Unity Consciousness or Samyak-prajnya.

There is one supreme consciousness that governs the universe. Only the human beings can try to attain to this highest level of consciousness with the help of yoga, taking recourse to dhyana, dharana, tapas and samadhi or by activating kundalini shakti with the help of a good expert in hathayoga. Otherwise, it is just a dream. However, there is still hope. When a person lives a very simple life, cleansed of all blemishes acquired since birth such as desires, aspirations, attachments, anger, selfishness, jealous, ego, etc. there is scope for attaining to higher level of consciousness. 

   By the way, this supreme consciousness or samyak-prajnya (unity/oneness/absence of duality) is also called "Shree Krishna-prajnya".   One prince Gautama left his palace, even deserted his wife and child and wandered in the forests for almost seventeen years and reached the state of 'nirvana' and came to be called 'the Buddha'. The Buddha is the highest level of consciousness where buddhi is devoid of dualities and it is not the name of a person, and as such, anybody can reach that state!

   At this height of consciousness, the person is calm, quiet, unperturbed  of the happenings; he is not in any way concerned and is called a 'sthitaprajnya' in the Gita. Anybody, who keeps quiet, resting in peace with his Self, established in his Self becomes a sthitaprajnya. However, this state of solitude, mind-less or quietude should not be for only short time like a few minutes or days or months as in chaturmasya. It should be final state like Gautama sitting in nirvana forever! 

  Mind is energy and it is vibrant causing disequilibrium, restlessness and engages the jiva in all sorts of positive and negative thoughts, aspirations, dreams and prods it to resolve and act and thereby destroys its true nature of sat-chit-ananda. It creates illusions and make-believe worlds of joy that are short-lived and leads ti total disillusionment at the end. Unless  this mind is killed by higher knowledge para vidya or jnyan the jiva cannot escape the cycle of rebirths.

Conscious Awareness and Choiceless Awareness

When buddhi (intellect), manas (mind) and indriya (the senses) are focused on a single object it is conscious awareness. Normally there may be awareness without focused attention. A person driving a vehicle may be attentive on the road (focus attention in front) but may not be aware of things that may suddenly come from behind or sides. A totally fully aware person will have attention on all sides and his mind, senses and intellect work in unison, a  synchronized way. In life too we enjoy fully when we are fully aware of actions and their consequences. But it rarely happens!

  Hence, a person may be consciously be aware of the worldly life and fulfill his external life's obligations. But rarely one is fully aware, conscious of his Self, the Atman. This calls for a concerted effort, pulling out of our indulgences in the external world and look inward with the help of yoga. A person fully aware of his Self is Shiva. Here consciousness is fully conscious of itself, Self (the Atman). This is real atma sakshatkara, 'Realization of the Self'. A person is either aware of the objective world or conscious of his Self, one thing at a time and one object at a time. The Mind cannot handle several things at the same time. Moreover, it is tuned to operate on a single task at a time with or without any interest, too! This is the real problem. Most of the time our mind is elsewhere and our attention is elsewhere. There is no focused attention on anything.

  When a person gets up in the morning, normally, he starts thinking about the days agenda. May be, he also goes to bed thinking about the next day's program. Both these keep him in constant worry about his engagements day after day till death.  There is no respite from this busy engagements and often,he has no time to even sit and take a deep breath that is essential for his health!

  Childhood disappears in no time without any awareness. Schooling and play takes away all the time. When adolescence starts, there is confusion and finally youth comes as a big problem. Many lose track and get into all sorts of problems. The age-old system of married life and family responsibilities are there. However, when a person reaches the age of sixty-five or seventy he must be in a position to sit quietly and look back and take stock of his life and realize what one has realized. This is a tall order since many have not dropped their child-hood pranks and immature behavior. This takes us to the problem of awareness or consciousness.

   Consciousness is in a sense simply awareness. A person is aware of so many things. But very few will be consciously aware of certain important things in life. For instance, are we aware of our breathing? We constantly breath, day and night, even while we are sleeping, but we are not fully aware of it. Many times we are not aware of our self where we are going and what we are doing. We go on some errand and forget what for we went there. We go to a shop and forget what to buy. All these are just a confused state or not clear about what we want.

  In fact, the jiva, as such, has come to this on an errand and has completely forgotten for what purpose it has come here. There is nobody to remind us, too. The scriptures clearly state that this planet earth is a place of births and deaths (mrutyu lok) where old age, sickness and death are certain. But, nobody thinks about all these and still enjoy life! There is such an ignorance, avidya, that even though we know that this earth is not a place of joy, ananda, we seek it and feel disappointed. We go in search of pleasure and profit in everything and fail miserably. A ton of misery has to be suffered in order to gain a gram of happiness. Little does the jiva knows that there is no real joy or happiness in a make-believe world of phenomenal objects that fade away with time. Real joy comes only when a person realizes that external things or objects will not give joy and starts looking for joy inward. A person established in his Self enjoys real happiness. This require a conscious awareness and practice of yoga. Yoga helps to get established in Self.

The Veda- 'vid' or 'to know'

The term 'Knowledge' is of two  types; one is the materialistic knowledge that includes the Veda and the Upanishads that deal with normal worldly life. "traigunya vishaya veda... nistraigunyo bhavaarjunaa", says the Gita. One has to transcend the three gunas- rajas, tamas and the sattva. Sattva guna is also a guna, and as such, that too has to be transcended. Thus all the knowledge concerning the world is considered 'apara vidya', lower knowledge. Only the knowledge concerning the Absolute, the highest, the param padam, is true knowledge. This is para vidya, higher knowledge. 'Brahma vidya' concerns the the true nature of this universe. It is also known as the 'Knowledge of the Self', 'Atma Vidya'. However, it is difficult to explain what this true knowledge is since it is all about 'That', 'tat' or something which cannot be known,put in words, or can be understood. If there is anything that is 'apart from one's self' it can be known as 'an other' and studied or learn about it. What is to be done where it is 'one only', and there is 'no other'? Brahman is one only and that only manifests as everything! This is the problem. Even the one who knows, the knower, is one and there is nothing besides it 'to know' as an other! Thus, the entire problem of higher knowledge is that it concerns the Absolute, abstract, ekam or 'One' only. Whoever attains to this state of 'universal consciousness, or 'unity consciousness' also become one merged in totality- of abstract, oneness. This is not possible as long as one lives in duality such as here and there, now and here, this and that, you and I, day and night. All dualities are caused by ignorance, avidya, knowledge covered by attachment, ego, selfishness, etc. Once the jiva gets rid of all these pollutants such as the acquired qualities (triguna), and develops attachment, ego, anger, pride, jealous, selfishness, etc the pure state of its sat chit ananda nature is destroyed! Hence, all the great sages advise us to get rid of this avidya and attain to true nature of The Self, get the true knowledge of the Self, atmasakshatkara.  

