Essence of Dharma

Download the Śrīmad Devī Bhāgavatam Part 1, Skandhas 1-5: https://archive.org/details/srimaddevibhagavatampart1/page/n365 The Vedas said: ’Obeisance to the Devī! to Mahā-māyā, the Auspicious One, the Creatrix of the Universe! We bow down to Thee who is beyond the guṇas, the Ruler of all Beings! O Mother! Thou givest to Śaṅkara even His desires. Thou art the receptacle of all things; Thou art the prāṇa of all the living beings; Thou art buddhi (intelligence), Lakṣmī (wealth), śobhā (beauty), kśamā (forgiveness), śānti (peace), śraddhā (faith), medhā (intellect), dhṛti (fortitude), and smṛti (recollection). 55. Thou art the bindu (the dot signifying the nasal termination ṁ) over the prāṇava (āūṁ) and thou art of the nature of the crescent moon; Thou art Gāyatrī, Thou art vyāhṛti (the invocations of the names of the seven planetary systems: bhūḥ, bhuvaḥ, svaḥ, mahaḥ, janaḥ, tapaḥ and satya); Thou art Jayā and Vijayā (guards of the gates of Vaikuṇṭhaloka), dhātri (the support), lajjā (modesty), kīrti (fame), icchā (will) and dayā (mercy) in all beings. 56-57. O Mother! Thou art the merciful Mother of the three worlds; Thou art the adorable auspicious vidyā (knowledge) benefitting all the lokas; Thou destroyest the Universe and Thou skilfully residest hidden in the bīja-mantras. Therefore we are praising Thee. O Mother! Brahmā, Viṣṇu, Maheśvara, Indra, Sūrya, Fire, Sarasvatī and other Regents of the Universe are all Thy creation; so none of them is superior to Thee. Thou art the Mother of all the things, moving and non-moving.

Download the Śrīmad Devī Bhāgavatam Part 1, Skandhas 1-5: https://archive.org/details/srimaddevibhagavatampart1/page/n365 At this juncture, seeing Śiva and the other Devas crying, Bṛhaspati, supremely versed in the Vedas, consoled them thus: ’O highly fortunate one! what use there will be in thus crying and repenting? You ought now to consider the means that you should adopt to redress your calamities. O Lord of the Devas! Fate and one’s own exertion and intelligence are equal; if the success comes not through Fate (Luck or chance) one is certainly to show one’s prowess and merit.’ 42-46. Indra said: ’Fie to your exertion when before our eyes, the head of Bhagavān Viṣṇu Himself has been carried off! Fie, Fie to your prowess and intelligence! Fate is, in my opinion, supreme.’ Brahmā said: ’Whatever auspicious or inauspicious is ordained by Daiva (Fate), everyone must bear that; no one can go beyond the Daiva. When one has taken up a body, one must experience pleasure and pain; there is no manner of doubt in this. See, in long-past days, by the irony of Fate, Śambhu severed my head; His generative organ, too, dropped down through curse. Similarly Hari’s head has, today, fallen into the salt ocean. By the influence of time, Indra, the Lord of Saci, had thousand genital marks over his body, was expelled from Heaven and had to live in the Mānasarovar in the lotuses and had to suffer many other miseries. 47-50. O Glorious ones! When such personages have suffered pains, then who else is there in the world that dues not suffer! So you all cease sorrows and meditate on the Eternal Mahā-māyā; who is the Mother of all, who is supporter of all, who is of the nature of brahmavidyā (the Supreme Knowledge) and who is beyond the guṇas, who is the Prime Prākriti, and who pervades the three lokas, the whole universe, moving and unmoving; She will dispense our welfare.’

Download the Śrīmad Devī Bhāgavatam Part 1, Skandhas 1-5: https://archive.org/details/srimaddevibhagavatampart1/page/n365 1-4. The Ṛṣis said: “O Sūta! Our minds are merged in the sea of doubt, hearing this your most wonderful saying, surpising to the whole world. The head of Janārdan Mādhava, the Lord of all, was severed from His body! And He was afterwards known as Hayagrīva, the horse-faced! Oh! what more wonder can there be than this? Whom the Vedas even praise, Whom all the Devas rest on, Who is the Cause of all causes, the ādi-deva Jagannāth (the Lord of the universe), Oh! how is it that His head came to be severed! O highly intelligent one! Describe all this to us in detail.” 5-9. Sūta said: “O Munis! Hear all attentively the glorious deeds of the supremely energetic Viṣṇu, the Deva of the Devas. Once on a time the eternal Deva Janārdana became tired after the terrible continuous battle for ten thousand years. After this the Lord Nārāyaṇa seated Himself in padmāsana in some lovely place on a level plot of ground; and placing his head on the front of his bow with the bow strung and placed erect on the ground, fell fast asleep. Viṣṇu, the Lord of Ramā, was exceedingly tired and thus he fell soon into deep sleep. At this time Indra and the other Devas, with Brahmā and Maheṣa, began a sacrifice. 10-13. Then they, for the sake of success, went to the region of Vaikuṇṭha to meet with the Deva Janārdana, the Lord of sacrifices. There the Devas, not finding Viṣṇu, came to know by dhyāna (meditation) where Bhagavān Viṣṇu was staying, and thither they went. They saw that the Lord Viṣṇu, the Deva of the Devas was lying unconscious, being under the arms of yoga-nidrā. Therefore they took their seats there. Seeing the Lord of the universe asleep, Brahmā, Rudra and the other Devas became anxious. 14-18. Indra then addressed the Devas: ’O best of the Suras! Now what is to be done? How shall we rouse Bhagavān from His sleep? Now think of the means by which this can be effected.’ Hearing Indra’s words Śambhu said: ’O good Devas! Now we must finish our sacrificial work. But if the sleep of Bhagavān be disturbed, He would get angry.’ Hearing Śaṅkara’s words, Paramesthī Brahmā created vamrī insects (a sort of white ants) so that they might eat up the forepart of the bow that was lying on the ground causing the other end to rise up and thus break His sleep. Thus the Devas’ purpose would, no doubt, be fulfilled. Thus settling his mind, the eternal Deva Brahmā ordered the vamrīs to cut the bow string. 19-22. Hearing this order of Brahmā, the vamrī spoke to Brahmā, thus: ’O Brahmā! How can I disturb the sleep of the Devadeva, Lord of Lakṣmī, the World-guru? To rouse one from one’s deep sleep, to interrupt one in one’s speech, to sever the love between a couple husband wife, to separate a child from his mother—all these are equivalent to brahmāhatyā (murdering a Brahmāṇa). Therefore, O Deva! how can I interrupt the happiness of sleep of the Devadeva? And what benefit shall I derive by eating the bowstring, so that I may incur this vicious act? But a man can commit a sin if there be any interest of his; I am ready to eat this, if I get a personal interest.’

Download the Śrīmad Devī Bhāgavatam Part 1, Skandhas 1-5: https://archive.org/details/srimaddevibhagavatampart1/page/n365 31-37. Sūta said: “Thus questioned by Kṛṣṇa Dvaipāyana Vedavyāsa, the high-souled Nārada Muni, well versed in the Vedas, became very glad and spoke thus: ‘O highly fortunate Parāśarā’s son, the question that you have asked me today was formerly asked by my father to Nārāyaṇa. At this, Nārāyaṇa Vāsudeva, the Deva of the Devas, the Creator, Preserver and Destroyer of the Universe, the husband of Lakṣmī, the four-armed, wearing yellow garment, holding conchshell, discus, club and with the mark Śrīvatsa (a mark or curl of hair on the heart of Viṣṇu) adorning His breast and decorated with Kaustuva gem, the Divinity Himself, became merged in great yoga; at this my Father became greatly surprised and said: ‘O Janārdana! Thou art the Deva of the Devas; the Lord of the Present, the Past and the Future, the Lord of this Universe; why art thou meditating in yoga? And what is it that Thou art meditating? O best of the Devas! Thou art the Lord of the entire Universe and yet Thou art now merged in deep meditation. At this I am greatly surprised. What more wonderful than this can happen? 38-43. O Lord of Ramā! I am sprung from the lotus from thy navel and have become the Lord of this whole universe; who is there in this universe that is superior to Thee; kindly reveal this to me. O Lord of the world? Thou art the Origin of all, the Cause of all causes, the Creator, Preserver and Destroyer and the capable Doer of all actions. O Mahārāja! at Thy will, I create this whole universe and Rudra destroys this world in due time. He is always under Thy command. O Lord! By Thy command the Sun roams in the sky; the wind blows in various auspicious or inauspicious ways and the fire is giving heat and the cloud showers rain. I don’t see in the three lokas anyone superior to Thee. Then whom art Thou meditating on? This is my main point of doubt. O One of good vows! I am Thy devotee; be merciful to me and speak this to me. There is almost nothing that is secret to Mahāpuruṣas; this is a well-known fact.’ 44-50. Thus hearing Brahmā’s words, Bhagavān Nārāyaṇa replied: ’O Brahmā! I now speak out my mind to you; listen carefully. Though the Devas, Dānavas and men and all the lokas know that You are the Creator, I am the Preserver and Rudra is the Destroyer, yet it is to be known that the saints, versed in the Vedas, have come to this conclusion by inference from the Vedas that the creation, preservation, and destruction are performed by the creative force, preservative force and destructive force respectively. The rājasik creative force residing in you, the sāttvik preservative force residing in me, and the tāmasik destructive force residing in Rudra are the all-in-all. When these Śaktis become absent, you become inert and incapable to create, I to preserve and Rudra to destroy. O intelligent Suvrata! We all are always under that Force directly or indirectly; hear instances that you can see and infer. At the time of pralaya, I lie down on the bed of Ananta, subservient to that Force; again I wake up in the time of creation duly under the influence of Time.

