Mote Boro ‘the sahasre namas we ell recite as our offering to : MANATRIPURA SUNDARI PARAPATTARRCA there is one eelis EER the ‘/vyaje Uerunamurtht;' HER.being this, een explain HER boundless grace to those of us who end carnestly aspire to be ZR upasakas; for, how €2n one explain the fact that the many who so aspired, fer-o2f city of Lusaka and this far-off land of foumd their Guru at the right time? And, what is ‘the Guru came to Zambia, unbeknown to the sishyas-to-be, im search of them. One can only say SHE willed and happened. Guru, Sastriji, (Dr. N.P. Sasri of the Physics nt of the University of Zambia) we have at once ent scientist and 2 blessed spiritual teacher; many ‘now this; perhaps not many know that he is in close ‘eonstant communion with D§VI and SHE guides him and to him HEP commends, The acceptance of any as a end an Upasaka and the Mantras which were to be were all as revealed to GURUJE by SRI DEVI, Bleased are those who were thus initiated in Lusaka or from GUEUSI requires that there be no extolling of cis and I have to follow this, very reluctantly meditation and prayers, GURUJI has also been Sing on all related aspects of worship-SRI CHAKRA, EVIZANA POOJAS, the DASA MAHA VIDYAS, SRI LALITHA sees and so on, There NAMAM, SOUNDARYA LAHARI .. ‘=eny many ways for man to reach to Godhood, But there ‘ten which are considered the most important - and these BlewGBe Desa Vehe Vidyas; (Vidya is the sastra of worshipping >. Zeliowing pages contain the edited transcripts from the tion over many weeks by GURUJI of the ten paths - ZALI, SUBDARI, BHUVANA, BEAIRAVI, CRANDI, DEUMA, BAGULA, » and KAMAL‘, "The ultimate goal is the seme in each integration of all forms into one Godhood .....+seee ef the vaths ... «ss strikes at the very root of BGO, 4, burns up all the Karmas and their ability to ese." Thus released, one becomes sinless{ Those that the expositions direct from GURUJI and will have this in their hands are twice blessed indeed, ies to GURUJI for I am going to deviate from his by mentioning more individuals, The compilation of wolume is the result of unceasing efforts and loving ef Saran; and but for Haran, GURUJI'S exposition could y Reve remained with those who heard him directly Geeic absorb as they heard, Haren's efforts can be no to any one, as the Haran family has long been the ef =eligious activity in Lusaka, May DEVI'S ead "S blessings be on them in boundless measure, May Blessings be also on Smt. Mahendran, SM. Ratneswari Gense who tirelessly helped with the transcription and Folume is being released on the eve of MAHASIVARATRI 1939); on this auspicious occasion let us pray Selichtenment to the entire pantheon of Gurus: AINKARA BRREMKARA RAHASHYA YUXTHA REEMMARA GUDARTHA MAHA VIBHUDYA ONARA MARNA PRATHIPADEINEEBYAM NANO NAMAHA SRI GURU PADHUKABYAM SNAIAHKALI waanee he first of the ten great paths to cel? realis- There are many, many More than ten ways to reach God- However these are the ten most important ways. God. Otherwise, he is not God, and so, searches for outside of him, And he wi is wrong. As long as “all never be the centre. Mpath to God is that wnich makes one God. oti; Tard, Sundari, Bhuvana, Bhairavi, Chandi, Dhiima, MStangi, Kamala are the names for the ter paths. aaicde te, “amen Gach cases. integrationtan ean, forns Se Godhood, which is identical with sett, Semen ries Pre Toutnine. 11 powers are feminine, and Exom vhon 211 povers enanate is God snescre, God enjoys Gente of te ne, bets You can own them too, by realising Sssth of the statement that you are Gea, through experience. es to this realisation, whose of ignorance. The first is no: at of God identi Sssumption of waaly - nature to y. things where prime nature t seeing ty. The second is the ourself which makes you ‘here is in reality only one thing. Zest one thing which exists is conseiouszess. ail forms, /Seece, all tine, all materi ights up everything py it objects 1iks sun, moon, stars, five ete, eer 1, 2) *¥eryono's conscionatioes tnatise the Sf lights. Take avay that light end the vores ceases to be. ies ignorance which creates the illusion St the limited ego, a mental object. Reet 2 lve the following coma sce: sversion, class, distinction, ie cro, cight bonds which bind the unbindabse consciousness, frat! is also consciousness. Once thie Sg seen to be a az {he bonds loose their capacity to bind, and ones true ie realised. of many is a crea- The structure of the ego nents ~ Pity, doubt, norms of behaviour, mor_the paths to realisation of one! “tated God manifesting in many Giverse universe, have to sever these bonds, which are fhe shelss of an cnion are creating on im ego which is not there. 