Mantra Initiations

Wednesday, April 19, 2017

Following persons can also be approached for mantra initiations.

1. Dr. Aviji Poddar Sastri, Calcutta.

    Languages known: English, Hindi and Bengali

   Contact email ID:

   Mantras initiated:

   a) Sri Vidya mantras under our Guru Lineage

   b) Other Dasamaha vidya mantras under different Guru Lineages

2. Shri. Santosh Kumar Raja, New Delhi

    Languages known: English, Hindi and Telugu

    Contact email ID:

    Mantras initiated:

    a) Sri Vidya mantras under our Guru Lineage

    b) Guidance for meditation, including Kundalini meditation

3. Shri. Vignesh Chandar, Coimbatore

    Languages known: English and Tamil

    Contact email ID:

    Mantras initiated:

    a) Sri Vidya mantras under our Guru Lineage

    b) Guidance for meditation

    c) Yoga practice

    d) He also offers astrological consultations, which is chargeable.

4. Shri. Bonny, Trivandrum

    Languages known: English and Malayalam.

    Contact email ID:

    Mantras initiated:

    a) “hamsa” mantra

    b)  Meditation for the above mantra

    c) Meditation techniques of Vijnana Bhairava

5.  Shri. Sriram, Chennai

     Languages known: English and Tamil

     Contact email ID:

     Mantras Initiated:

     a) Sri Vidya mantras under our Guru Lineage

     b) Demonstration of Sri Chakra Navavarana Puja

     b) Sri Vaishnava mantras under different Guru Lineages

6.  Shri. Jayanth Chandramouli, Bangalore.

    Languages known: English and Kannada

    Contact email ID:

    Mantras initiated:

    a) Sri Vidya mantras under our Guru Lineage

    b) Guidance for meditation, including Kundalini meditation

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Tuesday, July 18, 2017

Even though, the Self is omnipresent and is the cause of every individual existence, why are we unable to realize this truth? Self is omnipresent and eternal. It is has neither beginning nor end. This being the fact, and revealed in Upaniṣhads, why, we still consider ourselves as limited and associate ourselves with a name and form?

What is the role of the Self (also known as Ātman or Brahman) in our existence? Īśha Upaniṣhad explains this. “The Self is one without a second, complete in itself. It never moves, but much faster than the mind. It’s Power that moves everything (It does not move, but It’s Power is the cause for all the movements in the universe)”. Thus, we can understand that Brahman alone cannot do anything, as it is always inert, immobile. It is the source or cause of everything – creation, sustenance and absorption. This is further explained in Īśha Upaniṣhad. “asya sarvasya antaḥ asya sarvasya bāhyataḥ”, which means It is the inmost of everything and also present outside (of everything). Therefore, it proves that Brahman is omnipresent.

It is the innate ignorance that is responsible for making us, not to understand this reality. This innate ignorance is known as Māyā, which is nothing but the Power of Brahman. Since māyā is inseparable from the Self Itself, it is called innate (it is congenital) ignorance. It is this māyā that prevents our knowledge in knowing or realizing the Self. Kṛṣṇa says in Bhagavad Gītā, “Though I am eternal, indestructible and Lord of all living beings, abiding in my Prakṛti, I manifest due to my yoga māyā (which is also known as worldly illusion).” How can māyā be explained. It can simply be explained as the dark clouds covering the bright sun. When the clouds move, we can see the sun and as long as the cloud remains, we cannot see the sun. What is the difference between mundane existence and realization? Mundane existence is sun’s light covered by dark clouds. We still see everything, when sun is covered with clouds. But without clouds, we not only see the sun, but also see the world better. Sun is compared to the Self and clouds are compared to māyā. This māyā can be removed only through knowledge and there is no other way to realize the Self. Thus, spiritual knowledge is important in Self-realization. How to attain this knowledge is being discussed in Ātmabodha. (4).

