DIWALI DAY POOJAN

DIWALI DAY

1

Today in the evening during Luxmi poojan collect, 5 pieces of Kamalgatta, 5 pieces of Ratti( a kind of seed), 5 coins (one of them should be of silver), 5 pieces of turmeric, a beetle leaf with stem. Colour some curd with turmeric and draw a swastika with it over the beetle leaf. Take yellow cloth. Keep all the things in the pooja place during poojan in the evening and let it be there whole night.

2.

Early in the morning before sunrise women of the household should clean the house. What ever is to be thrown out of the house, put some sweets on it, a coin and a Deepak. Put it in the southern direction outside the house. This represents Aluxmi which has been driven out of the house.

3.

Have bath and sit for nitya/daily poojan. First of all awaken Luxmiji first and then Lord Vishnu.Do their respective poojans. After poojan remove the things kept at night in the poojan place and roll them up in yellow cloth. DO NOT TIE THE CLOTH. Keep all the step 1 things in yellow cloth and put it in one’s safe where one keeps all the money in house. Let it be there for full one year and remove it two days before next diwali, keep the silver coin with you and put rest of the thigs in a river. This whole procedure should be repeated every year. This will keep luxmi established for full year in the house.

4.

On the bhaiya dooj day, one should have have food at one’s sisters place and make her happy with some gifts. This will ensure a trouble free, discordless home for full one year.

Hope all will like to do it and reap its good results…..Happy Deewali….Om!...Om!...Om!

TANTRA

TANTRA:

Knowledge can be divided into two levels. AGAM¹, NIGAM². Agam is based on Tantras while Nigam is based on Vedas. Tantra is guhya or secret knowledge while Ved is ultimate knowledge. Tantra can be explained as spreading of knowledge and to establish ways to achieve worldly or other worldly goals up to Moksha. As per Vachaspati Mishr, Agam is a special knowledge which was being shared among sadhaks for achieving Anand and moksha.

As per Shakt tantra, sadhaks were divided into three categories depending upon the bhav, namely, Pashubhav (Dual), Veerbhav (Dual-Non-dual) and Divyabhav (Non-dual). After Bhavas further categorization was done by Achaar, which are seven in number, namely, VEDACHAR¹, VAISHNAVACHAR², SHAIVACHAR³, VAMACHAR⁴,SIDHANTACHAR⁵, KAULACHAR and DAKSHINACHAR⁷. In Shaktagam two vidya are followed, one is called Kaamraj vidya called KADI vidya while other is called Lopamudra vidya or HADI vidya. Another SADI vidya is also mentioned. Three tatvas are important in Tantra and they are Shiv, Shakti and Bindu. As per Kashmir tantra, there are 36 tatvas but still it is non-dual.

A tantra sadhak should know all of them in detail. As tantric literature is very vast, it can be roughly divided into three parts depending upon the area, namely, VISHNUKRANTA¹ (from Vindhya to Chattagram, N-E India), RATHAKRANTA² (Vindhyachal to Tibet) and ASHWAKRANT³ (Vindhyachal to southern tip of India). Each of these streams comprises of 64 different tantra shashtras some of which are available and some are destroyed. This 64 no can further be sud-divided on the level of thought trains, namely, Brahman tantra¹, Baudh tantra² and Jain tantra³. Brahman tantra can also be divided into Vaishnav Agam, Shaiv Agam and Shakt Agam. (Shaiv agam came from the five faces of Panchvaktra i.e. Sadyojaat, Vamdev, Aghor, Tatpurush and Ishan, thus in total 25 Shaiv agams came into being. Further five AMANAYA came from the five faces of shiva. Poorvamnaya dealt in mantra yoga or creation, Pashchim amnaya dealt in karmyog and annihilation, Uttaramnaya dealt in Gyanyog or anugrah, Dakshinamnaya dealt in Bhaktiyog or sthiti while Uradhavamanaya represented pinnacle of knowledge). Poorvamanya is Agyan avanstha, one establishes owner and servant bhav; as per Dakshin Amanya Gyan is the starting point; Pashchim Amanaya represents non-dual bhav between Upasak and Upasaya, Uttaramanaya represents the complete stage of knowledge and Uttaramnaya represents the highest state of knowledge that can ever be achieved. All three of them have abundant literature in them but still Shakt agam is considered to be the most important. Shaiv agam has two very important parts called Veer Shaiv and Kasmir Shaiv. Veer Shaiv is also called Lingayat.

