Tell them 'Come here if you like. Don't come if you don't like. Only try to see for yourself. Don't blindly accept what others say.'"
And also , "I think 95% of learning can be done from your home by yourself with the help of videos and document files. You can post your questions answered also by internet. You are going to need help really in the last mile from a living guru. The highest transmission happens in total silence."
Also,
1. Your body is the real temple in which Mother Goddess lives as life
2. Every part of your body made by the Goddess
holds hidden powers that can be brought out through rituals and meditations
involving effort and relaxation
3. Thereby Goddess helps you to gain knowledge of, gather implements, and manifest the future of your dreamspretty much as you like, rewriting destiny if necessary.
If you make these ideas a part of your mindset, then the magic starts happening. The real Devipuram is your body, and Devi manifests from there.
...As Bala Tripurasundari, in the form Maha Saraswati, Devi initiated me into Shri Vidya. As Hladini Shakti - Radha - She interacted with me and taught me some on the Krishna Tattwas. As Shakti Swaroopini - Kamakhya - She has been the Yoni of Devipuram from which Devipuram has manifested. Now She wants to manifest another Devipuram. This Devipuram is not a material place, somewhere near Anakapalle in the Andhra Pradesh, but where Devi lives is a Devipuram. In everyone of your hearts She wants to come and stay and manifest.
..I am not working on a human timeline. My job is to sow the seed. If it germinates within two months, good; if it germinates after 2,000 years, that’s also good. My job is simply to sow the seed; let her take care of the rest in her own sweet time
---
We believe that Tantra releases traumas coming from suppression, neurotic psycho-somatic disorders, and make for a positive outlook on life. Tantra is universally needed to release floodgates of creativity. But the orthodoxy rigidly imposes that not one word can be changed, not one minute can be saved. The attitude is “take it or leave it. Dire consequences will follow if you violate this rule, incurring wrath of the Guru”. Unfortunately this attitude has done more harm than good in many ways. The Sri Chakra Tantra takes six to 8 hours. Lot of work goes into preparation of specific food offerings. Women who ought to be worshipped are tied up in this work. The real naivedyam of offering pleasure to Goddess is forgotten. Puja just becomes a long, difficult to learn, boring, and sometimes at the end a glorified drinking party. In these modern days, young people are counting seconds, not even minutes: their lives are indeed very short of time. The learning curves are very steep. The genuine teachers are very difficult to even talk to. Our insistence on orthodoxy is thus rejecting 99% of young generation from getting the benefits of tantra. We simply can’t afford to lose the 99% of college going youth if we want to spread the Tantras and to make an impact on society.
----
God and religion is not to be studied or excessively talked about - rather experienced and realized. Religion is unique for all - don't conform to one's views, rather make your own and realize the power of the almighty on a path that you feel is right. God is energy, God is life, God is Love, God is happiness
----------------------------
So I had couple of goals:
- without hiding to make information available; to bring all the instructions of Guruji, even those that contained things which can be unpleasant to "moral authorities". Too often I saw that people are "cutting off" things that they do not like in the instructions of Guruji. Guruji is Kaula Avadhuta and all attempts to make him a follower of Samaya Sri Vidya is just self-deception and wishful thinking. Another thing that I want to tell is that Guruji is Amriteshvar Bhairava.
That means that Still He is Bhairava with all the consequences. One thing - seeing the rope, assume that it is a snake, another thing - to play with a snake, thinking that it is a rope. Some people tend to think that Guruji is a sort of "sweet Santa Claus" (often heard such address to him), but as I realized that such attitude towards Guruji is suicidal. The fact that Guruji without anger tolerated aparadhas of his followers is just a manifestation of His endless compassion. (from "Goddess and Guru": "Guruji in the 1980s was a formidable, even slightly intimidating figure with a powerful, focused gaze that hinted at an intensity, passion and force of will that he rarely displayed in later years. By the early 2000s, Guruji was projecting a much warmer, more grandfatherly personality, becoming almost disarmingly casual and approachable").
- to help saral sadhakas to learn things by themselves, to get knowledge with a resulting recognition that a real Devipuram is not a mere location in the Andhra Pradesh, but their own bodies. Guruji supported an idea that most part of studying process can be done via internet by own effort so my hope that this blog will help to get the highest transmission
- to try to stop the trend of commercialization and desire of some people to earn money on the name of Guruji and to provide as much information as possible without asking even a coin for it. (from "Goddess and Guru" (which is, ironically, copyrighted and was arranged huge commercial compain for collecting funds prior to publication): "Guruji, however, strongly objected to the idea of commercial publication—primarily on the grounds that he claimed no intellectual ownership of his writings and ideas. He was, he explained, a mere conduit for the Goddess’s wisdom: it was her work, not his. He had simply written or said whatever she put into his head—so how could he, in good conscience, presume to copyright that material? “The Goddess doesn’t copyright the water we drink or the air we breathe,” he told me. “If she did, what would become of us?”"
If my efforts will help at least one person to get a bit closer to Goddess, then what I have done is not in vain!
Vira Chandra
(From Shivastotravali of acharya Utpaladeva):
mahatām amareśa pūjyamāno 'py aniśaṃ tiṣṭhasi pūjakaikarūpaḥ |
bahirantarapīha dṛśyamānaḥ sphurasi draṣṭṛśarīra eva śaśvat || 4.25
O Lord of the Gods! (O Guruji!)
You are an object of incessant worship
By the great ones!
But are yourself a worshiper (me)
Here in this world!
You are an object of vision
From both within and without!
But are yourself a seer!
praharṣād vātha śokād vā yadi kuṅyād dhaṭād api |
bāhyād athāntarād bhāvāt prakaṭībhava me prabho || 5.10
Whether through immense joy or through anguish!
Whether from on a wall or in an earthen jug!
Whether from external objects or from within!
Reveal yourself to me, O Lord!
antarbhakticamatkāracarvaṇāmīlitekṣaṇaḥ |
namo mahyaṃ śivāyeti pūjayam syāṃ tṛṇāny api || 5.15
With eyes not closed!
Having tasted the joy of inner love!
Let me worship even pieces of straw as,
“Homage to Siva, my own self and Consciousness!"
api labdhabhavadbhāvaḥ svātmollāsamayaṃ jagat |
paśyan bhaktirasābhogair bhaveyam aviyojitaḥ || 5.16
Even after having attained union with You!
Realizing the Universe as my own Glory!
