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Ravish Desai

VELA BAAVA RE TAARA AGHOR NAGARA VAAGEY

Why we Exist?

We are prisoners on this earth, as we all have same belief with extraordinary mindset “we” or “I” doesn’t belong here. Then where should we belong, what is that which attracts to move where we belong, but sorry no one knows the mystery behind and in which direction need to move.

If you were belong to this place (earth) you should never be ill and never be a part of chronic disease which is cause by feelings, environment & food, why entire mankind is surviving not existing, so do you think you are in prison and not free from all.

That’s the main reason all our Guru’s, Saints, Mahatmas, and Parents, lead us to direction for Moksha – [Nirvana] so still the question is same where does we the (I) belong, where does the place belongs in space and who will guide us to reach that place, just one thing to analyze this we need to in past where there is space where our “karma” stays. what we condemned till now and on which basis our imprisonment is hear. isn’t it that memory is been easily erased, or try to follow the rules of prison and behave better.

In some religious ceremony, all dharma gurus, or god people spread the word of “Seva” help others, if you decode that a simple meaning- you can judge yourself how much years of prison you get, and also where you stand on the map to move in which direction.

Let express the freedom!

Ravish DESAI

A valuable information On Tantra -Myths and Beliefs

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“At the present time the general public are ignorant of the principles of the Tantra Shastra. The cause of this ignorance is the fact that the Tantra Shastra is a Sadhana Shastra, the greater part of which becomes intelligible only by Sadhana. For this reason the Shastra and its Teachers prohibit their general promulgation. So long as the Shastra was learnt from Gurus only, this golden rule was of immense good. In course of time the old Sadhana has become almost extinct, and along with it, the knowledge of the deep and mighty principles of the Shastra is almost lost. Nevertheless some faint shadowings of these principles (which can be thoroughly known by Sadhana only) have been put before the public partly with the view to preserve Shastric knowledge from destruction, and partly for commercial reasons. When I commenced to write Tantra-tattva some 75 years ago, Bengali society was in a perilous state owing to the influx of other religions, want of faith and a spirit of disputation. Shortly before this a number of English books had appeared on the Tantra Shastra which, whilst ignorant of Dharma, Sadhana and Siddhi contained some hideous and outrageous pictures drawn by the Bengali historians and novelists ignorant of, and unfaithful to, Shastric principles. The English books by English writers contained merely a reflection of what English-educated Bengalis of those days had written. Both are even to-day equally ignorant of the Tantra Shastra. For this reason in writing Tantratattva I could not go deeply into the subject as my heart wished. I had to spend my time in removing thorns (objections and charges) from the path by reasoning and argument. I could not therefore deal in my post with most of the subjects which, when I brought out the first post I promised to discuss. The Tantra Shastra is broadly divided into three parts, namely Sadhana, Siddhi (that which is gained by Sadhana) and Philosophy (Darshana). Unlike other systems it is not narrow nor does it generate doubt by setting forth conflicting views. For its speaker is One and not many and He is omniscient. The philosophy is however scattered throughout the Tantrik treatises and is dealt with, as occasion arises, in connection with Sadhana and Siddhi. Could (as I had suggested to him) such parts be collected and arranged, according to the principles of the subject-matter, they would form a vast system of philosophy wonderful, divine, lasting, true, and carrying conviction to men. As a Philosophy it is at the head of all others. You have prayed to Parameshvara (God) for my long life, and my desire to carry out my project makes me also pray for it. But the state of my body makes me doubt whether the prayer will be granted. By the grace therefore of the Mother the sooner the work is done the better. You say ‘that those who worship Parameshvara, He makes of one family. Let therefore all distinctions be put aside for all Sadhakas are, as such, one.’ This noble principle is the final word of all Shastras, all communities, and all religions. All distinctions which arise from differences in the physical body are distinctions for the human world only. They have no place in the world of worship of Parameshvara. The more therefore that we shall approach Him the more will the differences between you and me vanish. It is because both of us pray for the removal of all such differences, that I am led to rely on your encouragement and help and am bold to take up on your encouragement and help and am bold to take up this difficult and daring work. If by your grace the gate of this Tantrik philosophy is opened in the third part of Tantra-tattva I dare to say that the learned in all countries will gaze, and be astonished for it is pure truth, and for this reason I shall be able to place it before them with perfect clearness.”

Courtesy – Shri Rabindranathji Sadhak (West Bengal)

The Meaning of the Mystical Pineal Gland(Agna Chakra) According to 3 Cultures

p-gland

It has been dubbed the Ajna Chakra, the third eye, the seat of the soul, The Eye of Horus and many other names in a myriad of cultures. It is the pineal gland. The word ‘pineal’ derives from the Latin pinea, meaning ‘pine cone’ which references the pine-cone like shape of the gland. It is a small endocrine gland about one centimeter in length situated right in the center of the brain, and it’s consciousness-related properties have been little understood in terms of most scientific thought yet revered, intuitively understood, and intentionally activated by ancient cultures across the globe and throughout history.

The pineal gland, often associated with the ‘third eye’, center of consciousness and knowing, has not only been a pinnacle of spiritual technology and practice but has been heavily depicted in the symbolic art of such fascinating and advanced civilizations as the Sumerians, Egyptians, Hindus, Greeks, Chinese and more. It is treated differently by each people group yet a common thread seems to weave a tapestry of an almost universal understanding of this powerful center of consciousness. Most all cultures seem to in some way depict this gland and this central area of the brain in association with enlightened consciousness, higher energy centers, spiritual sight, dream states, creativity, and intuition.

