Tuesday, November 29, 2016

Full moon day on December 14, 2016 is one of the best days to connect to higher planes of Cosmos and enter into the state of Bliss. This full moon day is also known as Kārtikā paurṇamāsya. This is the day in which both sun and moon are in rāśi cusps (rāśi refers to an astrological house; there are twelve rāśi-s corresponding to twelve calendar months). Sun will be in Scorpio and moon will be in Taurus (both at 28.19 degrees in the respective rāśi-s). In this situation, both sun and moon are exactly posited opposite to each other, which signifies full moon day or paurṇamāsya. This happens at 00.03 hours GMT on December 14, 2016 (IST 05.33 hours).

This day’s significance can be interpreted in two ways. As per purāṇa-s, it is the day on which Śiva slayed Tripurāsura, which can be interpreted to mean destruction of evil. There is a description of the chariot used by Śiva for this purpose. Vāyu (air, one of the five elements) attained the form of the chariot, sun and moon became its wheels and Brahmā became the charioteer. Meru became the bow and Viṣṇu became the arrow. Thus, Śiva, Śakti, Viṣṇu, Brahmā and all other gods and goddesses are present at the time of destruction in some way or other. This day is celebrated every year by lighting lamps. Purāṇa-s say that there were flashes of Lights at the time of annihilation of Tripurāsura and in order to signify this, lights are lit at homes. 

The other way of looking at this auspicious day is that both iḍa and piṅgala (iḍa represents moon and piṅgala represents sun) are equally balanced on all full moon days. When these two nāḍi-s are perfectly balanced, prāṇa begins to ascend through suṣumna, the spinal cord. This is explained in detail in part 10 of Kuṇḍalinī meditation series. In this ensuring Kārtikā paurṇamāsya day, if meditation is done at 00.03 hours GMT, (IST 05.33 hours), yoga of kālapuruṣa (personification of time; Śiva) can be felt in one’s breath due to perfect balancing of two important nāḍi-s, iḍa and piṅgala. A great scholar explained this as “Yoga and Jñāna leave their signatures on breath” at this time.

Therefore, to experience Bliss, we have to meditate during this time, December 14, 2016, 00.03 hours GMT.   Meditation should commence ten minutes before this time and can be completed ten minutes after this time. This time should be the midpoint of duration of meditation. For example, if meditation is planned for twenty minutes, then we should commence meditation at 23.53 GMT and should end at 00.13 GMT. In India, meditation can be commenced at 5.23 hours and can be completed around 05.43 hours (5.43 in the morning).


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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 |

balādākṛṣya mohāya mahāmāyā prayacchati || 1

दुर्गे स्मृता हरसि भीति मेशेषजन्तोः स्वस्थैः स्मृता मतिमतीव शुभां ददासि।

दारिद्रय द्ःख भय हारिणि का त्वदन्या सर्वोपकारकरणाय सदार्द्र चित्ता॥ २

durge smṛtā harasi bhīti meśeṣajantoḥ  svasthaiḥ smṛtā matimatīva śubhāṁ dadāsi |