Let me not part with the joy
Of the spirit of devotion!
nivasan-paramāmṛtābdhimadhye bhavadarcāvidhimātramagnacittaḥ |
sakalaṃ janavṛttam ācareyaṃ rasayan sarvata eva kiñcanāpi || 18.13
Dwelling in the ocean of supreme bliss.
With mind absorbed only in your worship!
Let me engage in worldly mundane affairs,
Savouring the ineffable in everything!
lokavadbhavatu me viṣayeṣu sphīta eva bhagavanparitarṣaḥ |
kevalaṃ tava śarīratayaitān lokayeyam aham astavikalpaḥ || 8.3
May my desire for the objects of the senses be intense
O Blessed One, like that of all other men!
But may I see them as though they were my own body
With the thought of differentiation gone!
bhaktimadajanitavibhramavaśena paśyeyam avikalaṃ karaṇaiḥ |
śivamayam akhilaṃ lokaṃ kriyāś ca pūjāmayī sakalāḥ || 7.8
With the restless joy
Born of the rapture of devotion!
May I perceive, entirely through the senses!
The whole world in the form of Siva
And every action to consist of worship!
śuṣkakaṃ maiva siddheya maiva mucyeya vāpi tu |
svādiṣṭhaparakāṣṭāptatvadbhaktirasanirbharaḥ || 16.4
Let me delight in the sweet, sublime
Bliss of your devotion!
Leaving behind not only insipid siddhis
But liberation itself!
bhaktikṣīvo 'pi kupyeyaṃ bhavāyānuśayīya ca |
tathā haseyaṃ udyāṃ ca raṭeyaṃ ca śivety alam || 16.7
Let me be enraged and yet
Compassionate toward the world!
And thus in the madness of devotion
May I laugh and weep and chant "Siva!!!",
Thunderously!
guhye bhaktiḥ pare bhaktir bhaktir viśvamaheśvare |
tvayi śambhau śive deva bhaktir nāma kim apy || 16.24
May there be devotion to you!
As the Secret One, as the Transcendent One!
As Lord of the Universe!
As Sambhu! as Siva!
As the Celestial One!
Ah, how indeed could I ever express it?!
bhaktir bhaktiḥ pare bhaktir bhaktir nāma samutkaṭā |
tāraṃ viraumi yat tīvrā bhaktir me 'stu paraṃ tvayi || 16.25
Devotion! devotion!! devotion!!!
To the Transcendent One!
Ardent devotion!
This is why I cry and clamor!
Let me have ardent devotion for you!!!
Only you...
anantānandasarasī devī priyatamā yathā |
aviyuktāsti te tadvad ekā tvadbhaktir astu me || 1.9
Just as Devi,
Your most beloved, endless pool of bliss,
Is inseparable from you!
So may your devotion alone
Be inseparable from me!
pānāśanaprasādhanasambhuktasamastaviśvayā śivayā |
pralayotsavasarabhasayā dṛḍham upagūḍhaṃ śivaṃ vande || 16.29
I honor Siva [Guruji] who
During the festival of the world’s dissolution
Is passionately and intensely held by SivA! (Devi Kamakhya!)
Through whom the whole universe is enjoyed!
By means of drinking, eating, and embellishments!
satataṃ tvatpadābhyarcāsudhāpānamahotsavaḥ |
tvatprasādaikasamprāptihetur me nātha kalpatām || 17.18
May I experience the endless joy, O Natha!
Of drinking the nectar of the worship of your feet:
The only means to receive your grace!!!
Jai Ma!
ReplyDeleteIf ever a person could brace me at this point in time of my journey....missing His guidance so much....It is this blog....His last words.....and your mention of Him as AMRITESVARA BHAIRAVA.
ReplyDeleteI thank you from the depths of my heart.
thank you for your words
DeleteEssence of Sri Vidya, it's visiting card, consists of getting intuitive perceprion, direct mystical realization ofˌessential Oneness of 5:
ReplyDelete1) Devi
2) Sri Yanta
3) Panchadashi Mantra
4) Guru
5) Shisya
All 5 are present in this post :-)
Thanks for sharing the information about the "Essence of Sri Vidya".
ReplyDeleteI'm also interested to read and write the articles about the Mantras, Spiritual, Meditation and more.
Here I would like to share info about the Sri Vidya, here I discussed about the Sri Vidya mantras, Khadgamala and more.
I want to share some thoughts. In Rudra-yamala Tantra it is said that on animalistic level of being (pashu-bhava), jnana-siddhi is required, while actual moksha is achieved on level on Vira-bhava (heroic mood):
ReplyDeletepaśubhāve jñānasiddhirvīrabhāve hi mokṣabhāk || 38-22 ||
In another place of this scripture it is said (1.131):
paśubhāve jñānasiddhiḥ...vīrabhāve kriyāsiddhiḥ
In pashu-bhava - siddhis of Knowledge, In Vira-bhava - siddhis of action.
So getting proper knowledge is only preliminary stage in spirituality.
Abhinavagupta says in his Tantraloka 4.86:
evaṃ yogāṅgamiyati tarka eva na cāparam /
antarantaḥ parāmarśapāṭavātiśayāya saḥ //
"Thus, among the limbs of Yoga, there is truly nothing that surpasses tarka [perfect reasoning]. [And by tarka is here meant] an extraordinarily acute and intense cognition (parāmarśapātavātiśaya) [that penetrates] more and more deeply within".
Previously in the chapter he says (13-14):
"The wise ones sever the very root of the tree of evil differentiations with the highly sharpened axe of perfected reasoning (tarka). This is certain. The awakened ones call this [perfected reasoning] bhāvanā or meditative realization. It is [one could say] the very cow [that fulfills] all desires. Such meditative realization (bhāvanā) suddenly causes the ultimate reality to burst clearly into view, [this reality which is] beyond all of our imaginings, surpassing our very heart’s desire."
He says that tarka is linked to and leads to bhāvanā, the meditative mystical realization that brings about the abandonment of differentiated states of awareness and permits access to the experience of the ultimate reality which bhāvanā suddenly causes to burst clearly into view.
So this intellectual knowledge which abides in harmonious adjustment (aucitya) with the knowledge of the Self - which is itself non-conceptual and fully unfolded — that is the [true] intellectual knowledge.
Such pure knowledge,pure jnana, we can get from the studying of the scriptures. The greatest acharyas are Abhinavagupta and Bhaskararaya. Sri Vidya is not originally Kashmiri Tradition, but Kashmiri exegesis of the Trika and the Krama had become the norm in the reading of the Kaula cults, such as Srividya,in south India after 1050 c.e.
