GURUJI SPEAKS - AN OVERVIEW

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 from the series is give here.

SNIPPETS:

Disciple: What is the difference between ritualism and spiritualism and which is better?

Guru: There are three stages in one’s life to attain liberation. First, you have to believe in God. When your belief becomes unshakable, you commence your journey to God. Faith and belief are the starting points of one’s ritualistic life. Again ritualistic life consists of different stages. First you worship different gods such as nine planets, you believe in astrology, you visit temples, you take bath in holy rivers, you perform pūjā at home, you perform sacrificial rites in fire rituals, you celebrate festivals for different gods and goddesses, etc. ……………..

Disciple: ……….. But I find many gurus are initiating their disciples with multiple mantras. What is your opinion about it?

Disciple: How do you explain the difference between Lalitā Sahasranāma, Brahma Sūtra and Vivekachūḍāmaṇī?

Guru: Without studying and understanding Lalitā Sahasranāma, there is no point in studying the other two. Though Lalitā Sahasranāma is explained from the point of Self-realization, there are still traces of dualism in it…………………

Disciple: I went to an astrologer. He said that I have curse from my ancestors (pitṛ doṣa) and unless these curses are removed, I cannot prosper in my life. He asked me to go to certain places and perform certain rituals to ward off this curse. Can I go?

Guru: …………………… I personally do not accept that performing remedial measures can solve your problems. All of us are bound by our karmas and you have no choice except to experience your karma. There is no escape from this. When you perform certain remedial measures, your mind thinks that your problems have been resolved and even if your problem persists, they do not bother you as your mind no longer considers them as problems……………

Disciple: You speak so much on karma. But how great catastrophes such as tsunami, earthquake, floods, etc happen?

Guru: Theory of karma is a complicated process to understand. God rules the universe based on the theory of karma and hence it is called “Law of the Lord”. It is the fundamental principle for all our actions. There are two types of karmas. One is individual karma and another is group karma………….

Mental vision is also known as mentation, from which the word meditation was derived. This god or goddess is known as your Iṣṭadevatā or Abhīṣṭadevatā, which means your favourite deity. At the time of death of an aspirant, hymns in praise of Abhīṣṭadevatā should be recited during cremation or burial as the case may be.  In the initial stages of your spiritual pursuit, you should be able to get the vision of your favourite deity, when you sit for mediation………….

There is difference between ahambhāva and ahaṁkāra and you should know the difference between the two. Ahambhāva is related to your intellect and not the mind. Your intellect affirms that you are that “I”, where I refers to Brahman. In other words, ahambhāva means “I am Brahman”. Ahaṁkāra is your ego. Without the presence of essential ahaṁkāra, you cannot feel the state of ahambhāva. Former is the cause and the latter is the experience of this cause or the effect of this cause. If you want me to explain this in a language that you can understand ahambhāva is the state of Shiva and ahaṁkāra is the union of Shiva and Shakti. When your ahaṁkāra turns into ahambhāva, you become a realized person.

The entire conversation can be read here – GURUJI SPEAKS

Further Readings:

Competent Guru

Qualities of a Guru

Self-Proclaimed Gurus

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PATANJALI YOGA SUTRAS - 10

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 in this aphorism. This cannot be attained through practice. Dharma-megha means combination of virtues, morality, right, justice and all acts that are approved by Nature. Like clouds (megha) carrying all types of water, this samādhi is full of virtues, morality, etc. Only such a mind will be free from any thoughts or desires. The effect of this samādhi is attainment of various siddhis. But such a yogi will always ignore these siddhis and stay united with the Brahman within. This is kaivalya state. Here, not only the yogi is with the Brahman; Brahman is also holding the yogi, not allowing him to get back to the material world.

At this stage, this yogi will never have any desires, including the desire to stay with Brahman, as this yogi and Brahman are not different. Desires and attachments arise only if one is bound by duality. Dharmamegha samādhi is possible only due to Divine Grace and Blessings. One has to prepare himself to reach this stage due to intensified sādhana. Sādhana is not counting the number of repetitions of a mantra; it is done with the cleansing of mind, freeing it from desires and attachments. A cloth is washed with soap. When the cloth is washed, what is the need for the soap? Similarly, mantra, external rituals are needed only till such time we decide to pursue spiritual path. . Dharmamegha samādhi is absolute independence; a yogi will never seek assistance or help from anyone else. He will be on his own, uncontrolled by anyone other than Brahman. At this stage, Brahman and the yogi are closed bonded with each other. Brahman will never let down this yogi.