dāridraya dḥkha bhaya hāriṇi kā tvadanyā sarvopakārakaraṇāya sadārdra cittā || 2

सर्वमङ्गल माङ्गल्ये शिवे सर्वार्थ साधिके।

शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तुते॥ ३

sarvamaṅgala māṅgalye śive sarvārtha sādhike |

śaraṇye tryambake gauri nārāyaṇi namo'stute || 3

शरणागत दीनार्त परित्राण परायणे।

सर्वस्यार्तिहरे देवि नारायणि नमोऽस्तुते॥ ४

śaraṇāgata dīnārta paritrāṇa parāyaṇe |

sarvasyārtihare devi nārāyaṇi namo'stute || 4

सर्वस्वरूपे सर्वेशे सर्वशक्ति समन्विते।

भयेभ्यस्त्राहि नो  देवि दुर्गे देवि नमोऽस्तुते॥ ५

sarvasvarūpe sarveśe sarvaśakti samanvite |

bhayebhyastrāhi no  devi durge devi namo'stute || 5

रोगानशेषानपहंसि तुष्टा  रुष्टा तु कामान् सकलानभीष्टान्।

त्वामाश्रितानां नविपन्नराणां त्वामश्रिता ह्याश्रयतां प्रयान्ति ॥ ६

rogānaśeṣānapahaṁsi tuṣṭā ruṣṭā tu kāmān sakalānabhīṣṭān |

tvāmāśritānāṁ navipannarāṇāṁ tvāmaśritā hyāśrayatāṁ prayānti  || 6

सर्वा बाधा प्रशमनं त्रैलोक्यस्याखिलेश्वरि।

एवमे त्वया कार्य मस्मद्वैरि विनाशनम्॥ ७

sarvā bādhā praśamanaṁ trailokyasyākhileśvari |

evame tvayā kārya masmadvairi vināśanam || 7

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Spiritual Journey - 18

Friday, December 02, 2016

Let us look at karma from different perspective. Karma is like a seed, that is capable of producing both good and bad results. Such results could sometimes be invisible (adṛṣṭa - invisible, not experienced or unobserved) and sometimes they could cause latent impressions (vāsanā - impressions of anything remaining unconsciously in the mind, the present consciousness of past perceptions, knowledge derived from memory). Results of good actions cause good karmas and results of bad actions cause bad karmas and these karmas are known as adṛṣṭa. The effect of both adṛṣṭa and vāsanā is only through personal experience, either though physical body or through the mind. Experience through physical bodies include diseases, disabilities, body pains and anything to do with physical body. Experience though the mind means, mental disturbances such as anger, ego, cravings, dejection, schizophrenia, mental depression, isolation, loneliness and host of other mental trauma. 

But this experience differs from a Self-realized person and a normal human being. Both have to undergo both pains and pleasures of good karmas and bad karmas separately, as karmas cannot be netted. A realized person knows that he is not the doer and hence results of karmas do not exist for him. Though he experiences both pleasure and pain, he treats them as if he is dreaming (without any impact either on his body or his mind). As we know, dream state does not affect us. Similarly, a jñāni treats his pains and pleasures only as a dream and is not affected by karmic experiences. How he is different from normal human beings? He has become a jñāni only because of mastering over spiritual knowledge. Thus, only knowledge alone gives solution in not feeling the pains of karma. Such pains cannot be eradicated by performing prāyaścitta-s (atonement, expiation, amends). Therefore, spending money in performing prāyaścitta-s is only due to ignorance and this kind of ignorance will not be present in the mind of a jñāni, as due to his knowledge he understands that prāyaścitta-s will not neutralise the karmic impressions. Liberation is possible only if there is no trace of sañcita karma.

Nitya karmas do not lead to Liberation or Mokṣa. Here nitya karmas mean ritualistic worship. They only tame and train our minds to be free from mundane thoughts during the time; but mundane thoughts re-enter our minds, after the rituals are over. Here we do not train our mind to purge impurities as in the case of meditation. In meditative practices, we work on our breathing to purify our mind and also ensure that mind is being purged constantly. When the mind is totally free from thought processes, we move on to various stages of trances (samādhi) to experience Brahman in the form of Bliss. More and more we experience Bliss, we are moving closer to kaivalya (eternal happiness or emancipation).

Kaivalya is the final stage of life of a living being.  Nobody is there with that being during that time.  He is all alone without any help around and he has to achieve on his own.  This is the final stage of one’s evolution.  The soul is about to leave its present body and getting ready to merge with the Brahman.  Kaivalya is liberation or salvation and hence it is called the final stage.  This final stage can be reached in two ways.  One is the mundane stage associated with desires and attachments where soul gets ready for rebirth.  The other stage is the stage of samādi, where the soul gets ready for its union with the Brahman not to be born again.  This is kaivalya. 

There are four types of consciousness.  They are sālokya, sarūpa, samībha and sāyujya.  Beyond this is kaivalya.  Sālokya is the stage where one performs ritual worship, worshipping idols or portraits of gods.  In sarūpa he leaves idol worship and does not differentiate himself from god.  In samībha he goes near the god and in sāyujya stage, he merges with god.  These are the stages of one’s consciousness that finally lead to kaivalya.  One has to progress from one stage to another and this progression happens depending upon the level of spiritual knowledge on gets from his Teacher.  By being spiritual does not mean one has to be religious.  Spirituality transcends religious affinities, though religion forms the foundation of spirituality.   