Knowledge can be attained through persistent and quality meditation. At the end of quality meditation, we understand māyā. Here, meditation does not mean meditating on a mantra or on a form. Brahman does not have a form. It is out of our innate ignorance we give shapes and forms of Brahman, such as Śiva, Parāśakti, Viṣṇu, etc. In reality, they are non-existent in these names or forms or shapes. Only the inexplicable Brahman exists, who alone is Omnipresent. Īśha Upaniṣhad says that those who worship gods and goddesses (with forms as described above) surely attain immortality for a specific period of time, which means that he is born again after his sojourn in higher realms, only to be reborn again. This means, that he continues to transmigrate and is not liberated. The Upaniṣhad further says that those who worship manifested forms go into deep darkness, which means that they have no chance of Liberation in the next several births.

The ultimate truth is extremely difficult to understand. When it is said that there are no gods like Śiva, Parāśakti, Viṣṇu, etc. one can easily say that the one who says this, is an atheist. Unfortunately, this is the truth. Brahman is one and It alone is eternal. It has no gender. Muṇḍaka Upaniṣhad says, “This very Brahman is the universe. It is Supreme and immortal and Blissful. It is spotless and formless.” If we continue to get associated with different shapes and forms of gods and goddesses and their mantras, we cannot attain liberation. However, as discussed earlier, after death, he will go to higher realms, only to be reborn again. Worshiping shapes and forms is an addiction, the work of māyā. In fact, this is the main work of māyā, which causes delusion and illusion, veiling the Brahman. Only knowledge can remove this veil of ignorance. In order to remove māyā, first we have to understand what māyā is. Knowledge works from two fronts; one, it removes the veil of māyā and next, it reveals Brahman. Suppose we remove a curtain in our home. How can we do that? First we have to realize it is curtain and second we should know that it can be removed. Similarly, māyā should be understood first and only then can we remove it. For both, knowledge is required.

Why we are not able to attain this kind of knowledge, which is the ultimate? Again, it is the work of māyā. We are not satisfied with one mantra. For every purpose, we go after different mantras. Even then we are not satisfied. We go to temples to ward off our karmas. Karmas have to be experienced and can never be shed. We reap what we sow in. We cannot get apples by sowing the seeds of oranges. All of us experience both pleasure and pain in our life. When the intensity of pain is more, we go after remedial measures, take dip in sacred rivers, etc. by spending a major portion of our savings or earnings. Why do we do this? Again it is our ignorance that makes us to waster our time, energy and money. This can be warded off only through knowledge. If we read Upaniṣhads and Vivekacūḍāmaṇi, we can understand this truth.  

Truth is always unpalatable and Ātmabodha reveals the ultimate truth through 68 verses, which are now being discussed. (5)

Further Readings:



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Sunday, July 16, 2017

Like fire is the cause for cooking, knowledge is the cause for Liberation. Fire alone is the cause for cooking and there is no substitute. Similarly, knowledge (as being revealed in Ātma bodha) alone can lead us to Liberation. We can have several utensils, grains, water, vegetables, etc. for cooking. But, without fire, how can we cook? Similarly, we can practice prāṇāyama, mantra japa, meditation, pūjā, temple visits, bath in sacred rivers, etc. but none of these will offer Liberation. Only knowledge can give Liberation. What is so important about knowledge? Complete knowledge leads to experience and experience leads to Liberation. Knowledge cannot be construed as bookish knowledge. Culmination of knowledge is direct experience and at the end of direct experience is Self-realization. It is important to understand what knowledge is.