In tantric sadhana, to achieve the ultimate- four main PEETH’s were established. They were, Jallandhar peeth, Kamakhaya peeth, Poorngiri peeth and Udiyaan peeth. Peeth represents a place where shakti is established. A place which is connected with realm of divine in subtle. Udiyaan peeth is considered important and modern day Orissa state in India is Udiyaan peeth, which was a very popular place for Shakti sadhan in olden times. Shakti peeth, yogic peeth and Matrika peeths were there in Orissa. Two sixty four Yogini peeths can be seen there even today, one at Heerapur near Bhuvneshwar and other at Bolangir. The time of Tantra popularity in Orissa dates back to 5^th -6^th century. When Adi Shankaracharya entered Puri, at that time tantra was quite popular there. At that time Jaganath ji were prayed to as Bhairav and Vimladevi was prayed to as the female aspect of Bhairav only. Even today out of the Luxmi and Vimla mandir in Puri, Vimla mandir or temple is considered more important.

Tantra dealt in six karmas, namely, Maran, Mohan, Uchatan, Vashikaran, Vidveshan and Stambhan. It also dealt in five makars as represented in the sloka below:

Madyam Mansam tatha matasyam mudram maithun eve cha,

Makaar panchkam kritva punar janam na vidyte.

During Divyachaar, only representative forms of five makaars are used in sadhana. Madya is taken as amrit coming from the Sahasrar, Maans is taken as sword of knowledge by which animal form ignorance is killed, Matasya means fish in the form of breath moving in Ida and Pingla, Mudra means banishment of bad company or asatsang and Maithun means joining of Kundlini with Shiva in Sahasrar. This is especially Yogic based. Pashu sadhaks use only anukalpit makaars, Veer sadhaks used actual makkars while Divya sadhaks use divine makar forms in sadhana.

Out of the six achaar of tantra, Kaulachar was associated with Kamakhaya, while Kanchi and Kashmir were the centres for Sri Vidya. Three different ways of tripurupasana were practised namely Kaulmat1, Mishrmat2, Samayamat3. 

Kaulmat was divided into two streams, Uttar Kaula and Poorv Kaul. While Poorv kaul included three divisions Mooladharnishth, Swadhishthanisht, Ubhyanishth. Uttarkaul included Matangi, Varahi, Kaulmukhi and tantranishtha. They indulged in the Yoni poojan. Poorvkauls indulged in the poojan of a female yoni in the form of Sriyantra while Uttar kauls did it actually with five makars. Both were the upasaks of Tripursundari. All the kauls do the poojan of mooladhar as it is called KUL, because of Kundlini shakti. To raise the kundlini shakti is the main goal of all the kaul sadhakas. To raise this shakti various ways have been devised depending upon achar. Acutually the whole sadhana is a mix of yog and tantra. Some sadhaks do it in the presence of actual shakti while others may raise both the male and the female part in their own self and raise the shakti from Kul to meet the Shiv in Akul and experience the highest maithun and taste the nectar, anand coming out of this union. As per Kauls, Purush is Parmeshwar, Prakriti is Parmeshwari, Shiv is kameshwar, Shakti is kameshwari, and these two aspects have to join together. When the male and female counterparts come together, new srishti takes birth. Male and female aspect sadhanas are explained in Vaamarg. For details one can see other tantra like Yoni tantra etc. Out of their joining Shabd and Arth come forth, prvriti and nivriti shakti come into being. Shabd is chanted in jap and jap is done with our lips. Out of the two lips, one is shiva and other is shakti. Coming together of both the lips during jap is also called maithun. Hence the whole srishti is mithunatmac.

As per Kauls, our body is a miniature cosmos. This body is made up of five elements. Three tatvas are also there in it namely, Prantatva, Manahtatva and Bindu tatva. These three tatvas are the bases of all the yog-tantric sadhanas. In the tantric sadhanas five makars used are Madya (wine), Maans (flesh), Matsya (fish), Mudra, Maithun. These things were used by some in literal form while others used it in philosophical term. Wine meant the nectar which came down from the Sahasrar during sadhana. One who experiences it is the wine drinker. Flesh meant to severe both good and bad deeds with sword of knowledge, so that one goes beyond. One who is able to do it is the eater of flesh. We have Ida, Pingla and Sushumna inside us. Our Pran is moving in Pingla while our Man/mind moves in Ida. To negate their movement in either of the nadis and make them flow in Sushmana is the real meaning of Fish eating. Satsang gives one mukti, while Asatsang binds us. To get rid of this Asatsang is called Mudra. Literal meaning of Maithun is coming together of man and woman, but here it means the ultimate union of Shakti (Kundlini) and and Shiva in Sahasrar. This is the ultimate goal of every Kaul.