8 true nature as the forms and names as the here and a: ent guide for 700% Of ego, destroys it, sbility to bind one. 1 one becomes sii iscussed in sufficient each path, strikes at burns up all the karmas and Knowing that the kermas are just nless, and leads others to that state, ponsaaa If one sees God in oneself and all that one sees, then no matter what he sees, he is sinless. Sins are afraid of such a one;-Karmas fall away from such a one. God becomes sinful by thinking he is sinful; in hie total freedcm, he chooses to be bound; in that state be is called man. Now, all that a man has to do to shake off the bondage and the misery which attachments causes is to choose not to remain bound. That choice must be exccrsised. That is the one step wnich man has tovtake towards God; God will do the rect. If you take one step to him, He will take ten steps to you. If you sit and meditate, you will see God. If you sing to God, God will dance for you. If you dance tc God, God will embrace you. If yow enb God, he will enter you. If you enter him, he becomes one with you. God has no choice in this matter, because you are the God, and your choice is his choice too. So, ‘offer not your miseries to God, because he will do the same to you. Ask him not to ao things for you, because he will ask you to do that ten tizos ove>. instead, offer God your happiness, your tong, your dance, your bliss, and he will do the same for you. Make efforts to oliminate your one bondage, he will come himself and remove them all. God is a great amplifier. You whisper into the microphone, he blasts all over the place through a public address aystem. 80 God be with you in making a wise choice of your utterances! So mich for generalities. We will now consider the step by step approaches which have proved to be of value is liberating man from the shackles of attachments of ogo. First; what is Kali? What path is KAI? The power of action in Kali. energy, which extends over a11 space. is the electromagnetic Radiation is the means available for one particle at one Place and time to know about the existence of another particle at another place and another time. Radiation interacts with matter, and this interaction inpects on the material system. It is interaction, made possible through ragiation, which creates time. Interaction is the fundanental thing. It is like the shy~ ness of a bride. When the "oom looks at the bride, she blushes. The look is the probe, tho blush is the reactions The probe and reaction. together constitute nieraction. For this reason Kali, is related to shame; sho is chown in pictures as a naked wowan, a shameless ereatur>. ‘tho idea o? the symbol is that ehé eliminates interactions which create duality. Lack of interactions is called death, Nakedness has this meaning, that space is your clothing. Yes, space is the clothing in which energy is concealed. nerey transforms matter's position and creates time. So Kala, the tine symbolised by the all pervasive, oternal Shivalinga, ie in fact a creation of Kali, the exoogy. This is one reason why Shiva is shown as a corpse lying flat under her fect. [3oexe USiference botweon onergy and matter is thic. Energy matter is static. Energy is unbottled matter, matter Sp enerey. Encrsy moves, probing the matter inte is energy at rest, or rest enorgy. So, K@li ‘Be active member on top of Shiva. Sey that time transforms things. Time does not Zsteractions transform and create time in the Ss set absolute, space is not absolute. Through #22 be exchanged. Through interations, even the =f Sime can be reversed. The rate at which time Se changed by motion itself; or, energy controls Stow of time. The more energetic a particle, the moves for it. Sty ic a property that is related to the proximity in Sertsin material object to the present. If you move ‘Sey in time from the present, it dematerialises. Tf E == object into present, it materialises. Secret behind miterialisation, is the ability to move 32% the past and into the future. This is granted (322: is the power. She is manifest as the power of 32 the body. She is oxperienced as a thunder-bolt, fon inside the body. This kind of a firct experi- when the ego consisting of identifying with body Keli represents power over time, conquering time. Beyer of transformation not only destroys but-aleo » the power creating time, has destroyed many a Sesding them avay into the past, The garland of heads = 25 = symbol to remind us of the destructive aspect of B= destructive aspect is also known as Shiva Tandava, or of fine ~ this is the dance of matter energy exchanges ~ ‘Byérogen bomb, Ss Zot possible to enjoy the spectacle of death, devastat- Sire engulfing all