Sunday, January 15, 2017

आदित्यवर्णे तपसोऽधिजातो वनस्पतिस्तव वृक्षोऽथ बिल्वः।

तस्य फलानि तपसा नुदन्तु मायान्तरायाश्च बाह्या अलक्ष्मीः॥ ६

ādityavarṇe tapaso'dhijāto vanaspatistava vṛkṣo'tha bilvaḥ |

tasya phalāni tapasā nudantu māyāntarāyāśca bāhyā alakṣmīḥ || 6

Meaning: (Auspicious of bilva tree is being explained in this verse) “O Lakṣmī! You appear like the sun! Bilva tree which was created by you is called king of forests. Its fruits are capable of destroying inner ignorance (affliction of antaḥkaraṇa) and external afflictions caused by indriya-s (organs of perception and action). Let these impediments (for Liberation) be destroyed with your Grace.”

Āditya varṇe – resembling colour of the sun. Viṣṇu Sahasranāma addresses Lord Viṣṇu (nāma-s 39 and 563). Puruṣasūktam (I.16) also addresses Brahman as “ādityavarṇaṁ tamasastu pare”. Chāndogya Upaniṣad ( answers this question that lingers in our minds. It says, “There is a deity within the orbit of the sun, who is seen by the yogī-s. His whole body glitters like gold. He has a bright golden beard and golden hair.” Therefore, ādityavarṇa here does not merely mean that She is illuminating, but also subtly says that She is Brahman, taking care of the universe.

tapasa adhijāta – tapas means penance and adhijāta means born out of. She created bilva tree out of Her penance. Bilva leaf is trifoliate, representing three guṇa-s (Three guṇa-s remain in harmony before creating. When this harmony is disturbed, world is created). It can also mean three Gods – Brahmā, Viṣṇu and Śiva According to Lakṣmī Tantra, if one meditates in a forest of bilva trees, the effect of meditation becomes multi fold.  Lakṣmī aṣṭotram 78 says ‘bilva nilaya’, which means She resides in bilva tree.  Śiva is also worshiped with bilva leaves. Bilvāṣṭakam on Śiva explains the sacredness of bilva leaves.

vanaspati stave – vanaspati means king of forest. Stava is eulogy, praising bilva forest.

vṛkṣa atha bilvaḥ - that auspicious (atha means auspicious) tree is called bilva.

tasya phalāni – fruits of bilva trees, the final product of bilva tree (like any other fruit yielding tree).

tapasā nudantu – here tapasa means warmth; nudantu means dispel.

māya antarāyāśca – māya means causing illusion; antarāya means obstacles; if this is taken as antara, then it means internal. This means inner obstacles that prevents Self-realization. Taking into account, tapasā nudantu māyāntarāyāśca”, it means by your Grace, please remove my inner spiritual ignorance (affliction of antaḥkaraṇa) and offer me mokṣa.

bāhyā alakṣmīḥ - bāhya here means indriya-s. alakṣmī means evil fortune, bad luck, distress, poverty. These are results of afflicted indriya-s or arise due to misuse of indriya-s. Let these be removed by fruits of bilva tree, which is nothing but Her Grace.

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Friday, January 13, 2017

Śrī Sūktam is found in Pariśiṣṭa (परिशिष्ट) of Rig Veda, under the head Khilasūkta (खिलसूक्त). Pariśiṣṭa means supplement or appendix. Khilasūkta means additional hymn appended to the regular collection. Śrī Sūktam is 11th under this category. There are 19 verses of Śrī Sūktam in the original text of Khilasūkta. There are five Ṛṣi-s for this and they are Ānanda, Kardama, Śrīda, Ciklīta and Śrīputra (आनन्द, कर्दम, श्रीद, चिक्लीत and श्रीपुत्र). It is composed in three Chandas.

The above paragraph should have formed part of Introduction.