   The true nature of Brahmn is Absolute Silence, mahattanta shanta. There is no vibration (nada) or sound (shabda) here. There is only a state of equilibrium and everything is still. This is called the state of  absolue stillness (atyantaabhava);this gives rise to some slight movement (spanda) called anyonyaabhava. From this state onward start the vibration, waves, sound or nada taranga and shabda. These states are called pradhvamshaabhava and pragabhava. The material world begins here. First, there is formation of ideas (ideation) and images are formed (imagination) giving rise to desires and resolves and action, and thereby giving rise to the material, phenomenal objective world begins in all its varied hues and colors.

   Man learns to speak from the breath and the sound of breath is very important in creation. The alphabets a to am and aH, as well as the consonants from ka to ma start here; with the vowels and consonants come the creative power and these very syllables and letters become the seed of creation. All these are explained in a separate text called "Shreevidhya' where the Deity Sharadamba  or The Goddess of Knowledge Saraswati speaks breathing unto others without Her Self breathing! The humans thus started talking!

The Veda (Contd.)

   The Veda has been the most misunderstood subject since very early times due to the strictures imposed in its teaching (from father as guru to son as disciple within the family) and the mode of teaching (only from teachers instructions with phonetic perfection without any writing), strictly enforced since times immemorial. This inherent strength of character of Vedic tradition, its symbolism, the coded words and symbols, secretive nature, as well as, the inherent power and strength of sounds of syllables and words as Rks, mantra, make the study highly specialized, beyond the reach of ordinary people. Most of the commentators have failed to explain the Veda Suktas such as the asya vamiya sukta, the pavamana sukta, nasadiya sukta, or the purusha sukta and devi sukta. Sayana, the pradhana amatya (Prime Minister) of Vijayanagar King who edited the Veda Texts with a team of experts says that he did not understand the meaning of four hundred words. Some of the sukta explaining the Adityas Soma, or Rudra or the birth of Agastya, Vashishtha, or Kashyap are all full of mystery. Soma is the riddle in the Veda. Now, who will explain all these to us?

  We will not go into these questions since a separate book- "Decoding the Veda"- Rk Veda Samhita, has already been published and a copy can be had by e-mail attachment via <divinegracefoundation@gmail.com>. However, certain essential things are clarified here in the following. 

   There was absolute Silence, mahattanta shanta, called brahman in the beginning-less beginning. This absolute silence (shantata) can be explained anytime, even now, too. Everything, called the universe, manifests from this absolute silence! There are four initial stages of this dynamic silence that starts with the total silent state (nishchala), to subtle vibrant mode to sound and syllables ending with audible sounds and words full of creative power! The eight-lettered (ashtakshari) mantra that explains this is: OM | shantodita vijnyana pranaya sarvadarshine chaitanyaya namaH |

 Here the word 'shantodita' is that which manifests from para brahman; the second and third words- vijnyana pranaya stand for 'sat' (potency) and 'cit' (consciousness/fire or energy that sustain jivas); The term 'sarvadarshine' is the all-revealing 'light' that reveals the truth, the true nature of existence (sada and asada of nasadiya sukta of Rk Veda); and, finally, the term 'chaitanya' stands for pure consciousness (shuddha sattva sattva-prajnya)
  

Origin of the Universe (contd.)

   The scientists like Fred Hoyle, Littleton, Nerlikar, Stephen Hawking and many others have put forth theories and hypotheses that deal with the Creation. After physicists and chemists came the biologists who explored origin of life and now we have a bundle of knowledge that is given by different specialists. All these do not go beyond five hundred years! However, the Indian saints had visualized these well half a million years ago! The Pancharatra Agama Shastra (about 250 samhitas), the Brahmasutras, the Upanishads (180), the Veda, Vedanga, and Upangas, and the Veda Pratishakhyas- all numbering forty, have given us a complete treatise on the creation. Unfortunately, most of these scriptures have been stolen, burnt (especially in Takshashila University), and many carried away by the invaders. Even now a number of the originals are preserved in Nepal, British Library in UK, and other remote places with Gurukulas and Ashrams. The language is terse full of symbolism, metaphors, coded syllables words and phrases, and many dummy words, too. These are secret documents and well preserved so that they do not get into the hands of bad people like the terrorists. Some people argue that there is no gainsaying the fact that all these are there 'unless they are of practical value, functional and useful'. But these people forget that it is our duty to do an in-depth study of the available ones and resurrect them and make them available to young scientists. Thus, there are just arguments and counter-arguments and nothing else.

   Now, coming to  our knowledge about the science, philosophy, religion, spirituality, etc. little do we bother to know that all 'knowledge' is one and 'one only'. A person may have a specialized view and come out with a particular invention or discovery but it does not mean anything in larger perspective. Only total knowledge, a comprehensive one at that, is important. All faculties do not give a holistic knowledge as long as they are specialized and look under microscopes and telescopes. There are no inter-disciplinary studies so far and Vedanta holds the key. 

   The Vedantic view of creation as stated in the nasadiya sukta and purusha sukta of the Rk Veda give a clear idea as to the nature of existence in the subtle state, as well as, their emanation or manifest forms in solid, liquid, and gaseous gross states. The pancha-mahabhuta, tanmatra, the sense organs to experience the creation are all explained in Vedanta and, now modern science, too, has come close to these in recent days. Some of these are discussed in the following.

(to be contd.)

The Origin of the Universe- The Vedantic version as well as the Modern Scientific version,

The question of "How this universe came into existence and how life started on this planet Earth" have been bothering the mankind since very early times.Ultimately, what we have today is quite a reasonably accurate answer and, it seems most of our questions have been answered by Vedanta, Yoga and Sankhya if not by modern science. Modern science can answer only the material aspects like chemistry, physics or mechanics and may give details about structure, composition and mechanics of the operation of physical elements but definitely cannot answer the subtler aspects of spiritual power behind the universe such as the origin of a star or a sub-atomic particle like the boson or fermion or the Einstein-Bose Condensate at the Zero Point (Deg.K). 