known things and knowledge itself, Siszz 38 ntter detachnent. Tt is only given to Siva, the sschuent personified, to observe with dispassion hig own a the stoppage of timo. Kali teaches euch dispascion, Kali spares no saint, the spares no einner. To est and sinner are the same. It is only the limited human mich tends to see dod the good and réfues to seo God Eeii is not concerned with such limitations, because better. Knove that the universe ic m2 OF God. Just as one doos not weep when one thought by another, so she is not bothered in the least by being replaced another in the cosmic mind. She is the gorse chasing away one thought and bringing 4a another» Eesdelini is the power of consciousness. She has mothered she has no compunctions about, destroying time itself, seats to give the taste of Samadhi to her worshipper. nothing more than a thought 3 the power of transformation, reminds us about her Satwic in character by the symbol of a heady “t Be sword and bleeding profusely. Blood is a symbol for= Bleeding head is thus a symbol for the rajas going out of the thought patterns; thoughts are commonly located in the head; and flow is the characteristic of thought. Also the head is consi- dered to be the site of Jnana, cr knowledse. So the symbol of the bleeding head suggests a state of perfect knowledge, free from attachment to body and activity, death like in Samadhi The hesd is a living head. How can it die when held by Kili? The symbolism of K&li does not Stop with destruction. She is aloo the supreme creatrix. Killing the present by sending it into the past is the first aspect. The second aspect is that of making the unmanifest future to become the manifest present. The second aspect is the creative aspect. She is ever creative. Because the future is unmanifest, unknown, poetically it has been calked the dark one. That is why Kali ie supposed to be dark in colour, of the colour of sky, blue, unsanifest. Future con- tained hope, cure for miseries. So blue is the healing colour. The creative aspect of Kali is also symbolised. In one hand she holds the ‘fear not! posture, and in the other * I bless you" posture. The ‘fear not' ie to remind you that the universe is just a passing chimera of = thought, and that it is your thought, and you are God, you are immortal, and you are not going to end with the physical body. Nor is there any worty if your relatives, near and dear ones die. For, are they not your thoughts as well? The blessing is to remind you that you are beyond time, her creation. That you persist beyond space and time. That you are going to create fresh relatives, _ fresh worlds through her. She is the lusty female, hungry for sex. She is worshipped through reverse coitus. Of this, more later. : This raw power KAli, the Living veritable tigress when she catches hold of you, represents on the one hand Thanatos the doath instinct, and on the other irrepressible Bros. She represents the burning head of desire plus the detachment of the burial ground. These are her two poles} she is the bipolar entity, the unity of opposites. And the world manifests in the separation of Kali and Kale; it disappears in their union. KAli prefers union, repro- senting the dissolved state, the Nivrithimarga. Thus she is the first’ one to be worksipped by the aepirant as she gives vairagya 80 easily. KAli_is worshipped in two forms. As Samhara Kali, and as Dakshinakali, referring to the dissolved and. manifest states._ As Samhara Kali sho gives death and liberation; as Dak- shina K@li she gives enjoyment while living and liberation on death. Dakshing Kali is all tho tine inviting you to mate with her} when you do so, she becomes Samnara Kali. She ie mayas dissolution of miya lends to Maha Samadhi from which there 46 no return. This is the reason why it is insisted that you treat Kali as mother; then the thought of enjoying her does not arise that easily into the head, preserving your life. But thick! what better way to dic than at the hands of mother, to become Shive,a death like corpse? If you are her child, she fecds | you with milk from her ever full breasts; -and the milk of life is Sweet indeed. In the total recognition that there is no second, one does indeed become Shiva and Shakti in-wiion; then these te no manifest world, except the continuous unending oozing bliss of orgasm. And who, who has once tasted the ewootnesa of it, wants to come back, except as a sacrifice of freedom brought about willfully! 