चन्द्रां प्रभासां यशसा ज्वलन्तीं श्रियं लोके देवजुष्टामुदाराम्।

तां पद्मिनीमीं शरणमहं प्रपध्ये अलक्ष्मीर्मे नशयतां त्वां वृणे॥ ५

candrāṁ prabhāsāṁ yaśasā jvalantīṁ śriyaṁ loke devajuṣṭāmudārām |

tāṁ padminīmīṁ śaraṇamahaṁ prapadhye alakṣmīrme naśayatāṁ tvāṁ vṛṇe || 5

Important: In Sanskrit texts प्रपध्ये अलक्ष्मीर्मे will be प्रपध्येऽलक्ष्मीर्मे. ऽ Indicates ‘a’, which means अलक्ष्मी or negating the auspiciousness of Lakṣmī (meaning evil fortune, bad luck, distress, poverty, causing misfortune) which is opposite to लक्ष्मी. One has to be very careful while pronouncing this verse.

Meaning: O! Lakṣmī!! You are beaming like moon, worshiped by gods, compassionate, holding lotus flowers, embodiment of bīja īṁ (ईं). I surrender unto You with a prayer to remove my bad luck, distress, poverty and misfortune (alakṣmī).

candrāṁ - beaming like the moon. Beauty is always compared to the full moon.

prabhāsāṁ - shine, glitter, brilliant, etc.

By using two words that convey almost similar meaning - candrāṁ prabhāsāṁ, Her natural beauty is emphasised. In addition to beauty, Her grandeur and Self-effulgent nature is also elucidated. Prabhā means light variously personified. This means that She not only shines as moon in the night, but also illumines the world in the form of sun during daytime. She is the source of Light to the entire universe, be it day or night.

Yaśasa - beautiful appearance, beauty, splendour, graciousness, etc. After having described Her natural effulgence, now Her beauty and splendour are being described. It also means object of honour, a person of respectability. This conveys Her Supremacy. Only such a person is worshiped by other gods.

jvalantīṁ - shining.

śriyaṁ loke - śriyaṁ means auspiciousness and loke refers to loka or worlds. There are seven types of worlds, as indicated in Gāyatri mantra. It also means the earth in which we live. Since, Her splendorous Self-illuminating nature is repeatedly described, it means that She showers Her auspiciousness on all the seven worlds. This also conveys that She rules the entire universe, consisting of all the seven loka-s. When a soul leaves a body (death), it has to cross all the worlds to attain Liberation.

deva juṣṭām udārām – deva refers to gods like Indra, etc. juṣṭa means pleased or frequented; it also means served, obliged or worshipped. udāra means noble, illustrious or generous. It says that gods like Indra and others worship Her to obtain Her grace and She happily showers Her Grace on them. They have to have Her Grace, in order to continue with their activities to sustain the worlds. But these gods have their territory only up to first three worlds and the next three worlds are controlled by sages and saints and the last world belongs to Brahman, with whom one has to merge during mokṣa. (Brahman’s energy pervades all the seven worlds).

tāṁ padminīm īṁ - tāṁ refers to Her; padminī means multitude of lotuses. It also means Supreme woman; īṁ means kāmakalā, which has been discussed in the previous verse. Therefore, here it should be taken as ī, which refers to Consort of Viṣṇu. Pañcadaśī mantra is conveyed through this verse.

kāmo yoni: kamalā vajrapāṇirguhāhasā matariśvābhrāmindraḥ|

punarguhāsakala māyayā ca purucyeṣā viśvamātādividyā||

Here, kamalā refers to ī, Goddess Lakṣmī. (क ए ई ल ह्रीं ka e ī la hrīṁ)

This means that Goddess Lakṣmī is seated majestically, amongst multitude of lotuses, which explains Her royal and auspicious stature and being the Consort of Lord Viṣṇu.

śaraṇam ahaṁ prapadhye - I take refuge in Her feet. śaraṇam means to go to any one for protection, seek refuge with, place of shelter or refuge. The aspirant (I) takes refuge in Her, as he knows that he has no other recourse to get Her Grace. The aspirant is undergoing miseries in his life and hence performs this yajña and seeks Her Grace through Lord Agni. First, he addressed Agni and now he addresses Her directly, as She has already entered his home. Having now known Her, he takes refuge in Her as he knows Her compassionate nature. Where he takes refuge? He takes refuge at Her feet. He knows that She will shower Her Grace. This is explained in the last words of this verse.

alakṣmīrme naśayatāṁ tvāṁ vṛṇe - alakṣmī means evil fortune, bad luck, distress, poverty. Naśayata means destruction. She showers Her Grace on him, by destroying alakṣmī at his home. tvāṁ vṛṇe means emotionally surrendering unto Her. He, with full of emotion surrenders unto Her with a request to destroy his misfortunes, bad luck and poverty. He is now sure that She will accede to his prayers, as he is able to see Her in glorious and auspicious form.