Here we will take a look at some interesting facts about the pineal gland through the eyes of three different cultures; Hinduism in India, Ancient Egyptian Spirituality, and modern science. Although ‘science’ would not traditionally be considered a culture, in many ways with it’s dogmas, cast of important characters, and long spanning transformative history, it represents a sort of culture in and of itself. By looking at both cultural depictions and scientific understanding, one can observe that references to the metaphysical properties by the ancients were clearly based on real practical knowledge rooted in the physical world as well as first-hand mystical experience.

Ancient India

In India, knowledge and practical application of the mystical science of the entire Chakra system dates back thousands of years. Spiritual and medical systems, which were intrinsically interconnected, such as Ayurveda, closely associated the 7 main Chakra centers with the endocrine glands of the physical body. In art and sacred texts alike, the sixth Chakra or third eye ‘Ajna’ Chakra was located in the forehead in the immediate proximity of the pineal gland.

In Ayurveda, the ancient Indian science of health and wholeness, oil massage is a prized and widely used therapy applied to patients for healing on many levels. One technique called Shirodhara is a 6,000 year old “massage for the pineal gland”. One writer calls it, “the king of all healing treatments…surgery of the subconscious mind to amputate negativity and to expand your consciousness.” In the treatment an unbroken stream of pure warm oil is drizzled steadily onto the middle of the forehead in the location of the third eye, suggesting the importance of this center in Indian culture.

The word Chakra itself is a Sanskrit word used by the Hindus meaning “wheel of light”. The chakras were understood to be energetic centers which processed energy in different frequency bands. The sixth chakra- the pineal center, is associated with the processes of spiritual sight, intuition, imagination and an elevated state of conscious functioning. In Sanskrit this chakra center is named Ajna meaning ‘command’, ‘summoning’, ‘authority’, or ‘knowledge’. The famous Hindu deity Shiva is often depicted with an eye in the center of his forehead. Shiva represents the energy of destruction and regeneration. It’s said that when he is angered, he shoots flames from his third eye pineal center. Clearly the ancient Hindus understood the correlation between this gland and the non-physical energy of the ‘third eye’ as a center of enlightened function. The pineal gland was focused upon artistically, spiritually, and in healing and meditation practices throughout India.

Ancient Egypt

Totally unique to Indian and Hindu tradition and in an altogether different region of the world, the ancient Egyptians incorporated their own unique relationship to the pineal gland into art, spiritual practice, and culture. One of the most obvious connections one can draw between archetypal Egyptian symbology and the pineal gland is in the countless artistic uses of the famous Eye of Horus. The Eye of Horus symbol is almost the exact same shape as a cross section of what the pineal gland looks like resting inside the thalamus and corpus collosum in the mid-brain.

The Eye of Horus, called by a number of names such as The Wadjet, Ujat, meaning ‘the whole one’, and The Eye of Ra, was a powerful symbol frequently fashioned into jewelry made of lapis lazuli, gold, silver, wood, carnelian, and other natural materials. It is considered the ‘all seeing eye’ and was believed to protect the wearer from harm of all types. The ‘all seeing’ quality of this eye which has been widely likened to the pineal gland is in close correlation with the alleged metaphysical properties of this gland. Because this center is energetically attributed with ‘sight’ beyond the physical plane and the heightened conscious state of ‘knowing’ one can easily see the Eye of Horus as a depiction of the pineal gland.

Another representation of the pineal gland in the many astonishing undertakings of the ancient Egyptians is found in the Temple of Luxor at Thebes. Schwaller de Lubicz, an esoteric initiate, philosopher and mathematician living in Egypt, upon studying the Temple at length, discovered that it’s layout was designed as a representation of the human form. He found that “…the temple’s design incorporated the knowledge and location of the endocrine glands, the Hindu Chakras and the Chinese acupuncture points. This conclusion, together with the astronomical alignments he had observed, revealed that the temple was a symbol of the universe in human form.”

One hall in the top portion of the temple corresponds to the optical center of the brain. The hall is lined with twelve columns. Interestingly the optical nerve consists of twelve bundles of nerves. Above the optical hall there is a room consisting of three interlocking chambers apparently correlating with the higher glands in the brain. Represented in the center of this triple chamber is the pineal gland. This is also seen in frequently depicted image of the rising cobra in the foreheads of the pharaohs, which signified the awakened third eye or activated pineal gland. The pharaoh’s were understood to be humans in a perfected state. This further builds the understanding of the pineal gland as a center of a heightened state of awareness and elevated level of function; what could and has been referred to as enlightenment.

The Egyptians are revered for their advanced and beautiful civilization and their understanding and utilization of the pineal gland’s extraordinary spiritual features could be a significant explanation for their amazing intelligence and culture.

What does the science say?

It’s nearly effortless to draw a wealth of information about the pineal gland and it’s associated energetic functions when studying advanced ancient cultures, but is there any empirical foundation for such concepts? The answer is surprisingly, yes.

It is first interesting to note that earlier in our human evolution, the pineal gland may have actually been much more like an eye than it is now, with the opportunity to develop structurally and functionally in that direction. In fact some other species such as certain reptiles possess what is known as a parietal eye situated on the top of their foreheads which has the ability to sense light and movement. When pineal tissue is developing in utero, it contains the same pre-cursor cells which have the specific ability to form eyes. The best understood neurotransmitter produced and regulated by the pineal gland is melatonin, a substance utilized by the body in regulating sleep-wake cycles. The pineal gland uses non-visual photoreception to accomplish balance of natural circadian rhythms.