Tantra researched on whole of the poojan system in great details and came up with various steps to achieve the goal at the earliest. They talked of four different cleansings, namely Kayashudhi, Chitshudhi, Dik Shudhi, Sthan Shudhi. For Kayashudhi many different kinds of baths have been suggested like Brahm snan, Agney snan, vayvye snan, Divya snan, Varunsnan, Manans snan, Yogic snan etc. While bathing in a river, always bath facing the oncoming flow. Chit shudhi involves ahimsa, alms giving, yajnas, tapasya, peace, forgiveness etc. Dik shudi means while sitting for sadhana we should face East during the day and North during the night. Sthan shudhi means cleaning the place of poojan, sprinkling it  with water of Ganges, smearing it with cow dung etc.

1.

They also suggested the material for Asan to be used depending upon the karma to be performed. Asan made of skin of Mesh/buffalo is good for Vashikaran (control), Skin of a lion is for Akarshan (Attraction), Skin of a ushtra/camel is for Ucchatan (imbalance of mind), skin of a Ashva/horse is for Vidveshan (creating feud between two friends), skin of Mahish for maran( killing), skin of gaj/elephant for Moksha, skin of Hiran/deer for Yog and red colour asan for everything.  

2.

Mala: Mala made out of beads of Moonga for Vashikaran, mala made out of the teeth of an elephant for Akarshan/attraction, mala made out of the teeth of a horse for Ucchatan, That made out of the teeth of naturally died human for Maran. Mala made out of Shankh is for all dharmik/religious deeds. Sfatik/crystal and Kamal gatta/seeds of lotus bead mala for Aishwarya/Splendour and Rudraksh mala can be used for everything.

3.

Mantra: Since it takes a lot of effort to complete specified no of purushcharna of a mantra, acharyas specified ways to go about it. According to them a mantra must go through ten samskaars, Janan, Deepan, Bodhan, Tadan, Abhishek, Vimlikaran, Jeevan, Tarpan, Gopan and Apyayan; and also one must remove all the doshas of it. The eight kind of doshas which it carry are Abhakti, Akshar Bhranti, Lupt, Chinna, Hrasv, Deergh, Kathan and Swapan kathan. If we remove these doshas from the mantra and do its ten samskaars before proceeding on its jap, mantra sidhi will be very easy.

4.

Beej mantra: Before doing jap of any mantra we must know its meaning and bhava. Mantra are not ordinary letters they are very powerful instruments.Tantra uses many such letters as below:

Shrim: Sha, Ra, E, Ma. They mean Mahalakshami, wealth, Tushti, remover of pains respectively.

Krim: Ka, Ra, E, Ma. They stand for Kali, Brahma, Mahamaya and remover of pains respectively.

Hrim: Ha, Ra, E, Ma. They stand for Shiv, Prakriti, Mahamay and remover of pains respectively.

Klim: Ka, La,E, Ma. They stand for Kamdev, Indra, Tushti and remover of pains respectively.

Gam: Ga, Ma. Ganesh remover of pains respectively.

Glaum: Ga, La, Au, Ma. Ganesh, Omnipresent, effulgence remover of pains respectively.

Aim: Ai, Ma. Saraswati beej remover of pains respectively.

Om is called pranav beej, Hum is called Varm beej, Sah is called mahima beej, Ham is dhoorjati beej, Lam is urvi beej, klim  is manmath beej,  Sa is srishti beej, Ha is sanhaar beej.

5.

Jap: Different fingers are used for various kinds of goals during mala jap. For shanty, pushti, stambhan and vashikaran used thumb and middle finger. For akarshan use thumb and index finger, for viveshan use thumb and ring finger and for maran use thumb and little finger.

Vachak jap fruit is like a yajna, Upanshu is 100 times more and mental japa is 1000 times more fruitful. Mantra jap should neither be too fast and nor too slow. Jap shoul always be done along with dhyan. Mansic jap can be done in any position and state.

6.

Mudra: For shanti karm use Padm mudra, for Vashikaran use Paash mudra, for vidveshan use Moosal mudra, for ucchatan use vajra mudra and for maran use khadag mudra. One should not do havan without mudra. Different mudras are used for different devtas. For such details one can read specific scriptures like Kularnava tantra, Sharda tilak etc.

7.

Havan: To send specific material to the devtas, havan is performed by sadhak. Agni, samidha, kund asan and direction are very essential for kamya karmas.

Agni has seven tongues. For shanty use Suprabha, for vashikaran use Rakta, for stambhan use Hiranya, for Vidveshan use Gagana, for Ucchatan use Atirikta and for maran use Krishan tongue of agni i.e offer ahutis in that particular tongue.  

Shanti and vashikaran use laukik agni, for stambhan use fire made out of rubbing together of the wood pieces of Vat, for vidveshan use wood of Baheda, for Ucchatan and maran use fire from cremation ground.

As for samidha, for peaceful endevors use bel, dhak, aak and wood of any milk bearing tree, for ashubh karyas use kuchla, baheda, lemon and dhatura.