To attain kaivalya stage, one has to progress from ritual worship to mental worship (meditation).  By making sufficient progress in meditation, one has to search for the Brahman within.  Once the Brahman is located and realized within, the practitioner moves to the stage of kaivalya, by detaching himself from worldly affinities by staying connected with his Creator.  His soul is now under preparation to merge with Him, for final liberation. Finally, he gets liberated with no further transmigration for that soul. 

Bṛhadāraṇyaka Upaniṣad (IV.iii.32) explains Bliss, which is prelude to Liberation. “This is supreme attainment; this is supreme glory; this is the highest world; this is Bliss.” What is that stage? This is the stage where one acts only as a witness and one without a second. We experience this, in our deep sleep state.

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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 it and becomes ensnared with samsara, losing memory of its divine origins. As a result, we suffer through countless incarnations, all the while we long for something that always seems to escape through our fingers. It is the afflicted mind where our suffering plays out. Karma is a tool used by God to train, educate and uplift every jiva. It is only through purification of the mind that we transcend karma and can experience the pure consciousness, bliss, illumination and freedom that we actually embody as infinite beings. Samsara exists outside us and inside our minds. Outside, the scenery changes and is impermanent in nature. But inside our minds, every experience, desire and attachment is recorded in the citta. Nothing is ever lost. Knowing that the mind records every experience presented to it, undertaking meditation allows us to slowly transform the citta and infuse it with powerful spiritual impressions, or samskaras. This process is invariably all that is needed to learn.

To continue the arduous task of purifying the mind for a lifetime attracts a person who may have attempted to reach such a goal in several previous lifetimes. These are people who may have a distaste for worldly matters and wish to seek out God, but don't know where to look. They may do rituals, or prayers or mantras but lack a cohesive system. I will attempt to describe a system I have used. 

For anyone who has meditated would know, the mind is not easily conquered. One of the first of the mind's phenomenon experienced are thoughts or vrittis. These vrittis are of five varieties (right knowledge, wrong knowledge, imagination, memory, sleep) and can either be klishta (colored) which causes suffering or aklishta (uncolored), which does not cause suffering. The coloring of the vrittis or samskaras are significantly affected by the five kleshas (Avidya ignorance) Asmita (egoism) Raga-Dvesha (Attraction and repulsion) and Abhinivesha (clinging to life). 

At first glance, one might feel overwhelmed by the enormity of the impurities in the citta. But slowly and surely, meditation overcomes any impurity. Samskaras, vasanas, kilshta vrittis or the kleshas exist as small pockets of energy in the mind. They can be transformed so they lose all potency and become like burnt seeds. The process is simple. I do 100 half-minute repetitions of Kriya Yoga pranayama (inhale breath and mentally focus attention on each chakra along the spine). I then do 10,000 to 20,000 repetitions of AUM japa. Both of these actions leaves my mind primed for meditative absorption. As we know, the prana from the kriyas helps immensely to stabilise the mind and prepare it for contemplation. Japa also purifies the mind with mantric samskaras of God and is a symbol for Him. 

When I meditate, I have no object to focus on. I put on ear muffs so I can’t hear anything and just embrace the darkness, silence and emptiness. I then try and stay in the 'gap' between thoughts as much as possible. I do not have an object because I do not want any form of prakrti in my citta, no form of potential bondage. Objectless meditation is also called Asamprajnata, or Nirbija or Nirvikalpa Samadhi. There, only consciousness is experienced and there is nothing obstructing the view that purusa has of Itself. 

Objectless meditation or Asamprajnata is the most difficult to master because it requires great desirelessness, non attachment and purity of mind.

Patanjali (YS 1.51) talks specifically about the 'nirodha' samskara that is produced by Nirbija samadhi in that it dissolves and subdues any samskara whatsoever, even samskaras of other forms of meditation that uses an object. Its clear from the Yoga Sutras that any object, however subtle, needs to be transcended until the yogi progresses to the final stage of yoga, Nirbija. It has been written that Nirbija is the only samadhi that is capable of uprooting all karma and granting Kaivalya, liberation or moksha to the sadhak. 

A meditator is really just doing the same thing continuously - accumulating millions of nirodha samskaras so that all other samskaras are dissolved. If somone were to just meditate like this and just stay in the 'gap' between thoughts, thats all that is needed to achieve liberation eventually because you are creating the perfect samskara.

I have renounced using all objects in my meditation like mantras, dieites or the breath. I want to cultivate the highest samskaras so I will not be forced to transcend any other samskara that is grosser in nature. 