Vedavyāsa Becomes despondent over not having a son. He approaches Narada for advice, who narrates an ancient lesson by Viṣṇu. (To be continued)

SDB 1.2 Comments: the Manblunder * Manblunder: the incorrect, ignorant cultural assumption and religious bias that the Creator or ultimate support of the universe must be male in gender. * Especially prominent in the Abrahamic religions: Judaism, Christianity and Islam. * But also seen in Hinduism, especially the Vaiṣṇava cult. * Māyā is constructed in layers like an onion. * Each layer seems self-consistent, but only because it is based on a false assumption. * Confirmation bias makes each layer of māyā seem logical. * “Confirmation bias is the tendency to search for, interpret, favor, and recall information in a way that affirms one's prior beliefs or hypotheses. It is a type of cognitive bias and a systematic error of inductive reasoning. People display this bias when they gather or remember information selectively, or when they interpret it in a biased way. The effect is stronger for desired outcomes, for emotionally charged issues, and for deeply-entrenched beliefs. People also tend to interpret ambiguous evidence as supporting their existing position.” — Wikipedia * Spiritual truth cannot be known by inductive reasoning (aroha-vāda) only by deductive reasoning (avaroha-vāda) from scriptural revelation recorded by the Self-realized Sages. * oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ
”I was born in the darkness of ignorance, and my enlightened spiritual master opened my eyes with the torchlight of his realization. Therefore I offer my respectful obeisances unto him." Video & blog post: https://srimaddevibhagavatam.wordpress.com/2019/10/19/devi-bhagavatam-1-2-commentary-2-the-manblunder/(opens in a new tab)

• āgamas: a traditional doctrine or precept, collection of such doctrines, sacred work, anything handed down and fixed by tradition (as the reading of a text) • munīndra: chief of the Munis, a great sage or ascetic • transcendental sentiments (rasas): ecstatic emotional flavors of relationship with the Supreme in any form—neutrality, servitorship, friendship, parenthood and conjugal love. See Bhakti-rasāmrta-sindhu, Part 2:http://www.mediafire.com/file/94owo1ouwj8ls3i/Bhakti-rasamrta-sindhu-Part2.pdf/file • Naimiṣ: Name of a forest (āranya) and a sacred tīrtha where the son of Suta related the Mahābhārata, and so called because in it an army of asuras was destroyed in a twinkling. Nimi = the closing or winking of the eyes, twinkling • vidyā: knowledge, science, learning, scholarship, philosophy etc. Vedic knowledge has many divisions: the four Vedas, the six Vedangas, the Puranas, the Mimāmsas, Nyāya or logic and dharma or law; the four Upavedas, and the 64 arts and sciences. Knowledge is also personified and identified as Goddess Durgā—She has composed many powerful prayers and mantras. • yoga-nidrā: "meditative-sleep" a state of half-meditation, half-sleep which admits of the full exercise of the mental powers; it is peculiar to devotees, Such as Rāmana Maharshi, who called it ‘waking sleep’. Refers especially the sleep of Viṣṇu at the end of a yuga. Viṣṇu's sleep is personified as a form of Goddess Durgā. • ekārṇava: ‘one ocean’—the cosmic ocean at the time of dissolution • Śivā: the original form of Śakti-Devī which is equivalent to Lord Śiva; or, the form of Śiva created by Śakti • prākṛti: ‘making or placing before or at first’, the original or natural form or condition of anything, original or primary substance; natural; derived from Nature, the original substance or consciousness • turīya-caitanya: the fourth state of consciousness, pure unconditioned objectless awareness • manomaya-cakra: the wheel of the mind • tattva-jñāṇa: knowledge of the categories of truth, insight into the true principles of philosophy, thorough knowledge derived from Self-realization

After hearing the questions of the Sages, Sūta Gosvāmī responds. The Sanskrit verse in the beginning is the ṣoḍaśī mantra, the most powerful and beneficial Vedic prayer. It invokes the śakti of Goddess Lalithā, also known as Tripurasundarī, Mahā-Māyā, Durgā, and many other names. Who is Goddess Lalithā? This Śrīmad Devī Bhāgavatam is Her story. Listen, and you will gain immense spiritual benefit. The full text of this episode is here: https://srimaddevibhagavatam.wordpress.com/2019/10/18/chapter-ii-sri-sutas-response/

• What the Śrīmad Bhāgavatam is to the Vaiṣṇavas, the Śrīmad Devī Bhāgavatam is to the Śāktas. • Though classified as an upa-purāṇa it is the only Purāṇa Vedavyāsa called Mahā-Purāṇa, meaning great Purāṇa • The choice of words by the great ṛṣi obviously indicates its importance, as Divine Mother is described in all major śāstras as the One Supreme beyond and above the trinities and all Gods. • Śaunaka ṛṣi: senior president of the assembly of sages at Naimiṣāraṇya • viśvasan-kṣetra: trusted or reliable place • Naimiṣāraṇya-vāna: sacred forest free from influence of Kaliyuga • Sūta Gosvāmī: disciple of Vedavyāsa, son of Romaharṣana-Sūta, who was killed with a blade of grass for offending Balarāma • Saumya: moonlike (Soma), placid, gentle, mild: "O gentle Sir!" "O good Sir!" "O excellent man!" as the proper mode of addressing a Brāhmaṇa • three guṇas: sāttvik, rājasik and tāmasik, described in detail in Bhagavad-gita chapters 13, 14, 17 & 18 • transcendental sentiments (rasas): ecstatic emotional flavors of relationship with the Supreme in any form—neutrality, servitorship, friendship, parenthood and conjugal love. See Bhakti-rasamrta-sindhu, Part 2: http://www.mediafire.com/file/94owo1ouwj8ls3i/Bhakti-rasamrta-sindhu-Part2.pdf/file

Namaste! Welcome to Śrīmad Devī Bhāgavatam. The Sanskrit verse in the beginning is the ṣoḍaśī mantra, the most powerful and beneficial Vedic prayer. It invokes the śakti of Goddess Lalithā, Also known as Tripurasundarī, Mahā-Māyā, Durgā, and many other names. Who is Goddess Lalithā? This Śrīmad Devī Bhāgavatam is Her story. Listen, and you will gain immense spiritual benefit. The full text of this episode is here: https://wordpress.com/view/srimaddevibhagavatam.wordpress.com Watch the video version here: https://www.youtube.com/watch?v=8izdMX06jcw&feature=youtu.be