Why dharmamegha samādhi is so important in Liberation? After experiencing dharmamegha samādhi, he is no more a yogi. He elevates himself as a jīvanmukta. He is liberated during this life. He is no more a normal human being nor even a yogi. He is Liberated, but yet to merge with Brahman; he is very close to Brahman, may be an inch or two. This distance is maintained as he still has to experience the traces of his prārabda karma. He would have burnt his sañcita karmas during his existence as a yogi. There is no āgāmi karma, as his mind is already pure and has no traces of impressions, except the traces of prārabda karma. Now he is all set to merge with the Brahman. A true Guru is the one, who teaches the path to Liberation. They are very rare nowadays. Spiritual path has no place for pomp and vanity. It is to be sought in isolation, under the able guidance of a true Guru.

A jīvanmukta needs to know nothing. He has passed through various stages of sādhana. His sole aim is to attain Liberation. He does not want to transmigrate. Knowledge is required only when mind and ego are active. These are veils around Brahman. They have already went past these veils (all the veils around Brahman is singularly known as māyā) and remaining very close to Brahman. For them, there is no ‘me’ or ‘mine’. At this stage, they are absolutely pure; as pure as Brahman Itself.

It is already seen that guṇa-s lay in equilibrium before creation. When this equilibrium is disturbed, creation is unfolded as Prakṛti or Nature. A jīvanmukta is beyond guṇa-s or devoid of guṇa-s. Thus, he is beyond Prakṛti. Prakṛti is nothing but the Power of Brahman, also known as māyā, in which, all the activities of the universe take place. As he is about to be absorbed into Brahman, he has to remain as pure as Brahman. Therefore, he is purified without guṇa-s. A jīvanmukta is not affected by any external happenings. Patañjali says, “pariṇāma samāpti”, which refers to the end of all transformations in him. As long as guṇa-s prevail, transformation always happens. This is further explained in the penultimate aphorism.

They have evolved to the state of jīvanmukta by undergoing successive stages. They have not become jīvanmukta overnight. In the beginning, they were also associated with Prakṛti. But with the help of a Guru (spiritual masters; not the exponents of mantra), they pursued spiritual path by leaving the influences of the material world in stages. Ultimately, they stopped experiencing with their bodies and mind. They experienced Bliss directly and perpetually. They live just to merge with the Brahman after exhausting all their karmic impressions. As discussed earlier, they are an inch or two from the Brahman (measurement is used only for the purpose of understanding).

Kaivalya is absolute freedom, free from bondage and transmigration. He is freed from the pains and pleasures of the material world that unfold in Prakṛti. At this stage, Prakṛti does not serve any purpose for him, as he has already completed all his assignments with Prakṛti. As he is ready to merge with Brahman, he is also free from puruṣārthas and guṇas, which are associated with material life. Patañjali calls this as “puruṣārtha śūnyānāṁ guṇānāṁ”, which means devoid of puruṣārthas and guṇas. Now, he is ready to merge with the Absolute. He directly experiences Bliss of Brahman, which is not caused or influenced by any external factors, as he is devoid of both puruṣārthas and guṇas. He transcends Prakṛti at this stage. He is devoid of ego, which is the major factor in pulling down many spiritual aspirants. This jīvanmukta has no interest in his body, as his sensory organs have already ceased to function. Mind is the instigating factor for bāhyakaraṇa and antaḥkaraṇa and as his mind no longer exists, his body has no significance for him. He now begins his final movement towards the Self, to remain with It eternally. At this time, his body falls, not to breathe again. He is Liberated.

CONCLUDED

Further reading:

PATANJALI YOGA SUTRAS - 1

Shiva in conversation with Shakti.

Vivekachudamani

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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: avijit@manblunder.com

   Mantras initiated:

   a) Sri Vidya mantras under our Guru lineage

   b) All Dasamaha vidya mantras under different Guru Lineages

2. Shri. Santosh Kumar Raja, New Delhi

    Languages known: English, Hindi and Telugu

    Contact email ID: santosh@manblunder.com

    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: vignesh@manblunder.com

    Mantras initiated:

    a) Sri Vidya mantras under our Guru lineage

    b) Guidance for meditation

    c) Yoga practice

4. Shri. Bonny, Trivandrum

    Languages known: English and Malayalam.

    Contact email ID: bonny@manblunder.com

    Mantras initiated:

    a) “hamsa” mantra

    b)  Meditation for the above mantra

    c) Meditation techniques of Vijnana Bhairava

 

 

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AVADHŪTA GĪTĀ - 7

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 (hence It is called inert). When Brahman is indivisible, how can It be ritualistically worshiped? The intellect of Brahman is inexplicable (Taittirīya Upaniṣad says, “satyaṁ jñānaṁ ...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 त्वत्पादपद्मं मयि सं नि धत्स्व॥ १७

padmānane padmavipadmapatre padmadalāyadākṣi |

viśvapriye ...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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DAKSHINA KALI MANTRA JAPA

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

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SHIVA PANCHAKSHARI MANTRA JAPA

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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ŚRĪ DURGĀ SAPTAŚLOKĪ

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॥ ...Read More

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MANTRA RĀJA PADA STOTRAM

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 pronunciation, ...Read More

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