So that is my 'system'. 100 half minute pranayama, 10-20,000 repetitions of AUM and the rest of the day in meditation. I would also note that I have been in Maha Shodasi ajapa for around 2 years. Being ajapa for that mantra completely transformed my spiritual life and certainly my meditative life. You will go much, much deeper more often if you are ajapa. 

I am so very blessed by God to reach the highest samadhis in meditation and to stay there for many hours each day. You can judge your progress in meditation by the length of time you can spend in the 'gap' between thoughts. This will gradually lengthen over time as nirodha samskaras begin to dominate the mind. 

But no matter how much sadhana to I do, I never think I am liberated. I still always feel I have more work to do. This mentality will never change. 

If anyone has any questions, I am only too happy to respond. Thank you.

James Cowan 

James Cowan can be contacted through email - gjcowan@gmail.com

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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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Spiritual Journey - 17

Sunday, November 20, 2016

Karma plays an important role in our spiritual life. Merger with Brahman is possible only if there is no trace of karmic account. If karma is bad, it could hamper our spiritual journey. Nobody knows, how and when karma manifests; this is called Divine Secret. Transmigration (saṁsāra) depends only upon our karmic account. Entering (birth) and exiting (death) is compared to birds building nests to live and when the existing nest is destroyed, they build another nest for their survival. Bird is the soul and nest is the gross body. Human body alone is capable of offering Liberation, as only humans have mind. Only through mind, Liberation is attained. Hence lot of importance is given to mind in spiritual journey.

Saṁsāra or transmigration is classified into types. We have ...Read More

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Spiritual Journey - 16

Friday, November 18, 2016

There is no difference between Brahman and Ātman; but this can be understood only through knowledge revealed by Upaniṣad-s. Brahma Sūtra (I.i.2) says, “janmādyasya yataḥ जन्माद्यस्य यतः”. This sūtra says that the cause of creation of this universe is Brahman, from whom, birth, sustenance and death originate. In other words, this universe and all its associated activities such as birth, sustenance and death originate from Brahman. Brahman is the cause and Brahman is also the effect and thus, in the whole of universe, there is nothing but Brahman. Taittirīya Upaniṣad (III.1) explains this aspect. It says, “yato vā imāni bhūtāni jāyante यतो वा इमानि भूतानि जायन्ते”. From ...Read More

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Shiva Sutras - is now available in Hard Copy Print @ Pothi.com

Friday, November 18, 2016

Śiva sūtra--s are the aphorisms of philosophy of Śiva āgama. Āgama means acquisition of knowledge or traditional doctrine or percept. There are four sources through which knowledge can be acquired. They are pratyakṣa (perception), anumāna (inference), upamāna (comparison) and anupalabdhi (non-apprehension). Advaita philosophy advocates non-dualism, in the sense that the Brahman and soul are not different entities. Soul, in fact is the mirror image of the Brahman Himself. But the Kashmir śaivism, though typically follows the advaita philosophy, has a peculiar system of its own called trika. Trika śāstrā means three fold fundamental systems of Reality. Typically śāstrā means order, command, percept rule, etc. Compendium of rules of life is also known as śāstrā. Trika ...Read More

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Welcome to New Manblunder

Saturday, October 29, 2016

Welcome to the beta version of new Manblunder site. In this version, manblunderplus.com is merged into manblunder.com. All the articles in manblunderplus.com are now being displayed in www.manblunder.com. We have tried to enhance and simplify the user navigation of the site, grouped relevant articles in various categories and sub-categories. We have created a separate section for E-Books, so that readers can read various books on-line. As this is a beta version, there may be some errors and some articles may not load properly. Please bear this inconvenience for some time. If you face any technical or any other difficulties, please do not hesitate to let us know the issue either leaving a comment at ...Read More

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Simplified Navavarana Puja

Sunday, September 04, 2016

This is a highly abridged navāvaraṇa pūjā which can be done within 30 minutes. The main part of navāvaraṇa pūjā is maintained and many of the conceptual pūjā-s have been left out. Concept of viśeṣa arghya is maintained, with less mantras and procedures.

Detailed version can be read in this link to understand the meaning and procedures.


1. Tatvācamanam तत्वाचमनम्

Ācamana is a procedure where water is taken in an uttaraṇi from pañcapātra in the right palm, which is ...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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