   We are exploring the different perspectives of the  origin of the  universe and life forms on earth here with a holistic approach. There is no matter and spirit divide here; it is a continuum from the Mahat to the kinchit, to the universe and its sub-atomic particle. Some of the Rks (mantra) of the Rk Veda explain these. For instance, what Einstein expressed in a formula E=m.Cc is found in Rk Veda as a very powerful mantra of eight letters- Om Ghrunee surua adityaH | Here Aditya is the Parabrahman Narayana who gives the Sun its Hydrogen mass. Narayana is also the eternal flow of consciousness (chit) or Energy. Surya is a mass of Hydrogen that is constantly under fission and fusion giving rise to electromagnetic radiation of Helium. Thus, we have the ghruni, the rays (rashmi) with the seven colors, sound or vibration and waves (shabda taranga), and qualities (guna) of sattva, tamas and rajas in varying degrees of combinations, permutation and the consequent emergence or manifest forms of the material world of elements, compounds, minerals and rocks and soils. Thus everything is 'Energy" and its vibration.

The Beginninless Beginning

   The Universe is said to be 'an eternal one' (nitya) that is constantly changing. Material sciences deal with the universe in a materialistic way such as physical, mechanical, chemical or biologic, while the spiritualists treat it in their own specialized way such as the Vedantic, the Sankhyan, or the yogic way. The Vedantic interpretation of the universe is based on intuitive knowledge derived from the state of meditative trance (transcendental meditation). It (the intuitive knowledge) is the ultimate truth that needs no proof since the person has visualized it and, needs no external support to his own understanding. This aspect of intuition knowledge is accepted by some learned scientists, too. However, the scientists, seeing everything through a microscope or a telescope need external support, proof and do not believe even their own understanding since they are full of doubt! They doubt the veracity of their own experiments and conclusion and as such science has shifted its stand from time to time. This is not the case in Vedic interpretation since its findings are final. Evam Veda means, 'that is it'! Om tat sat | No further argument at all.  

   There are two approaches to the study of the universe- the deductive and the inductive. A person can start from his self and go  outward in search, or the other way, going inward withdrawing from the outward. The study of the Self is Atma jnyan.The study of the external world is a materialistic one considered inferior since the basic understanding is that 'the Self knows all', Atma eva brahma | 

   The knowledge concerning the Self is Atma-jnyan and it is also known as 'Shreevidhya'. Vidhya is 'knowledge, the highest knowledge concerning the Self, the Atman or brahman, since it is said that Atma eva brahmaa |. This is para vidya, the highest knowledge. It starts with creation (srushti) and deals with all aspects of sustenance (sthiti), dissolution (laya) and merger (vilaya) in the Self. 

   It may be interesting to note here that there exists 'nothing besides the Self'. The Self is all. The Self is 'Shreem'. The 'Self' (Atman) only exists and nothing besides it! All that we witness is the trick (con) of the mind (manas). If the mind keeps quiet, is still in a state of equilibrium, everything we witness as 'an other', the objective phenomenal world, disappears! The 'Self' projects itself as the consciousness and, thus, the jiva witnesses the world! This illusory aspect of the world is the cause of suffering of the jiva. The jiva revels in sensuous world due to ignorance.
   The knowledge pertaining to the Self as well as the phenomenal objective world has been imparted by the supreme Lord Narayana to Sankarshana, by Lord Hayagriva to Agastya, by Sage Durvasa to Bharadwaja, by none else but Lord Shiva to Devi Parvati, by Brahma to Narada, and so on. The Pancharatra Agama Shastra has about two hundred and fifty samhitas, collections that eulogizes the Shakti, spiritual power attributed to many a manifest forms of Devi Devatas such as Lakshmi, Sarasvati, Varahi, Vaishnavi, Brahmi, Ganapati, etc.. 

  Thus, Shreevidhya is the science of consciousness and it deals with the evolution of consciousness in all that exists as moving and non-moving. The entire universe is thus the vibrant energy of this 'chit -shakti' called Raja Rajeshvari, Tripurasundari, Rajashyamala, Sarasvati, or Devi Sharada, call Her by any name like Lakshmi, Varahi, Vaishnavi, etc., it all means the same! 

(to be contd.)

Grand-ma's Nose Ring

    Grand-ma had a diamond nose ring that was given to her by her mother-in-law at the time of her marriage. It was a very powerful one and this came to light when her grandson wanted it to be presented to his girl-friend. One day, this grandson brought his girl-friend and introduced her to his grand-mother. Immediately this girl's attention was on the sparkling diamond nose-ring. Next time when the two met this girl expressed her desire to wear that nose-ring, at least once. Accordingly, this boy went to his grand-mother, asked for the nose-ring. Finally, it was agreed that this nose-ring should be given to her only after going round three times round the girl holding the ring in his hand. The girl was asked to sit and close the eyes and the boy went round her for the first round. Lo! The face of the girl became pale and lost all its charm like the fair and lovely cream washed out. Second round, the girl's body lost all its shape and, by the third round there was barely any skeleton left of her! The boy got frightened and ran away with the nose-ring and returned it to his grand-mother. The grand-mother was happy to see that her grandson lost all his interest in this girl-friend and started his studies in right earnest. 

Leela of the Lord

   Once Sage Narada and Lord Shree Krishna were traveling in a desert. They sat under a date palm and, suddenly, Krishna asked Narada to go and fetch some water. Little knowing that, or bothering to know, 'how come thirst to Lord', Narada went in search of water. The mischievous Lord created a hut at a distance and Narada went there. He asked for water when he saw a face peeping out and the rest of the story is very interesting.

 The girl smiled and invited Narada to get inside the hut and Narada followed her; he lived with her for almost sixteen years and had four children. 

   Then Krishna created a cloud-burst and flash flood in which the hut washed away along with the kids and their mother. Narada was bewildered when he stood looking at the floods disappearing into desert sands! Suddenly, seeing the water he remembered that Krishna had asked for water. Immediately he took some water and rushed to Krishna who was waiting for him.  Narada felt shy when Krishna smiled at him. Sixteen years had gone by like sixteen seconds! Narada realized the trick played by Krishna and begged his pardon for his foolishness.

  Such is the 'leela of the Lord' and the nature of this make-believe world! What is it we are experiencing as 'life' is silly and seems we are all taken for a ride!