Perhaps the most prominent researcher in modern times to dive into the mystical properties of the pineal gland is Dr. Rick Strassman, author of “DMT The Spirit Molecule”. Strassman ultimately spent 5 years administering exogenous DMT (Dimethyltryptamine) to volunteers in a clinical setting. His research was inspired by the intriguing connections he began making between altered states of consciousness and the activity of the pineal gland. As previously mentioned, the pineal gland has mostly been looked at as a structure of the brain whose primary function was to release and regulate melatonin. Strassman, however, spent years researching the role of another neurotransmitter produced in the pineal gland- dimethyltryptamine, which is a psychoactive chemical only released during pivotal times of high stress in the human experience. DMT is only released in the body during birth, death, trauma, and certain altered states of consciousness. Strassman ultimately hypothesized that the pineal gland, with DMT as it’s facilitating vehicle, is the gateway of the soul into and out of the body.

Dr. Strassman noted that it is in precisely the 49th day of gestation in the womb that a human embryo develops the pineal gland and also becomes a distinct gender. Amazingly, the Tibetans believe that the period required for a soul to be reincarnated into the physical dimension is 49 days; a striking link between science and spirit. Nearly all of the volunteers in Dr. Strassman’s study who were administered DMT experienced unique but highly correlated experiences in which, without fail, they perceived the separation of their consciousness from their body and very vivid interactions with other-dimensional beings of all sorts. Some experiences were beautiful and euphoric, some were frightening or confusing, yet all were very real and nearly every subject reported that the experience changed their life forever. Many expressed that it imparted peace about their destination after this physical life.

Thanks to Dr. Strassman and other information we have about the chemical and physical features of the pineal gland, we see that even from a scientific standpoint, the pineal gland contains a sort of gateway into other dimensions and mystical states of consciousness.

Pineal Gland- The Seat of the Soul

One can see how science is uncovering fascinating evidence of what ancient cultures have known about the pineal gland for thousands of years. Depicted in art, intrinsic in spiritual practices throughout the ages, and understood by cultures worldwide, the pineal gland is a center of the human body existing in many dimensions of reality simultaneously; a house of the spirit, a gateway into higher realms, and a center for intuitive knowing.

Gujarat Nath Sampraday List

GUJARAT

   

Sri mahant yogi Maheshnathji

Sri Khoriyar mata mandir, Bhavnagar teh.distt. Bhavnagar

   

Sri mahant Gopalnathji

Sri siddhnath yogashram, main po.Vasna choudhry distt. Ahmedabad

   

Sri mahant Kalnathji

Sri nathji ka dera, main po. Khadi, teh. Savtiji, Badauda

   

Sri mahant yogi Shernathji

Sri baba Triloknath samadhi, Bhavnath talheti, Junagarh

   

Sri mahant yogi Omkarnathji

Neelkanth Mahadev, Dakshini mandir, po. Chakla Shahar, distt. Ahmedabad

   

Sri mahant yogi Sevanathji

Sri Navnath mandir, gram- Adalaj, distt. Gandhinagar

   

Sri mahant yogi Gulabnathji

Sri nathji ka sthan, po. Visnagar, badnagar darwaja ke nikat, distt. -Mhaisana

   

Sri mahant yogi Jamnanathji

Sri Ganpati mandir Ujavala road, gram- Kasa, distt. Mhaisana

   

Sri mahant yogi Mangalnathji

Sri nathji ka dera, sthan- Alakh ashram, Chadkheda, distt. Gandhinagar,
Ahmedabad

   

Sri mahant yogi Sheelnathji

Sri nathji ka dalicha, nath sampradaye akhada Bhavnagar Talethi, Junagarh tatha Girnar parvat par Goraksh tok gufa and Bhartrihari Gopichand gufa E..

   

Sri mahant yogi Kisannathji

Prachin Shiv mandir juni police line post office ke samne,Bhavnagar, Saurashtra

   

Sri mahant (jogan)Gitanathji

Sri Mata Khodiyal Mandir, Rajkot, teh.distt. Rajkot

   

Sri mahant yogi Chipranathji

Sri guru Gorakshnath mandir, Bhaktinagar railway line bagal mein rajkot, teh.distt.Rajkot

   

Sri mahant yogi Geetanathji

Bheed bhanjan mahadev, main po.-Jaitpur station se 3 km. aage

   

Sri mahant yogi Shravannathji

Sri nathji ka dera, shamshan bhumi, gram- Kalol, distt. Ahmedabad

   

Sri mahant yogi Trilokinathji

Sri Gorakshnath mandir, Bhavnath talheti, Junagarh

   

Sri mahant yogi Amarnathji

Sri Shiv mandir, main Badiya Devdi, distt. Amroli

   

Sri mahant yogi Dayanathji

Sri Kaleshwar mandir, main Mitdi, teh. Manavadar, distt. Junagarh

   

Sri mahant yogi Gambhirnathji

Sri Gangeshwar mahadev mandir,Jhajhri taam, teh.Bayad, distt. Sabar Kata, Ahmedabad se 40 km.

Sri mahant yogi Jaynathji

Sri Gorakshnath mandir Tankarnathji, main. Vivipura, teh.Bayad, distt. Sabarkata, Ahmedabad se 40 km.

   

Sri mahant yogi Govindnathji

Sri Bhairavnathji ka dhuna, Sorti Somnath mandir ke samne, teh. Berawal, near Pathik ashram,distt. Junagarh

   

Sri mahant Chotunathji

Sri guru Gorakshnath mandir(ashram) main po. Oddar, teh. distt. Porbandar

   

Sri mahant yogi Gambhirnathji

Sri Gorakshnath ashram,gopi talab(Rajparagav) , Dwarka, teh.distt. Dwarka

   

Sri mahant yogi Amarnathji and Srimahant Ramnathji

Sri Gajbeli Gajkanthadnath mandir, main po. Vadiya Devli, distt. Amroli.