In the personal discussion, Guruji praised Abhinavagupta and said that there is no difference between his teachings and Sri Vidya, except one aspect - that Abhinava in his teachings gives more emphasis on male aspect of Paramasiva, Bhairava. But in general, there is no difference between Sri Vidya and Kashmiri Tantra. That is the reason why I am posting in this blog articles and scriptures of Kashmiri tantra.
But, after getting pure knowledge, by studying proper granthas/receiving instructions of Guru - it has to be transformed into bhavana - meditative mystical realization of yourself as a Lord of the Universe.
Guruji many-many times said things like that - "I cannot make you see Her. I will do my best, but that is something that you have to earn."
Passive hope that "Guruji will save me, He will elevate me to the highest level" - is only Guru-bhoga and wishful thinking. To get mystical vision, to achieve a level of complete samavesha, samarasya (union, fusion) with Paramashiva, kriya-siddhis are neaded - tapas, intense sadhana in the spirit of complete sharanagatam (dedication).
Instantaneous Realization, almost without any efforts, is an exception to the rule. Guruji is a recipient madhya-tivra shaktipat, which is according to Abhinava, is extremelly rare. Generally, to achieve topmost level, by which I mean not theoretical, but direct mystical vision of
Delete"It is IN ME that the universe reveals itself as [inanimate objects like] jars as in a mirror! FROM ME the universe emanates just as the manifold variety of the dream world emanates from the dreaming person!
Just as it is the very nature of a body to be its limbs like hand, feet etc. so is the whole phenomenon is MY OWN FORM! Just as it is light which shines in the form of all existent substances, so do I myself glitter as all EXISTENCE!"(Paramarthasara 48-9).
intense sadhana is neaded.
Kaulacharya Sivacandra Vidyarnava Bhattacharya is saying in his Tantra-tattva:
"Many, whilst admitting without doubt that the essential conclusion of all Shastras is that She is all Shakti, and pervades all things, yet ask : “What is the use, so long as knowledge of this fact is not realized, of worshipping
according to the Tantra Shastra?” Such an objection inclines
one to laughter. We in turn ask: If the knowledge that ‘ She pervades all things’ is realized from the very beginning, then what is the use of Sadhana at all ? ” It is, in fact, the very want of that knowledge which makes all prayer and Sadhana necessary. It is not want of knowledge which should make one desist from practising Sadhana. On the contrary, this circumstance should increase one’s attachment to it.
O Jivas of this earth! Conceive to what highest of abodes they, after penetrating through this caldron-shaped Brahmanda, must
ascend, whose final aim is the lotus feet of the Mother of
the world, kissed by the head of Him who bears the crescent
moon.
This great Siddhi is the Jiva’s perfect wealth to be gained by Sadhana, without which none can come by it; sought for as it is even by Him who is worshipped by all creatures. Sadhana is the name of that which ends in Siddhi. If I want that Siddhi I do Sadhana, which is the work of a Sadhu.5 So that if I have to do Sadhana, I must become a Sadhu, or if I do Sadhana, I shall, as a matter of course, become a Sadhu.
It is the Sadhana which leads to Siddhi! It must be practised as well as understood. By practice, even though without understanding, it will be made plain. But no amount of understanding without practice will effect this. A Mahamahopadhyaya pandit who has conquered the whole world with his learning is, if devoid of practice, not the equal of the meanest of insects in the domain of Sadhana. On the other hand, should a great fool prove himself to be a faithful devotee attached to Sadhana, he is considered by Shastra to be one in a thousand.
It has been said: “Perhaps but one man in a thousand strives for Siddhi, and amongst a thousand of those who strive, maybe only one may be found who knows me truly.” It is not the hero of intellect, who is not also the hero of austere practices, who wins the battle of Sadhana. Just as all the efforts of a great charioteer who has with him an army complete in all its four component parts1 is useless if he be himself unarmed, so all the learning of a pandit of mighty intellect is but a vain thing if he be not equally possessed of the power which arises from Sadhana. Whoever with the resolve, “ I WILL ACCOMPLISH MY OBJECT OR DIE IN THE EFFORT” has jumped into a fire, to him, a crest-gem amongst devotees, the Shastra gives shelter in its secure arms".
Great sufi mystic, Mansur al-Hallaj in his Tawasin compares spiritual aspirant with a moth.
DeleteIn an allegorical narrative of the moth, which with a mystical passion is chained to the lamp flame around which it flies every night. The stronger this love of a moth to a burning lamp becomes, the more it wants a merging with a fire.
At first it seeks only to see the fire, then - to see and to feel its hea't, finally - to merge with it completely, that is to rush into it and perish as a moth: to become a flame, to dissolve in it without a trace. Moth - an allegory of the mystic, and the stage of its approaching to the fire - is a mystical allegory of rapprochement with God. Initially, a moth sees fire only at a distance, as the light, and it is - an allegory of theoretical knowledge: "Light of the fire - knowledge ('ilm) of Reality"; then he feels it's heat, that is for sure he has experience of a reality of a fire: "Heat of a fire - is a reality of Reality"; and in the end, he comes to the third and last stage: "Connection - truth (haqq) of Reality."
In other words, yogi achieves stage of true Yoga (connection) and becomes "totally soaked" by his intoxication (unmada)
from immersion (samavesa) in the blissful Ocean of Consciousness. Moth (nara, person) becomes dissolved in Paramasiva, with a result of naraśaktiśivātmakam trikam - mystic becomes embodiment of Trinity of Siva, Shakti and nara.
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So an aim of this blog is to provide theoretical knowledge; to help aspirants to achieve at least a level of jnana-siddhis. At least to become pashus :-) Kriya-siddhis in vira-bhava with a resultant samarasya - it depends only on efforts and desire of a particular person.
Guruji said that the fastest are the paths of Aghora and Kaula. Both Abhinavagupta and Bhaskararaya admitted that they have achieved final perfection though Kula-yaga. Bhaskararaya repeatedly says the Kaula elements are essential to the practice of Tantric ritual. He argues that without the Kaula practices, which strike at the heart of Hindu religious and social convention, the Tantric loses his ability to transcend the ordinary and mundane.
Abhinavagupta received Kaula initiation through Sambhunātha's wife (acting as a dūtī or conduit). The energy of this initiation is transmitted and sublimated into the heart and finally into Consiousness.
But these paths are the most dangerous, so such sadhana has to be performed under the guidance of Kaula/Aghora Guru.