Unfoldment of Life

Little do we know what happens next day and life goes on in a mysterious way. For some people, it is just a monotonous life, the first day's experience only repeated day after day. For others, everyday is a new day and a new experience. 'Who gets what?', is a mystery. However, The Bhagavad-Gita classifies all jivas under three categories of gunatraya vibhaga- rajas, tamas and sattva and finally advises one has to transcend these qualities/guna. Further, all the jivas have come from soil/food and governed by the quality of food. The food we eat decide the quality of life we live. It is also said that it is better to adhere to clean habits and good quality food (sattvic) and not to eat rajasic (hot and spicy) or tamasic (cold and stale) food. The ultimate goal of life is redemption of jiva from repeated births and deaths; the shackle of karma should be cut asunder and the jiva should revert to its pure state of shuddha sattva.  Those who live a clean life will be able to enjoy life better; "pigs are happy in the mire", they say! Many people do not know what is enjoyment. Enjoyment is not just indulging in sensuous life or, for that matter, being busy in social life. Every thought, action and resolve will accumulate karmic particles and act as seed for next several births and deaths. Hence one should be wise enough to use this life for a greater purpose, i.e, redemption of the embodied soul.  

   Sometimes, it is difficult to understand how some, so called, great or attained people lived! There was one Swamiji who had an ashram near Hosur near Bengaluru. He was a IBM scientist, earned well, traveled widely and finally remained a bachelor practicing yoga (pranayama) japa and dhyana. He was clad in the traditional swami's saffron dress wearing Rudrakshi beads. He was very unhappy the way people lived in USA and other Western countries misusing yoga to make money. He met almost all great swamijis, well known philosophers and was not happy as could be seen from his life and autobiography. However, a question persists? Are we here to advise others or correct other people? Are these scriptures meant for reading and imparting the same to others or to practice what is said and attain liberation? 
   There are some instances where fate plays cruel. A person had a family, earned well, and was happy. Suddenly, one day while driving with his wife and seven children met with an accident and the entire family was gone! Although he was driving safe behind a dumper little did he know that another dumper from behind crashed into his car and was thrown out of the driving seat and all his family members died. Later, a person came and got some signatures and left. He came to know that he had taken all the money and left for the USA. This man lives hoping for death to come! Similar are the two other cases where suddenly death snatched and left their family high and dry. Is there any plausible explanation to all these?    

   One thing is made very clear here. We all are born alone and die alone. We all get co-passengers on and along our journey and we get entangled  and suffer. We are lost in wilderness. Although scriptures like the 'Yoga-Vashishtha', 'Ashtavakra Samhita', 'Avadhuta Gita' warn us us we do not pay heed to them.We neither know where we come from nor do we know the path of return journey. Most of us do not know what we are doing here and what is expected of us and what for are we here! Thus, we spend our short period of life of, say, a hundred years without any knowledge or purpose. One is lucky if a Guru comes his way and guides him; of course, why should somebody take pity on us and guide us? Moreover, our ego comes in the way of accepting somebody as superior and a guru! Thus we suffer. 

Life in all its Splendor

   Life is said to be a gift of the Lord. It is the longing of all jivas to procreate. Those who do not have children know the value of this than those who have many mouths to feed with no wherewithal. Many rich people have everything but nobody to enjoy the wealth. However, there is a bitter truth here. We cannot say for certain whether it is a blessing or not to have children. The Rk Veda Samhita and the Atharva Veda Samhita  have many prayer mantras to bestow grace and give wealth, children and grandchildren or off-springs in the family. Hence, it may be inferred that a happy full family is a gift of God. But, it may also be true that the jiva returns to its abode after its journey here is complete. It returns never to return! Many families end without a trace!

   It may be surmised that life is a journey and all jivas are traveling and stationed at some point or the other. Some may have come to the ed while many have just started theirs. A mature jiva is looking for redemption, mukti and aspires for the grand finish; it wants to end once and for all. Many jivas are stuck at some point or the other and struggle to get extricated. The sufferings of some jiva cannot be put in words. We do not know why a jiva suffers; we do not know  for certain whether it is its own making, or it is prarabhda. It seems that many jivas suffer for no fault of their and it is sheer bad luck, destiny or fate. There is no body to tell us about the predicament of the jivas. Karma theory may be just one since it is true that action begets reaction and fruits in its wake. But there are solutions to overcome the prarabhda and karmakleshas. Chants of the name of the Lord is said to be sure cure. But, the jiva is so depressed that it cannot even mutter the name of the Lord. It is not easy for all to utter the name of the Lord unless the Lord bestow2s grace on the jiva and wants to help in its redemption. This is the true state of the jiva.

   The jiva revels in mundane worldly sensuous life and suffers its consequences. Rarely a jiva gets a chance to meet a guru or teacher who can help. This too is the grace of the Lord.

Hence, the helpless jiva has nothing to rely upon except surrender unconditionally, totally, and be happy and peaceful. One has to take to yoga. tasmaat yogirbhavaarjuna, says Shree Krishna. yoginaam brahma bhavati sarathi | The Lord takes ove the welfare of jivas who surrender to Him. He, the Lord, assures, I shall take care of you. Yogakshemam vahamyaham | This is the secret.   

Ashrama dharma

'Dharma' is defined as anything that is of universal acceptance, the 'sat'. There is nothing besides it. Let's take for instance this 'ashrama dharma'. Whether one likes it or not it happens. Our childhood passes even before we really understand and enjoy it. Childhood (balya) is spent in playfulness, followed by youth (youvana)- a confused state of living; however, it goes in studies and play. By the time we  understand what is happening we step into a responsible world and take on social and familial responsibilities and life goes on. Whether one gets married or not, the sansara is there! Finally, the old-age is lurking and we stand face to face with the realities!

  What do we learn from all these? Where is time to even think about it? There is no time to sit quiet and take a deep breath. Forget about all these; now one stands in a dazed condition. There is no clear-cut path, say, 'sat-nyas', sum-nyas, or sanyas. 'sanyas' is a way of life not generally permitted to everybody unless one is trained and initiated into it. Even a Swamy of a Matha or monastery is not really qualified for real sanyas unless he is ripe mature enough to understand what is life. A person who has remained a celebate. brahmacahri, (say, 'unmarried') is not really qualified, at all! One must undergo all family responsibilities and experience life fully; then only he is allowed to step into renunciation, sanyasa. Otherwise it is a farce. The vasanas, karma-kleshas, prarabhda, etc do not allow to enetr the right path, the real sat-nyas. That is the meaning. At best, one can eneter vanaprashtha ashrama. Here again, one need not ru away deserting the family responsibilities, and there are no forests left! The real meaning is just to retreat. One should gradually withdraw from mundane trivialities of life and sit quiet. The last lap of the journey in old age will be painful unles one is trained by a Guru to take it easy and merge into transcendental meditative mode as much as possible.