   

Sri mahant Hiranathji

Siddh Dhoramnath samadhi, Dinodar shikhar jagir nani haral, Kacch bhuj

   

Sri mahant Rajanathji

Sri Gorakshnath tilla, main po. Ramsan, teh. Bhiladi, distt. Palampur

   

Sri mahant yogi
Mangalnathji

Sri Gayatri Mata mandir, Bhairav mandir, income tax area, near gandhi bridge, behind New Reserve Bank, Ahmadabad

   

Sri mahant
Shambhunathji

Sri Shiv mandir, po. Rajpur, teh. Hadmatiya, distt. Jamnagar

   

Sri mahant Mangalnathji

Sri Chamunda Mandir, nageshwar vistar, Jamnagar, Saurashtra

   

Sri mahant Ganganathji

Sri nathji ka dera, po.Ghasara, distt. Surendranagar saurashtra

   

Sri mahant Shambhunathji

Sri nathji ka dera, Sthan- Sansnagar, Junagarh

   

Sri mahant Anantnathji

Sri nathji ka dera, sthan- Dasada, distt. Surendranagar

   

Sri mahant Gitanathji

Sri Gitanathji ashram, main po. Meghpur vaya Latipur, teh. Jodiya, distt. Jamnagar- 351220

   

Sri mahant yogi Gopalnathji

Sri Kanthadnathji ka mandir, po. Kanthkot, teh. Machavkacch, Kacch

   

Sri mahant yogi Kisannathji

Sri Mangla mata mandir, Ambavadi, Bhavnagar

   

Sri mahant Chipranathji

Sri nathji ki gadhi, Navrangpura, Siddheshwar Mahadev mandir, Rajkot

   

Sri mahant Lakshmannathji

Sri Gorakshnath mandir, gram main po.Devgarh Baria distt. Chodad Dahod, Gujarat

   

Sri yogi Kapdi devji raja

Jahaldaha ashram,ganv- Arapur, teh. Anjar, distt. Kacch

   

Sri mahant Ratannathji

Sri Bhimnathji ki jagir, teh.distt. Kacch bhuj

   

Sri mahant Sharannathji &
mahant Sri Matsyanathji

Sri nathji ki jagir, sthan- Khichda, teh.Natrana, distt. Kacch Bhuj

   

Sri mahant Gornathji

Sri Bhimanthji ki jagir, sthan- Maththal, teh. Natrana, distt. Kacch Bhuj

   

Sri mahant Jivannathji

Ashapura, Gorakh tekdi mata mand, teh Natrana, distt. Kacch bhuj

   

Sri mahant Udaynathji jogan

Sri nathji ki jagir, sthan-Khapur-Panigara ka po.-Khapur, teh. Lakhpat, distt. Kacch Bhuj

   

Sri mahant Arjunnathji

Sri nathji ka sthan, gram- Rajrate kadi, teh. Mandvi, distt. Kacch Bhuj

   

Sri mahant Gopalnathji

Sthan-Baddiya, Sri Bagannathji ki jagir teh. distt. Kacch Bhuj

   

Sri mahant Premnathji

Sri Kapil muni ka ashram, ganv-Kesh, teh.distt. Kacch Bhuj

   

Sri mahant Bhutnathji

Sri Raneshwar mandir, gan-Mandvi, teh. Mandvi, distt. Kacch Bhuj

   

Sri mahant Babhulnathji

Sri Nagnathji ki jagir, ganv- Mandvi, teh. Mandvi, distt. Kacch Bhuj

   

Sri mahant Dineshnathji

Sri Shiv mandir, Narayan sarovar(bharat ki sarhad par) teh. Lakhpat, distt. Kacch Bhuj

   

Sri mahant Manoharnathji

Siddhbadi Dhinodarshishwar, teh. Natrana, distt. Kacch Bhuj

   

Sri mahant Prabhunathji

Sthan- Sri Dhoramnathji ka patan-Dharan, ganv-Rayan mandvi ke paas, teh. Mandvi, distt.Kacch Bhuj

   

Sri mahant Somnathji

Sri Dhoramnathji ki jagir, ganv- Virali, teh. Natrana, distt. Kacch Bhuj

   

Sri mahant Shivnathji

Sri Garibnathji ki jagir, ganv-Badhli, teh. Natrana, distt. Kacch Bhuj

   

Sri mahant Kailashnathji

Sthan- Bhesh panth yogi mahasabha Soramandal, teh. distt. Kacch Bhuj

   

Sri mahant Nagimainath

Sthan-Kailash gufa, teh.distt.- Kacch Bhul

   

Sri mahant Mainathji

Sri nathji ki jagir, Anjar, main po. distt.- Annar, distt.- Kacch Bhuj

   

Sri mahant Shivnathji

main po.-Bileshwar, distt. Porbandar, Junagarh, Saurashtra

   

Sri mahant Kalnathji

Sri Harihar Mahadevnathji ka dhuna, Siddhpur Mohsana

Shri Paatnarayan Dham – Abu road

Its a very wonderful temple of Shri Lord Vishnu Bhagwaan, it is situated near Abu road – the place is very beautiful and in remote location named “girivar”, anyone can enjoy good natural atmosphere over here. Also very old history regarding the temple.

Also there is a big Ayurvedic hospital (Aushadhalaya), Almost all types of diseases are cured over here, the best example is Guru Anant Shri Vibhushit Brahmchari Shri Yugalsharanji Maharaj (Ayurved Marmgya).
He is master of all ayurvedic medicine and proper sytematic medication as per old times from the Guru Vashisth Munivar.