One thing that I want to say in the end is that Guruji said in the personal discussion that he was burdened by a role of a leader of Devipuram community. He said that it tied him to a certain place, to a certain temple, while Kaulas know no borders or bondage. They are free souls, like a bird, and every temple in the world is a temple of Kaula.
DeleteGuruji many times wrote and said things like that -
"Mathas, temples, spiritual movements and social welfare organizations ARE ONLY TRAPS, which slow down the real jijnasu; the seeker who is able to go it alone. Go where you will, be with whom you will, but do not become bound anywhere or to anyone – and that includes this peetham or this matham or this Guru. Attachment to any physical form slows us down. The real feet of the Guru, which you must not leave, are analysis and enlightenment."
"The real Guru, Goddess/God speaks through the Guru, who can be either female or male. Don't confuse the the Guru with a physical form. The Guru of everyone is one and the same. And that is God/Goddess. Guru appears to different people in different forms, but the form is only a symbol. You have to look behind the symbol to the truth and that truth is called Jagannatha. Jagat means world, Natha means husband/wife, the husband/wife of the manifested world"
As it said in PKS, sarveṣu darśaneṣu gupteyaṃ vidyā - this highest Vidya is concealed in all darshanas of the world. All true mystics - sufi, buddhist, christian, kabbalist, hindu - speak about the same Reality. Guruji even estimated very highly Wicca of G. Gardner! Religious sectarianism and nationalism under the guise of spirituality permanently block the path of spiritual progress of people. Only non-sectarian, non-communal, non-dogmatic, non-fanatic sadhana can help to achieve siddhi.
So, leaving an attachment to the physical form of Guruji; to the temple communities - even Deviputam, Rochester communities ect - are only traps that block true progress of an aspirant; to the religious sectarianism and nationalism, may you, like a moth in the fire, become totally absorbed in Divinity!
hi ..i just found ur blog. i hv some doubts. pls can u send test mail to laleitha369@gmail.com
ReplyDeletebtw i am initiated by guruji. i miss him.
ReplyDeletePlease forgive me for not answering private emails. Frankly, I don't think that I have an adhikara for that.
ReplyDeleteI can only share publicly some general thoughts...
The fastest way to achieve Devi, without any doubts, is Aghora Sadhan. What is meant by "Aghora"? One of the main disciples of Aghoreshwar Bhagawan Ram, Aghori Harihar Ram Ji, brilliantly explains,
Q: In the West Aghor tradition is known from Robert Svoboda's books mainly. Does he present this tradition correctly? What is the main difference between Aghor tradition and other Hindu teachings? What is the main objective of spiritual practice in your tradition?
Aghori Harihar Ramji: Svoboda tells about what he has learnt from being in a company of the one he names his teacher. But my understanding of Aghor is the following. In the word “Aghor” or “A Ghor” “a” means “not” and “ghor” means “awful, difficult”. All what is not difficult and not awful is Aghor. Aghor is simple. This is a natural and spontaneous state of Consciousness. Aghor is a state of Reality. It is not a tradition, a cult or a religion. It is a state of reality you can experience in any tradition and ideology. When you enter into the state of absence of preferences, you are in the state of Aghor. My school accepts no bounds. Be boundless. Because any bounds that we create, limit us, and contain big supply of potential energy. It is necessary to release the energy that creates borders around us and to feel the higher essence again - and this is what practice consists of. For example, the main practice in ours ashrams consists in embracing the outcast; we embrace those who are scorn. You’ve read about Aghori who went to cremation spots and ate raw flesh or other repulsive things, but in fact, they were trying to overcome the feeling of disgust. Sitting at a cremation place, they work trying to surpass the fear of death. If you feel disgust for something and say it is repulsive, it limits you. Therefore the concept of death bears a great amount of energy. How to free this energy? How to dissolve these borders? You have to come closer to it. If you are afraid of something, come closer to the source of your fear. If you look inside your mind it becomes clear, that fear is just an idea (a concept). If you come closer to it and study it, it becomes obvious, that fear is not real. That is why if we are afraid of something or we detest something, we just need to come closer to it, with open arms ready to embrace and then the force that kept us at a distance becomes our ally. This is my understanding of Aghor. In our ashrams in India we work with lepers. Leprosy causes fear and disgust in the majority of people. When Baba, my teacher, was meeting a leper, he embraced him and took to the hospital, to the ashram, and was not afraid of touching him with hands. He embraced something that raised fear and disgust in the most of the people. It is the same philosophy. Someone sits at cremation spots and eats raw flesh to overcome fears and disgust, but Baba did it in another way. It took into his arms the people that others denied with disgust. The principle is the same, but its realization is different.
Q: Could you please tell about your teacher and sampradaya (line of disciple succession)?
DeleteA: We have the ashram in Sonoma in California. One of the main ashrams is in Benares (Varanasi). For the last five hundred years it is keeping up the fire that supports the tradition. As I have already mentioned, Aghorеshwar Bhagavan Ramji, my teacher, gave a new direction to the knowledge that was kept in secret, the way of Aghor. He brought it into the society and told that it should be changing together with this world. Aghor that used to be practiced on cremation spots or other secret places, became more practical, more accessible, but it still keeps its former principles. The principles and energy of practice remain the same. Now Aghor has become a school of selfless service and sadhana. It is our practice nowadays. For our inner life we carry out sadhana, and service (seva) becomes its external display. Through this work you start to understand that only selfless service is true. Sadhana and selfless service are two aspects of our practice.
Q: Aghor tradition attracts a lot of young people because of extreme vamachara practice («the left hand path»). They like to read about practices on smashans, with the use of skulls, sexual rituals etc. The youth in western countries has got used to see it in films, to hear about it in heavy metal songs, they have enough sex in extramarital relations and many of them start to take drugs in senior classes of school and consequently what seems to be awful to orthodox Hindus-vegetarians doesn’t seem awful to them. Very much the opposite - it looks more attractive. What do you think about this?
A: That is why I believe that these out-of-date practices would not work in the west. An idea is that you work with what is extreme for you, what limits you, what has the power over you, and you try to overcome these restrictions. Flesh, alcohol and sex are usual things in the west and do not possess any potential. After you’ve experienced these things once they do not carry potential energy any more, they do not work for those who constantly resort to these things. While for orthodox vegetarians and those who observe celibacy such practices can be very effective. So, the philosophy is that you do what limits you, what looks impossible to you, and you do it with the feeling of sanctity of the process. Then the potential that is detained by these restrictions can be dissolved and put in the necessary direction.