  However, everybody gets in to vanaprashtha ashrama whether one likes it or not, after say, seventy years of age. This is the logical conclusion of a jive that has spent its life and is waiting in the wing for exit. The interests in worldly affairs (loukika) automatically drop off (of course, not to one and all, but only to a few sensible mature persons). Most of the people really take no interest in serious spiritual pursuits. many still indulge in mundane things. Onloy a few blessed ones get a spiritual guide and take to practces such as sadhana chatushtaya- dhyana, satsang, nidhidhyasana and dharana or meditation as much as possible; and, thus one prepares himself for the onward journey to higher realms shedding off the mortal remains. This is really the true meaning of ashrama dharma.

  People have no choice here. Those who indulge in childish pranks even in old age, or those who behave immature will suffer. They waste the beautiful gift of human life-form given to them. They take repeated births and may be, they revel in it!  

 Let's examine some of the secrets that are inherent in these different levels of our existence, one by one.

(to be contd.)

LIFE

OM| ghrunI sUrya Adityah || (E=M.c2)

Life is defined as 'an interval between two points of reference in time- birth and death. However, both birth and death are not well defined, as yet. No body knows about the birth. Once a BBC correspondent was asked 'why the birth of a great celebrity is not announced while his/her death is announced?' Birth of a jiva is shrouded in mystery. A jiva may suddenly appear or disappear anywhere, anytime! This is called tirodhana power of Shiva. Shiva may appear anywhere, in any form at will! He may appear or disappear at will! This aspect of tirodhana is one of the five powers of Shiva- srushti, sthiti, laya, tirodhana and anugraha.  

  Now what is life? Life is just vibrant Energy (E). Energy is Aditya, Narayana, and Light (L emitted as electromagnetic radiation) is 'ghruni' (velocity square of Light?). Sun (surya) is the mass of Hydrogen. The velocity of Light- radiant energy from distant stars, that is explained in Einstein's E-M.C2 (C.c is incidentally a Capital C and a small font c according to a Nobel Laureate in Physics). This is explained as anoraniyan mahato mahiyan (smaller than the smallest anu or sub-atomic particle and larger than the largest, Infinity) or paramatman and the jivatman. Intelligence (I) or the creative element of energy, and Force (F) or 'Shakti' (neutrons or nutrinos) is involved in creation. Thus, Energy, Force, Intelligence and Light together go to make Life. Light also inheres within itself the colors- red, blue, violet, etc. (guna/quality such as raja, tama and sattva). Besides, the particle of Light (photon) that reaches  earth may come from any distant star, not necessarily from the Sun; however, all these electromagnetic waves of Light, Energy, jivanu (Lifetrons), Intelligence inherent in it to create jiva are all yet to be clearly understood. We do not have the capabilities to understand anything beyond a small width of spectrum and our equipment also are not efficient enough! Thus we remain in eternal darkness. 

   Then, what do we know about life? If we do not know about birth, it is equally difficult to know about death. There is nothing like death since energy (prana/Life-force) cannot be created or destroyed?  It may, at best, move from body to body. Here lies the secret! Whoever decodes this secret of life will become immortal says the Veda.
  Shall we put this in a more simple way. Hydrogen particles come from above, distant stars? Oxygen is generated at the ocean floors. Carbon is generated on the earth's land and water surface. This combination and permutation of H, C, and O is creating Life of hydrocarbons and carbohydrates. We are all just a H+C+O- combine like sugarcane!  Our entire life is fire (agni or vaishvanara). The moment our body becomes cold we are discarded!
  A very intelligent yogi found out this secret. This H, C, and O combine (along with all the paraphernalia of calcites, chlorides, sulfates, phosphates, etc. is causing all the misery of man (the humans). So, the yogi devised by means of yoga (mantra japa and chakra dhyana) how to combat the mischief of Carbon, suppress the Oxygen in kumbhaka of pranayama, and release Hydrogen back to its place! Thus the jiva is redeemed! 
  The entire universe is a bundle of Energy- anala (agni), surya, and soma. Thus, everything is Energy and its Force, shakti.This is explained as the Lakshminarayana tattva or Shiva-Shakti combine in Pancharatra Agama Shastra.

   'Srividya' is Atmavidya that brings out clearly all the ramifications involved in this creation. 'SrI' is the Force or Shakti, the creative power of Aditya, Narayana, or Vasudeva. Narayana is also called Vishnu, the all-pervasive Energy.

 The maha mantra is OM\ Shantodita vijnyanapranaya savadarshine chaitanyaya namah|
This mantra holds the key. It has 'Shantodita' as parabrahman Narayana as the 'sat' and 'chit shakti' and the sarvadarshine chaitanya as the all-pervasive Consciousness. In other words, this mantra holds the powers such as pradyumna, aniruddha, sankarshana and sudarshana who act as forces behind creation, sustenance, dissolution, and enlightenment. This is the muktiprada mahamantra. 
  The secret of creation explained here is indeed should not be revealed to the unqualified, or 'not deserving since they are not mature enough' to understand this.

New Year Resolution

   Years pass by; every new year we tend to make resolves, and, as soon as we tend to make resolves and promises, so soon we forget all of them and return to the same old pattern of life. Why this complacency? Is this written in our genes, or is it simply due to the pattern already set to our life and destiny? This aspect of life, destiny fate, preordained set-up, needs a careful consideration. When we arrived on this earth from a distant star like chitta, Ardra or punarvasu- a stellar dust particle, a photon, the package deal was already there, and when it reaches the earth and gets embedded in soil, water, and other elements it takes a life-form. This protozoa, the embedded soul with all its genetic codes, RNA, DNA, chains of sequences in a capsule of protein cell-covered amino acids, vitamins, enzymes, etc will start the action of creation, procreation, and run its course. Rest is all just a repetition of the memory track and routine life!