Śrī Bhagavān said: ‘Salutation to the Devī Prakṛti, the Creatrix; I bow down again and again to Thee. Thou art all-auspicious and grantest the desires of Thy devotees; Thou art of the nature of siddhi (spiritual success) and vṛddhi (increase). I bow down again and again to Thee. I bow down to the World Mother, Who is of the nature of Everlasting Existence, Intelligence and Bliss. O Devī! Thou createst, preservest and destroyest this Universe; Thou doest the pralaya (the great Dissolution) and showest favor to the created beings. Thus Thou art the Authoress of the above five-fold things that are done; so, O Bhuvaneśvarī, I bow down to Thee! Thou art the great efficient and material cause of the changeful. Thou art the Unchangeable, Immoveable Consciousness; Thou art the half-letter (ardhamātrā), hrillekhā (the consciousness that ever pervades both inside and outside the Universe, denoted by the bīja-mantra hṛīṁ); Thou art the Supreme Soul and the individual soul. Salutation again and again to Thee! O Mother! I now realize fully well that this whole Universe rests on Thee; it rises from Thee and again melts away in Thee. The creation of this Universe shews Thy infinite force. Verily, Thou art become Thyself all these lokas (planetary regions). During the time of creation Thou createst the two formless elements akāsā and vāyu and the three elements with form—fire, water, and earth—then with these Thou createst the whole Universe and shewest this to the Enjoyer Puruṣa, who is of the nature of consciousness, for His satisfaction. Thou again dost become the material cause of the twenty-three tattvas: mahat, etc., as enumerated in the Sāṅkhya system and appearest to us like a mirage. 32. O Mother! Were it not for Thee, no object would be visible, Thou pervadest the whole Universe. It is for this reason that those persons that are wise declare that even the Highest Puruṣa can do no work without Thy aid. 33-34. O Devī! Thou createst and art giving satisfaction to the whole Universe by Thy power; again at the time of pralaya Thou swallowest forcibly all these that are seen. So, O Devī! Who can fathom Thy powers? O Mother! Thou didst save us from the hands of Madhu and Kaitabha. Then Thou hast brought us to this Maṇi-Dvīpa and shewed us Thy own form, all the extended regions and immense powers and given us exquisite delight and joy. This is the highest place of happiness. 35-37. O Mother! When I Myself, Śaṅkara and Brahmā or anyone of us is unable to fathom Thy inconceivable glory, who else can then ascertain Thee? O Bhavānī! Who knows how many more than the several regions that we saw reflected in thy nails of Thy feet, exist in Thy creation? O One endowed with infinitely great powers! O Devī! we saw another Viṣṇu, another Hara, another Brahmā, all of great celebrity in the Universe exhibited by Thee; who knows how many other such Brahmās, etc., exist in Thy other Universes? Thy glory is infinite. O Mother! I bow down again and again to Thy lotus feet and pray to Thee that this Thy form may exist always in my mind. May my mouth always utter Thy name, and may my two eyes see always Thy lotus feet. 38-43. O Revered One! May I remember Thee as my Goddess and may Thou constantly look on myself as Thy humble servant. O Mother! What more shall I say than this: May this relation as mother and son always exist between Thee and me. O World-Mother! There is nothing in this world that is not known to Thee, for Thou art omniscient. So O Bhavānī! What more shall my humble self declare to Thee? Now dost Thou do whatever Thou desirest. O Devī! The rumour goes that Brahmā is the Creator, Viṣṇu is the Preserver, and Maheśvara is the Destroyer! Is this true? O Eternal One! It is only through Thy will power, through Thy force, that we create, preserve and destroy.

https://drive.google.com/file/d/1e9ZIkVW2Bi_4wIGerj8WymyOQ-qdSW_K/view?usp=drivesdk From Śrī Tripurārahasya, Mahātmyakhaṇḍam Chapter 28 “O Paraśurāma! Listen to the enchanting, wish-fulfilling and sin-absolving prayer of the names of Gaurī. The ṛṣi of this prayer is Aṅgirasa. The meter is anuṣṭup. The presiding Devī is Gaurī. This should be recited to overcome difficulties. “The six bījas—(āūṁ) hṛāṁ śrīṁ hṛīṁ klīṁ aiṁ sauḥ—are to be installed in one’s body by nyāsa; and this prayer is to be recited after meditating on Her form. Dhyānam “She is seated on a Lion; Her hue is dark green; She is shining, with a silk garment; She wields a sword, shield, trident and club in Her four hands; Her head is decorated with the crescent moon; She is the granter of wishes. Such a form of Gaurī is to meditated upon.”

Then Devī Tripurasundarī again said thus: “All of you hear Me. I am really Gāyatrī, Who is never different from Me. Pleased as I am with all of you, I will show you My divine form as Gāyatrī, the embodiment of the aggregate manifestation of speech.” Saying thus, the Divine Mother gave them the divine vision, and all the gods saw Goddess Tripurāmbikā in the form of Devī Gāyatrī. (45-47) The great Devī Gāyatrī pervaded the universe as its space. Her body constituted the 50 letters of the Sanskrit alphabet. She was the Supreme Ambrosial Bliss.The vowels (a to aḥ) were Her face; the five groups of consonants were Her arms, legs and stomach; the semivowels and the sibilants, Her head, heart and the base. The levels of speech—paśyantī, madhyamā and vaikharī—were Her navel, heart and mouth respectively. She was associated with cognizable nāda in madhyamā; Her heart was associated with the paśyantī sound; Her speech was the audible vaikharī. Her face was the letters of the alphabet; Her heart, the words; Her stomach, the sentences. She was both the audible and subtle forms of sound. Her head was the Vedas, Her eyes the luminous stars, Her mouth the science of grammar, Her voice the Vedic prosody, Her neck the science of euphony, Her ears the science of law; Her heart the Sāma-veda; Her breasts the Ṛg and Yajur-vedas; Her stomach the Atharvaṇa-veda. Her ribs the Sāṅkhya-yoga, Her hands the (Vaidik) rites, Her thighs the science of logic, Her back the auxiliary Vedas (like Āyurveda, Dhanurveda and so on); Her glances, the Purāṇas; Her smile the science of rhetorics. Self-knowledge was Her embodiment, Her disposition; Her nails and hair were the Buddhist and Jain philosophy. She was auspicious and transcendent. (48-55) Witnessing that wonderful form, the gods prostrated before Her and with folded hands, praised the Great Devī Gāyatrī. (56)

This SecretHeaven teaching is most powerful because it inclusively spans all other types and levels of spiritual teachings.

Say, O Lord of the distressed! in Thy mercy how men may obtain longevity, health, and energy, increase of strength and courage, learning, intelligence, and happiness without great pains; and how they may become great in strength and valor, pure of heart, obedient to parents, not seeking the love of others’ wives but devoted to their own, mindful of the good of their neighbor, reverent to the Devas and to their gurus, cherishers of their children and kinsmen (70-72), possessing the knowledge of Brahman, learned in the lore of, and ever meditating on Brahman. Say, O Lord! for the good of the world, what men should or should not do according to their different castes and stages of life. For who but Thee is their Protector in all the three worlds? (73-74). End of the First Joyful Message, entitled Questions Related to the Liberation of Beings. Chapter 2 Introduction to the Worship of Brahman Hearing the words of the Devī, Śaṅkara, Bestower of happiness on the world, great Ocean of mercy, thus spoke of the truth of things. Sadāśiva said: O Exalted and Holy One! Benefactress of the universe, well has it been asked by Thee. By none has such an auspicious question been asked aforetime (2). Worthy of all thanks art Thou, Who knoweth all good, Benefactress of all born in this age, O Gentle One! Thou art Omniscient. Thou knowest the past, present and future, and dharma. What Thou hast said about the past, present, and future, and indeed all things, is in accordance with dharma, and is the truth, and is without a doubt accepted by Me. O Sureśvarī! I say unto You most truly and without all doubt that men, whether they be of the twice-born or other castes, afflicted as they are by this sinful Age, and unable to distinguish the pure from the impure, will not obtain purity or the success of their desired ends by the Vedic ritual, or that prescribed by the Saṅgītas and Smṛtis (3-6). Verily, verily, and yet again verily, I say unto you that in this Age there is no way to liberation but that proclaimed by the Āgama (7) (a tantra or work inculcating the mystical worship of śiva-śakti). I, O Blissful One, have already foretold in the Vedas, Smṛtis and Purāṇas that in this Age the wise shall worship after the doctrine of the Āgama (8).