Q: Are there any criteria for those who want to follow your tradition?
A: Everyone just has to look back and distinguish his own restrictions. You should realize what puts you in limits, and work towards dissolving these borders. For example, if you are limited by rage, you have to dissolve it and use the released energy of rage for your development. Then it becomes a good aspect of sadhana. If you feel fear, face it and use its energy for creation. It is the sadhana, it is the practice. These things are very practical and available for everyone, and are necessary in the present world. In the presence of the Guru and firm practice the transformation can really be achieved.
---
So the fastest way to achieve Devi is to make out, "what are my biggest fears?" "what is the thing that is the biggest challenge for me to do?" - and to come closer to the source of these fears by directly connecting with them. This is vira sadhana. Everyone has his/her own weak spots. If you are sattvik brahmin, staunch follower of Samaya, then the biggest fear is 5M. Then offering and drinking wine and having sex with a chandali is a huge challenge and true aghor sadhana; if, on the other hand, you are westener who had already been constantly connected with 5M, then aghora sadhana will be to perform sattwik rituals and to follow sattwik lifestile.
To Psalm Isadora, Guruji, for example, have Aghora Sadhana - to walk through the brothels of Calcutta; to work with prostitutes in Calcutta.
Everyone is different; each test is different. There's nothing systematic in the sadhana.
Just mentioned Psalm, and today got info that she passed away :-( Psalm was one of the dearest disciples of Guruji...as Guruji said about her, "Her life is her sadhana, a karma yogi, helping people to remove negativities from lower chakra".
ReplyDeleteHere is the post of her words about Guruji, Chains of morality and dogma
On this video Psalm mercilessly tells the story of her life. "In this moving talk, Psalm vulnerably shares her journey from childhood sexual abuse and shame to personal responsibility, empowerment, and sexual transcendence"
ReplyDeleteShe was raised in the christian cult, where, while propagating that women should be extremely chaste and don't even look on men and have sex ONLY in marriage and ONLY for concieving children, constantly happening things that she experienced while being child... In hindu cults also constantly happening these things.
Tantra is not sex. Tantra means bringing sanctity into the EACH aspect of your life, including sex. The way you wake up, step on the ground, put clothes on, brush your teeth, take a shower, cook food, the way you drink tea - into everything, and into the way you make love also. All actions can become tantric. Everything, as everything is sacred.
So cults that are saying that sex is disgusting, not sacred etc - they are cutting off the MOST sacred part of God...
From Kaulavali-nirnaya, 17:
rajomayaṃ rajaḥ sākṣāt saṃvideva na saṃśayaḥ || 136 ||
prakṛtiḥ parameśānī bījaṃ puruṣa ucyate |
śivaśaktisamāyogo yoga eva na saṃśayaḥ || 137 ||
śītkāro mantrarūpastu vacanaṃ stavanaṃ bhavet |
āliṅganañca kastūrī karpūraṃ cumbanaṃ bhavet || 138 ||
nakhadantakṣatādīni puṣpamālādipūjanam |
līlādikaṃ dhūpadīpaṃ kucamardaṃ śivārcanam || 139 ||
maithunaṃ tarpaṇaṃ viddhi vīryapāto visarjanam |
kuladravyeṇa saṃśodhya śivaśaktimayo bhavet || 140 ||
Without a doubt, female discharge is consciousness (samwid in manifest form. (The goddess] Paramesani is "Prakrti,” and the drop [of male seed, bindu] is called “Purusa.” Without a doubt, "yoga” is the conjunction of Siva and Sakti.... Speaking is “praising” and embracing is musk, and kissing is camphor. The wounds, etc. (raised] by the nails and teeth are worshiping with flower garlands, etc. Loveplay and so on are incense and oil lamps, kneading the breasts is the praising of Siva. Know (the product of] sexual intercourse (to be] the water-offering, and the shedding of semen [the concluding rite of] releasing (the image of a deity into holy water]. Having purified (the body] with the clan fluid (kuladravyam) one becomes comprised of Siva and Sakti.
Since you seem to be associated with Kashmir Shaivism too, I was wondering if you have any image / graphic of the letters of the Malini in the sequence of placement on the body.
ReplyDeleteYes, I do have such an image, drawn by Guruji Himself.
ReplyDeleteI added this image right now to this blog.
regards :-)
Thank you, but I'm Sorry, I'm not able to access it..... It may not have uploaded.
DeleteAlso, Just to mention - the sri yantra featured in the bhairava stotra is upside down - if you could convey it to the producer of the AV.
Looking forward eagerly to the image.
Thank you again for the wealth on this site
https://ibb.co/nHt9na
DeleteVery strange :-) Probably, Bala is playing again...
In "Goddess and Guru" there is a brilliant quote of Christopher Wallis, "Indian culture underwent a kind of reset, a reboot, with the Muslim conquest and then British conquest. There was such a contraction of Indian religion; so much knowledge and wisdom was forgotten and lost that the religion became a simplified version of itself, centered on the temple culture; people going to temple, not for spirituality but essentially for good luck. This is a big problem, because the nature of the Indian tradition is that it asserts that the religion is eternal, Sanatana Dharma. This phrase is misleading, because it implies that “our dharma, our religion has been unchanging throughout time,” [when] in fact it has changed enormously. But if you believe it’s unchanging, then you do not go back and look for the knowledge that has been lost. And what we see in modern India is people who know a little bit about [religion, but] think that they know everything—which is, as Abhinavagupta says, the worst form of ignorance. [Because] if you know a little bit, but think that it’s all that there is to know, [then] you are not open to more; you don’t go looking for more. … That’s why we have thousands of [ancient Hindu religious] scriptures, but nobody in modern India is reading them and there is no interest in them"
ReplyDeleteAs Guruji very frankly said, "Indian culture has suffered a regrettable lost due to the ravages of time. We have lost Brahmajnana, we have lost our understanding of the deeper meanings of life, death and beyond. WE BECAME MINIMIZED, LIVING SUPERFICIALLY, DYING THE DEATH OF RATS, STEEPED IN BONDAGE AND LOVING THAT BONDAGE!
Sri Vidya is one shining light amidst the darkness, and attempts care afoot to put that light out. So beware! Do not succumb to Tamas! Rise, awake to the light within you, get the knowledge directly from God, be God! That is you duty. Having become God, make others so, because utter happiness is not happiness unless it is shared. No realized soul ever remains content until he has tried to wipe away the tears from every eye, to point out the way to bliss as lying in the merger of self with God!