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Sri Suktam - 4

Sunday, January 08, 2017

कां सोस्मितां हिरण्यप्राकारामार्दां ज्वलन्तीं तृप्तां तर्पयन्तीम्।

पद्मेस्थितां पद्मवर्णां तामिहोपह्वये श्रियम्॥ ४

kāṁ sosmitāṁ hiraṇyaprākārāmārdāṁ jvalantīṁ tṛptāṁ tarpayantīm |

padmesthitāṁ padmavarṇāṁ tāmihopahvaye śriyam || 4

Meaning: Grandeur of Lakṣmī is being described for the first time now. “I pray to Lakṣmī to visit my home (or continue to stay at my home, as She has already been invoked through Agni), who is full of smiles, resides in gold fort, always radiant, seated on a lotus and resembling a lotus.”

kāṁ - Praying to Her with great love and devotion. It also means that Lakṣmī is beyond description, the reasons for which are explained in this verse.

so – preposition.

asmitāṁ - the essential ego, by which one is identified. Who is praying to Her? The one with a name and form is praying to Her and here it means the aspirant.

hiraṇya prākārām – gold enclosures (prākāra) within which She is seated. This can be interpreted in two ways. First, She has gold complexion; She is also radiating. Since Her gold complexion is radiating, all the prākāra-s around Her appear like gold. This is like the sun at dawn making the earth deep red. Secondly, She is full of grandeur and entire wealth of the world is managed by Her. Hence, these prākāra-s are made of gold. Whatever it is, this depicts Her grandeur and richness.

ārdrāṁ - soft, tender, full of feeling, warm. This explains the very nature of Lakṣmī, who is soft and tender to the aspirant who properly invites (invokes) Her. She is Divine Mother. She melts on seeing the deep love of the aspirant and She immediately accepts his invitation to enter his home.

jvalantīṁ - She is blazing. It also means that Her eyes are glittering on seeing a true devotee who invites Her to his home. This also confirms Her soft and tender nature. As discussed in the previous verses, She reflects the Light of Viṣṇu and hence, She is always blazing. This blaze resembles like gold, shining with the light of millions of sun.

tṛptāṁ - satisfied. Lakṣmī is satisfied with the aspirant’s love and devotion. Satisfying Her is not a difficult task, as She has the inherent quality of being ārdrāṁ. After all, She is Universal Mother. Being Universal Mother, She is satisfied with pure devotion and love. Satisfied with his devotion and love, She decides to accept his invitation to visit his home.

tarpayantīm – She makes the aspirant satisfied. This means that She has accepted the aspirant’s invitation and also fulfilled his prayers for riches, etc. This also means that She makes the aspirant attain the state of perpetual Bliss, for his ultimate Liberation. She satisfies that aspirant both from material and spiritual angles.

padme sthitāṁ - She is seated on a lotus. When She enters his house, She comes with Her full grandeur..

padma varṇāṁ - She has lotus complexion. She appears in the colour of lotus. Her original complexion is spoken of here. She gives darśan to him in Her original complexion. She is Padmāvatī. Lotus is associated with Her in every way. She is seated on a lotus. She holds lotus in Her hands. She appears like lotus. Her Consort is also known as Padmanābha. When She enters the aspirant’s house, She appears to him in non-grandeur form, as She knows that no aspirant can withstand Her original brilliance. That is why, the aspirant is able to see Her original complexion.

tāmihopahvaye – this is a prayer to Her to remain in this home always, very near to the aspirant. Now the aspirant becomes very comfortable with Her, as She appears in Her normal form and not in Her grandeur form or Divine form. Now the aspirant is able to establish one to one relationship with Her; hence She reveals Her original form.

śriyam – refers to Divine Mother Lakṣmī. Śriyā means prosperity and happiness. She is the Consort of Śrīpatī, known as Nārāyaṇa.

This verse says that Goddess Lakṣmī has responded to the prayers of the aspirant filled with love and devotion. She moves from Her abode that is filled with glittering gold and enters his home in Her original auspicious form. After having taken her seat in his home, She grants all his prayers and fulfils his material and spiritual needs.