500ase _ The ‘of Dakshina KAlivis thie: _ ‘Sete erin ton Gn hrin brim Dakshins Kalike si krim hum han. hrin brim svaha. The mental associationd S° with thio mantra are the following. krim is the beeja e+ couplod with the becja of k of manmatna, coupled with i So Krim represents the overpowering fire nirne boeds him is the Siva beeja; his Siva, _ This is known as koorea, by which the Kamagni is is the forceful theust by Siva, the probe which Beastire the depth of consciousness, The three krim’ the fire in the three planes; on the physical, the'mental, the desire to know; on the cacaal, anger Zeal manifestations, vairagya. The nrim repeated twice sarge and ebb of life throb folt at the tip of the male je Organ in full erection. Hrim is the echoing, reacting, Feeponse of the female to the thrusts. It is cooling im Brim, the h stands for spacey and the fire in space ite; Because ogcless stato in space like and therefore not £2 passions. Bhuvaneswari as Sudha responds to the tire by Liquid fire which is cooling. The word Daksina is ee ko romind one of the region to the south of the body, eentre. hore is another meaning to Dakeina. After extracts the svatentra tantra, the Sundari upisane from 8s asks her to give him his gurudakeina. The all knowing Blushes ‘at the implication, and as is propur offers hereelf ‘0 Siva's ombracoa, hence she came to ve known as Daksina m Upasana of Daksina Kalika leads to a permanent realic— ef arthanareesvara form in the gonital centre; if it is done erae7%) it leads to unending bliss without physical release, urdharetas. Peis notion from KEli upicona is embedded in Srividya upfsana first two words of Ardram jvalati - mantra, which refers to g of amirta, oro tho most important sloka of Uttaranhaya irrelevant: Fesistu Vaishnavi_shakti Linga rupo Sada sivan. 352040 Brahmano ripam tasmin tatravalambaia. ection between Kali and Sundari Upasanas is very intimate The same diety is known as Kali during the dark half of Ber he er in the bright half of the month, referring ‘Sivrithi ond pravrithi paths. "The mantra of Sahara K: iy who gives purely vairagya alone *tion leading to ahasanadhi, is the folloving. Sristi nitye svani, han athiti puene nayehy van nahi segs ganda Kila phaty rap helthphren nahanaktive-ananta ena Sande KELL phat, van sBia samharind koe canda kali Smsthiti purna nemalW sam srsti nitya svaha, hskhprem Yogesvari. t from the fact that the worship is to be done at the Foe cane it ies the Hest secret symbol leading to Iberating Son calied mah& samadhi, no further explanations W411 be Bere. Already too much has been said about Sanhara kali. Ser terrible form, the less said the better. and pledae 4 ==; Sundari, for all her bewitching beauty and guile is no ext. Zs Kali, death and lito are in union. she is the hooded cobra, the serpent power, ready to strike at the Ajnafintze = if you give her permission to ao 50, sho will complete the act to mtual saticfaction! Kativis the combined life force in the world. The vitality flowing. in all. bodies 4s -kundalini- “she joina with’ the brecth fo become. the power ofiaction in an individual. Breath de net jifes although the same word prana is used for bothe The woo, ant gi life force, vitality, opposes the movementa of breath, When breath is going down, life is surging up; wien breath te going thal tee pie bur@ing dns" a¥ouse wundalint, one has to dmagece suet the breath is going and Witting at the miladhar contre, coupled with sakti calan mudra, Now what ie this ml@dhar centre? It ie located between fhe anus andthe ‘base of: tho penis in many 4t ie the ejecdloe ford sphincter muscle.“ Sakti calan mara is the contraction of any Mastle vhile\Pronthitieg 1h ‘ond rolexte tt Shas beestnice put; These ‘alternate contractions and reactions will such have a sees rgprenetion as anversotion, “This sroction ie symbolically Socerabed ae.—Ntakoia stick an Rit the tail of the slesping perpent.. Tt will open its hood and rise with a hissing esana” Once the erection is obtained one maintains @ steady fontraction of the ejaculatory sphincter, with occasional poleations. At ithe samo timo ithe mind is turied to a state of happiness, remembering the orgasiic reluase. Control ie oxereceod with sufficient detachment to prevent a physical releases ne pornbed stay at tho peak de practised. Then a strange thing Zappens... The: erection subsides. ‘The mind gota calme tha Wusdel ing Brie ag te nolo On the heldioh ithe litiga in ite upeavd geurney. © This ie the sushuaza canals, of freedom from desire. Fee saythe Situation! ae eetevant to meu de. ceceniped, For women the situation is somewhat different, Here the Muladhar seer ar a trate’ inside tie Vagina at tho currence to the guop, fae Ane 2 Light pressure on the clitoris, the cakti edlasa mesa for the woman consists in moving hor vaginal gucclee rhythaically, pranth # vay 88. toccause/MGl Este