8.

Tarpan: Tarpan should be offered to devtas, rishis, pitr, isht dev and all avran devtas etc. May refer to Sri Vidya Sadhana for detailed tarpan.

9.

Bali: Whatever is offered to a devta for making him or her happy is called Bali. Since specific devtas reside in specific directions hence bali is offered in those direction for them. Whatever way we have performed the poojan i.e by anatryaag or Bahiryaag, bali should be offered in actual to all the devtas. It can be in the form of a grain, fruit, flower, dhoop, deep, food, animal, liquor etc depending upon the liking of the particular devta.

In side the house offering is given to Brahma and Vishvdevta.

Dhanwantri is offererd in east direction.

Ishan N-E is meant for Shiva.

Ganesh, Batuk, Yogini and Kshetrapal is offered at the respective door on the yantra.

Dhata Vidhata at the door of the poojan room, Nishachar in space, Pitra in South.

North-Kuber, East-Indra, S-Yam, W-Varun, NE-Ishan, SE-Agni, SW-Daityas, NW-Vayu, UP-Brahma-Saraswati, DOWN-Vishnu-Luxmi.

Sri Vidya sadhana was followed by 12 different Rishis of past which resulted in 12 different ways of the poojan method of Sri Vidya. They were Manu, Chandra, Kuber, Lopamudra, Manmath, Agastya, Agni, Surya, Indra, Skand, Shiva and Krodh Bhattarak. Out of these Lopamudra and Manmath lineage is being practiced these days. Sri Vidya upasana is done on SRI-YANTRA.

When in olden times, tantra was most popular way of sadhana, at that time liquor was used in the poojan of Jagannathji. But the liquor which is offered to the lord there is not actual liquor but coconut water. This offereing shows the tantric leanings in poojan padhati.

In the olden times Indian philosophical thinking was divided in six streams, namely, Shad Darshan (Yog darshan¹ of Patanjali, Samkhya darshan² of Kapil, Nyayaik darshan³, Vaisheshik darshan⁴ of Jaimini  and Kanad, Vedanata⁵ and Mimansa⁶ -Poorav & Uttar).  

Patanjali’s yog darshan is divided into four different parts having 195 sidhantas or sutras. While Samkhya is based on 25 tatvas.

Ancient Indian Rishis with their great minds became witness to process of creation in three forms, Yagyik, Yogik and Tantrik. These are also called Karm kaand, Gyan kaand and Upasana kaand. Upasana is main on one side of which is Gyan and on the other side of it is Karm. As per Yagyik, in Rikveda it is said AGNIMIDE PUROHITAM, I pray to the agni placed in front of me. Rishis also said Surya Atma Jagatast Pushshch, i.e Surya is the cause of birth of jad and jangam creations. The other form of this agni is CHANDRAMA MANNSO JATAH, Chandrama came from the manah Pradesh of dhata. Agni is spread from the gross to the subtle in this cosmos. It has three forms, namely, Vaishvanar, Tejas and Pragy. Viashvanar is Cosmic, Tejas is mind form, while Pragya is budhiroop. Agnishomatmakam jagat, according to it whole creation is made of Agni and Som. While somatmak elements are Kshiti (solidity), Water (liquid), Pavak (heat), Gagan (space), Samir (gas). To receive light or form, five tantmatra were developed which resulted in five gross indriyas or senses.

When the Yagyik thought train moved further towards spirituality Yog was developed according to which Yatha Pinde Tatha Brahmande. Creation took place in two forms. Earlier it was Amaithunik, which did not need actual coming together of male and female aspects, later it became Maithunik, which needed male and female aspects to come together. The second srishti started from Dakshprajapati, as per our scriptures. Under the Yogik practices, Rishis gained full control over the mind and they realized that human form is the miniature form of the whole creation. By their divine sadhana they transformed these human practices into divine bhav. That is why they said, AFTER THIS NOTHING MORE IS TO BE KNOWN. They gave great importance to Dhyan and said that everything can be attained by Samadhi and there is no need to run after anything. As per Shiv Samhita, one who realize the whole cosmos in this very body only can be called a Yogi. Later the study was developed into Shad Chakras, Mooladhar, Swadhishthan, Manipur, Anahat, Vishudhi and Agya. The modern science talked of Pelvic, Hypogastric, Cardiac, Carotid plexis and medulla. At the top Sahasrdal lotus was envisioned. Later on tantra developed it further and suggested their beej mantras, colours and forms of devi and devtas associated with them. Lam, Vam, Ram, Yam, Ham, Om and Tam representing Earth, Water, Fire, Air, Space elements. These vibratons keep resonating in their respective places. Tantra also developed vahans of various beejas, Elephant for Lam, Crocodile for Vam, Goat for Ram, Antelope for Yam. Sahsradal is Shiunya tatva and Visarg is its beej. From the Shunya or the Visarg whole creation came forth, this is the ultimate thought of Tantra.