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Sri Suktam - 3

Friday, January 06, 2017

तां म आवह जातवेदो लक्ष्मीमनपगामिनीम्।

यस्यां हिरण्यं विन्देयं गामश्वं पुरुषानहम्॥ २

tāṁ ma āvaha jātavedo lakṣmīmanapagāminīm |

yasyāṁ hiraṇyaṁ vindeyaṁ gāmaśvaṁ puruṣānaham || 2

Meaning: O Agni! Please bring Lakṣmī to me, on whose Grace, I will have gold, cows, horses, good persons (friends and relatives) and good servants. If She enters my dwelling place, She will not go away from me.

Notes: Again, in the second verse also, Agni is addressed, instead of invoking Goddess Lakṣmī directly. Many words in the first verse are repeated here, which emphasises Her invocation through Agni (in the homa kuṇḍa).

tāṁ ma āvaha jātavedaḥ – Agni! Please ensure to bring Lakṣmī, whose splendour is described in the previous verse.

lakṣmī anapagāminīm – That Lakṣmī, if She enters my house, will not leave my home (anapaga means not departing). This means, that She will not leave a home, provided She is invoked daily and properly worshiped. There is subtler meaning for this. She will continue to stay in that house, where righteousness is strictly followed and where atithi-s (guests) are respected and fed properly. When one strictly follows righteous living as prescribed by dharma śāstra-s, there will be huge amount of positive vibrations in that home. Lakṣmī will not leave a place, where positive vibrations prevail.

yasyāṁ - Her much awaited arrival.

hiraṇyaṁ vindeyaṁ gāmaśvaṁ puruṣānaham – one will be blessed with gold, cows, horses (in today’s context, it refers to vehicles). When Lakṣmī enters a home, riches and auspiciousness automatically follows.

Wealth here also refers to wealth of spiritual knowledge leading to Liberation. Puruṣa also refers to Her Consort Viṣṇu. When She is pleased, She takes the aspirant to Viṣṇu for merging unto Him, which is known as mokṣa. She is also known as Viṣṇu māyā. When māyā is dissolved, there remains only Viṣṇu, the Supreme Self. In this context, riches means experiencing Bliss.

अश्वपूर्वां रथमध्यां हस्तिनाद प्रबोधिनीम्।

श्रियं देवीमुपह्वये श्रीर्मा देवीर्जुषताम्॥ ३

aśvapūrvāṁ rathamadhyāṁ hastināda prabodhinīm |

śriyaṁ devīmupahvaye śrīrmā devīrjuṣatām || 3

Meaning: Upon accepting my invitation (through Agni), She arrives, preceded by horses, chariots and trumpets of elephants. Finally She arrives, full of Light in the form of Power of Her Lord Viṣṇu, awakening the aspirant’s spiritual energy (and ultimately Liberating him).

aśvapūrvāṁ - horses in the beginning. Horses are also considered as auspicious. Her arrival is notified with the arrival of auspicious horses.

ratha madhyāṁ - chariots are in the middle with the horses at the front and hoard of elephants behind,. It may also be said that She is seated in one of the chariots in the middle.

hastināda – trumpets of hoard of elephants. Lakṣmī is always associated with elephants. Mahālakṣmī is often depicted with two elephants by Her two sides. The One with elephants is also known as Gajalakṣmī.

Horses, chariots and elephants signify Her auspiciousness and riches. When such a Goddess descends on one’s home, She shares with him a miniscule of Her infinite riches and He becomes one of the richest persons in the world. Auspiciousness, grandeur and riches are the embodiment of Lakṣmī, hence She was adored as Hariṇī in the first verse.

prabodhinīm – means awakening. She awakens the aspirant from his poverty. There are two types of poverty. One is experiencing poverty in the material world, without money. Another is experiencing spiritual poverty or lack of spiritual inclination to attain Liberation. Based upon this word “prabodhin”, it is said that one should get up in brahmamuhūrta (1.30 hours before sun rise) and worship Her.

śriyaṁ - personified as the Consort of Lord Viṣṇu, and embodiment of prosperity and happiness. This also refers Her as Divine Mother, the vimarśa aspect of Brahman (Viṣṇu), also known as Prakṛti. She dispels inherent darkness of Prakṛti with the help of Prakāśa aspect of Viṣṇu and sustains the world.

devī upahvaye – I invite (invoking) the Devī herein described. This is an invitation to Her to visit his home and to shower Her auspiciousness, grandeur and riches to transform his life.