Here and now is the command to liberate yourselves! Do not be bonded by anything! Your true nature is limitless! Love has a starting point. But all these are waves, which are not happy unless they extend over entire cosmos. Do not limit your love, do not limit your knowledge, do not limit your affection, do not limit your music, do not limit your silence, do not limit your vision, do not limit your God, because, you are God! Tat tvam asi!"
I was wondering if Guruji had been through the volumes of Manthanabhairava Tantram (worked on by Mark Dyczkowski) since you mention it in your blog. I had sent him all other research and translation of Kubjika Tantra less than a year before he left, but couldn't get to this main text. Would you know....?
ReplyDeleteFrankly, I don't think so. I just was reading then some articles by Mark and spontaniously quoted from that Tantra is an illustration.
DeleteKaulism developed into four main systems: eastern, western, northern and southern. But essentialy, it is the same.
Depending on the level of development of the spiritual Consciousness of adepts, Kaulism is explained in different forms. On the lowest level, Kaula is presented as a specific sectarian doctrine, Cult and system of practice.
Guruji said that Kaula derives from Kula which means total. - essentialy that means that you relish and feel Dharma wherever it exists. All deities - male, female, androgyne. All philosophies - advaita, bheda-abheda, dvaita, shunyavada etc etc; all cultures - eastern, western, african etc - are absorbed in this Totalily. You can look at the world from EVERY point of view. As Guruji said,
"The same reality is seen from different perspectives. There are different hills and different views from different peaks but the same scene is there below. In the same way, if you are seeing the world from the perspective of the world, being the world, FROM ALL POSSIBLE PERSPECTIVES, then you are God. If you see from the perspective of the individual, then you see individual people with so many life forms. That is just your view point. The thing to realize is that you don't stop being God when you are an individual".
Bhaskararaya, commenting name of Lalitha, KAULINI, quotes sloka
Deletekulaṃ śaktiriti proktamakulaṃ śiva ucyate |
kule'kulasya sambandhaḥ kaulamityabhidhīyate ||
'Kula' means 'Shakti'. 'Akula' - 'Shiva'. And union of 'Kula' with 'Akula' is called 'Kaula'.
Then Bhaskara says: śivaśaktisāmarasyaṃ vā kaulaṃ tadvatī kaulinī - "Kaula means Samarasya (union, fusion) of Shiva and Shakti, hence Devi is called Kaulini".
What is the result of fusion of Shiva and Shakti? Whole Universe :-) Only to get this Total experience, is the reason why Kaulas are using sexual elements in practice.
Woodroffe, in his "Serpent Power", explaining more esoterical level of understaning of term Samarasya says: "By the term Sāmarasya is meant the sense of enjoyment arising from the union (Sāmarasya) of male and female. This is the most intense form of physical delight representing on the worldly plane the Supreme Bliss arising from the union of Shiva and Shakti on the spiritual plan".
Guruji, in his Zambia Notes, was saying, "In Kaula marga, all males are considered Shiva, and all females Shakti. In the knowledge of Advaita, their act of voluntary choice and union both mentally and physically become pure and purifying acts. If one does not have this perfection of understanding, it brings immorality and has been criticized on this account. If one acts not out of the knowledge, but for seeking pleasure, not for the urdhvaretas but for casual enjoyment; not out of voluntary acts of testing balance of ego but using force and violence; then these very same acts become not means for upliftment but cause for downfall. Poison in controlled form can give life, but more usually, it kills. Thus there is a necessaty of Guru in liberation".
No doubt, the presence of such methods makes Kaula-sadhana Super effective, because, in fact, the toolkit of the sadhaka is infinite. But in the same timem there is a danger of falling due to the substitution of goals and means. In other words, Kaulas are become liberated by what others are enslaved. But these "enslaving" factors can easilly right in the process of sadhana work "on purpose", that is, to become a trap for a sadhaka.
After falling in that trap, the practitioner is not just "actively enjoying food, sex, intoxicants,
Music, manifestations of their anger, spectacles, travel, sleep and so on" - he seriously became entrapped in gluttony, narcotic dependences, predilection for sex, music, Shows, etc. He still "gets a great pleasure from all this." but this Pleasure already parasitizes on it.
And that is, unfortunately, what can be constantly seen :-(
So, to finish the topic of Kaula Dharma.
DeleteAs it is said in Kularnava Tantra 2.9-10, 13:
guhyād guhyataraṃ devi sārāt sāraṃ parāt param |
sākṣāt śivapradaṃ devi karṇākaṇīgataṃ kulam || 9 ||
'Devi! [The most] secret of all secret! The essence of all the essences; the highest among the higher; transmitted from ear to ear - Kula is truly revealed by Shiva himself!'
mathitvā jñānadaṇḍena vedāgamamahārṇavam |
sārajñena mayā devi kuladharmaḥ samuddhṛtaḥ || 10 ||
'The essence of Kula Dharma has been extracted by Me from the Ocean of the Vedas and Agamas with the churning rod of Jnana'
yathā hastipade līnaṃ sarvaprāṇīpadaṃ bhavet |
darśanāni ca sarvāṇi kula eva tathā priye || 13 ||
'As the footprints of all animals get lost in the footprint of the elephant so do all philosophies get absorbed in this Doctrine'.
karṇākaṇīgataṃ - from ear to ear: there is a need of Guru in liberation. Famous verse of Gita 4.34: tad viddhi praṇipātena paripraśnena sevayā. Pariprashna - submissive inquery and seva - service. With a help of Google Maharaj you can at best get only theoretical knowledge, but nothing more. When a humble sincere disciple is doing service, Guru via upadesh is transferring His/Her own nature, so that the very personality of Guru becomes that of the disciple. This is an activity of Guru Shakti when realized knowledge (vijnana) is transfered from Guru to shishya.
Abhivagupta Pada is saying in 35th ahnika of Tantraloka:
eka evāgamastasmāttatra laukikaśāstrataḥ |
prabhṛtyāvaiṣṇavādbauddhācchaivātsarvaṃ hi niṣṭhitam||30
'Thus, there is only one Tradition. Everything, from the worldly, laukik, teachings and ending with Vishnuism, Buddhism and Shaivism, is based on it'.
tasya yattat paraṃ prāpyaṃ dhāma tat trikaśabditam |
sarvāvibhedānucchedāt tadeva kulamucyate || 31
'It is the highest abode for everyone and is called "Trika". Since it is indivisible and indestructible, it is also called "Kula"'.
yathordhvādharatābhāksu dehāṅgeṣu vibhediṣu |
ekaṃ prāṇitamevaṃ syāt trikaṃ sarveṣu śāstrataḥ || 32
'The parts of the body are divided into those that are higher or lower, but the presence of one single living being is preserved. Likewise, in all the texts there is a single Trika'.