Thanking You
Regards
Ravish DESAI20150530_124924 20150530_125157 20150530_125424 20150530_125439

Yoginis

Yoginis and four are the instruments of enjoyments that tempt the individual soul (jiva). Sixty and four are the divisions (kalas) within jiva; Sixty and four are the chambers of jiva’s chakras; Sixty and four; where Shiva-Shakti
Chatuhsasthi Yogini Mantra
64 Kali Yogini Namavali
Recitation of the following sacred mantras will bring about transformation of consciousness and a closer personal relationship with the aspects of Maha Kali.
Each Mantra is preceeded by “Om” and is concluded with “Svahaa”.
1. Kali Nitya Siddhamata | Mother of the Siddhas
2. Kapalini Nagalakshmi | Lakshmi of Naga
3. Kula Devi Svarnadeha | Of golden body
4. Kurukulla Rasanatha | Ruler of physical pleasure
5. Virodhini Vilasini | Residing within Self
6. Vipracitta Rakta Priya | Who loves passion
7. Ugra Rakta Bhoga Rupa | Enjoyer of passion in the form
8. Ugraprabha Sukranatha | Ruler of the seminal essence
9. Dipa Muktih Rakta Deha | Liberation through the body of passion
10. Nila Bhukti Rakta Sparsha | Who receives pleasure from the touch of passion
11. Ghana MahaJagadamba | Great Mother of the world
12. Balaka Kama Sevita | Attended by the God of Love
13. Matra Devi Atma Vidya | The Goddess with knowledge of Self
14. Mudra Poorna Rajatkripa | Who completely radiates compassion
15. Mita Tantra Kaula Diksha | Initiatress of the Tantric Kaula Path
16. Maha Kali Siddhesvari | Queen of the Siddhas
17. Kameshvari Sarvashakti | Shakti of All
18. Bhagamalini Tarini | Who delivers from calamity
19. Nityaklinna Tantraprita | Fond of Tantra
20. Bherunda Tatva Uttama | Essence of Sexual Fluid
21. Vahnivasini Sasini | Radiance of the moon
22. Mahavajreshvari Rakta Devi | Senuous Goddess
23. Shivaduti Adi Shakti | Origional Feminie Energy
24. Tvarita Urdvaretada | Giver of the Upward Ecstasy
25. Kulasundari Kamini | Desire Itself
26. Nitya Jnana Svarupini | The Great form of Wisdom
27. Nilapataka Siddhida | Giver of perfection
28. Vijaya Devi Vasuda | Goddess who is Giver of wealth
29. Sarvamangala Tantrada | Who Bestows Tantra
30. Jvalamalini Nagini | Snake Goddess
31. Chitra Devi Rakta Puja | Goddess who is worshipped with passion
32. Lalita Kanya Sukrada | Pure Maiden
33. Dakini Madasalini | Shining with rapture
34. Rakini Papa Rasini | Destroyer of sin
35. Lakini Sarvatantresi | Ruler of all tantras
36. Kakini Naganartaki | Who dances with Nagaraj
37. Sakini Mitrarupini | Friend
38. Hakini Manoharini | Mind Stealer
39. Tara Yoga Rakta Poorna | Who in union bestows complete passion
40. Shodashi Latika Devi | Creeper Goddess
41. Bhuvaneshwari Mantrini | Energy of all mantras
42. Chinamasta Yoni Vega | With dripping yoni
43. Bhairavi Satya Sukrini | Supreme Purity
44. Dhumavati Kundalini | Primordial energy of self
45. Bagla Muki Guru Moorthi | Form of the guru
46. Matangi Kanta Yuvati | Youthful beauty enhanced by Love
47. Kamala Sukla Samsthita | Residing in the Semen
48. Prakriti Brahmandri Devi | Goddess residing in the crown
49. Gayatri Nitya Chitrini | Eternal core of the energy of Self
50. Mohini Matta Yogini | Intoxicated
51. Saraswathi Svarga Devi | Goddess of Heaven
52. Annapoorni Shiva Samgi | With Shiva
53. Narasimhi Vamadevi | Beloved Goddess
54. Ganga Yoni Svarupini | Energy of the Yoni
55. Aprajita Samaptida | Who Bestows Orgasm
56. Camunda Parianganatha | Ruler of sacred erection
57. Varahi Satya Ekakini | Oneness of Truth
58. Kaumari Kriya Shaktini | Energy of dedicated action
59. Indrani Mukti Niyantri | Guide to bliss
60. Brahmani Ananda Moorthi | Image of bliss
61. Vaishnavi Satya Rupini | Form of truth
62. Mahesvari Para Shakti | Transcendental energy
63. Lakshmi Monoramayoni | With beautiful yoni
64. Durga Satchitananda | Truth consciousness and bliss

Dakini and Yogini
Introduction and comparison
The Indian and Tibetan pantheon is full of female deities and demons that are variously classified as dakinis or yoginis. Sometimes, these terms are applied to an individual, at other times to whole groups of 6, 8 or 64 female deities. However, reading Tantric and other sacred texts, we also find the very same terms applied to certain historical figures; to (once) living women.
The following two definitions of these Sanskrit terms give a broad outline of who and what these women and deities are, further hypertext links will go into more detail regarding each of these groups and the manifold usage of these two names and titles.
Looking at these two types of deities from a Western point of view, where goddesses often occur in triple forms representing the virgin, mother and crone phases of many women’s lives, it can be said that the yogini represents a younger type of female energy (like that of the princesses in the Tarot) than the dakini, who often represents characteristics and attributes more typical of the ‘wise old woman’, the crone or hag.
Such Jungian-style interpretation, however, makes no sense anymore when one realizes that many of these goddesses seem to belong to both categories, or – the other conclusion – that these Indo-Tibetan categories are not as rigidly defined as the Western mind often wishes or demands.
It is therefore that one can find, for example, that the famous Vajra Yogini belongs to the group of semi-wrathful dakinis.