Every Pind has three, Yantra, Mantra and Tantra i.e. mechanism, governism and mind. This is the outer part of it. As per the spiritual scriptures its inner development is Adhibhautik, Adhidevik and Adhyatmik. As in the yagyik science various forms of agnikundas were developed to achieve various goals, same way tantra also developed various yantras in the form of triangle, square, hexagon, octagon, circle etc. Adhyatam is a complete science, this alone is the rajmarg of peace and well being of all.

As per the modern science, waves are the basic building blocks of any matter. Sound waves change into light waves. From naad tattva, bindu tattva comes into being, this thought development is from Tantra. As per modern day science, energy can be of two types, one is static energy while other is called dynamic energy.In tantra these two are represented by Shiva and Shakti. NABH dhatu represents sound. Akaash is that space where light waves travel, Nabh is that space where sound waves travel, Antriksh is that part which is seen at night in the absence of sun light and where we see all the stars. All these lights come out of param jyoti which alone is Shiv or Mahakaal. Kaal’s shakti is Kali. Our scientists have received many radio signals from various planets or stars which are far out in our solar system. They think that certain much more developed entities are residing there. The space from which these signals are coming, in the tantrik lore it is called Vyom. This vyom is called Param pad and is generated from the Naad of Om. Our Dash dikpals reside in this Vyom.

When Aryans entered into India at that time many small and big communities were living here. Out of them at that time Yaksha were main. Above Badrinath in Himalyas beyond Vasodhara is the mountain of Kuber who is the king of yakshas and guards the divine property. One can say that yaksh community must be living there. So after separating them, all other communities were called Aryetr. Thus three main communities were thought of i.e Aryans, Yaksha and Aryetr. Aryans were Anandvadi, Yakshas were Vilasvadi and Aryetr were Dukhvadi. Arya power was in the form of masculine power and sought Anand, Yaksha developed shakti in the form of female hence developed vasana or desires while Aryetr believed in male shakti form, developed fear of some higher powers and believed in Bhoot-pret. Thus one shakti alone was divided into three forms. Thus prior to Aryans Shakti poojan was present in India in some way or the other. Yakshas were responsible for the Shakti cult. Yog and tantra were with Yakshas and not with Aryans at the start. But Aryetr were very ugra. Each had affect on the other in one or the other way. Each had affect on the other in one or the other way. Since all three of them resided side by side hence effects on each other were unstoppable. Aryans developed much more than the other two, though others kept on following their own precepts of sahdana. Aryans depending upon their own philosophy and spiritual practices developed Brahman dharma, in which philosophy was based on BELIEF. Thus Aryans followed two paths, one was ANAND and othe BELIEF. Like Rikved is considered adi veda same way Brahman tantra is considered adi tantra. Later with further developments Baudh tantra and Jain Tantra came into being. Out of these three, Brahman and Baudh tantra were very elaborate.

Ref. Sri Vidya Sadhana and Yog Tantrik Prasang………………to be continued....Om!

Offering of Deepak

While offering Deepak to the Lord during the month of Kartik or as a matter of fact any time we can generate different bhav or Viniyog or Sankalp to achieve different end result with the same work or kritya. First of all attention should be paid to the making of the wick. It should be made of three lengths of thread, each representing Adhidevik, Adhibhautik and Adhyatmik doshas or faults. We may request the Lord that as we burn the three strands in the Deepak, same way He should burn all three types of our shortcomings and make us cleansed. We can also have the bhavana of Ida, Pingla and Sushumana in the three strands of the wick and can think of a different kind of sankalp with it. The whole meaning here being that one can achieve different result with the same deed by changing the no of strands depending upon work or by changing viniyog or sankalp. This is my own humble thinking and not a specific quote from any scripture. ………Om!

As per Bhavishya Purana,p/529 different colours of the wick are mentioned for different devtas which are being given here for everyone’s reference.

White Wick is for Ishwar is called Ishwarvarti, Yellow wick is for Vishnu is called Bhogvarti, Kusum coloured wick for Gauri is called Saubhagyavarti, Lac coloured wick for Durga is called Poornvarti, wick offered to Brahma is called Brahmvarti, wick offered in the deeepak of snakes is called Naagvarti, one offered to various planets is called Grahvarti. One should do poojan of the devta first and then only offer the Deepak in their name.

………Om!