Artion ota patie Tn Geceks Beggs df it were insides For anitial practies, it de boot te ne it Wilh 2 Qoveperative hhusbaiay '4f*coLopération 14 lacking, sone paticlal menber may be usoa +8 know the reqiired morehor te ana generate then. gpetead of individually, it is’ really best to practice for the husband and wife together, in union. | Attes coupling, the partners ease themselves into an easy posture where ac bodily kensigne or weights are present; and one starts off cn tne breath- gucele Movetont, = mantra-shytha vith no external. movencnte, Asana implies no external movenents, Mentally, the beaiog are Hhan d gce¥jQhB nove as! imch as they want, do Ynat they vente When's Soupie:doos eadiana, at de bast io’ esy tie mania loud, with eaoh beeja alternatingly told by one end the othes Partner. this synehronises: the-broath-mantra life currents automatically. When Gach one learns the other's lite cureent, mantin conte synehronised to that, rather than saying it elsudc When the beeja ie spoken out by the hieband, hie lite goes ibe aAh that tine, whol teas ateteniug, proparine to wees the fe sonic poo ge ie taking hor breath in, and her life carvene ig moving up. So, the life current moves from the hushond ne the wife through the gonital cobpling when the husbard te speaking, and is moves from the wife to tng fiusband when the wife is cpeaking.cm tuation is illustrated symbolically by the two figures aad described in table. A Wife Breath Husband Wife | _/ Breathing in Going in Going out i ‘Listening Listening Speaking HIM | GorNe uP GOING UP GOING DowN clear that by alternately saying the same beeja by husband “ife, or by 4 single person saying and listening mentaliy the or life force starts: moving like a pendulum, increasing itude as japa proceeds, and a complete circle is formed the two completely. i bese The next figure here illustrates the differences in the tions of the mulPdhar and svadhisthan centros in the male and In the female, avadhistham is the clitorisy mlfahar 18 inside vagina.’ In tho male, “ Svadhisthan Svadhisthan _ Nuladhar marae Male Female tham is at tho base of the penis, in contact with vulva; @ ring around the base of the linga. Sakti calane shown Picture.ae Toolacthay B The figures above show the route Kundalini takes around the svayambhu lings in male and female when sadhana is done alone, with Kundalini as the partner, This figure also symbo- lises the nature of arthanarcesvara experience. When the Practise is done by = couple, the flow of kundalini is not constricted due to the (inductance of the) coiling round tho real or its compliment linga. For the couple then, the muladhar in the male and the evadhisthan in the female ape bypassed, and the coil or the brat igranthi is simply not there. It should be remombered that kundalini is associated with Sex} sex is a part of kundalini, not the whole of ite In the lower centres, it does represent the vital force of sex. When one goos beyond this, when desire subsides, when montal body shakes loose of the physical body, one enters the Manipura and Anshata centres, when body consciousness is gone. There kunda- lini represents the affectionate love of the sustaining mother to the whole world. + Dakshina Ali's job is to make the kundalini move in the central channel. This is done by simiating her nature; utter vairagya coupled with utter desire of creativity. In between the searching fire and the deadoning cold lies wars path of the Sun, the Sushumna canal of cublimated sex drive. Vasishta has dismissed the whole subject with the following brief explanation. "Kali ipasana is done at svadhisthana, because she is kriya sakti, the power of action, The vital power of individuals is lost by lack of control over breathing, and short breath cycles. fo improve the life energy, one hac to understand the nature of Mpasaly knowing awareness of all implications of breathing is the Pure form of upasana of Kali." What this "rasa" is, what is the knowledge of breathing, what are the implications; some of these aspects we have dealt with above. The "rasa" is the bliss of orgasm; the knowledge is the connection between mantra, breathing, and kundalini move- ments én the svadhisthana centre. The implications are the upward movenent,, and the consequences arising thoroof.. This is the pure form of upasana of Kali; which can be done alone, or with the holp of a co-operating partner- Vasishta continues: "Aware breathing has great 'mahima'; it is one of the 8 siddhis, control over time, knowledge of past over present. It gives power to tho mind} to the speech} to the eye; long life. Also, it liberates. 190.to the speech means - vaksuddhi - or whaterer one