   However, what is surprising is the nature of the stay-put the jiva enjoys or suffers once it gets embodied here on earth. Some of them run a full course, and many a jivas get cut-short of its journey and some are disconnected. The height of consciousness attained during its tenure is all the more important. Some jivas may attain to the highest level of sahasrar prajnya and get their journeys goal attained; such jivas will never enter earth again. Many others may swing up and down and display the mental power. Men may get laurels and world-wide acclaims, awards and all such attainments are considered simply as pollutants of the pure and pristine jivatman! Only the knowledge of the Self is of any use in this journey of life to attain to its goal of sahasrar prajnya, unity consciousness or 'Enlightenment'.    

   It is in a sense, a Hydrogen particle that reaches the earth get embedded in Oxygen and Carbon to create a mess, a mesh, of carbohydrates, hydrocarbons, and all paraphernalia of Biotic life. It is ultimately, this carbon that makes a mess of life. once this carbon is discarded, oxygen too has to be discarded since its double role of oxidation and reduction process create a mess in life of the jiva. Unless this Hydrogen particle that got embedded in a mesh is resolved and released by yoga the jiva will have no chance of redemption. This in brief is the science, spirituality and the yoga of life. 

Then, what is our new year resolution? Is it to revel in sensuous life and live in a fantasy or toe get redeemed from this mrutyulok? The choice is not even there since the embedded jiva comes in a package tour! OMG!!

Sri-chakra

    Sri-chakra and the seven plexus located within the human body is very important. Mantra japa done with concentration (dharana) on the chakra will bring the desired effect. The Mantra aspects of Srividya kundalini yoga described here for mantra-japa are very effective since these are the potent bijakshara mantra. These mantra corresponding to the seven chakras within the human body (see diagrams) and the Srichakra should be noted carefully while dhyana and dharana is practiced. This will activate kundalini instantly. The most powerful of these are:

aiM | Muladhara and Svadhishthana (pashyanti level);

hrIM  | Manipura and Anahata (madhyama level),

klIM | Vishuddha and Ajnya (vaikhari level),

The panchadashi mantra is: aim| ka e I la | hrIm|| klim | ha sa ka la hrIm | sauh | sa ka la hrIm ||

Gayatree of Srividya is:

Aim | tripurasundarI vidmahe | klim| kameshvari ca dhimahi | sauh | tannah klinna pracodayaat ||

The Rishi is dakshinamurti (Shiva), the Chhandas is pankti, and the Devata is Bala tripurasundarI, here, The yantra is Bala shortened version of Srichakra consisting of nine angles formed by three triangles (2 of shakti and 1of Shiva) surrounded by a 8-petal lotus flower.                             MANTRA OF CHAKRAS

Bhupura:                 aM AH souH |

SODaSa patraka:     EM klIM souH |

AShTadaLa-padma:  hrim klIM souH |

CaturdaSAra:     haiM sklou hsouH |

bahirdaSAra :  hsouH skUlIM skssouH |

aMtardaSAra:      hrIM klIM glouM |

aShTa-kONa:    hrIM klIM souH |

tri-kONa:    ssvouH  ksouH hssouH |

  bimdu:  paMcAdaSi maMtra /SODaSI maMtra |

          MULADHARA CHAKRA (4 Petals with Seed-letter)

All these mantra are useful in mantra japa in activating kundalini-shakti.

   The mantra: aim klim sauh | is in fact widely employed in the worship of Mother-Goddess; These also correspond to the three pairs in the Sri Yantra: trikona; chaturdashara, ashtadasha and shodashi; ashtakona, and dasharadvaya of Sri Yantra, excluding trivrutta and bhupura. Upasakas have to chant the mantra, may be till the last breath, focusing mind on the corresponding chakra within. Sri Chakra kept in front for meditation also will do. Depending on the sweet will and pleasure of the Divine Mother, the upasaka shall be enlightened, instantly, sooner, or later. Such a lucky upasaka who gets instant enlightenment (sadyomukti) is rare indeed!

  Further, it is said, Srividya, as the ancient lore of the lunar digits, chandrakalavidya, is to meditate on the nitya-kala (phases of the moon).  The functional aspect of the kundalini associated with soma, the Moon, is well known. This is explained in Sanatkumara samhita (Samaya tradition upheld by Lakshmidhara) and Varivararahasya. Kula kundalini is united as she is with the 12, 16, 10 kala of the muladhara (surya) and anahata (soma), and ajnya (agni), respectively.  However, only a trained kundalini expert should guide in the kundalini yoga. 

  Caturdashara (FourteenTriangles)    padma dala and kundalini muladhara 

        SEVEN CHAKRAS (CONSCIOUSNESS PLEXUS) – KUNDALINI –SAHASRAR

The functional aspect of the yoga is given below.

    The symbolism regarding the Ida, Pingala, and Sushumna nadis are especially richly developed in tantric texts. The Ida on the left is generally associated with the moon, white in colour, and with the prana or rising vital breath, semen, and Shiva (male); the Pingala on the right, with the sun, the colour red, blood or ovum, and Shakti (female)  (Goraksha siddhanta samgraha). The Ida is also sometimes associated with the prana or rising vital breath, and the pingala with the apana or descending breath. An adept who has mastered pranayama can control his mind, speech, and extend his life span. Slow and steady deep breathing is the secret. Pranayama is not advocated at all times in all places and without a proper guide. Proper supervision is necessary since it may lead to unwanted hazards.

    The sun and the moon presiding over devayana (the path of gods) and pitruyana (the path of manes) move along the ida and pingala channels (air we breathe passing through left and the right nostrils) day and night keeping the body temperature constant. The left channel ida (soma) sprinkles the nectar of life over the 72 000 nadis. But, the surya (Pingala) dries up this since it is passing through the right channel. When the surya and the soma meet at muladhara chakra, the adhara kunda (the fire pot) it is New Moon (Amavasya); all the lunar digits of Krishna paksha emerge from this source. The kundalini- shakti sleeps in this basal pit during this period (Krishna paksha).

    In Kundalini yoga, the yogi can keep control over his breath (pranayama) and prevent the soma from oozing nectar and surya drying up the channel and the Svadhishthana center sets ablaze the air in the body and dries up the life-force nectar in the muladhara (kunda). This creates an awakening of the dormant kundalini-shakti (serpent power). This awakened force pierces through the nadi granthis at the navel, heart and bhrukuti levels to reach the sahasrar chakra and thereby release all the power to bloom the thousand-petal lotus. This releases the elixir of life, amruta sinchana from the moon and the whole body of the yogi is sprinkled with this elixir (amruta) making him immortal and omniscient. Tus the kundalini has done its job!