Now the sinful Kali Age is upon them, when dharma is destroyed, an Age full of evil customs and deceit. Men pursue evil ways. The Vedas have lost their power, the smṛtis are forgotten, and many of the Purāṇas, which contain stories of the past, and show the many ways which lead to liberation, will, O Lord! be destroyed. Men will become averse to religious rites, without restraint, maddened with pride, ever given over to sinful acts, lustful, gluttonous, cruel, heartless, harsh of speech, deceitful, short-lived, poverty-stricken, harassed by sickness and sorrow, ugly, feeble, low, stupid, mean, and addicted to mean habits, companions of the base, thievish, calumnious, malicious, quarrelsome, depraved, cowards, and ever-ailing, devoid of all sense of shame and sin and of fear to seduce the wives of others. Vipras will live like the Śudras, and whilst neglecting their own sandhyā will yet officiate at the sacrifices of the low. They will be greedy, given over to wicked and sinful acts, liars, insolent, ignorant, deceitful, mere hangers-on of others, the sellers of their daughters, degraded, averse to all tapas and vrata. They will be heretics, impostors, and think themselves wise. They will be without faith or devotion, and will do japa and pūjā with no other end than to dupe the people. They will eat unclean food and follow evil customs, they will serve and eat the food of the Śudras and lust after low women, and will be wicked and ready to barter for money even their own wives to the low. In short, the only sign that they are brāhmaṇas will be the thread they wear. Observing no rule in eating or drinking or in other matters, scoffing at the dharma Scriptures, no thought of pious speech ever so much as entering their minds, they will be but bent upon the injury of the good (37-50).

Chapter 1 Questions About the Liberation of Beings The enchanting summit of the Lord of Mountains, resplendent with all its various jewels, clad with many a tree and many a creeper, melodious with the song of many birds, scented with the fragrance of all the season’s flowers, most beautiful, fanned by soft, cool, and perfumed breezes, shadowed by the still shade of stately trees; where cool groves resound with the sweet-voiced songs of troops of Apsarā, and in the forest depths flocks of kokila maddened with passion sing; where Spring, the Lord of the Seasons with his followers ever abide (the Lord of Mountains, Kailāśa); peopled by (troops of) Siddha, Charana, Gandharva, and Ganapatya (1-5). It was there that Pārvatī, finding Śiva, Her gracious Lord, in serene mood, bent low with obeisance. For the benefit of all the worlds She questioned Him, the Silent Deva, Lord of all things movable and immovable, the ever-Beneficent and ever-Blissful One, the nectar of Whose mercy abounds as a great ocean, Whose very essence is the pure sattva-guṇa, He Who is white as camphor and the Jasmine flower, the Omnipresent One, Whose raiment is space itself, Lord of the poor and the beloved Master of all yogīs, Whose coiled and matted hair is wet with the spray of Gaṅgā and (of Whose naked body) ashes are the only adornment; the passionless One, Whose neck is garlanded with snakes and skulls of men, the three-eyed One, Lord of the three worlds, one hand wielding the trident and with the other bestowing blessings; easily appeased, Whose very substance is unconditioned Knowledge; the Bestower of eternal emancipation, the Ever-existent, Fearless, Changeless, Stainless One without defect, the Benefactor of all, and the Deva of all Devas (5-10). Śrī Pārvatī said: O Deva of the Devas, Lord of the world, Jewel of Mercy, my Husband, Thou art my Lord, on Whom I am ever dependent and to Whom I am ever obedient. Nor can I say ought without Thy word. If Thou hast affection for me, I crave to lay before Thee that which passeth in my mind. Who else but Thee, O Great Lord, in the three worlds is able to solve these doubts of mine, Thou Who knowest all, and all the Scriptures (11-13).

The Indian Tantras, which are numerous, constitute the Scripture (Śāstra) of the Kaliyuga, and as such are the voluminous source of present and practical orthodox “Hinduism”. Whatever its historical origin, the Tantra-Śāstra is in fact a development of the Vaidik Karma-kaṇḍa, promulgated to meet the needs of this age. Śiva says: “O Auspicious One! For the benefit of men of the Kali age, men bereft of energy and dependent for existence on the food they eat, the Kaula doctrine is given.” — Mahānirvāṇa Tantra 9.12 If we would properly understand ritual, yoga and sādhana of all kinds, and also the general principles of which these practices are but the objective expression, we must therefore look to the Tantra. Yet of all the forms of Hindu Śāstra, the Tantra is least known and understood. This is due both to the difficulty of its subject matter and to the fact that the key to much of its terminology and method rest with the initiate. The portion of the Indian public that favors ‘reformed’ Hinduism admire Mahānirvāṇa Tantra for its noble exposition of the worship of the Supreme Brahman, and in the belief that certain of its passages absolutely discountenance the orthodox ritual. Nothing can be more mistaken than such belief, even though “For him who has faith in the root, of what use are the branches and leaves?” Anyone who reads the text will discover this. It is true that brahmajñāṇe samutpanne krityakrityang na vidyāte: “Knowledge of Brahman grows in the purified heart” — 7.94. The statement assumes the attainment of Brahma-jñāna, and the Śāstra says this can be attained, not by mere Vedāntik discussions nor prayer, but by the sādhana which is its main subject matter. The section of Tāntrikās who think Mahānirvāṇa Tantra is too restrained are also in error. For the design of this Tantra appears intended to conserve well-recognized Tantrik principles while securing them from abuse. Pārvatī says: Hitaya yane, karmani kathitani tvaya prabho Manyetani Mahādeva viparitani manave”O Lord, I fear that even that which Thou ordain for the good of men will, through them, turn out for evil.” — 1.67

Second line: ॐ ह्रीं श्रीं auṁ hrīṁ śrīṁ ॐ used at the beginning of the first line of the mantra refers to the Supreme Self, known as Brahman. The ॐ here in the second line represents the individual being. Thus, this ॐ is to be replaced with ātma-bīja, which is given by one’s guru at the time of initiation. Everyone will have ātma-bīja, which is derived based on several factors. Ātmabīja is discussed here. In case one’s guru has not given any ātma-bīja to an aspirant, he can continue to use ॐ as his ātma-bīja. ātma-bīja Is explained here: http://manblunder.com/articlesview/how-to-derive-atma-bija The three bījas used here refers to three stages. ॐ is apara stage or the individual soul. Hrīṁ represents the union of Śiva and Śakti and is known as parāpara (the stage of cause and effect). The last bīja, śrīṁ is the stage of para, the Supreme energy, the state of Supreme Paramaśiva, where Śakti stands merged with Śiva. In this stage, She cannot be identified as a separate entity. For attaining liberation, one has to merge into Paramaśiva. In other words, the individual soul (ॐ) transcends māyā, which is represented by hrīṁ, where both Śiva and Śakti are present as separate energies. The aspirant goes past māyā through practicing sādhana, represented by bīja hrīṁ, to merge with the Supreme Self, represented by the third bīja, śrīṁ. Thus in the second line of mahāṣoḍaśī-mantra, liberation is explicitly declared. The third, fourth and fifth lines are Pañcadaśī-mantra (15 bījas) as explained in the next videos. In sixth and last line the bījas of the first line are placed in a reverse order. This is known as mantra-sampuṭīkaraṇa. This means that the three bījas of the second line, and the Pañcadaśī-mantra are enclosed by the first line (forward) and the last line (reversed), so that effects of Pañcadaśī-mantra and the bījas of the second line do not go out of the aspirant and are sealed within him.