Knowledge is of two types - svarūpa jñāna and vrutti jñāna. Svarūpa jñāna is pure knowledge and vrutti jñāna is the modification of intellect (buddhi). Svarūpa jñāna is best explained in Bhṛgu-vallī (Taittirīya Upaniṣad last chapter). Bhṛgu is Vāruṇa’s son. Former approached the latter for certain clarifications regarding Brahma-jñāna. Vāruṇa asked his son to meditate and find out who is Brahman. Bhṛgu meditated and found out that food, prāṇa, sensory organs, etc. are Brahman. Vāruṇa then says to Bhṛgu to inquire within (meditation) and find out who is the cause, sustenance and absorption of everything. Bhṛgu finds out that food is Brahman. However, Bhṛgu is not satisfied with his findings and again approaches his father Vāruṇa, who asks Bhṛgu to do tapas (penance) to find out that tapas is Brahman. Like this, conversation continues and every time, when Bhṛgu comes out with his findings, it was negated by his father Vāruṇa. Finally, Bhṛgu realized that Bliss (Ānanda) is Brahman, as everything originates, sustains and dissolves unto Bliss (Sat-Cit-Ānanda). This clearly explains what Svarūpa jñāna is. True knowledge can be realized only by inquiring within – Who am I. No other method can impart true knowledge. Hence, it is said, “vijijjñāsasva” which means analyse and investigate. This is called tapas, which is explained as directing our mind, senses and the whole of our being to one goal (Brahman). vrutti jñāna is the knowledge about moral code of conduct, which is nothing to do with Self-realization. vrutti jñāna, however is the stepping stone for svarūpa jñāna. Therefore, knowledge means analysing and investigating the Self. This knowledge can be attained only through penance. When we do penance or meditation on “who am I”, during meditation, we will get an answer and that is the point of Self-realization. None of the rituals, including mantra japa will give this ultimate knowledge. Prāṇāyama, mantra japa, etc. will only cleanse our mind, as purified mind alone can enter into tapas. But, one has to progress from vrutti jñāna to svarūpa jñāna in quickest possible time, as the duration of this life is limited (limited by death). (2)

Every human has got innate spiritual ignorance. Actions, as described in part 1 of this series will not impart the ultimate knowledge, required for realizing the Self. Svarūpa jñāna, as discussed above, alone can lead to realization. (Everyone associated with the site would have read James Cowan’s personal experience. In one of his recent mails, he wrote, “All you need is faith and perseverance and this has been my experience.”). Knowledge is like light that dispels darkness.

Let us have the basic understanding of knowledge and ignorance; of course both are related to the Self. Knowledge is about non-duality or Advaitā and ignorance is illusionary world projected by māyā. Knowledge is the real snake and ignorance is, considering a rope as snake. When we acquire true knowledge, there will be nothing except the Self. Ignorance is associated with various shapes and forms through antaḥkaraṇa (the internal organ, the seat of thought and feeling, the mind, the thinking faculty). Therefore, antaḥkaraṇa śuddhi (purification of mind, intellect and ego) is considered essential while pursuing the path of Liberation. Ignorance causes limitation (bound) and knowledge reveals infinite Consciousness. A Self-realized person will always shun “I”, the ego. For him, he is not the doer. He thinks, that the Self is responsible for all his actions. Though it is said that the Self is always inert and only witnesses all the actions, it is also to be remembered that the Self is the cause for our very existence. Therefore, we cannot take credit for any of actions and if we do so, it implies that we are deluded by ego.

Kṛṣṇa says in Bhagavad Gītā (II: 15 & 16), “The influence of the sense objects will not affect a person, if he considers pleasure and pain equally. Such a person becomes eligible for liberation. For the unreal, there is nothing called existence.  For the real, there is nothing called non-existence.  The difference in perception between the two is realized by men of knowledge.” Knowledge is emphasised throughout Advaita, as knowledge alone leads to Liberation. (3)

Further Readings:


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Importance of Doragranthi Puja in Varalakshmi Puja

Thursday, August 27, 2015

Doraka means a yellow thread that will be tied onto the right hand of the one who performs the Pūjā. Granthi means knot. Take one yellow coloured thread and make nine knots in equidistance from each other. After making knots, the thread is called doragranthi (knotted thread). Place this in pūjā by reciting the following mantra. This is known as dorasthāpanam (establishing doragranthi).

बालभानुप्रतीकाशे पूर्णचन्द्रनिभानने। सूत्रेऽस्मिन् सुस्थिता भूत्व प्रयच्छ बहुलान् वरान्॥

bālabhānupratīkāśe pūrṇacandranibhānane | sūtre'smin susthitā bhūtva prayaccha bahulān varān ||

After completing the entire pūjā, doragranthi is worshiped and this is called doragranthi pūjā. Each of these nine knots are worshiped with the following mantra.