There is a Sampradayika Dharma (sectarian religion), which is of a particular shape and form, in which part of Kaula Dharma is presented by a particular influential religious teacher to a particular section of people.
DeleteKaula Dharma is ONE, ETERNAl, UNIVERSAL; while Sampradayika Dharmas are many, particular, born in time, created by men or avatars. They are all manifestations of Kaula Dharma, appearing in particular forms, with particular creeds. The eternal and universal spiritual truths of Kaula Dharma underlie them all and constitute the essence of them all.
While Abhinavagupta speaks only about one Sampradaya: he calls it "Anubhava Sampradaya" - Sapradaya of Experience, of direct perception. (Paratrimshika Vivarana 9: anubhava-sampradāyopadeśapariśīlanena). In the direct perception of the Supreme in the Heart, the sadhaka becomes a siddha and possesses the power of the Incarnate Cosmos (kauliki-siddhi).
Kaulas, for example, have a practice when the purnabhishikta by an order of Guru in order to avoid falling into duality and sectarianism, must immerse him/herself and become initiated in several other darshanas. Sometimes it takes many years. One who does not stand such a test, is considered anadhikari, unfit.
Or there is a Kaula ritual when Guru throws a flower on a certain Yantra, and, depending on which part of Yantra it fell, Shishya has to accept as his/her Ishta Devata particular deity and to worship that deity with a full faith till the end of life.
So a path of Kaulas is a path for Viras and does not have anything in common with indulging of basest desires and fears.
On the one hand it requires total evaporating of all traces of nationalism and sectarianism. That is extremely difficult because americans remain americans, russians remain russians, indians remain indians even when they externally follow Tradition. Unless a person does a very serious deconstruction and identifies all the baggage, all the assumptions, all the mythology, all the garbage that one brings into a quest, it is just impossible to become Kaula, because the conclusions you reach are from looking the mirror and not from engaging the other. Person is projecting his own fears, desires on Kaula Dharma rather than engaging the other. What is the result of that? Increase of fears and mundane desires, not a spiritual progress.
And secondly, an ability to transgress social and moral norms for the sake of Spirituality. I have never liked religion. I hate the hypocricy and morality, and lies and ethical codes that change every year to line up with whatever form of social justice is in vogue. Kaula Dharma is beyond that.
The purpose of trasgressive Kaula rituals is to enable the worshipper to realize that categories of 'purity' and 'impurity' are not objective properties of various things or persons (vastudharmah), but purely subjective (pramatrdharmah).
The hesitation which prevents the majority from accepting the validity of the Kaula revelation and rituals is identical with the contraction which consciousness takes on when it projects itself as bound individuals and their world. Throwing off the unenlightened inhibitions and hesitations, which has contaminated awareness of a sadhaka, by performing rituals that contain "impure substances", he/she penetrates to the Nondual Consciousness which is Absolute Reality and the state of liberation. This is a Kaula Marga in a nutshell.
Namaste Vira Chandra
ReplyDeleteCould you please clarify the following doubt regarding goddess Kamakhya
Is she a composite of Kali and Sundari or is it just Sundari
Is there a specific mantra to Kamakhya other than the Bija available in Kamakhya Tantra
Is she any way associated with the Guhya Shodashi.
There are tantric texts where She is associated with Sundari, there tantric texts where She is regarded as Kalika, there are texts where She is said to be composite of Kali and Sundari...I think that the best definition of Her is given in Kalika Purana [58.48], where Kamakhya is described is MŪLA MŪRTI - root, or initial form - from which all other deities proceed, "as a rays from the Sun" [58.50].
DeleteThe nature of Her has two contradictive aspects: peaceful (śānta) and furious(ugra), and each of them tends to reach the extreme. She is an Angel and a Devil, fire and icy water.
Guruji was connected with Her peaceful aspect, but as it said in Kalika Purana, that She can leave Her peaceful nature and take a formidable form. Then She holds a sword in Her hand and stands on a white corpse with disheveled hair, and rolling Her eyes (53.24-34). She is worshiped in places of cremation (58.43; 63.135-137), and Her cult includes blood sacrifices.
Such a nature of Devi! How difficult to grasp it with material mind!
The subject of Her cult is Her female organ (yoni) either in the form of a natural stone (as in Kamakhya Peetham or Devipuram) or for Kaula sadhakas - yoni of a female. Yoni is a matrix, source of All. As it is said in Kamakhya Tantra 2.77: yonimadhye vased devi yoginyāścikure sthitāḥ - "in the midst of Yoni dwells Devi, yoginis stay in the hair [that surrounds Yoni]" So Kamakhya is the central triangle in Sri Chakra where the triangle is the yoni and the bindu is the pleasure centre there.
First triangle of Sri Cakra is a manifestation of ONE Reality that became THREE, triad. There are many triads:
Brahma - Vishnu - Shiva
Shiva - Shakti - Nara
Pramata - Pramana - Prameya
Para - Paraapara - Apara
Advaita - Bhedaapheda - Dvaita
Vaikhari - Madhyama - Pashyanti
Iccha - Jnana - Kriya
Cit - Buddhi - Prana
Sattva - Rajas - Tamas
Ida - Pingala - Sushumna
Jnatri - Jnana - Jneya
Anava mala - Mayiya mala - Karma mala
Jnana - Bhakti - Kriya
etc. And Kamakhya is the source of them all! In Kalika Purana is given her bija, KlĪṀ(62.135) that is the part of our Guru Paduka Mantra (and is present in other mantras).
Excellent...
DeleteThanks a lot for making things clear and simple.
Namaste
Kalika Purana 58.52:
Deletekāmākhyā tu mahāmāyā mūlamūrtiḥ pragīyate |
pīṭhairbhinnāhvayā sā tu mahāmāyā pragīyate ||
"Kamakhya is Mahamaya, who has a name of MULA MURTI, and because of the [multiplicity of manifestations] in Pithas [thus] having various names, She is Mahamaya [ONE]".