SAMADHI

“Salutation to the Siva, who is in the form of power of all science, the Nada and Bindu. Any one devoted to these will obtain the state which is above the Maya,”
Samadhi is many stages, but any Samadhi can destroy the enemy death, and bring one to the Divine State of Supreme Bliss.
When the Prana (Vital or Life Force) and mind are controlled, a state of harmony arises—that is Samadhi. As salt thrown in water becomes one with the water, so the controlled mind becomes one with Atma—that is Samadhi.

“Those who really understand the greatness of Yoga, and obtain it thru practice, and by the help of a kind Guru, are emancipated.
“Understanding of Wisdom, and directly realizing the one Atma as Parabrahma (Universal Soul) is emancipation, and it gives power over all of Nature’s forces—known as Sidhis and Anima.”
“Without the help of a Spiritual teacher, and without sincere effort of the student, the real realization of Truth, and the state of Samadhi cannot be attained by the student.”

“When a Yogi has awakened the Kundalini (Mother God) by practicing the Mudras, then Prana moves thru the Sushumna, and having aroused all the Chakras, the Yogi arises above all Karma, and is then freed from cause and effect;—that state is Samadhi.

“The mind is the cause of Karma; when the mind and Prana (its moving power) is controlled by daily practice of Mudras. then the lower mental activity ceases. The higher self then manifests. Yogi attains the unchanging state. He is master over time, matter and space;—that state is Samadhi. When the mind is poised, the Prana moves in the Sushumna, and real realization is obtained. Why should one fear death, as they are above decay and death? No one can attain wisdom as long as the Prana and mind are not controlled. He who controls the Prana and mind attain liberation.
“Many say liberation can be only attained by Wisdom; then what is the use of Yoga?” The Siva answered: “A battle is won by a sword; but what is the use of a sword without a warrior and valor? So both are needed.” “Those great men and women have attained pure wisdom and liberation have not practiced Yoga, have they?” “They have practiced Yoga in their past lives.”

I will drop this matter here as I do not want to prove or spend any time on the past. My object is to show how to awaken the Kundalini and reach the blessed state of Samadhi.
The human body has a great number of Nadis, the three main ones,—Ida and Pin-gala on each side of the spine, the Sushumna in the middle. The Prana moves thru the Ida and Pingala only; the Sushumna being closed. When Yogi learns the secret of controlling the Prana and Apana, then he can awaken the Kundalini, and force the Prana to go thru the Sushumna. When this has been accomplished—Samadhi follows. All other means are waste of time. Thus Yogi should not follow other means if he desires to awaken the Kundalini and reach Samadhi.

The mind is made to move by two things, the Prana and desire. If Prana is controlled, desire is also controlled. Therefore, the Prana and mind are as one. As long as the mind is not mastered, so long the senses are not mastered. When the three are controlled, then the Yoga can hold them on any Chakra, and awaken or move the Kundalini. By control of the Prana and mind the Yogi gains strength; by this strength he arises above all diseases. So Yogi should practice Pranayama and the Mudras to master Prana.

The mind is the master of the organs of sense, the Prana is the master of the mind. When the Prana and the mind are under control the Yogi attains blessed peace, which can only be known by experience. The lower mind is ignorance itself. When the mind is controlled, ignorance, which is the Mother of Maya (illusion), dies. The Yogi attains Samadhi or the state of Brahma.
Every one wishes to attain the Laya Yoga, but it is difficult to attain. To do so the Shambhavi Mudra is the best to practice. This Mudra cannot be attained until the Prana and the mind are controlled; then Shambhavi Mudra should be practiced as it raises the Yogi above time, matter, space and ether. He controls the power of nature’s forces, as levitation and walking on water, and he can live as long as he desires. but this is not the object of the Hindu Yogis. Their object is not to attain wonderful powers. but Seedless Samadhi—the Brahmic state—which is above all other states; it is divine peace and common to all.

When the Yogi succeeds in controlling Prana, from the Ida and Pingala Nadis, and makes it go thru the Sushumna, he has reached the state wherein he experiences TRUTH, which is the Light of Lights, and is the Source of All. This is the goal of all. Yogis practice different Mudras to control Prana. When Prana is controlled and made to move thru the Sushumna, the state of Samadhi follows. This is the correct method When Yogi desires to cheat death and time, he raises the Prana up to the Ajna Chakra, placing the Prana and the mind in the Kundalini, then by steady meditation Yogi moves the Kundalini. He then places the Atma in the Brahma and Brahma in the Atma. He is then in Samadhi—ALL in ALL.
The external worlds are created by the lower mind. By controlling the lower mind, the external world is finished. Then meditating on the One Reality, the Yogi becomes that Reality or Brahma. He is not affected by matter, space or time. He is above all.

All things in the world are perceived by mind. When the mind is controlled there remains no duality. When the mind is merged in the Atma, that state is the Absolute, and is Satchitanada (truth, wisdom, bliss).

“Salutation to Sushumna, to the Kundalini, to the Stream of Nectar flowing from the Moon.

Many thanks for information – from Tantrik RabindraNath Ji

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Exploring Abu Road Mount Abu

Hi Friends,

Please have a look to the pics of places which is describe in the book “Aghor Nagara Vaagey” by Shri Mohanlal Agrawal.

For those people who might not able to reach the places, but have desire to see.

Thanks to my guru.

Regards to all

Ravish DESAI

Starting with Anandeshwar Mahadev – ABU ROAD.