Jeevanmukt

                                                     

Sadhana fructifies only when AHAM gets negated. When it does not arise in any state whatsoever, when this happens happens Kundlini arises and jyoti is seen in Agya chakra and blue light is seen in the heart center.Then such a person is no longer an ordinary person. Though outwardly he is same but inwardly a great event has happened in him or her. For him world has no meaning though he is living in it. It should be noted that when ever ME or MINE arises it is always due to ignorance. Any thing, any work which is associated with ME or MINE generates ego.Till one feels that ONE is doing, it indicates knowledge has not fructified yet. What ever one may be seeking, worldly comforts or material or spiritual experiences, it is all associated wih ME or I. When this vritti disappears totally, only then real knowledge dawns.

One reaches the pinnacle of sadhana not by amassing knowledge but by letting it go.Sadhana is that which stops creation of differentiation with others. Rather one becomes more and more like all, simple. Even a trace of feeling that I am something special or different should not arise in him, when this happens that day knowledge comes. Hence the state is achieved not by knowledge but by death of ME or I. When vrittis do not arise again, that state is called UPRATI.This state of STHITPRAGYA is explained in the UPNISHADS and the one feels continuous anand or joy. Arising of the vrittis again and again indicates the presence of mind. Mind is always changing. It gets fed up with everything, if it continues with it for a long time, whether it be good or bad. Peace of mind which comes and goes away is not spiritual shanty/peace but it is of mind. Spiritual peace is not associated with mind but something deeper. It remains for ever. This is the difference between the two. We want to embrace peace and want to throw away any kind of agitation. If we keep on doing this then we can never be free. This is only possible when we are joyous, we should not drown in it and when we are depressed we should not be afflicted by it. In every situation, we should be sakshi or witness. To catch happiness, peace and joy only, we fall into the trap of agitation, unhappiness and so on. Unhappiness sprouts when we try to hold happiness. This holding itself is called MIND. When we try neither to hold nor to catch anything, we pass the level mind and enter deeper to the level of atma. Once we reach there, desires do not arise. This is called LAYA or UPRATI.One whose chetna/self never goes any where but stays in the same state always, it is called UPRATI. In the upnishads this state is called as STHITPRAGYA, one who is steadfast in the pragya. Question is, What is pragya? When our mind stops thinking and enters a mode of stillness of thoughtlessness then it is called Pragya. Our mind is always planning to do something or the other at the base of which is the feeling of ME or MINE. This feeling is because of our ego. Hence, when ego is annihilated then alone we can say PRAGYA has arisen. One who is steadfast in that state always is called STHITPRAGYA.

All the dualities are at the level of mind. Behind all the dualities is the non-dual state. Where there is non-duality, there is Anand. Every thing has opposite but Anand has no opposite. Every body WANTS anand, hence they CAN NOT achieve it. As they have reduced it to a state of desire while it is not a desire but a result or after effect. Desire is of mind and anand is not. Every body wants to achieve this state as quick as possible, but speed can not make us reach it. Only by non speed we will quickly achieve this state. Desires other name is VASANA, whatever comes in the circle of VASANA can not be achieved and can never give happiness. Every person has walked on the path of sadhana one or the other time in many lives but they did not get anand or moksha i.e final emancipation. They always tried to achieve but it is not a GOAL but a RESULT. Hence after walking the path for some time they start saying that there is nothing in it and can not be achieved. This becomes a samskaar in our life. This samskar can be removed only when we will do our sadhana without any vasana or desire. We won’t hanker after the achievements but busy ourselves for the sake of sadhana alone. There is nothing new in this world, every thing is eternal.

Lord Buddha worked hard on himself for many years. He worked for peace, anand, nirvana and darshan of the truth but did not get it. All his efforts, his labour bore no fruit. His goal was moksha, which itself was the obstruction in realization. In the end, he lost all the hope, he felt completely worn out, his whole being was filled with remorse. He had left his family, his kingdom and the whole world but in the end he was still empty handed. He left his sanyas also. Enjoyment of the world he has already shunned and now after working so hard on himself without any result yog was also leaving him. He had done whatever maximum he could do in this direction. Hence he left everything, whatever he was practicing.

One night he decided that nothing is to be done.As all his doings bore no fruit. So quietly he laid himself below a tree to sleep. Closed his eyes and slept as if he had not slept like this for ages. He did not plan to get up or do anything whatsoever, as doings seemed futile. There was no work at hand, no plans to follow, just shunya. Whether he arises in the morning or not, it did not matter. Tomorrow has no value. If tomorrow comes, what will he do or not. All the flights of the mind came to stand still. There was no desire for anything, no goal to achieve and in that very moment, SOMETHING happened. In the morning, when he opened his eyes, he realized it is not he who opened them. They opened of their own accord after resting. Thus he was transported into Paramshunya and real BUDHA was born.