Download the full documentation: http://www.mediafire.com/file/7yaz1p6j6gwm25v/Maha%25CC%2584s%25CC%25A3od%25CC%25A3as%25CC%2581i%25CC%2584_Mantra.pdf/file Meaning of the bījas: The first kūṭa has five bījas: ka e ī la hrīṃ. All three kūṭas end with hrīṃ, and this hrīṃ is called hṛllekha. A lot of importance is attached to this hṛllekha which is also called as māyā-bīja. Vākbhava-kūṭa is also known as agni-khaṇḍa, indicating Lalitāmbikā’s jñāna-śakti. Ka means Brahmā, the creator; e means Sarasvatī the goddess of jñāna; ī means Lakṣmī, la means Indra and hrīṃ means the merger of Śiva and Śaktī. The bīja ka is the root of kāma-bīja klīṁ (क्लीं). Ka also bestows peace and prosperity to the sādhaka. The next bīja, e prevents misfortunes to the sādhaka. ī bestows wealth and all good things to sādhaka. The bīja la gives victory to the sādhaka. Thus, the first four bījas give peace, prosperity, prevention of misfortunes, auspiciousness and a status like Indra. Indra is the chief of all gods and goddesses and is victorious in all the battles against demons. This means victory to sādhaka at every step. Hṛllekha means heart-imprinting. So the significance of this line is to imprint Her qualities in the heart of the sādhaka. hrīṁ is made up of twelve letters. H + r + ī + m and a bindu. Bindu is a dot on the letter m (ṁ). But this is not just a dot, but a combination: ardacandra — crescent moon shape rodhinī — one who overpowers nāda — the nasal sound represented by a crescent shape used as an abbreviation in the bījas nādānta — the end of the pronunciation śakti — the Goddess form of the Supreme vyāpikā — who is visible everywhere samanā — in one point, together uṇmanī — to be one with god Pronunciation is important. There are specifications of length of timing for pronunciations of each bīja. The pronunciation of Vākbhava-kūṭa should commence from mūlādhāra-chakra and end at anāhata-chakra, contemplating the entire kūṭa as the fire. The second kūṭa is kāmarāja-kūṭa or madhya-kūṭa is to be meditated upon Lalitāmbikā’s neck to hip. This kūṭa has the highest number of bījas, six: ha sa ka ha la hrīṁ. Out of these, ka, la and hrīṁ have been discussed in the first kūṭa, leaving two new bījas in this kūṭa. Out of the new bījas, ha has been repeated twice. The first ha means Śiva; the second ha means ākāśa element (Saundarya-Laharī, Verse 32 refers this second ha as the sun) and sa in this place means Viṣṇu. With reference to the five basic elements, sa means air element. The bīja ha is also known as “eunuch bīja.” Probably this is the reason why the bīja hrīṁ refers to the union of Śiva and Śaktī. In the first kūṭa, Brahma was mentioned, as the first kūṭa refers to creation. In this kūṭa of sustenance, Viṣṇu is mentioned as He is the lord of sustenance. This kūṭa should be pronounced in a time frame of 11.5 mātrā. This kūṭa is to be contemplated from anāhata-chakra to ājñā-chakra in the form of an effulgence of millions of suns. This kūṭa is also called sūrya-khaṇḍa and forms the second act of Brahman: sustenance. Since it is associated with sustenance, desire is attached to this kūṭa. The third and the last kūṭa called śaktī-kūṭa has only four bījas. This kūṭa is to be meditated upon the portion between hip and the feet of Lalitāmbikā. The four bījas are sa ka la hrīṃ. The first kūṭa has five bījas, second kūṭa six bījas and the third has only four bījas. Possibly this could mean that sustenance is the most difficult act and dissolution is the easiest act.

Detailed meaning of Lalithambigai: http://www.manblunder.com/articles/lalithambigai-articles Pañcadaśī-mantra The heart, the main mantra of Lalitāmbikā is Pañcadaśī-mantra consisting of fifteen bījas, including these not covered above: Pañcadaśa means fifteen. Since this mantra has fifteen bījas, it is called Pañcadaśī. Pañcadaśī-mantra is divined in three groups of bījas; each line is called a kūṭa or group. The three kūṭas are vāgbhava-kūṭa, kāmarāja-kūṭa (or madhya-kūṭa) and śakti-kūṭa. These three kūṭas represent Lalitāmbikā’s whole form. Vāgbhava-kūṭa represents Lalitāmbikā’s face, kāmarāja-kūṭa represents Her torso from neck to hips, and finally śakti-kūṭa represents Her legs and feet. This is one of the reasons why Pañcadaśī-mantra is so powerful. The kūṭas are joined in such a way that an inverted triangle is formed which represents Her yoni, the source of the universe. This is why this Pañcadaśī-mantra is highly confidential. Vāgbhava-kūṭa is the right side of this triangle; kāmarāja-kūṭa the upper side, and śakti-kūṭa forms the left side of the triangle. Vāgbhava-kūṭa consists of five bījas: क ए ई ल ह्रीं ka e ī la hrīṁ Madhya-kūṭa consists of six bījas: ह स क ह ल ह्रीं ha sa ka ha la hrīṁ Śakti-kūṭa consists of four bījas: स क ल ह्रीं sa ka la hrīṁ Thus, we have fifteen bījas in Pañcadaśī. This mantra is not revealed by these bījas, but by the following Sanskrit verse: kāmo yoniḥ kamalā vajrapāṇirguhāhasā matariśvābhrāmindraḥ|punarguhāsakala māyayā ca purucyeṣā viśvamātādividyā|| “Kāma, Yoni, Kamala, Vajrapani (Indra), Guha, Hamsa, Matarishva, Abhra, Indra, Punarguha, Sakala and Māyā are also mantras of the Mother of Universe, who is undoubtedly Brahman.” The fifteen bījas of Pañcadaśī are hidden in this verse. This is a clear indication of the highly secretive nature of this mantra. From this verse, the fifteen bījas of Pañcadaśī are derived thus: kāman (ka) yoni: (e) kamalā (ī)vajrapāniṛ (la)-guhā (hrīṃ) ha (ha) sā (sa) mathariśvā (ka) abram (ha) indraḥ (la)| punar (means again) guhā (hrīṃ) sakala (sa, ka, la) māyayā ca (hrīṃ) purucyeṣā viśvamātādividyā

After aiṁ ऐं is sauḥ सौः, known as parā-bīja. This is also known as hṛdaya-bīja or amṛta-bīja. Śiva explains to Śakti about this in Parā-trīśikā-vivāraṇa 9-10: “O! Gracious one! It is the third Brahman (sat or sa स) united with the fourteenth vowel औ (au – out of the sixteen vowels), well-joined with that which comes at the end of the lord of vowels (visarga or ḥ, used in the sixteenth vowel अः - aḥ).” Therefore sauḥ is formed out of the combination of sa स + au औ+ ḥ = sauḥ सौः. Again it is said in Parā-trīśikā-vivāraṇa 26, “He who knows this mantra in its essence becomes competent for initiation, leading to liberation without any sacrificial rites.” This is known as nirvāṇa-dīkṣā or initiation for final liberation, where nirvāṇa means emancipation. The Scripture proceeds to say that the one who elucidates the proper meaning of this bīja is known as Śiva Himself. This bīja is the Cosmic pulsation of the Lord.” The third Brahman referred here (sat) is explained in Bhagavad-Gītā 17.23–26: “ॐ, tat and sat are the threefold representation of Brahman, and from That alone Vedas, Vedic scholars and sacrificial rites have originated. Hence, during the acts of sacrifices, gifts, austerities approved by Scriptures and during Vedic recitations, ॐ is uttered in the beginning. Tat is recited by those who aim for liberation while performing sacrificial rites, austerities and charities without intent on the fruits of these actions. Sat is recited by those who perform the above acts with faith and on behalf of Brahman.” Thus sa स (sat) referred in this bīja is Śiva Himself, which represents His creative aspect, pure Consciousness. Next comes His three energies Icchā-śakti, Jñāna-śakti and Kriyā-śakti. During Creation, Cit-Śakti of Śiva, after manifesting as Ānanda-Śakti (Bliss) becomes the above referred three Śaktis, before entering into the sphere of Māyā. Ānanda-Śakti is known as Śakti, normally referred as Śiva’s Consort or His Svātantraya-Śakti, His exclusive and unique Power of Autonomy. These three powers can be explained as the subject (I); the object (That); and subject-object (I and That). These powers of Śiva are also known as Sadāśiva, Iśvara and Suddha-Vidyā. The fusion between sa and au forms सौ (sau). As a result of this fusion, creation happens, which is represented by visarga (ḥ) This is the spanda, throb or pulsation of the Divine towards creation, causing the emission of His three energies contained in au. With the addition of visarga (ḥ) at the end of सौ (sau) becomes सौः (sauḥ). This parā-bīja is not meant for recitation or repetition but for the contemplation of Śiva, who alone is capable of offering liberation by removing all differentiations caused by māyā. The one who fully understands the significance of सौः (sauḥ) becomes instantly liberated. Thus these five bījas form the first line of Mahāṣoḍaśī mantra.

