me, and asked me whether
I knew anything about Devi puja. I said no. She then brought me a big book and asked me to look at the pictures while
she explained. In the book, I could see sages doing puja to naked women, sometimes to both men and women. Other
pictures were of women doing puja to the lingams of men. She then told me that in the olden days this was supposed to
be very sacred and auspicious.

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 There used to be days when men, women or couples used to come to be worshipped because they had problems
with infertility or impotence. The main idea was to awaken the reproductive cells in the woman’s womb by doing puja to
the yoni. The vibrations of the mantras would have an effect on these organs and the effects would be fertility. They also
did puja to the breasts simultaneously so that the milk would flow to feed a baby. Similarly, sometimes the woman would
be fertile but the man impotent. In those cases, the woman would do puja to the man’s lingam, which would result in the
ability to procreate children. The internal purity of the consiousness is not dependent on the physical state of the body
for example, if you cut a body what one finds is hair, skin, bones flesh etc, none of which is t consider pure. Infact the
presence of life makes the impure body pure. When we appear to be worshipping the body who actually receives the
worship ? It is the life within that experiences the worship. So we acess the life through the body. Life is always pure.

The puja will have a positive effect on the (lustful) person who is receiving it. He or she will soon start sensing the
purity in the puja and will start to enjoy the whole thing. But she then said that if both the worshipper and the subject of
worship have lust, it could be very dangerous. She said that Devi puja was also done even when both the man and the
women were fertile and this was a gesture to please Her.

Devi than told me that the main idea behind Devi puja is to break the distance between Her and the receiver; to
overcome the sense of possessing one’s own body; and to realize that ultimately it is the Devi and not the human being
who makes things happen. The goal is to create a sense of respect within oneself and realize the happiness of pure bliss
without hatred or doubt and lust.

Once again I was in meditation and soon saw myself in a place that looked like a giant wheel. Suddenly I saw a lot
of women dressed in jewels coming toward me. Their faces were very similar to the idols at Devipuram. As they came
closer to me, I recognized them to be the same idols, who were full of life and beauty. They began asking me what I
wanted from them, as they have all the siddhis that one would want to achieve in the process of meditation.

I then smiled them and told them that I am not interested in those kinds of things and moreover, that I have my Devi
and Guruji with me. They start laughing, saying that unless and until I have their siddhis, I won’t be able to go further. I
get afraid and I start running. Soon I see a lot of apsaras coming behind me, trying to woo me and take these siddhis.
Soon I find myself at the end of the circle and there is nowhere else to run. I try to jump from the edge and suddenly, I
see myself being caught by two big hands covered with bangles—I understand that it is Devi again.

One needs to let go of ego to allow something to open in their inner being. In the process, you come across these
powers, and only if you are ready to let go of them too will you go down the path that leads you to the arms of the Divine
Mother.

Devipuram is the place where I had the chance to have these experiences in the light of the Divine Mother and the
grace of Guruji. This is the place where I understood that even if one has all the things that he desires, there is something
that can only be filled by Devi. She will fill that space, provided you come to her home with an open mind and heart to
experience that bliss that is beyond words. Devipuram is the place for you.

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Sri Bhasurananda Natha
E-mail : [email protected]

The Sri Chakra represents the microcosm of the atoms, the individual and also the cosmos.
- Sri Amritananda.

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Shakta Tantra: An Introduction

My name is Bhasurananda Natha. I started my spiritual practices at age 16 and have been a Tantra practitioner
for the last 36 years. By way of introducing the subject, let me say that “Tantra” is a very general term, and that
in Shakta (Goddess-focused) Tantra alone there are many distinct subsects, some of them largely unknown
except by their own initiates.

This presentation reflects my own initiatory lineage: I am a Kaula and a Vammachaari [follower of the left-
hand path]. In the Kaula tradition of Sri Vidya, initiation by a guru is the very core, because the Guru passes on
the powers and traditions to the shishya at the moment she/he places his foot on the Shishya’s head. They then
remain dormant; and as you practice sincerely and properly, the knowledge opens up like a flower and you have
the whole knowledge of the lineage (the parampara) to be taken and used. It just flows out like a stream.