Everyone who takes birth is sure to die. We do not see death as a reality but feel that life is. But every moment everyone is dying. The moment a child is born, takes its first breath, movement towards death starts. We feel we are growing while in actuality we are moving closer to death. Every one of us is deluded, whole life passes in a flash and one comes face to face with death. Even at that moment, one feels that one will not die just now. He still plans to do some things and is totally oblivious of the reality which is going to strike. When we are born, we are  unconscious and when we are about to die, we are again unconscious. So a jeeva, who is unconscious both in birth and death, will remain in the same state in between, which is called life. A person, who is totally awake during his birth, will be awake during his death also. One who has realized the truth of death while living only, is called Jeevanmukt.

One who has realized that whole life is really death is jeevanmukt.One who has no JEEVESHNA is jeevanmukt. One who experiences death in every moment is jeevan mukta. One who does not seek another day for his life, he is ready to move along when death presents itself and one who is every moment ready to embrace death is called Jeevanmukta. One who achieves this state, a great change takes place inside him/her. At the base of all of this change is great Vairagya/detachment. Vairagya is established after great pains. As when a piece of land is to be prepared for new sowing it has to undergo treatment at the hands of the farmer who breaks it into pieces through ploughing and tilling. Till all this pain is not endured, the piece land is not fit for sowing. Similarly, when vairagya is to be embraced, all the attachments to this mortal world are to be cut asunder and in that a great pain is to be endured. Roots of these attachments are not at the level of mind alone but much deeper into the unconscious. Like gold has to pass through a test of fire, like a bamboo has to endure hot rods passed through it to become a flute, same way a soul has to undergo great pains to come out cleansed. This, one has to endure and no body’s experience is of any avail.  So Budha has to endure great pains to achieve great Vairagya which gave him great Anand in the end.

In contrast, our whole life is nothing but a web of attachments. If one sincerely looks inside, one will find nothing else in ones life except dependence. If this happens, I will be happy and if not I will become sad. If others tow my line of thought, they are my friends and if not they are enemies. Hence our happiness and sadness, all are dependent on some outside thing. None of it can give us Anand which is free and not bound. Anand is the eternal, real quality of our atma and it can not be DERIVED from outside affairs but one ARRIVES at it. Only THAT fortunate arrives at it, who has endured the pains of knives of vairagya, experienced pain of soul leaving the body during death in every breath taken, one who has realized that life is death in motion, one who has stopped living in his past to guide his future but has started experiencing the PRESENT, for whom rising sun does not bring any new promises and setting sun does not leave any shattered dreams, one who is is always happy in HIMSELF alone, who does not need a SECOND to enjoy, one who is a perfect SAKSHI/ WITNESS to everything all around, whose ego has been thoroughly ground into dust and had experienced that he is just THAT, is the real Jeevanmukta.

May this Jeevanmukt state arise in the hearts of all the ardent souls, all the seekers who are walking on this great path of realization and all those whose hearts are bleeding with divine Vairagya and all those who smilingly embrace the process of final annihilation, all those who have put everything on line to achieve it as even that much value is nothing in front of the ANAND of THAT state. So lets all arrive there and be joyous, blissful, free and eternal….Om!....Om!....Om!.

Gandharva Tantra:

A.

Lord Shiva gave knowledge of this Tantra to Lord Krishna and he gave it to Brahma. Lord Shiva imparted its knowledge to Nandi as well as Gandharva Pushpdant. Pushpadant in turn taught it to other gandharvas and hence its name. Earlier it had 12000 slokas but now it has only 4445 slokas. Its main topic is vaam-margi poojan of Bhagwati Sri Tripursundari’s Sri Yantra. Though it is very detailed here we are touching only some part of it for sharing it with all like minded sadhakas.

As per the 29^th chapter of this shastra, various places suitable for Jap has been explained.

At night one should do fifty thousand jap keeping a paan in one’s mouth. One may perform one lakh jap sashakti, dressing like Kaamdev from Midnight onwards.What ever karma is performed during this time it gives unending results.

There are three places of Jap. Swayambhu  lingam in mooladhar,. It is jyoti roop and is located in Yoni. There with mind perform 1 lakh jap.There do dhyan of Kundalini whose body is made up of Varnas only.

In the triagle of heart do it in Baanlingam. It is extremely effulgent. Here perform 1 lakh jap with complete focus of one’s mind.

In the triangle of head there is another Lingam which is called ITR LINGAM... It faces western direction  Again perfrom 1 lakh jap establishing one self here.

Thus doing three lakh jap, sadhak becomes like the dev himself. In this ,aterial word for increasing of bhog one should do 3 lakh jap(total 9 lakh) at each of the above three places. In this jap one does not need Dhyan, Nyas or Poojan or Purushcharan procedure. Jap alone gives sidhi. When one crore jap is completed mind becomes mantramaya. Till this state is achieved keep doing the japa. When mind becomes embued with mantra then, converting the mind into dhyan offer the jap to Brahm. After acquiring the knowledge of Brahm, sadhak gets everything.

