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
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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.
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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
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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!!!