Shri Anandeshwar Mahadev Abu Road
Shri Anandeshwar Mahadev Abu Road
Shri Anandeswar Mahdev Abu Road
Shri Anandeswar Mahdev Abu Road
Shri Anandeswar Mahdev Abu Road
Shri Anandeswar Mahdev Abu Road
Rishikesh
Rishikesh
Rishikesh
Rishikesh

Yog shrusti and Tantra

યોગ શ્રુશ્ટિ અને તન્ત્ર.

શ્રુશ્ટિ આપણ ને સ્થુળરુપે દેખાય છે તે દેહ શ્રુશ્ટિ મા પણ નાક, કાન વગેરે સ્થુળરુપે દેખાય છે, પણ સુક્ષમ કરતા સુક્ષમ તત્વ  તેમા મહ્ત્વ નુ કામ કર્તુ હોય છે. તે સુક્ષમ તત્વ “પ્રાણ” ન હોય, તો તે સ્થુળ કાન કે નાક નક્કામા બની જાય છે. તે ની કોડી ની એ કિમંત નથી. એ સુક્ષ્મતત્વ પણ અત્યંત સુક્ષ્મતત્વ પાસે ઓછા ગણાય છે. એટ્લે કે પરાતત્વ “પરમેશ્વર” પાસે એ જીવાત્મા ગૌણ બની જાય છે. આ વાત સમજાય તો પંચતત્વ ની પ્રેરક પરાશક્તી મૂળ તો બિંદુ સ્વરુપે છે.

હવે આ બિંદુ એક્જ છે. તેમાથી બે થવાથી તેની ઈ્ચ્છા થતા એક માથી બે બિંદુ થયા. તે મૂળ બિંદુ ની ગતિમાથી બને તેથી તે બિંદુની ગતિનો માર્ગ નક્કી થતા બિંદુ એક્જ દિશામા ગતિ કરે તો સુરેખા બને, અને વક્ર દિશામા ગતિ કરે વર્તુળાદિ બને. મૂળ પરાબિંદુની વિભક્ત થવાની આ ક્રિયામાંથી અંડાકાર સુશ્ર્ટિ અને સુરેખામાંથી ત્રીકોણ બન્યુ. એ ત્રીકોણ પરાશકિતનુ આવાસસ્થાન કહેવાયુ.

મૂળ એક બિંદુ સ્વરુપમાથી બે ભાગ થતા એક ભાગ શિવ કહેવાયો ને બીજો ભાગ શકિત કહેવાયો. મૂળમા તો એક જ પરાશકિત ના ખજાનાનો તે ભાગ છે. તે અદ્વૅત તત્વ હ્તુ. તે માથી શિવ અને શકિતરુપે દ્વેત બન્યુ. એ બે બનતા તે શિવ ઍ ચિત્તશકિત કહેવાઈ અને શકિત હતી તે કલા ગણાય.

એટ્લે કે, શિવશકિત એક હતી તે ચિત્ત અને કલા સ્વરુપે હતી. ભિન્નતા થતા શિવ એટ્લે કે ચિત્તશકિત હતા ને જેની કામના[ઈચ્છા] થી એક બિંદુ ના બે થયા [એક મગ ની બે ફાડ થઈ) તે મૂળ સ્વરુપ કામબિંદુ કે કામરુપ કહે છે. તે ઈશ્વરરુપ ગણીએ તો તે કામેશ્વર ને કામેશ્વરીરુપે સંયુક્ત છે. શિવશકિત ગણાય છે.

આ બે બિંદુ રુપે ચિત્ત અને કલા સ્વરુપ થયુ, ત્યારે તેમાથી નાદ થયો. સહેજ તરંગ થયો, તે નાદ હકાર પણ ઉત્પન્ન થયો. કોઈ પદાર્થ [દા.ત વાયુ] શાંત સ્થિતિમાંથી ગતિમા આવે ત્યારે અવાજ[નાદ] થાય છે. તે રીતે બિંદુની ગતિ માથી આ મહાપ્રાણરુપ ‘હ’ રુપી નાદ થયો ને ગતિ રુપ બન્યો. તેને પણ કલા કહે છે. પણ તે શકિતની કલા હોઇ તેનૅ હ રુપી અર્ધ કલા કે હાર્ધ ક્લા કહે છે.

આ રીતે સુશ્ર્ટિસર્જન મા કે કોઈ સર્જનમા બિંદુના શિવ ‘ચિત્ત’, શકિત ‘કલા’ અને હાર્ધ કલા એટલા તત્વો કાર્યન્વિત બને છે. એ ક્રિયા સુરેખા ના ત્રિકોણ્ માથી બને છે.

આ સર્જન ક્રીયા થઈ. તે માથી પોતાના મૂળ સર્જક્ને શોધવાની પુનઃ પ્રેરણા થઈ. એ સાધનામાર્ગ કે સાધનાની કેડી થઈ.

યોગ અને તંત્ર.

સુશ્ર્ટિની વિવિધ લીલામા ભોગ ભોગવવાની ઈચ્છા થવી સ્વાભાવિક છે. પરંતુ મૂળતત્વ ને શોધવાની પ્રેરણા થતા કાચબો જેમ પોતાના અંગો સંકોરે છે તેમ જીવાત્મા પોતાની ઈન્દ્રિયો નો શોખ ઘટાડે છે, ને ઈન્દ્રિયોને મન તરફ અને મન ચિત્તવ્રુત્તિ તરફ પોતાની ગતી કરે છે. એ ગતિ ઊધ્વગતિ છે, પણ ચિત્ત અને બુધ્ધિ મનની પ્રેરણા થી ક્દાચ ઈન્દ્રીયોની લીલા કે સુખ તરફ લલચાય છે; અને તે લાલાચમાથી મન અને ચિત્ત રોક્વુ જરુરી છે. એ માટેની ક્રિયા ને ભારતીય પરિભાશા મા યોગ કહે છે. અને તેને યોગસૂત્રની ભાશા મા “ચિત્તવ્રુ નિરોધ” કહે છે. કોઈ પણ માર્ગથી ચિત્તની બિન જરુરી વુત્તિઓને અટકાવવી એ યોગ છે, તે નો હેતુ ઈશ્વર પ્રાપ્તિ છે.