After hrīṁ ह्रीं is klīṁ क्लीं, which is known as kāma-bīja. This bīja draws divine energy towards the aspirant like a magnet. This bīja is the power of attraction. Kāma here does not mean lust, but the desire for transcendental Bliss (one of the four puruṣārthas: dharma, artha, kāma and mokṣa). Attaining Her and entering into the state of Bliss are one. Kāma-bīja completes the process of desire to attain Her. It increases the level of devotion. This bīja has three parts: ka + la + am. Ka refers to desire to achieve Her Grace, la refers to contentment in one’s life, which reduces our desires and attachments, and am gives happiness and joy. There are interpretations that ka also refers to Lord Kṛṣṇa. It is the bīja through which Śiva shows His Love for Her. aiṁ After klīṁ क्लीं is aiṁ ऐं, which is known as vāgbhava-bīja. It is the bīja of Sarasvatī, Goddess of Knowledge.  It has two parts ai + ṁ. Here ṁ also acts as the dispeller of sorrow. This bīja also represents one’s Guru, who is the dispeller of ignorance and as a result of this bīja, one attains the highest spiritual knowledge. It also adds motivation, will power and dedication to the aspirant. This bīja is the cause for spiritual intellect (buddhi), the highest level of spiritual knowledge. It directly takes an aspirant to the chosen Deity by increasing his level of consciousness. īṁ In the above bījas, kāmakalā īṁ ईं is hidden. Kāmakalā can be explained through the innermost triangle of Śrī Cakra around the bindu (the innermost dot in Śrī Cakra). This dot represents Mahākāmeśvara-Mahākāmeśvari, who are identical in all respects. They are seated in this dot known as bindu. Creation takes place from the bindu because of Their union, resulting in the innermost triangle. The three sides represent Prakāśa (Light of Śiva), Vimarśa (diffusion of the Light of Śiva done by Śakti) and third side of the triangle represents “I am” and “this” (aham and idam). Thus, because of kāmakalā, these bījas become capable of creation.

After śrīṁ श्रीं is hrīṁ ह्रीं, which is also known as māyā-bīja. This is the combination of the characters ha + ra + ī + nāda + bindu (ह + र + ई + nāda + bindu. Ha refers to the Divine Light of Śiva which also encompasses prāṇa and ākāśā, two important principles without which we cannot exist. The second component of hrīṁ is ra (र) which is also known as agni-bīja. Now the properties of ra are added to the properties of ha. Properties of ra are fire (the fire that is needed for our sustenance), dharma (Agni is known for dharma) and of course agni, fire itself.  It is said that when sun sets he hands over his fire to Agni, and takes it back when he rises again next day. Thus Agni also becomes a sustainer, like the sun. Śiva is also known as Prakāśa, the original divine Light. Third part of hrīṁ is ī which focuses the aspirant’s energy and motivates him to pursue the path of Dharma. Nāda refers to Universal Mother, who reflects the Light of Śiva to the world. She is also known as Vimarśa, meaning reflection, intelligence, etc. And the bindu (dot) is the dispeller of sorrow, which actually means dispelling innate ignorance, the cause of our sorrows. Hrīṁ ह्रीं is also known as Bhuvaneśvarī-bīja. Bhuvana means the earth and Īśvarī means the ruler. She is known as Bhuvaneśvarī because She rules the earth. Ha means Śiva and ra means prakṛti (which can be explained as Nature or original substance. Lalitā-Sahasranāma 397 is Mūlaprakṛtiḥ). Ī means Mahāmāya, the Divine Power of illusion. Nāda means Śrī Mātā, the Universal Mother.  The dot, known as bindu is the dispeller of sorrows. Therefore, hrīṁ can also be explained thus: Śiva (ha) and Śakti (ra) unite to cause creation (nāda), making a person afflicted with illusion. They can remove this illusion if an aspirant contemplates Them, and this removal of ignorance is done through bindu or dot.

First Line : ॐ श्रीं ह्रीं क्लीं ऐं सौः auṁ śrīṁ hrīṁ klīṁ aiṁ sauḥ Download the documentation: http://www.mediafire.com/file/7yaz1p6j6gwm25v/Maha%25CC%2584s%25CC%25A3od%25CC%25A3as%25CC%2581i%25CC%2584_Mantra.pdf/file Prāṇava ॐ Every authentic Vedic mantra begins and ends with ॐ. Kulārṇava-Tantra 15.57 says that beginning a mantra without ॐ causes impurity of birth. Further, Chāndogya Upaniṣad begins by saying auṁ iti etat akṣaram udgītham upāsīta: “ॐ is closest to Brahman, so recite this syllable as part of your worship.” And above all, the three Vedas begin with ॐ. According to Chāndogya Upaniṣad, ॐ at the beginning refers to Brahman. Māṇḍūkya Upaniṣad also says that ॐ is both the cause and the effect. Therefore, ॐ should be prefixed to mahāṣoḍaśī-mantra, without which the mantra becomes ineffective. śrīṁ After ॐ is śrīṁ (श्रीं), which is known as śrī-bīja or Lakṣmī-bīja. This is the most important bīja of mahāṣoḍaśī-mantra because by adding this bīja, the fifteen-lettered Pañcadaśī becomes sixteen-lettered Ṣoḍaśī-mantra. śrī-bīja provides auspiciousness. It promotes positive attitude and positive growth in the mind of the aspirant. This bīja is the root cause for faith, devotion, love and ultimate surrender unto Her. First, one has to have to faith in the Goddess. Faith is attained by hearing from the scriptures, guru and realized beings. This faith later transforms into devotion. When the devotion is mature it becomes prema, Transcendental Love for Her. This love alone, and the immense satisfaction it brings, makes the aspirant surrender unto Her. As śrī-bīja is the cause for surrender unto Her, it leads the aspirant to liberation. Śrīṁ combines three characters: śa + ra + ī + nāda + bindu (dot) (श + र + ई + बिन्दु). śa refers to Mahālakṣmī (Goddess of wealth), ra refers to wealth. Ra-bīja is also known as agni-bīja and can confer supernatural powers. Nāda is Consciousness about to manifest as the universe. It also means subtle sound. This can be best expressed by ṁ. There is no other way to explain this. The sound made after closing both the lips is nāda. It is a humming nasal sound like the sound of a tānpura. Without nāda, bindu cannot be effective, as bindu cannot be pronounced by itself. Nāda-bindu refers to the union of Śiva and Śakti, where Nāda means Śakti and bindu means Śiva.   The dot (bindu) above this bīja removes sorrows and negative energies in the mind of the aspirant. Based on this fact, it is said that Ṣoḍaśī-mantra is capable of offering mokṣa, liberation. It is also said, Ṣoḍaśī-mantra kevalaṁ mokṣa sādhanam, which means that Ṣoḍaśī-mantra offers only liberation, which is the ultimate goal of everyone. Since liberation is not attainable that easily, Ṣoḍaśī-mantra is said to be highly secretive in nature.

Download the documentation: http://www.mediafire.com/file/7yaz1p6j6gwm25v/Maha%25CC%2584s%25CC%25A3od%25CC%25A3as%25CC%2581i%25CC%2584_Mantra.pdf/file Śrī-vidya is the devotional worship of the Supreme Mother, Ambāl. According to the Vedic scripture Śrī Tripurārahasya, the Śrī-vidya or ṣoḍaśī-vidya was first taught in Satya-Yuga by Lord Hayagrīva to Agastya and his wife Lopamudra. Again in Treta-yuga it was given to Lord Paraśurāma by Dattātreya, the combined incarnation of Brahmā, Viṣṇu and Maheśvara, considered the greatest incarnation. Lord Paraśurāma gave it to his disciples; thus it has been passed down to the present day. Many scriptures proclaim that worship of Mahāṣoḍaśī-mantra is the only one which grants the sādhaka both material and spiritual benefits. Bījas auṁ śrīṁ hrīṁ klīṁ aiṁ sauḥ (auṁ) hrīṁ śrīṁ ka e ī la hrīṁ ha sa ka ha la hrīṁ sa ka la hrīṁ sauḥ aiṁ klīṁ hrīṁ śrīṁ Mahāṣoḍaśī-mantra is composed of bījas. Bīja means seed-sound. A bīja can be a single Sanskrit character, but more often it is a combination of characters. For example, the bīja sa is a single character, while the bīja hṛīṃ is a combination of several characters. Each Sanskrit character has a meaning. For example a, the first letter in Sanskrit alphabet, conveys many things. It is the origin of auṁ; it also means unification, non-destruction, etc. Similarly, the meaning of the bījas depends mostly on the context in which they are used. Ma (म) is also known as Nāda, which refers to Parāśakti. By ending the bījas with मँ (maṁ) they are energized, and the effect is made permanent. Regular recitation of bījas modifies the energy level of the chakras. This practice is known as mantra-sādhana, which forms the most important part of Śakti worship. For optimal effect on the energy level of the chakras, bījas are arranged in a particular order; each mantra is formed from a series of bījas. Thus a mantra becomes potent and effective only if all its bījas are understood and recited properly.