Tantra in the Context of Hinduism

Tantra is a subject that evokes awe, confusion and at times opposition and distaste in the uninitiated. It is a branch of
human endeavor that has its beginnings in the dim past. The methods it employs have many things in common with other
similar practices in many other ancient cultures. Today, however, the Tantric system alone maintains a complete, unbroken
initiatory system that is even now being practiced by many persons in India.

But for a practitioner, it is unnecessary to gauge the antiquity of the system. The very basis of the practice is unsullied
belief. That is why Parasurama says “Vishwaasabhooyishtam Pramaanyam” – “The belief is the authority”. A practitioner
should, first and foremost, practice the system and reap its benefits. And so I do not propose to go into the history of
Tantra except very briefly. Those who want to know full details, I would refer them to the various books on the subject
that elaborate on specific areas of practice.

The basic concept of Tantra is attributed to Parasurama, the 6th Incarnation of Vishnu. His work Parasurama
Kalpasoothra (The Aphorisms of Parasurama), is the basic Bible of Tantrics. At one time Kerala was the home of a
school of Tantra called the “Kerala School”. But with the advent of 17th Century, Western morality and the Western
concept that “all things Eastern are bad” came in, and the systems lost their popularity. But they were not lost fully. Even
now there are practitioners, who are mistakenly looked upon with awe and unnecessary fear.

There are Shakta, Shaiva, Vaishnava, Ganapathya and Saura Tantras to name just a few schools. In every school, the
main Deity is treated as supreme and all other deities as lower. This is so as to instill complete devotion on the practitioner
in the initial stages. Thereafter as one progresses the Sadhaka realizes that “All is one” and still later that “Thou art
That”. If you have full grace of the Guru, this realisation comes fast.

In Shakta tradition, there are ten great Devatha or, as stated in Sanskrit “Dasa MahaaVidyaas” [i.e., “Ten
Mahavidyas”]. Practicing the rituals associated with some of them are really difficult. By and large the most popular is
practices associated with Lalitha who is also called the Sree Lalitaa Mahaa Thripura Sundari.

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 There are various systems in Indian spiritual practices that have granted benefits to practitioners. They can easily be
categorized broadly as:

· The Vaidic System (i.e., the system based on the Vedas). This approach deals with detailed Rituals, requiring
strict discipline over long periods; various materials (some of which are now not available, even in India); and strict
training under well versed Vedic scholars. It is a rather difficult thing for those who are not willing to spend long periods
of ascetic life.

· The Yogic System (based on Pathanjali’s Yoga Sutras). Again, this approach requires long and arduous discipline
under highly qualified teachers. To the best of my knowledge the West has few such teachers. But many unqualified
persons are creating great physical, mental and spiritual damage to those who study under them. Like the Vaidic system,
Yoga requires a certain amount of renunciation and is intended for ultimate realisation of Godhead.

· The Tantric System

. The Tantric practices are slightly different in content and quality from ordinary spiritual practices, in which a great
emphasis is laid on renunciation, restraint, etc. It is said that, by Tantric practices, one attains both the worldly pleasures
and ultimate realisation without any form of renunciation. In fact renunciation is frowned upon in this system (though a
certain amount of discipline is called for). The Tantric Practices were and are still shrouded in great secrecy from its very
nature. The injunction given to the initiate is: “Give up your Kingdom (i.e. all your worldly possessions), give your
life, but do not give the sixteen lettered Mantra to anyone.”
Now, because of passage of time, there has been a blurring of the lines of distinction between Vaidic and Tantric
practices. Vaidic practices have indeed taken some parts from Tantra and vice versa. But I personally feel that keeping
the two streams separate is a great necessity to gain maximum advantage.

Misconceptions About Tantra

Tantra has always been a secret path. At all times there were opponents. That is why we are taught never to give
away our mantra: It is a specific injunction that a person shall not be initiated into Tantra without specific testing as to
suitableness. Vaidikas - the followers of Veda - on many occasions derided the Tantra path. But there are also references
in Puranas extolling virtues of Tantra.