śrīrmā – the Consort of Viṣṇu, who diffuses His Light  to dispel darkness as discussed above.

devī juṣatām – I pray to Agni to make this Devī visit my home along with all Her grandeurs.

The aspirant is looking for two types of favours from Her. First, to grant wealth to him and secondly, shower spiritual wealth for his ultimate Liberation.

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Spiritual Journey - 20

Sunday, January 01, 2017

Avadhūta and Paramahaṁsa are essentially jīvanmukta-s. After evolving into a jīvanmukta, one decides how he or she pursues his or her life, till he or she becomes videhamukta (mokṣa – after death). Only a yogi can evolve into a jīvanmukta. A perfect yogi is the one, who has realized the Self within. He is shaped into a yogi by his Guru, without whom, imparting higher spiritual knowledge and practice is not possible. All Advaita Scriptures ultimately convey that Brahman is within and what is within, pervades the entire universe. This essence is conveyed to his disciples by a Guru. There are hundreds of Scriptures in Advaita such as Upaniṣad-s, Bhagavad Gītā, Yoga Vāsiṣṭha, Pañcadaśi, etc. Each of these Scriptures reveal Brahman in different ways. It is not necessary to study all these Scriptures, as the goal is always the same viz. Brahman. Too much of reading will distort spiritual knowledge, leading only to confusion. The crux of all these Scriptures is the advice not to seek Brahman outside by getting too much into rituals and visits to sacred places. They advise us to sit and meditate and look for Brahman within. Most of the spiritual seekers fail to transform into a yogi because of practicing too many mantra japas, rituals, attending workshops and classes, etc. Knowledge about Brahman is always imparted one to one between a Guru and his disciple, that too in seclusion. But, one should be fortunate enough to get a learned Guru, who can impart the ultimate knowledge in a proper way and in stages. As has been repeatedly emphasised in this series, proper and regular prāṇāyāma and meditation alone will help, in reaching the ultimate goal of one’s life.

Lord Dattātreya, an avadhūta, is worthy of worship; because he has warded off all bondages and ever lives in the state of Ānandha. Ānandha because he perpetually stays connected with Saccidānanda (Brahman). He lives his own life, as directed by the Self within. He neither cares for society nor follows any dictums of Śāstra-s. There is no need for him to follow any of the Scriptural dictums, as there is nothing for him to attain, after being Liberated. After all, every serious spiritual aspirant, aims only for Liberation in this birth itself. If someone asks him about non-performance of rituals as prescribed in Śāstra-s, he shoots back by asking, as to whom He should do these rituals. He says, ’I am fully aware that I am the Self. Let those who teach Vedas and Scriptures think whatever they like. I am not worried, as I am the Self and I have no doubt on this. (source – Avadhūta Upaniṣad). There is no need for me to meditate, as I have no confusions or doubts. I know that my body is not me and hence I do not give importance to my body at all. I am the Self and I have no doubt about it and I do not attach any credence to what others say about me.’ Mere darśan of such an avadhūta will initiate us into higher spiritual evolution. But, it is always rare to see such avadhūta, as he always hides himself from inquisitive crowd.

What about consciousness of an avadhūta? His consciousness is not conditioned by any upādhi or māyā or avidyā. His consciousness is the purest and remains un-afflicted by any type of adjunct. It always remains pure, like the purest consciousness, which is called Brahman. For him, there is no duality, as he fully understands that everything is Brahman. He is not worried about what he wears. He does not wear any religious symbols; he does not even hesitate to shed his clothes. For him, his body is worthless.

Liberation is the toughest thing to attain. This can be attained only through practice and that too with the help of a Teacher. Spiritual evolution involves various stages beginning from a mantra japa, cessation of mantra japa, meditation, cessation of meditation, experience of Bliss, remaining in perpetual Bliss, etc. If we are stranded in any one of these stages for too long, spiritual advancement will regress, making it difficult to attain the logical goal of human birth. When the last trace of duality is dissolved, stage is set for Liberation. 

With this, series on “Spiritual Journey” is concluded.