      The moon located at the center of the sahasrar chakra consists of the 15 digits of moon (phases or kala) and it is the aspect of pure consciousness (chit-kala), and of blissful nature (ananda rupa). It is the very soul, atma of tripurasundarI. The muladhara or the basal pit is supposed to be a dark pit (avidya/ajnyana) of misra loka; so also, is the Manipura, which, although a fire pit (jadagni kunda) since it contains water which reflect the surya of the anahata chakra. The anahata of the heart region is jyotirloka (bright region). Above this is the Vishuddha center (throat level), the lunar world (Chandra loka) that derives the somarasa (elixir) from the Moon. Shiva is depicted as the one who holds, Ganga, Chandra and sarpa on his head, symbolically the kundalini-shakti that brings Shiva samavesha. The benefit of kundalini yoga as stated by the kaula is that they get instant salvation, sadyomukti. Koulas are called kshanamukta, redeemed instantly from all bondage by kundalini yoga. They worship anandabhairavi and get tadatmya or sayujya (oneness) of mahabhairava. They treat kundalini as bindu-rupini and sleeping tamisrini. Koulas worship trikona and Devi is koulini located in muladhara; they say, muladhara chakra is worthy of worship whereas, Samayins worship Bhagavati at sahasrar kamala by yoga (SL. Verse 41).

     The Samayins do not appreciate worship of Bhairava-Bhairavi at Trikona-bindu located at muladhara. They consider muladhara and svadhisthana as dark chambers (tamisra) and feel they cannot enlighten us. Samayins assert jnyan is very important and shift their attention to ajnya chakra.

    Samayachara does not consider external worship (karma) essential and, hence, gives up all forms of rituals,bahya puja kainkarya. It is internal worship in dharana, dhyana (Transcendental Meditation), mantropasana (antarika puja) and this japa is more effective.

    Sri-Chakra or Sri-yantra is adopted here as the object of upasana; and, it (Sri Yantra) is used as the visual representation- a symbol of Divine Mother, Goddess Shakti Ma. This Sri Yantra is a replica of the brahmanda), the upasaka (pindanda/ Kundalini), as well as, the yantra (trikona) - a 3-in-1 technology (Tantra). This triangle (trikona) is of great significance in upasana since it is of esoteric importance. It is the moon-sun-fire triad complex; it is also desire (icCA), power of action (kriyA-Sakti), and Knowledge (jnyan-shakti); it is also Shiva, Shiva-Shakti, and Lalita (Shive). The three corners of the triangle are Bindu, Nada, and Bija. Bindu is Shiva/Surya, Nada is soma/chandra/shabda, i.e., sound, and Bija is Fire/Agni/Seed. Sage Agastya is supposed to be instrumental in creating this trikona (triangle) as an embodiment, icon, replica of Divine Mother, Lalita. It is also Atmavidya or Brahmajnyan that leads to Shivasamavesha or sAdAKya. Lalita is identical with Brahman.

   There are three bodily centers (knots or nadi granthi) called the Brahma granthi (ajnya), Vishnu granthi (anahata), and the Rudra granthi (Svadhishthana) corresponding to vrutta traya (three circles) within the surrounding square, which represents the thousand-petal lotus. The devotee meditates on the identification of this peripheral reality with the central point (bindu), the focus of Sri-chakra.  

There are similarities or ideas that go parallel in Sri-vidya studies and Sankhyans philosophy. Bindu is paraBrahman, parASakti. (para-bimdu) or Shabda Brahman or nada Brahman from which svara (sixteen vowels emanate), transcending the articulate speech or the manifest triangle. What Vedantins or Sankhyans call it Brahman is lalitAmahAtripurasuMdari, Aruna Bhagavati, trailokya sundari, or ‘tripurasundarI’ here in Sri-vidya. Similarly Maya is KAmakalA (bindu-traya). Shabda-brahman or Nada Brahman is para, pashyanti, and madhyama. The mantra ‘hamsah” (‘ham’-Shiva/Purusha and ‘sah’- Prakruti/ Shakti) is the mantra of kamakala (Desire/Brahman).

  It is extremely difficult to sum up or give a concluding remark on the most sacred and esoteric text like this mantra-yantra-tantra Shastra of unknown times. Its study and practice have far reaching effects and the author has already experienced a few of these mystic happenings. The word of Amba, Devi or Shakti MA when uttered will bring solace, peace and happiness. it is needless to impress on the upasakas here how it brings profound knowledge, luck and fortune. At the outset, it may be said that this is a wonderful ‘upasana mantra-kosha’ full of esoteric meaning that need be decoded.

       In sum and substance, Sri-vidya is supposed to be the secret of creation revealed by Shree Hari Narayana, the supreme Lord of the universe in the form of Hayagriva Deva to Sage Durvasa and Agastya; may be, it is Shiva who answered the questions regarding this universe raised by his consort and it remains a secret forever. This esoteric text consisting of about a hundred verses are highly esoteric, full of symbols, diagrams, imageries and icons; it is extremely difficult to decode the mantra- the mystic potent letters of the hymns called ‘Bijakshara’ here.

   However, an effort is made here to present a significant aspect of Sri-vidya, the kundalini-shakti. Human beings are the most ideally suited to attain to this great heights from spiritual sadhana- the mantra japa, chakra dhyana, and Devi upasana. The humans are best suited here since the design and execution of all that exist as the Brahmanda, the Pindanda, and the Andanda is on the same plan and same principles. Anybody could reach the state of Parabrahman and the technique (tantra) is explained here. In fact, there is no need to strive for attaining to Brahman since the attainment lies in just realization of the Self, so’ham (‘I am That’) or Shivo’haM; it is achieved by kundalini yoga.

  Thus, Sri-Vidya incorporates all knowledge in a nut-shell- the science, the art and the technology of creation. It emerges as the single source of all creation at the cosmic level (Brahmanda), the terrestrial level (Pindanda level), and the micro level of cells and atoms (andanda level), rather, the macro-, meso- and the micro- levels in short. It begins with a small dot (space-less space or a circle without a diameter) and ends with a series of big circles and squares that constitute the boundless universe. Whoever knows the secret of Sri-Vidya is liberated from the cycle of rebirth. People since times immemorial have developed this as an occult science and use different methods such as mantropasana, puWja, dhyana (meditation) to redress their sufferings and have found relief.