People in the West have not seen or been made familiar with all the Tantric practices — even by those who have
opened parts of it to the West. Thus, the West was mistakenly led to believe that Tantra is nothing but “glorified sex”.
This misperception has led many astray, and has kept many really deserving persons away from the practices. It has also
brought many sexually unsatisfied persons to what they think is “Tantra”. It has helped many people to cash in on the
“fad” and the “need”.

But let me clarify once and for all that TANTRA IS NOT ALL ABOUT SEX.

Real sexual practices may play some role in the first stages — and at certain much, much higher stages — but it is not
the be-all and end-all of Tantra. Because, you must understand, sex in Tantra simply plays the same role as in ordinary
life. We have sex in our life but sex is not what we live for. It has its role in the psychological and procreative spheres.
In the same way does sex has some role in Tantra. But it is not an essential thing.

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 In Tantra there are three sub-divisions:

1.The Dakshinachra. The Right-Hand Path, which is closely linked to Vaidic practices;
2.The Vamachara. The Left-Hand Path, which partakes all that is good from all systems and is essentially Kundalini
Yoga. Here, all differentiation between good and evil are destroyed. It is also called the Kaula Path. This is my path.

3.The Samayachara. This is a purely mental process.

The Vamachara system has gained great notoriety because of its use of various items like Meat, Alcohol and sex in
the practices. Actually, this is a misplaced notoriety. These items are only given the same amount of usage they receive
in ordinary life!! If anybody uses these items in excess in ordinary life, it is not a good thing. And the same principle
applies to Tantra as well. Furthermore, the interpreters have indicated time and again that these can be replaced with
symbolic items. The greatest danger of the path is that powers come to you easily and fast along this path; but any
misuse leads to eternal damnation.
The first and last systems have no physically sexual content. The system that is chosen by a practitioner will depend
on his or her mental attitudes and spiritual development as assessed by the teacher. But before starting the practices, a
student must assess his or her own fitness for the system. He/She must ask:

· Am I capable of UNCONDITIONAL LOVE?

· Am I willing to spend the time and energy to lead a life that — from daybreak to nightfall — will be governed by
secret co-relation with Tantric practices and attitudes?

The greatest beauty of Tantra is that once the student becomes a full fledged practitioner, s/he will no longer be
governed by the normal rules of Karma. Outwardly s/he will be leading a normal existence — but inwardly s/he will be
leading a very balanced life, so that all actions are properly identified and hence s/he will not be bound by the Karmic
link and s/he will always be free from the Karma of all his actions, because s/he has the right attitude. The Karmic bond
is snapped once for all once the student becomes a real Tantric. S/he is no longer bound by the mundane differentiations
of GOOD and BAD. The dualities in life cease to have any role!!
Beginning a Tantric Practice
It is said in Tantra that for a person to be initiated properly into Tantra one must verily be SHIVA himself, or that it
must be his last incarnation on earth. What usually happens is that sometimes persons who are not fully evolved also get
initiated because of some past good fortune. They will keep on doing the practices without any substantial benefits. But
suddenly, at some stage, the realisation dawns on them out in a further life — and they get a full-fledged initiation and
realise the ultimate truth.

For a Tantric practitioner, every day is a new birth, bereft of the Karma of the past day. He will have no baggage to
carry around! But there are certain injunctions that must be remembered always:

*Do not let a non-initiate know you are a Tantric Practitioner, as there is chance of derision, and this will affect the
aural body of the practitioner. (But this injunction has little force now as the practices are now coming out of the secret
places where they used to be practiced.)

*Practice daily and regularly.

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 *Never misuse the powers that you MAY gain for harming others, because with that all effects of the practice will
cease. (Some people think that because they destroy the karmic bonds, they can do ANYTHING bad. This is wrong
and will be visited with grave consequences.)

*Always ask the mind why a certain urge is coming; whether it is pure and whether it will hurt ANYBODY. ANYTHING
that will hurt ANYBODY shall not be done. But practices that need to be done for spiritual progress can be done, so
long as you keep it from the knowledge of anybody who will be hurt by the knowledge.
*The basic position is that we must realise that WE ARE GOD and all GOD’s powers are available to us. The only
difficulty is that we do not recognise that; and once we do that, then WE ARE GOD.