1. कमलायै नमः प्रथमग्रन्थिं पूजयामि। kamalāyai namaḥ prathamagranthiṁ pūjayāmi |

2. रमायै नमः द्वीतीयग्रन्थिं पूजयामि। ramāyai namaḥ dvītīyagranthiṁ pūjayāmi |

3. लोकमात्रे नमः तृतीयग्रन्थिं पूजयामि। lokamātre namaḥ tṛtīyagranthiṁ pūjayāmi |

4. विश्वजनन्यै नमः चतुथग्रन्थिं पूजयामि। viśvajananyai namaḥ catuthagranthiṁ pūjayāami |

5. महालक्ष्म्यै नमः पञ्चमग्रन्थिं पूजयामि। mahālakṣmyai namaḥ pañcamagranthiṁ pūjayāami |

6. क्षीराब्धितनयायै नमः षष्ठमग्रन्थिं पूजयामि। kṣīrābdhitanayāyai namaḥ ṣaṣṭhamagranthiṁ pūjayāami |

7. विश्वसाक्षिण्यै नमः सप्तमग्रन्थिं पूजयामि। viśvasākṣiṇyai namaḥ saptamagranthiṁ pūjayāami

8. चन्द्रसहोदर्यै नमः अष्टमग्रन्थिं पूजयामि। candrasahodaryai namaḥ aṣṭamagranthiṁ pūjayāami

9. हरिवल्लभायै नमः नवमग्रन्थिं पूजयामि। harivallabhāyai namaḥ navamagranthiṁ pūjayāami |

Having thus worshiped all the nine knots, the thread is to be tied in the right hand of the woman who is doing the pūjā. This can be tied the senior most woman of the family or by her husband, if no elders are available. At the time of tying the knot, the following mantra is to be recited.

सर्वमङ्गलमाङ्गल्ये सर्वपापप्राणाशिनि। दोरकं प्रतिगृह्णामि सुप्रिता भव सर्वदा॥

sarvamaṅgalamāṅgalye sarvapāpaprāṇāśini | dorakaṁ pratigṛhṇāmi supritā bhava sarvadā ||

Doragranthi Puja in Varalakshmi Puja

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Friday, June 23, 2017

Shakti: My Lord! You have taught me 64 tantras several yugas ago. The universe that you have created billions of years ago is undergoing constant changes. Is there anything you would like to teach me, which is more relevant to the present time period, I mean kālapuruṣa ………..

Shakti: Then what is the difference between mind and intellect?

Shiva: Mind is explained as “saṁkalpa-vikalpātmākaṁ manaḥ संकल्प-विकल्पात्माकं मनः” Saṃkalpa means decision and vikalpa means indecision……….

Shakti: Is there any difference between spirituality and devotion?

Shiva: Plenty of differences and these differences are very significant. We are deviating from the subject you wanted to know. However, I will explain the differences in a nutshell……

Shakti: You say everything is my own energy and all such energies function under me. Then why people worship different shapes and forms? Is it not a mistake?

Shiva: It is not a mistake because they have not evolved to understand the truth. You may ask why. Again it is due to your act of causing illusion. You confuse them with the power of your māyā. Typically speaking, māyā is related to law of karma. You rule the entire universe with the law of karma and hence it is known as “Law of the Lord”………

Shakti: You mean to say that I can’t liberate anyone?

Shiva: Of course, you can’t and you know that. You job ends when you remove the veil of māyā. From birth till unveiling of māyā, everything is done by you. I am responsible in energizing you, annihilating the universe and offering liberation to those who are approved by you. As you know, I have never offered liberation to anyone without your approval.

You asked me what happens to the soul after its exit from a dead body. I told you in the beginning that both of us unite to form zygote and similarly both of us exit together at the time of death of a person. Once we exit, we move apart. As long as we stay united, a man lives and once we decide to part from that man’s body, he dies. Every sentient and insentient being has to die at some point of time. When we join together, we take different shapes and forms. I have already told you how we join together. Now I will tell you how we separate at the time of death……..

Shakti: What happens after the soul exited from the body? Many people perform ceremonies to the departed ones.

Shiva: You mean people offering tarpaṇa (water oblations) and performing śrāddha (annual ancestral rites) which is different from antyeṣṭi (last rites or funeral ceremonies)? Please do not ask any questions on this. I can explain antyeṣṭi, but not śrāddha. I do not want to say something that pleases someone. Please do not ask anything related to śrāddha, as this is only a mythical belief. 