Notes:

Meditation Technique (dhyanayoga tantra)

   In Lakshmi Tantra (Chapter 28) Lakshmi imparts meditation technique (tantra) to Sureshvara (Sakra/Indra). It runs as follows:

 After the daily rituals that one follows as per his family tradition, the adept should select a calm and quiet place and sit for meditation in the evening. This presupposes the earlier four steps of Patanjali yoga-sutras as is normally understood. The place should be clean, attractive and slightly elevated; place a cotton spread on the soft grass and sit comfortably.

Verses 40-53 run as follows:

 " After sitting in a posture of either chakra (disc), Padma (lotus) or swastika- as he pleases, and after controlling the artery-way of (the vital air/ prana) as well as all (the five vital) airs (pancha prana-Vayu) he who has conquered his sense-organs (jnyanendriyas) by pratyahara should perform dharana (concentration on a selected topic of spiritual nature); and, then when firmly in meditative trance (Samadhi) he should continue to meditate on me, as the peerless, inscrutable, undifferentiated, pure omnipresent Lakshmi, who abides in every cognition; or the meditator (may meditate on me) in the form of Padma, the supreme Goddess, with her hands held in the attitude (mudra) of granting a boon (vara) and protection (abhaya),.. ... completely identified with Him, Narayana, consisting of Knowledge and Bliss...." (Verses 40-44)  "O Sureshvara, these are the various ways of meditating and one may follow any of these methods (dharma) of his liking or faith; and, after reaching the deepest point of meditation, one should continue in the meditative trance where the distinction between the meditator, meditation, and the object meditated on merge into oneness", "At such a time it is myself alone that am left revealed, I who am the eternal and absolute, I-hood (of God). When in the ocean of consciousness the meditator achieves identity with me, the absolute. Wearied of meditation (yoga), he must mutter prayers (japa), and wearied of japa, must practice yoga, alternately (to overcome weariness).... I very soon bestow my grace upon him." (Verses 45-46)

    There are similarities or ideas that go parallel in Sri-vidya studies and Sankhyans philosophy. Bindu is paraBrahman, Para-Sakti. (Para-bimdu) or Shabda Brahman or nada Brahman from which svara (sixteen vowels emanate), transcending the articulate speech or the manifest triangle. What Vedantins or Sankhyans call it Brahman is lalitAmahAtripurasuMdari, Aruna Bhagavati, trailokya sundari, or ‘tripurasundarI’ here in Sri-vidya. Similarly Maya is KAmakalA (bindu-traya). Shabda-brahman or Nada Brahman is para, pashyanti, and madhyama. The mantra ‘hamsah” (‘ham’-Shiva/Purusha and ‘sah’- Prakruti/ Shakti) is the mantra of KAmakalA (Desire/Brahman).

YOGA (PRANAYAMA); Yoga and Pranayama are parts of Sri-vidya and it is difficult to attain to sAdAKya or tadAtmyatA without practice of Yoga. Sri-vidya is practical Yogasadhana, mantrajapa, chakradyana, and Kundalini yoga. Mind and its thoughts are vibrations that are closely related to breathing which in turn controls Blood Pressure and heartbeats. Control of Mind is possible through control or vital airs through Pranayama; this will have very good effect of the health of body and promote spiritual development. Ida flows through the left nostril and Pingala through the right nostril. Ida is also called Chandra Nadi (moon) and Pingala as Surya Nadi (sun). Ida is cooling and Pingala is heating. Pingala digests the food. ‘Ida’ is of pale, Sakti Rupa. It is the great nourisher of the world. ‘Pingala’ is of fiery red, Rudra Rupa. Ida and Pingala indicate Kaala (time) and Sushumna swallows time. The Yogi knows the time of his death; takes his Prana into Sushumna; keeps it in Brahmarandhra, and defies time (Kaala or death). The famous Yogi Sri Chang Dev of Maharashtra fought against death several times by taking the Prana into Sushumna. He was a contemporary of Sri Jnyanadev of Alandi, near Poona. It was he who had Bhuta-Siddhi, control over wild animals, through his Yogic practices. He came on the back of a tiger to see Sri Jnyanadev.

    A person breathes 21 600 times every day (24 Hours). The time taken to breathe at each of the levels of the seven chakras is: Muladhara- 600 breaths (40 Secs.); Svadhishthana- 600 breaths (6 Hrs. 40 Mins.); Manipura- 600 breaths (6 Hrs 40 Mins.); Anahata 600 breaths (6 Hrs. 40 Mins.); Vishuddha- 1000 breaths (1 Hr. 6 Mins. 40 Secs.}; Ajnya- 1000 breaths (1 Hr. 6 Mins. 40 Secs.); Sahasrara- 1000 breaths (1 Hr. 6 Mins. 40 Secs.). A person is allotted 120 years of life (longevity) in Kaliyuga and can live up to hundred years without any physical ailments provided he lives a disciplined life. Purity of mind, thoughts, words and deeds are essential requirement along with discipline in life, particularly food habits and style of living. Austerities are called for here for a healthy and successful life. There are certain time-tested yoga and upasana marga (methods) that enhance longevity and fulfillment in life and the kundalini-yoga is one such.  

   Sri-Chakra or Sri-yantra is adopted here as the object of upasana and it (the SrI yantra) is used as the visual representation a symbol of Divine Mother, Goddess Shakti Ma. This Sri Yantra is a replica of the brahmanda), the upasaka (pindanda/ Kundalini), as well as, the yantra (trikona)- a 3-in-1 technology (Tantra). This triangle (trikona) is of great significance in upasana since it is of esoteric importance. It is the moon-sun-fire triad complex; it is also desire (icCA), power of action (kriya-shakti), and Knowledge (jnyan-shakti); it is also Shiva, Shiva-Shakti, and Lalita (Shive). The three corners of the triangle are Bindu, Nada, and Bija. Bindu is Shiva/Surya, Nada is soma/chandra/shabda, i.e., sound, and Bija is Fire/Agni/Seed. Sage Agastya is supposed to be instrumental in creating this trikona (triangle) as an embodiment, icon, replica of Divine Mother, Lalita. It is also Atma vidya or Brahmajnyan that leads to Shivasamavesha or sAdAKya. Lalita is identical with Brahman. There are eight Agama Shastra texts which explain the different techniques of upasana. These are: Chandra-kala-jnyana, Kularnava Tantra, Bhuvaneshvari Tantra, Jyotsnavati, Kalanidhi, Kuleshvari, Durvasas and Barhaspatya-tantra.