Further  9 places of jap has been explained by Lord Shiva. 1.In Mooladhar in the form of Jyoti, 2.In Swadhishthan in  the form of fire, 3.In the navel in the form of effulgent mid day Sun, 4.In the heart in the form of a burning wick, 5.In the throat in the form of burning candle wick, 6.In the eyebrow center like a precious stone, 7.Above it in the Guruchakra in the form of sun, 8.At the place of Uvula, like an effulgent moon, 9. Lord himself is established as Ghanta Vaidurya in the form of a linga. A sadhak should rise one by one from the bottom and then pierce the Kundlini and drink the nectar there and come back into mooladhar. One who keeps on repeating it again and again becomes amar or eternal.

By doing 9 lakh jap of tripursundri as per shastra one becomes like Rudra. Doing this 9 lakh jap one gets darshan of all the 9 lingams.  

B.

Dhyan of the Kundlini lotus devis: Some interesting Dhyan and mantras of various presiding deities of different chakras have been given in the 10^th patal of the same scripture. One sincerely hopes it will help in the meditation of chakras.

DAKINI:   White in colour, red eyes, develops fear in the animals, performs Shubh of Sadhak, holds Khadag, Paanpatra, Shool and Khatwang and having fearful teeth. She is single faced and annihilates all the enemies. She likes KHEER.Her body is made of the swar varnas (16 in no from A to AAH).

Mantra: A…….AAH Dam Deem Damalvaryoom Dakinyai Namaah. Dakini Dugadhangate Chatuhkhashti koti yogini Swamini Sarv satv vashankari agyaam me dehi mam viche.

RAKINI:  Established in the heart lotus, fearful teeth and terrifying faced, dark like newly formed rain clouds, holding a trident, damru, vajra and lotus, she likes white grains, her body is made of varnas frm Ka to Tha.

Mantra: Kam……Tham Raam Reem Imalvaryoom Room Rakinyai Namah, Rakini Asrigdhatugate Dwatrinsh laksh koti yogini Swamini Sarv satv vashankari agyaam me dehi mam viche.  

LAKINI: Red coloured, three eyed, established on the left side of shiva, big fearful teeth and she looks terrifying, holding  Shakti,Vajra, Var and Abhaya mudra. She is always ready to eat Jaggery mixed in rice. Her body is made of varnas from Da to Fa.

Mantra: Dam…..Fam Laam Leem Lamalvaryoom Loom Lakinyaii namah lakini maansdhatu gate Shodash laksh yogini Swamini Sarv satv vashankari agyaam me dehi mam viche.

KAKINI: meditate on her in Swadhisthan, She is yellow in colour, she is greatly intoxicated, She likes to eat rice and curd, she is being praised by group of Devtas and she holds Triden, Damru, Paash and Abhaya mudra. Her body is made of varnas from Ba to La (6 varnas).

Mantra: Bam….Lam Kaam Keem Kamalvaryoom Kakinyai Namah kakini medodhatugate Ashtalakshkoti yogini Swamini Sarv satv vashankari agyaam me dehi mam viche.

SAKINI: She is five faced with three eyes each and colour of Sun and Fire. She has 6 hands holding Bow, Arrow, Paash,Srini, Book of knowledge and Gyan mudra. She likes to eat moong. Her dhyan should be done in Mooladhar.

Mantra: Vam ….Sam Saam Seem Samalvaryoom Shakinyai Namah Shakini Asthi Dhatugate Chturlakshkoti yogini Swamini Sarv satv vashankari agyaam me dehi mam viche.

HAKINI: is established in Bindu, moon like, body made from Ham and sham, holding Damru, Rudraksh mala, skull, Sword, book of knowledge and gyan mudra. She is 6 faced and three eyed each. She attracts everything. She like to eat grains mixed in turmeric. She is intoxicated with honey and is smiling and she is being praised by Indra.

Mantra: Ham Ksham Haam Heem Hamalvaryoom Hakinyai Namah Hakini majjadhatugate Dwilakshkoti yogini Swamini Sarv satv vashankari agyaam me dehi mam viche.

YAKINI:  Her body comprises of all the varnas from A to  Ksha. She is white in colour.

Mantra: Am….Ksham Yaam Yeem Yamalvaryoom Yakinyai Namah Yakini Shukradhatoo gate Dashkoti yogini Swamini Sarv satv vashankari agyaam me dehi mam viche…..Om!

Note: In all the above mantras, first and last letter of the series of varnas is mentioned but one has to chant all the various varnas of each chakra.......................................Om!                          

                                               -----------Navratra Shub Kamana to all------------