તંત્રશાસ્ત્ર પણ આજ વાત કરે છે. ચિત્ત ને કાબુમા લઈ ઈંદ્રિયાદિ બાર આદિત્યોને ઊધ્વમાર્ગ વાળી ને જ્યોતદર્શન એ તંત્રપ્રક્રિયા હોઈ, તંત્રશાસ્ત્ર પણ યોગમાર્ગ જ છે. યોગમાર્ગનો પાયાના પથ્થર તંત્ર્શ સ્ત્રનો પણ પાયો બને છે, યોગમા જે શકિત પ્રાપ્ત થાય છે તે તંત્રમા પણ અક્ષરો [માતૃકા] ના બળ થી શકિત પ્રાપ્ત થાય છે.

કુંડલિનીના વિવિધ ચક્રોમા અમુક બીજાક્ષ્રરો દ્રારા ઊંધ્વીકરણ થાય છે, ને સાધના આગળ વધે છે, તેમ તંત્રશાસ્ત્રમા પણ માતૃકાના વિવિધ વર્ણો દ્રારા સાધક તેનો મંત્ર તરીકે ઉપયોગ કરી ને આગળ વધે છે.

આસન, પ્રાણાયામ, ષડ્ચક્ર સિદ્ધિ વગેરે યોગ ના અંગો મંત્રમા પણ વણાયેલા છે, અને તેથી તંત્રમાર્ગ એ પણ કુંડલિની સાધનાનો એક વિશિસ્ટ અનુભૂત માર્ગ છે.

સામન્ય નિયમ એવો છે કે સ્થુળમાથી સુક્ષમ તરફ જવાય, તે રીતે આ મંત્રવિધ્યા સ્તુળ અક્ષરોના વિશિસ્ટ સંયોજનથી સુક્ષમ તરફ ગતિ કરે છે. યોગ મા મૂળાધાર ચક્ર મૂળ પ્રુથ્વીતત્વ સાધન છે ને તે પછી તેમાથી ધીમે ધીમે ક્ર્મશઃઊધર્વ ભુમિકા એ જવાય છે. તંત્ર સાધ્ના પણ એજ માર્ગે જાય છે. વિશ્વકુંડ્લિની, દેહકુંડ્લિની ની યોગસાધના અને તંત્રમાર્ગની સાધના એકજ પરમતત્વ તરફ દોરી જનાર છે.

૧ મૂળાધાર [પ્રુથવીતત્વ] ૨ સ્વાધિશઠાન [જળતત્વ] ૩ મણિપુર તેજસ [અગ્નિતત્વ] ૪ અનાહ્ત [વાયુતત્વ] ૫ વિશુદ્ધ ચક્ર [આકાશ તત્વ] આ ચક્રસાધના મા પદ્માસન મૂળાધારથી ક્ર્મશઃ ઊધર્વ સાધના મા ઉપયોગી બને છે, આગ્યચ્ક્ર્ની પ્રથમ કરીને પાંચેય તત્વો ઉપર કાબુ મેળવવા સિદ્ધાસન વધારે ઉપયોગી બને છે, પદ્માસન મા દ્ર્શટી નાક તરફ રહે છે ને સિદ્ધાસનમા દ્ર્શટી બે ભ્રમર વચ્ચે રહે છે.

યોગમાર્ગની આવી પંચતત્વની સાધના ની પદ્ધતી તંત્ર સાધના મા પણ છે, મૂળાધાર થી ક્રમશઃ પ્રુથવી, જળ વગેરે પર કાબુ મેળવવાની ઊપાસના પદ્ધતી  કે ઊપાસનાક્રિયાને સંહારક્ર્મ પૂજા કહે છે અને તે ક્રમે પંચતત્વો ઉપર કાબુ મેળવાય છે.

આકાશ્તત્વ ઊપર પ્રથમ મેળવી ને ગૉણ પ્રુથવીતત્વ ઉપર છેલ્લે સાધના ક્રમે જવુ તેવી પદ્ધતી ને “સુશ્ર્ટિક્ર્મે તંત્રપૂજા” એવુ નામ અપાયુ છે વાસ્તવ મા મૂળગત રીતે યોગમર્ગ સંમપૂણ ભિન્ન નથી.

આ રીતે અક્ષરો નો યોગ્ય વિનીયોગ કરી તે, તે દેવનુ દેવત્વ અક્ષરો દ્રારા પ્રગટાવી તે દેયવત આપણા મા પ્રાપ્ત કરવાની આ એક પદ્ધતી છે.

તંત્ર સાધનામા એ મૂળતત્વોની સુક્ષ્મ સાધના હોવાથી તે કામક્લાની સાધના ગણાય છે, કારણ કે કામેશ્વરી કે કામેશ્વરરુપી મૂળ પરા શકિત કે પરમેશ્વરની જ એ સાધના છે, એટલે કુંડલિની આરધના કે કામક્લાની આરાધના યોગમાર્ગ કે તંત્રમાર્ગ એ બધા નામ નો મૂળ હેતુ તો ઈશ્વરપ્રાપ્તી જ છે ને તેના ક્ર્મશઃ પગલા લેવાય તો સિદ્ધિ ઝડપથી પ્રાપ્ત થાય છે.

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