56-57:
mahāmāyāśarīraṃ tu kāmārthaṃ samupasthitam |
lohitaiḥ kuṅkumaiḥ pītaṃ kāmārthamupayojitaiḥ ||
"The body of Mahamaya, coming for loving pleasure, becomes yellow due to the red kunkuma used forinciting passion".
khaḍgaṃ tyaktvā kāmakāle sā gṛhṇāti srajaṃ svayam |
yadā tu tyaktakāmā sā tadā syādasidhāriṇī ||
"Leaving the sword for a time of loving pleasure, She decorates Herself with a wreath. When She stops erotic play, THEN AGAIN SHE TAKES THE SWORD INTO HER HANDS".
Such is a nature of Kamakhya! She is not saccharine mushy Deity (as some people try to represent Her) that can be satisfied though some posh rituals. Your cannot grab Her via rituals. Out of fear people do rituals, which they believe would bestow them KRIPA OF KAMAKHYA and retain them in the Supreme Wisdom. No! Kularnava-Tantra (ch. 2) indicates seven acharas: 1. Vedachara, 2. Vaishnavachara, 3. Shaivachara, 4. Dakshinachara, 5. Vamachara, 6. Siddhantacara, 7. Kaulacara. Posh rituals is just a level of Vedachara, preliminary level, that can make Pashu from Mahapashu. While She wants whole your Being! She is extremely jealous lover!
Guruji was saying about Kamakhya, "She keeps testing me to this day, testing how steadfast I am. My God, the number of tests She puts you through is unimaginable. She’ll take you right up to the last minute to test whether you’re going to stand on your faith. And that’s exactly when you have to stand firm, because only then will She give it to you."
So if you want to get Her kripa, you have to be prepared for endless tests. To become Her Lover is not a joke. One should prepare to get destroyed - that’s the price one should pay. The shedding of ahamkara causes immense pain. The selected people would imagine that by getting words from the Master, or by posting photos of them with Guru on facebook, or by doing some non-burdensome rituals they would get Realization. This is an illusion, True Spirituality is not that cheap. To become a lover of Kamakhya and to contact directly with Absolute is extremely hard; it is like a surgery - sometimes it is painful, just as the physicians knife is painful. Kamakhya is Deity of extremes - She wants You to become Shiva, She wants you to climb to the top and if She indeed drew Her attention to you, be prepared!
dear Vira Chandra
ReplyDeleteits obvious that you are deeply committed to sharing guruji's life and words to all who seek.
i thank you for your openheartedness in sharing.
it is actually what each of us must imbibe if we are to be called Guruji's disciples - because that i who he was - sharing and giving without reservations to all who came.
to pen a few words of memory of him -
He gave all answers
like a teacher
I but kept asking more questions
trying hard to show how earnest i was
showing my foolishness all the while
he showed but what a teacher is
and groomed my perseverance meanwhile
i question i have
ReplyDeleteis there another guru-paduka / maha-paduka mantra for gurugaru other than -
sri gurudatta swaprakasananda shahita vimarsamba hladini siddha guru sri padukam pujayami tarpayami namah
(which is from the srichakra puja krama)
This comment has been removed by the author.
ReplyDeleteanother question
ReplyDeleteis hladini shakti the same as - shyama/ matangi ?
one may conclude that by logic, if Varahi; the father aspect to Lalita, is prakasa sakti, then Matangi, who is the mother aspect to Lalita , would be the vimarsa sakti (her councellor/minister)
and therefore, vimarsamba hladini must refer to Shyama.
is this so?
yet another question
ReplyDeleteafter Swami Lakshman Joo's passing, are we left with any truly enlightened master in the Kashmir Saivism tradition?
also, i was wondering if you knew of any old established temples in Kashmir dedicated to Para and/or Siddhilakshmi and/or Kalasamkarsini which are still working/living temples.
and a last one
ReplyDeleteis there any iconic image of Malini, the goddess, that you may be aware of. (in this context, may i request if i could communicate with you by mail directly?)
Is sri vira chandra in communication? Looking forward to responses from you eagerly!
ReplyDeleteYou know sir, it took approx 2hours 45 minutes in downloading all the contents of this webpage to read it offline, because I fear such precious material would be always available so easily and free of cost! My heartly salutations to you for being so helpful by spreading guruji's message. I had gone Devipuram in vijayadashami 2017 but except rituals I couldn't get the darshans. I have just started to learn about tantra, so I will be thankful to you for providing all the materials regarding him(Guruji).
ReplyDeleteAren't you out of context? People interested in sharing their naked pictures wont be reading these blogs.... think!?
ReplyDeleteThanks guru ji for sharing this great knowledge
ReplyDeleteAn excellent work by our Guruji Shri Amritanand natha & well understood,digested ,well deciphered/ interpreted by Shri.Vir Chandra through his knowledge of scriptures & Guruji's teachings knowledge acquired .thanks for the valuable information transferred Vir Chandra ji.
ReplyDeleteI am in the south of Chile, in the Patagonia. All last year I spent alone doing sadhana. It was during this time I realized I would begin the work to bring Sri Vidya to Chile. My story is long, but it's all been for the goddess. I am just one man on a mission. I have a teacher in India that guides me. I am very thankful for him as he guided me to Guruji. I have had many auspicious events happen since this time... But, what I need is help. I want to build a temple here. But it would be of great help to find others interested in helping me with this work. My email is sphorner and its a gma!l address. I have heard that other upasakas have built ashrams in my home country, the united states. If anyone knows the people who did this, can you guide me to them? Just seeking some ideas on the first steps. Continuing with my sadhana in faith that here in the land of volcanoes, the names of the Devi would rule the hearts of these people. Namaste 🙏🌱🌳🌺🔯✨
ReplyDeleteI am in the south of Chile, in the Patagonia. All last year I spent alone doing sadhana. It was during this time I realized I would begin the work to bring Sri Vidya to Chile. My story is long, but it's all been for the goddess. I am just one man on a mission. I have a teacher in India that guides me. I am very thankful for him as he guided me to Guruji. I have had many auspicious events happen since this time... But, what I need is help. I want to build a temple here. But it would be of great help to find others interested in helping me with this work. My email is sphorner and its a gma!l address. I have heard that other upasakas have built ashrams in my home country, the united states. If anyone knows the people who did this, can you guide me to them? Just seeking some ideas on the first steps. Continuing with my sadhana in faith that here in the land of volcanoes, the names of the Devi would rule the hearts of these people. Namaste 🙏🌱🌳🌺🔯✨
ReplyDeletePranam Guruji.Thank You Vira Chandraji for sharing..!
ReplyDelete