*One must always strive to find the Guru — and when you find him/her, you will have completed 90 percent of the
Journey. Lalitha Parameswari is the Goal at the end of the Journey.

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Narasimha Siddhanti Malladi, PhD.
E-mail : [email protected]

In Devipuram, for anyone reciting Lalita Sahasram 11 times during day, sleeping seven nights and
meditating from mid-night to 4 am in front of an idol, Devi can appear.

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My "Sree Vidya" Conversation with
Sree Anjaneya

It was in 1968 when I was 26 and a graduate student at the Indian Institute of Technology, Madras, I met
my Parama Guru (I have several other Gurus) Bhagawan Ananta, a Master of ‘Sree Vidya’. He initiated me into Sree
Vidya after I narrated to him a dream experience and knowing that my father’s father practiced it. He also convinced me
not to take the path of formal renunciation which I was then considering after reading Vivekananda’s works and attending
weekend lectures at the RamaKrishna Mutt, Madras (now Chennai). He and his primary disciple and friend
Sreemannarayana gave me some

mantras. After practicing a particular mantra, I had a vision of Jesus Christ. When I asked Bhagawan about it, He
replied that He initiated me into the realm of Higher Spirituality that included all religious traditions. I later learnt in US,
that according to the Ascended

Masters that Jesus Christ was in charge of Childhood Education in Higher Spirituality.
Bhagawan Ananta envisioned the dawn of ‘Kalyana Yuga’ very similar to the descent of Supramental Consciousness
as described by Sri Aurobindo. To facilitate it Sri Aurobindo formulated a new Gayatri Mantra. Bhagawan Ananta
modified it further and named it ‘Nutana Gayatri’ and got me initiated in it through Upanayanam by SrimanNarayana
and Sri MahaLakshmi. At His ‘Sree Lalitha Ananta Asrama’ , founded around 1962, Bhagawan Ananta lived a simple
life. He used to address Sree Kamakshi, the presiding deity of the Asrama as His Darling (Priyatama) according to Her
wish. The asrama is in Orikkai village, on the southern bank of river Palar, about 2 miles from Kancheepuram, the
Temple Town of Tamilanadu, India. Orikkai got its name because of a legend that Lord VaradaRaja, with His idol
disappearing in His Temple, spent a day in February with a devotee, who was denied entrance into the VaradaRaja
Temple at Kancheepuram,

The Lord stayed with His devotee at the small Temple of Anjaneya, now located in the Asrama in Orikkai. At this
Asrama The Divine Mother dictated the Bhashyam for Sri Lalitha Sahasranamam to Bhagavan Ananta and in turn
Bhagawan Ananta and SreeMata in Their various forms dictated telepathically many spiritual matters, Mantras and
insights to a disciple called “Srinivasan”, in Sanskrit and English. These were done over 10 years from 1958 to 1968
and are known as “Devi Prachanams”. The manuscript is now with me.

Before Bhagawan left His physical body around 1980, He appointed Sree Anjaneya to continue to guide general
public in their secular matters and His future disciples in Sri Vidya through Anjana Viewing. Anjana is a thin film of
black paste prepared by ingredients representing Siva and Sakti, applied on the palm of a person gifted to view moving
letters and pictures revealed by Sree Anjaneya through the film as on a TV screen. Persons with a certain Mantra
Siddhi can invoke Lord Anjaneya and we can have a conversation with Anjaneya, with Anjaneya conveying the message
with letters and pictures. Now the Asrama is run by Bhagawan’s second son Sri Gangadhara Rao, his wife Kameswari,
both being persons of Self-Realization, and their family with grand children. The Anjana is viewed by their daughter
Shanti specially blessed by Sri Anjaneya to reveal higher truths and is a person of advanced Kundalini Realization.
While I myself had the Siddhi and invoked Sri Anjaneya for Anjana in India, I could not find a suitable medium to view
the Anjana after I came to US in 1973, for my doctoral studies in Mechanical Engineering. In 1997 I visited the asrama
and Sri Anjaneya graced me to have conversations with Him daily for about two weeks.