For Siddhi-Mantra initiation contact Santosh@manblunder.com Siddhi-Mantra documentation: https://www.mediafire.com/file/652iq73e3wzyzba/Siddhi_mantra.pdf/file

Bhakti-rasāmrta-sindhu Part 1: https://www.mediafire.com/file/aprip1vw3mwk549/RBhakti-rasmta-sindhuPart1.pdf/file Bhakti-rasāmrta-sindhu Part 2: https://www.mediafire.com/file/94owo1ouwj8ls3i/RBhakti-rasmta-sindhuPart2.pdf/file

Bhakti-rasāmrta-sindhu Part 1: https://www.mediafire.com/file/aprip1vw3mwk549/RBhakti-rasmta-sindhuPart1.pdf/file Bhakti-rasāmrta-sindhu Part 2: https://www.mediafire.com/file/94owo1ouwj8ls3i/RBhakti-rasmta-sindhuPart2.pdf/file

If you’re having difficulties applying this Esoteric Teaching, it’s most likely because of misunderstood terminology. We have collected the most powerful and advanced study technology in the Matrix Learning series. Another typical problem area is Integrity. A sappurisā, according to the Buddha is a man of integrity, literally a lover of eternal truth. Ordinary morality, ethics, legality and similar value systems are external virtues—easily discarded when times are tough. Real integrity is internal: a commitment to be a positive force for the benefit of all sentient beings. This is Being Integrity, and we discuss it in depth in the series of the same title. Matrix Learning: https://www.youtube.com/watch?v=krqOQtB2rYE&list=PL8s1kPtHmCZKSDrnl37T9M163BHPUSOr5 Being Integrity: https://www.youtube.com/watch?v=nbbaq9BkuvA&list=PL8s1kPtHmCZI5gpsQHBcob3EXsFwcO7Si

To join Secret Heaven chat group: 1. Download and install Signal app https://signal.org 2. Email your phone number to me: dharmasar@gmail.com 3. I will add you to the group Supporting documents: Secret Heaven Video Series.pdf https://www.mediafire.com/file/q888w8uqzvkries/Secret_Heaven_Video_Series.pdf/file Secret Heaven Poster (for promotion) https://www.mediafire.com/file/oprczo2420dgb7q/Secret+Heaven+Poster.jpg Secret Heaven Chakra Energy States https://www.mediafire.com/view/v5j0ij4miruehil/Secret_Heaven_Chakra_Energy_States.jpg/file Secret Heaven Four Views https://www.mediafire.com/view/ljhjznzequ4f3yk/Secret_Heaven_Four_Views.jpg/file

Secret Heaven’s innovation is that we teach the whole Path, from sex to superconsciousness. Most spiritual teachings focus on one chakra or method, ignoring the rest and creating sectarian barriers against them. Thus they cheat their followers.

Hunter and Dev discuss their personal experiences in an ashram in a holy place in India.

This teaching, which encompasses all levels and types of spiritual practices, uncorrupted by organizational politics, is the last best hope for transmitting authentic enlightenment.

The Chinese word Jing means a number of things depending on where, when, and how it is used. Jing can be used as a verb, an adjective, or a noun. When used as a noun, Jing means “the essence” or “the essentials.” When it is used for the energy side of a being, it means “spirit.” Chinese people believe that the male sperm or semen is the refined and the most essential product of a man. So Jing also means sperm or semen. When Jing is used as “essence,” it exists in everything. Jing may be considered the primal substance or original source from which a thing is made, and which exhibits the true nature of that thing. When Jing is used in reference to animals or humans, it means the very original and essential source of life and growth. This Jing is the origin of the Shen (spirit) which makes an animal different from a tree. In humans, Jing is passed down from the parents. Sperm is called “Jing Zi” which means “the sons of essence.” When this essence is mixed with the mother’s Jing (egg), a new life is generated which is, in certain fundamental respects, an intertwining of the Jings of both parents. The child is formed, the Qi circulates, and the Shen grows. The Jing which has been carried over from the parents is called “Yuan Jing” which means “Original Essence.” In order to conserve your Jing, you must first control your sexual activity. The gonads are called the “external kidneys” (Wai Shen, in Chinese medical society. This is because Chinese doctors believe that sperm is a product of Original Jing and the Jing from food and air. The more ejaculations you have, the faster you will exhaust your Original Jing, and the shorter your life will be. Please understand that the Chinese doctors and Qigong practitioners are not saying that in order to conserve your Jing, you must stop your sexual activity completely. As a matter of fact, they encourage the proper amount of sexual activity, believing that it will energize and activate the Jing, which makes the Jing-Qi conversion more efficient. Remember, Jing is like fuel, and Qi is like the energy generated from this fuel. The more efficiently you can convert your fuel into energy, the less you will waste. In addition, the proper amount of sexual activity will energize the Qi so that it nourishes the Shen (spirit). This will help you stay mentally balanced, and raise your Shen. It is very important to keep your Shen raised, otherwise you will tend to get depressed and will be afraid to face life. It is very hard to define how much sex is the proper amount. It depends on the individual’s age and state of health. According to Qigong, the Jing which resides in the external kidneys (gonads) is the main source of the Qi which fills up the four major Qi vessels in the legs. These four Qi reservoirs (vessels) keep the legs strong and healthy. Therefore, if you feel that your legs are weak due to the amount of sexual activity, you have lost too much of your Jing.

The ancient Chinese symbol for Qi is formed of two characters. On top is the character for “nothing” and below is the character for “fire”. This implies that Qi is “no fire.” That means that when the organs are supplied with the proper amount of Qi, they will not be overheated or “on fire”. A better interpretation is that by cooking the post-birth Qi with the fire of the original Qi, one realizes emptiness. We already discussed Qi in general terms. Now we will discuss the nature and function of Qi in the human body and in Qigong training, in the context of the Three Treasures. The quality of your organs and senses depends on heredity: your previous activities generate karma, which creates a process of becoming, leading to a body based on the genome you inherited from your parents. To maintain your organs in a healthy condition and to insure that they function well for a long time, you must have an adequate supply and circulation of Qi. If you don’t, you will become sick. Chinese medicine believes that the Qi and blood are closely related. In fact, it is believed that blood is able to store Qi, and that it helps to transport Qi—air Qi especially—to every cell of the body. Your body is like a factory. Your organs correspond to machines that process raw materials into a finished product. Some of the materials brought into a factory are used to create the energy with which other materials will be converted into finished goods. The raw materials for your body are food, air and perceptions, and the finished product is life. The digestive, circulatory and central nervous systems have supporting anatomy observable as material structures in the body. The circulatory, nervous and Qi systems possess similar configurations within the body, and are distributed pretty much equally throughout the body. There is close correspondence between the circulatory, nervous and lymphatic systems and the Qi channels. This is simply because Qi is the energy needed to keep the physical organs alive and functioning. However, the Qi channels and organs are bioenergetic, non-material and cannot be observed as physical objects. Qi is affected by the quality of air you inhale, the kind of food you eat, your lifestyle, the sense impressions you percieve, your emotional mood and intentions. Food and air are like the fuel or power supply, and their quality also affects your Qi. Your lifestyle is like the way you run the machine, and your personality is like the management of the factory.

General definition of Qi and Qigong: Qi is the conscious living energy or natural force that fills the universe. Qi can be generally defined as any type of energy which is able to demonstrate power and strength. Qi is also commonly used to express the energy state of something, especially living things. Since the term as used today refers to the cultivation of Human Qi through meditation and exercises, we will only use it in this narrower sense to avoid confusion. Each individual sentient being—person, animal, and plant—has its own Qi field, which always seeks balance between yin and yang. In the human being the Qi field is divided into seven chakras. This sevenfold spectrum of Qi is the whole field (kshetra) of being and activities for the human being. In China, the word “Gong” is often used instead of “Gongfu,” which means energy and time. Any study or training which requires a lot of energy and time to learn or to accomplish is called Gongfu. The term can be applied to any special skill or study as long as it requires time, energy, and patience. Therefore, the general definition of Qigong is any training or study dealing with Qi which takes a long time and a lot of effort. By the way, the actual name of the sage ‘Confucius’ is Gongfu Shah. The greatest achievement in the study of Human Qi is in regard to health and longevity. Since Qi is the source of life, if you understand how Qi functions and know how to regulate it correctly, you will live a long, happy and healthy life, and attain enlightenment in this very life.