Shiva: It is very important that everyone takes care of his parents, wife and children with utmost care, compassion and love. When one fails on this, he takes several births to get rid of this karma. It is better to worship their parents, rather than worshiping us. After death, no elaborate karmas are needed except paying respects to the gross body that is going to be buried or burnt. It is a mark of respect to the body and not to the soul.

Shakti: Can you now tell me what will happen to these two souls?

Shiva: What is mantra? Mantra is explained as (मननात् त्रायते इति मन्त्रः॥) mananāt trāyate iti mantraḥ || This means that a mantra is meant to protect the mind. Manana does not simply mean mind; it also means thinking, reflection, meditation, thought, intelligence and understanding; trāyate (trāyamāṇa) means protection; iti mantraḥ means this is mantra………..

Shiva: There are two om-s in Gāyatri mantra. One is for three vyāhṛti-s and another is for the three pāda-s. Vyāhṛti-s are separate and the three pāda-s of the mantra are separate. Therefore, the correct way to pronounce Gāyatri mantra is this.

ॐ भूर्भुवः स्वः॥ om bhūrbhuvaḥ svaḥ  ||

ॐ तत्सवितुर्वरेण्यं। om tatsaviturvareṇyaṁ |

भर्गो देवस्य धीमही। bhargo devasya dhīmahī |

धियो यो नः प्रचोदयात्॥ dhiyo yo naḥ pracodayāt ||

Shiva: I exit a body through brahmarandhra (an orifice at the top of the skull) and this point is known as athipati marma point (also known as varma point). As you know atipati (अतिपति) means, transcending everything or supreme. Both are apt interpretations. Transcending everything means transcending all types of bodies a man possesses…….

Shakti: I have two quick questions. How do I become one with Prakṛti and what exactly you mean by ‘I move to higher planes’?

Shiva: As you know we become soul or puruṣa and prakṛti. When both of us remain as one, I am known as an individual soul and you are known as prakṛti. As Prakṛti you encompass both antaḥkaraṇa and bāhyakaraṇa (organs of perception and action)………..

Shakti: Then, as a soul, where do you go?

Shiva: Where I go depends upon the weight of the karmic bag I carry. My journey depends upon the gravitational force………..

Shakti: Does every soul go to heaven?

Shiva: No, not every soul. Only few souls reach sūryaloka. In other words, those karmic bags that have only traces of karmic imprints reach sūryaloka and in their next birth they are liberated. But they stay in sūryaloka for a longer time. Sūryaloka is full of purity and light. There are no traces of any darkness or impurity here. But their stay in sūryaloka, do not in any way affect the remnants of the karmic imprints. Karmas have to be experienced and there is no other go.

Shakti: What about other souls?

Shakti: When are these individual souls reborn?

Shiva: From death to rebirth, there is a time gap and the duration of time gap depends upon the quality of the karmic bag. If they are heavy, they are born immediately, as they are not far away from the earth’s sphere. When the time is ripe for its rebirth, you as prakṛti pull that soul down and both of us unite to form yet another body. This also explains how interdependent we are. This is also known as law of nature or law of prakṛti, which is in no way different from the eternal law of karma.

Shakti: What is mahāśūnya?

Shiva: It is Parabrahman, the origin of the universe………

Shakti: Do you mean to say that there is no difference between your macrocosmic and microcosmic forms?

Shiva: Yes, there is no difference at all. How can there be difference and if the difference is there, how can I become omnipresent...................

Shakti: But these two bindus are interpreted differently.

Shiva: Yes, though they are interpreted differently, there is truth in that. My expansion happens like this. Mahābindu is the point of origin of creation………….

Shakti: Can you explain further on ‘well defined and perfected spiritual path’?

Shiva: I will come to that later. First, one should understand what spiritual foundation is. It is not just yoga and meditation………….

Shakti: Many people are asking me to explain how to realize you fast. Many of them feel that they have not reaped the benefits of their sādhana even after many years of performing pūjā and japa. Can you kindly guide them please?

Shiva: I have explained this already. Now I will teach a small exercise on breathing. As I have already said, only through prāṇa, mind can be controlled………………

Shakti: Are you going to conclude your teachings now?