He clarified several of my doubts and gave me new mantras, insights and directions for Sadhana. I visited the Asrama
in 1998 and 2000 and had brief conversations with Him.
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 During February 2002, I had the experience of death (quite different from out body experience or astral projection)
and I witnessed a conversation between my body-mind trying to remain with the body and the soul-mind wishing to
leave the body. Finally after the body-mind understood the nature of the soul and agreed to surrender to the soul-mind,
the ‘pranas’ came back to the body. When I called the asrama, Sree Anjaneya confirmed that my experience was
similar to Adi Sankara’s when He left His body and reentered it later on. Sri Anjaneya invited me to visit Him within 90
days for further instruction. I visited the Asrama just before 90 days ended and Anjaneya arranged a pilgrimage with 12
others in three cars to visit several temples mostly in Karnataka including St. Xavier’s Church in Goa, and Mukambika
Temple in Kollur, where Adi Sankara wrote Soundarya Lahari. During this group pilgrimage He asked us to visit the
Temples only after a good breakfast and not to perform any individual pujas or buy any idols or their pictures. We were
advised to make a specified uniform individual money offering anywhere in side the temple. All the money was pooled
and one of the members, a former bank manager, was appointed as the cashier. Before and after each temple visit, Sree
Anjaneya briefed us about the temple’s history and significance and how each had benefited by the visit. After this
visit, Hanuman conversed with me about the new Sri Vidya Kundalini Yoga. The summary of our conversations and my
understanding is as follows.

In the beginning man worshiped Pancha Butas, the five elements of the Nature trying to understand and master
them. The modern secular scientist, though he does not use the word ‘worship’, is still continuing the same in the form
of sophisticated research.

Later a more evolved man started worshiping Devatas that have mastery over pancha-bhutas and developed the
Seven Chakra Kundalini Yoga, the most popular system of yoga. In further evolution man developed the Nine Chakra
Kundalini Yoga adding two more advanced chakras to the previous ones. As man evolves further,, more chakras
(another thirteen) will be added. But that period is many thousands of years away! Even within the present Nine
Chakra System, that is described in Devi Khadgamala, there are several levels. Each level has a different set of
presiding Chakra Devatas. I was given one set of Mantras to do japa during my 1997 visit. In 2002, I was asked to
discard them and he gave a more advanced set of Mantras. I will briefly describe the attributes of these Mantras here.
In Sri Vidya, following a single Parama Guru or His representative is very helpful for faster and safe spiritual journey.
There are always temptations to compare and even constructively criticize the Guru, but these tendencies are to be used
for furthering one’s own self-discipline and to free oneself from seeking self-gratification that leads to habitual circling
movement at the same level of progress.

The first Chakra Devata is Brahma. Brahma worship will help the aspirant to free from infatuation with matter
(Moha) and will bring stability (sthiratwa) in mind. Further Brahma Japa improves creativity. The color is Yellow.
Somehow this Brahma Japa is neglected in modern Hindu Sadhana as there are not many Temples for Brahma.

The second Chakra Devata is Ganesa. Ganesa worship imparts Siddhi and Buddhi. Siddhi represents the the creative
right brain activity and Buddhi represents the analytical left brain activity. When these two activities are in balance and
harmony, the minds attains universality (Visalata). The color is blue.

The third Chakra Devata is Siva as Parameswara Parameswari. His worship leads to self-purity (atma Suddhi). This
purity in turn helps one to have clear self-identity, self-respect and self-confidence. The color is red.

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 The fourth Chakra Devata is Narayana. His worship frees one from the illusions created by Vishnu (Vishnu Maya)
Until this freedom occurs, the aspirant cannot progress into the higher realms of spirituality. The colour is blue.

The fifth Chakra Devata is Maha Saraswati. Her worship imparts Sri Vidya. Here Sri-Vidya can be interpreted as
complete - knowledge - of dimensions. The color is red. Again, we have very few temples for Saraswati.