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Friday, December 30, 2016

ĀŚĪRVĀDA MANTRA आशीर्वाद मन्त्र


श्रीवर्चस्यमायुष्य मारोग्यमाविधात् पवमानं महियते।

धनं धान्यं पशुं बहुपुत्रलाभं शतसंवत्सरं दीर्घमायुः॥ (1)

ऋण रोगादि दारिद्र्य पापक्षुदपमृत्यवः।

भय शोक मनस्तापा नशयन्तु मम सर्वदा॥ (2)

śrīvarcasyamāyuṣya mārogyamāvidhāt pavamānaṁ mahiyate |

dhanaṁ dhānyaṁ paśuṁ bahuputralābhaṁ ...Read More

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Saturday, December 03, 2016

श्री दुर्गा सप्तश्लोकी Śrī Durgā Saptaślokī

Śrī Durgā Saptaślokī consist of seven verses, which is considered as the essence of Śrī Durgā Saptaśatī, also known as Śrī Devī Māhātmyam consisting of 700 verses. It is said that Śrī Durgā Saptaślokī should be chanted daily, three times. It is also said that proper recitation of this removes, poverty, ailments, fear and mental afflictions.

ज्ञानिनामपि चेतांसि देवी भगवति हि सा।

बलादाकृष्य मोहाय महामाया प्रयच्छति॥ १

jñāninamapi cetāṁsi devī bhagavati hi sā ...Read More

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Friday, December 23, 2016

Śrī Dakṣiṇakālī Mahā Mantraḥ || श्री दक्षिणकाली महा मन्त्रः॥ 


  1. ṣyādi nyāsaḥ ऋष्यादि न्यासः

अस्य श्री दक्षिणकाली महामन्त्रस्य। भैरव ऋषिः। उष्णिक्  छन्दः। दक्षिणकालिका देवता॥

asya śrī dakṣiṇakālī mahāmantrasya | bhairava ṛṣiḥ । (open the right palm and touch the top of the forehead | uṣṇik  ...Read More

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Saturday, December 17, 2016

श्री शिवपञ्चाक्षरी महामन्त्रः

Śrī Śivapañcākṣarī Mahāmantraḥ

  1. ṣyādi nyāsaḥ ऋष्यादि न्यासः

अस्य श्री शिवपञ्चाक्षरी महामन्त्रस्य। वामेदेव ऋषिः। पङ्क्तिछन्दः। सांबपरमेश्वरो देवता॥

asya śrī śivapañcākṣarī mahāmantrasya । Vāmedeva ṛṣiḥ|(open the right palm and touch the ...Read More

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Wednesday, November 30, 2016

If we are gifted by God with a human birth, we have secured an opportunity to liberate ourselves from samsara.  It is only through personal effort and God's grace that we can escape from the consequences of our Sanchita karma, all of which is imbedded in the mind awaiting fruition.

Yogic philosophy tells us that it is only through sadhana that we can eliminate the storehouse of karma in our mind and travel beyond the mind to the very essence of our being, beyond all the kosas and finally to the divine intelligence, the Atman, which is identical to Brahman. This divine intelligence is also named purusa. Apparently, the purusha misidentifies with the universe of experiences that the mind presents to ...Read More

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Tuesday, November 22, 2016

श्री मन्त्रराज पद स्तोत्रम्॥ Śrī Mantrarāja Pada Stotram ||

Śrī Mantrarāja Pada Stotram is one of the powerful mantras. It cures serious diseases and ailments. It also gives knowledge, wealth and all types of auspiciousness. It is said that this hymn should be recited, first with mantra rāja mantra which is given below (commencing with om ugraṁ vīraṁ mahāviṣṇuṁ).  There are highlighted words in each of the first ten verses. If we place these words one after another, we will get mantra rāja mantra. There are eleven verses in this hymn and one verse for phalaśruti. There is a YouTube clipping at the end of this article for correct ...Read More

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Chakra Cleansing and Energisation

Monday, June 13, 2016

This is another audio in YouTube for cleansing and energising psychic chakras. Duration of this audio is 15 minutes. This is different from YouTube audio uploaded for kundalini meditation which includes turya and turyātītā stages. This audio is meant for practicing cleansing and energizing chakras.

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Kundalini Meditation - Video

Friday, August 01, 2014

This audio is on kundalini meditation for turya and turyātīta stages. Duration of this audio is 30 minutes. 

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