Shiva: Yes, I am now concluding. I have covered every aspect of realization and liberation. There is nothing more I can reveal. It all depends upon one’s capacity to practice. Divine grace does not come that easily. One has to work through his mind………

The entire conversation can be read here à SHIVA IN COVERSATION WITH SHAKTI

Further Readings:

Shiva In Conversation With Shakti - Introduction

Shiva In Conversation With Shakti - Part 1

Shiva Sutras

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Tuesday, May 30, 2017

Guru Pūrṇimā this year (2017) falls on July 08/09. Full moon tithi begins at 07.31 hours Indian Standard Time on July 08 and ends at 09.20 hours IST on July 09. Therefore, Guru pūrṇimā can be celebrated either on July 08th evening or July 09th morning before 09.20 hours IST.

A series of articles titled GURUJI SPEAKS have been published in the year 2013. Some snippets ...Read More

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SRI SUKTAM - Part 12 (Concluding Part)

Tuesday, January 24, 2017

In the original Khilasūkta, there are 29 verses, out of which we have discussed 16 verses so far. These 16 verses are the main part of Śrī Sūktam. Now the balance of 13 verses are being discussed. These verses do not form part of homa procedure of Śrī Sūktam.

पद्मानने पद्मविपद्मपत्रे पद्मदलायदाक्षि।

विश्वप्रिये विष्णुमनोनुकूले ...Read More

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Sunday, March 12, 2017

Bhagavān Dattātreya continues:  

Upaniṣad-s explain how māyā projects objects as different things from Brahman (It is the māyā that makes us to think that the objects we see are real and different from Brahman; the fact is that everything is Brahman, hence It is called Omnipresent or all pervasive). Brahman is not divisible (hence omnipresent) and hence, there cannot be any comparison for a non-dual Brahman (comparison is possible only if more than one object is present). It is free from actions ...Read More

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Sunday, May 07, 2017

Samādhi is attained through the mind that is free from all kinds of thought processes or desires. If the mind has traces of thought processes or desires, they will disturb samādhi after sometime. First ten or fifteen minutes of samādhi is important. Thoughts, if any, compromise the quality of samādhi during this time. (Different types of samādhi-s are discussed in GURUJI SPEAKS). Patañjali speaks about dharmamegha samādhi ...Read More

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Friday, December 23, 2016

Śrī Dakṣiṇakālī Mahā Mantraḥ || श्री दक्षिणकाली महा मन्त्रः॥

1. Ṛṣyādi 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 chandaḥ (right palm on the mouth) । dakṣiṇakālikā devatā || (right palm on the heart ...Read More

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Theory And Practice of Kundalini Meditation - Introduction

Saturday, July 13, 2013

Kuṇḍalinī is not just a force, but Parāśakti Herself in Her subtlest form. It is one of the quickest methods to liberation. Even without practicing kuṇḍalinī, She ascends to higher chakras depending upon one’s level of love (the highest form of devotion) for Her. Ascension of kuṇḍalinī is directly related to the purity level of one’s mind. Yoga Cūḍāmaṇi Upaniṣad talks abou90t the importance of kuṇḍalinī. Verse 37 says, “Kuṇḍalinī rests in the passage of Brahman. If one goes through this passage, Brahman is attained.” Passage of Brahman that is referred here ...Read More

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Sri Vidya Sadhana श्री विद्या साधना

Sunday, April 15, 2012

Śrī Vidyā means auspicious knowledge.  Everything concerned with Lalitāmbikā is auspicious and sadhana to attain her is called Sri vidya sadhana. Knowledge about Her is passed on from a guru to his disciple by way of initiation.  Guru initiates his disciple into a mantra japa called Pañcadaśī mantra or any other mantra of his choice.  Normally the first initiation is Her younger form called Bālā (will be discussed next in this series).  Based upon the disciple’s progress, Pañcadaśī mantra and ṣodaśī mantra are initiated.  The supreme mantra japa of Lalitāmbikā is known ...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 top of the forehead)| ...Read More

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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 ...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 ...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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Kundalini Meditation - Video (for Turiya and Turyatita Stages of Meditation)

Friday, August 01, 2014

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

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Mahaganpati Mantra Japa

Friday, April 28, 2017

Mahaganapati Mantra Japa

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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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