The sixth Chakra Devata is Maha Lakshmi. Her worship imparts an auspicious mind (Iswarya). However, most
worship Maha Lakshmi for wealth (Dhana) hoping this wealth gives them satisfaction. In stead the Sri Vidya Sadhaka
worships Maha Lakshmi for a positive (Dhana) mind leading to Satisfaction (Tushti). In the same way if one cultivates
Compassion (Daya), one becomes a winner without a fight by the grace of Vijaya Lakshmi. The color is blue.

The seventh Chakra Devata is Parvati Devi. Her worship imparts courage (Dhairya) to trascend ones fears as well as
temptations in the spiritual path preparing one for the next step. The color is red.

The eighth Chakra Devata is Maha Kali. Her worship imparts health (aarogya). This occurs as one transcends time
and realizes oneself as a soul free from any afflictions due to time. When this knowledge reaches the physical cells, one
attains physical health also. The color is white.

The ninth Chakra Devata is Parama Kalyani. Her worship imparts Total Bliss (Sarva Anandam). The color is Red.
Sree Anjaneya asked me to choose one of five modes of worship. They are Dhyana sadhana, Mantra sadhana, Homa
sadhana, Vigraha Sadhana and Yantra sadhana. I chose Mantra sadhana. So he gave me nine mantras. Before giving me
the Mantras, he asked me two questions. 1. How could Ravana worship one crore Siva Lingas every morning? 2. Did
Mother Theresa attain Salvation? After some discussion He answered His own questions by saying that Ravana
obtained the merit of worshipping a core of lingas by worshipping a single linga with a single potent Mantra given by a
realized Guru. Mother Theresa could not get Salvation yet since she did not freed herself from her “corporate mindset”
in spite of the noble service she had done. Sri Anjaneya asked me to visit the Asrama during the Navaratris of 2005. I
did. Before the pujas started, he cautioned me that the pujas would not be as elaborate as the ones I once witnessed.
In stead he taught the people there simple procedures that were equally potent as the traditional ones. On the day of my
return, He advised me to let people choose their own speed of evolution and that fulfillment would occur at each level
and that fulfillment would promote the sadhaka to the next level.

My conversations with Sree Anjaneya helped me to simplify my sadhana and focus on the essentials. This helped me
to develop my intuitive realization, freeing me from gathering more and more information.

When I was on a trip to California from Pennsylvania, on December 26, 2005, I called my friend Sree Kompella
Subba Rao who initiated several people in the Boston area into Sree Vidya Sadhana. He then asked me if I could write
a short article on Sree Vidya Sadhana in two days. The above is the result. Interested readers can contact me at
[email protected] and visit the the asrama website www.sreelalithaanantaasramam.org.

Wishing the Readers Good Fortune and Creative Peace on Earth, I AM Narasimha Siddhanti Malladi.

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Sri Sri Sri Amritananda

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List of books and CDs published by Srividya Trust

Books

Sri Chakra puja – Sanskrit with English commentary

Shakteya workship – Telugu

Upasana Vidhi – Ganapati, Shyama, Varahi Upasana vidhi and

Homa vidhi according to parasurama Kalpa Sutra – Telugu
Srividya Tarpanani – Sanskrit with English commentary

Srividya Tarpanalu – Telugu

Srividya Tarpanangal – Tamil

Srividya Tarpanas – English

Chidagni – Biography of Sri Amritananda Natha – Telugu

CDs

Devipuram 1984-2004 – CD containing documentary on how devipuram temple cameup.

Sarvadarshanam – CD containing exhaustive set of articles, pictures, music files and

animation presentations on Srividya

DEVIPURAM – CD containing articles and animation presentations on Srividya and

Tantra Sadhana.

Learn and See – VCD - Learn to do Nava Avarana Puja (animation presentation)
and Khadgamala (animation presentation) and see Devipuram
tele-film and Manidweepam presentations.

Sri Meru – Metal Merus made as per the dimensions of Sri Meru revealed to
Guruji by Devi are available at Devipuram.

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