This series provides a general background for Qi (chi) and Qigong. The next series will cover Yi Jin and Xi Sui Qigong, which are translated as “Muscle/Tendon Changing” and “Marrow/Brain Washing Qigong.” Marrow/Brain Washing is deep, difficult to understand. It has been found in documents detailing both Buddhist and Daoist Qigong and meditation training, and it has been known in China since the Liang dynasty, more than 1400 years ago. However, since the training usually involves stimulation of the sexual organs, it has traditionally been passed down only to a few trusted students. When Indian Buddhism was imported into China, it profoundly influenced Chinese culture. Naturally, Chinese Qigong was also affected by the Buddhist meditative practices. The Daoist religion was created out of a mixture of traditional scholarly Daoism and Buddhism. Since that time, Buddhist and Daoist Qigong have been considered among the greatest achievements of Chinese culture. Your internal energy (Qi circulation) is closely related to your mind. To be truly healthy, you must have both a strong, healthy physical body and a calm healthy mind. True good health is both external and internal. Conventional exercise is too extreme. When a bodybuilder ages, his overstressed muscle fibers may lose their elasticity and degenerate faster than those of the average person. This causes the Qi to stagnate in its channels. This phenomenon is well known among older practitioners of external martial arts, where it is called San Gong, “energy dispersion.” The proper amount of exercise generates only enough Qi to stimulate the organs and help them function normally and healthily. Overdoing exercise is like getting too much sunshine, which we now know will cause your skin cells to degenerate faster than the lack of sun. If you want real health, you must both cultivate your character internally and strengthen your body internally and externally. The internal side is developed through meditation and Qigong exercises. All of the major Western religions have had branches or sects which used practices similar to the Oriental Qigong disciplines. However, almost all are no longer current and assumed lost. As we have discussed, the military lineages preserved this teaching much better than the religious ones.

Buddha-sutta “World on Fire”: https://suttacentral.net/sa197/en/analayo High-resolution copy of the chart: https://www.mediafire.com/view/v5j0ij4miruehil/Secret_Heaven_Chakra_Energy_States.jpg/file

Without complete opening of the sex center, the body has insufficient energy to attain the highest states of self-realization.

My core taste developed due to karma and certain physically traumatic incidents during gestation. The emotional and semantic content of these incidents predisposed me to associate strong physical sensation with love and affection. At age 12 when I encountered movies of Indian yogis using bed of nails, I tried it for myself, leading to my first sexual experience. as a young man when I found the Navajo Quidoshka and Chinese Iron Shirt warrior traditions I connected extreme sensations with spirituality.

The purpose of the Tantrik methods in the Secret Heaven Noble Path is to open and strengthen the lower chakras. To attain enlightenment one must have access to one’s full energy, or in Taoist terminology, Original Chi. The DanTien must be fully charged and the sex center fully open, capable of high-energy orgasm. Then if one begins the next stage with full energy and enthusiasm, it will be very easy to accumulate enough good karma to merit Stream Entry at least. To attain full expression of the sex energy (Kundalini) one must identify one’s core erotic taste: the kind and flavor of energy one visualizes just before orgasm. That taste has to be brought out in Tantrik ritual. Society has judgmental attitudes toward many flavors of Core Taste, but this investigation is on the basis of the individual only. Any Core Taste can form the basis or foundation of the Path.

To reach complete Self-realization we have to begin from sex. Sex energy is life energy, prana or chi. We need our complete energy available to attain complete Self-awareness. In most people these energy centers are partially closed, running at way less than their full potential. Ordinary dualistic moralism tries to repress and regulate sex, but all that does is push it underground, diminishing its natural beauty. That beauty and energy is the foundation for all our efforts in Self-realization. So complete development and experience of sex and physical energy are necessary. Secret Heaven provides this training, based solidly on the teachings of the Buddha such as paticca-samuppada and the practices of Shaolin Iron Shirt Chi Kung.

There is suffering in life. Holographic Meditation means bringing all the chakras—your whole Being—simultaneously into a state of ecstasy. The method is four levels of yoga that can be practiced together. I propose to establish a Foundation to teach this most beneficial Noble Path in the west.

We recognize, promote and emulate spiritual and other leaders on the strength of their adherence to external moral and social values such as religious doctrine. But what about those who become enlightened spontaneously? How do we recognize and show appreciation to them? They likely won’t accept any position or designation. That means we have to show up and be real with them.

I recently was able to recall my original and authentic enlightenment experience in 1967 during an LSD trip. This has profound consequences for me. First, I must revise my views and recognize such experiences as valid. Second, I now realize that there are many—perhaps tens of thousands—of people like me. Many of them may still be in denial about the validity of their psychedelic enlightenment experiences. Therefore, I am spelling to leave India and become an advocate and counselor for people who, like me, have had profound spiritual experiences associated with psychedelics and are struggling to integrate them in a broader spiritual context.

The previous episode was an attempt to communicate a profound inner vision and experience through Vedic mythological language. Looks like nobody got it, so I’ll retell the story in literal language.

Cūḷa Suññata Sutta (MN 121): Themeless Concentration “Further, Ānanda, the monk—not attending to the perception of the dimension of nothingness, not attending to the perception of the dimension of neither-perception-nor-non-perception—attends to the singleness based on the themeless concentration of awareness. His mind takes pleasure, finds satisfaction, settles, & indulges in its themeless concentration of awareness. “He discerns that ‘Whatever disturbances that would exist based on the perception of the dimension of nothingness are not present. Whatever disturbances that would exist based on the perception of the dimension of neither-perception-nor-non-perception, are not present. And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.ʼ He discerns that ‘This mode of perception is empty of the perception of the dimension of nothingness. This mode of perception is empty of the perception of the dimension of neither-perception-nor-non-perception. There is only this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.ʼ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.ʼ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Cūḷa Suññata Sutta (MN 121): Nothingness https://www.accesstoinsight.org/tipitaka/mn/mn.121.than.html “Further, Ānanda, the monk—not attending to the perception of the dimension of the infinity of space, not attending to the perception of the dimension of the infinity of consciousness—attends to the singleness based on the perception of the dimension of nothingness. His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of the dimension of nothingness. “He discerns that ‘Whatever disturbances that would exist based on the perception of the dimension of the infinity of space are not present. Whatever disturbances that would exist based on the perception of the dimension of the infinity of consciousness are not present. There is only this modicum of disturbance: the singleness based on the perception of the dimension of nothingness.ʼ He discerns that ‘This mode of perception is empty of the perception of the dimension of the infinity of space. This mode of perception is empty of the perception of the dimension of the infinity of consciousness. There is only this non-emptiness: the singleness based on the perception of the dimension of nothingness.ʼ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.ʼ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Cūḷa Suññata Sutta (MN 121): The Infinity of Consciousness “Further, Ānanda, the monk—not attending to the perception of earth, not attending to the perception of the dimension of the infinity of space—attends to the singleness based on the perception of the dimension of the infinity of consciousness. His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of the dimension of the infinity of consciousness. “He discerns that ‘Whatever disturbances that would exist based on the perception of earth are not present. Whatever disturbances that would exist based on the perception of the dimension of the infinity of space are not present. There is only this modicum of disturbance: the singleness based on the perception of the dimension of the infinity of consciousness.ʼ He discerns that ‘This mode of perception is empty of the perception of earth. This mode of perception is empty of the perception of the dimension of the infinity of space. There is only this non-emptiness: the singleness based on the perception of the dimension of the infinity of consciousness.ʼ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.ʼ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Cūḷa Suññata Sutta: The Infinity of Space “Further, Ānanda, the monk—not attending to the perception of wilderness, not attending to the perception of earth—attends to the singleness based on the perception of the dimension of the infinity of space. His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of the dimension of the infinity of space. “He discerns that ‘Whatever disturbances that would exist based on the perception of wilderness are not present. Whatever disturbances that would exist based on the perception of earth are not present. There is only this modicum of disturbance: the singleness based on the perception of the dimension of the infinity of space.ʼ He discerns that ‘This mode of perception is empty of the perception of wilderness. This mode of perception is empty of the perception of earth. There is only this non-emptiness: the singleness based on the perception of the dimension of the infinity of space.ʼ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.ʼ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.