Recent Posts



No tags yet.


WHAT IS THE DIFFERENCE BETWEEN BRAHMA & BRAHMAN ?WHAT IS THE SECRET PROCEDURE OF THE GETTING SIDDHI OVER 'AUM ? PART-02 MAHADEV SPEAKING TO MATA PARVATI ;---- ABOUT VEDIC /TANTRIC BRAHMAN MANTRA; OM SAT CHID EKAM BRAHMAN;----- 21-The worshipper disciple should in the like manner, with his mind well under control, perform Anga-nyasa in accordance with the rules thereof, commencing with the heart and ending with the hands . 22-KUMBHAK;- 22-1-After this, whilst reciting the Mantra Om or the Mula-mantra, Pranayama should be performed thus: He should close the left nostril with the middle of the fourth finger, and then inhale through the right nostril, meanwhile making japa of the Pranava or the Mula-mantra eight times. Then, closing the right nostril with the thumb and shutting also the mouth, make japa of the Mantra thirty-two times. After that gently exhale the breath through the right nostril, doing japa of the Mantra the while sixteen times. 22-2-In the same way perform these three acts with the left nostril, and then repeat the same process with the right nostril. O adored of the Devas! I have now told Thee of the method of Pranayama to be observed in the use of the Brahma-Mantra . The Sadhaka should then make meditation which accomplishes his desire . 23-DHYANA 23-1-In the lotus of my heart I contemplate the Divine Intelligence, the Brahman without distinctions and difference, Knowable by Hari, Hara, and Vidhi, whom Yogis approach in meditation, He Who destroys the fear of birth and death, Who is Existence, Intelligence, the Root of all the three worlds 23-02-EXTERNAL WORSHIP;---Having thus contemplated the Supreme Brahman, the worshipper should, in order to attain union with Brahman, worship with offerings of his mind . For perfume let him offer to the Supreme Soul the essence of the Earth, for flowers the ether, for incense the essence of the air, for light the Lustre of the universe, and for food the essence of the Waters of the world . After mentally repeating the great mantra and offering the fruit of it to the Supreme Brahman, the excellent disciple should commence external worship 23-3-INTERNAL WORSHIP;--Meditating with closed eyes on the Eternal Brahman, the worshipper should with reverence offer to the Supreme whatever be at hand, such as perfumes, flowers, clothes, jewels, food, and drink, after having purified them with the following . 24-The worship of the Supreme Lord may be by body or mind or by word; but the one thing needful is purity of disposition . After worshipping in the manner of which I have spoken, the wise man should with his friends and kinsmen partake of the holy food consecrated to the Supreme Spirit. In the worship of the Supreme there is no need to invoke Him to be present or to desire Him to depart. 25- BEYOND PURITY--IMPURITY;--It may be done always and in all places . It is of no account whether the worshipper has or has not bathed, or whether he be fasting or have taken food. But the Supreme Spirit should ever be worshipped with a pure heart . 25-1-After purification by the Brahma-Mantra, whatever food or drink is offered to the Supreme Lord becomes itself purifying . The touch of inferior castes may pollute the water of Ganga and the Shaligrama, but nothing which has been consecrated to the Brahman can be so polluted. 25-3- If dedicated to Brahman with this Mantra, the worshipper with his people may eat of anything, whether cooked or uncooked . In the partaking of this food no rule as to caste or time need be observed. No one should hesitate to take the leavings from the plate of another, whether such another be pure or impure. 25-4--Whenever and whatsoever the place may be, howsoever it may have been attained, eat without scruple or inquiry the food dedicated to the Brahman . Such food, O Devi! even the Devas do not easily get, and it purifies even if brought by a Chamdala, or if it be taken from the mouth of a dog . As to that which the partaking of such food affects in men, what, O Adored of the Devas! shall We say of it? It is deemed excellent even by the Devas. 25-5-Without a doubt the partaking of this holy food, be it but once only, frees the greatest of sinners and all sinners of their sins . The mortal who eats of it acquires such merit as can only otherwise be earned by bathing and alms at thirty-five millions of holy places . By the eating of it ten million times greater merit is gained than by the Horse-sacrifice, or indeed by any other sacrifice whatever . Its excellence cannot be described by ten million tongues and a thousand million mouths . 25-6--Wherever the Sadhaka may be, and though he be a Chandala, he attains to union with the Brahman the very moment he partakes of the nectar dedicated to Him . Even Brahmans versed in the Vedanta should take food prepared by low-caste men if it be dedicated to the Brahman . No distinction of caste should be observed in eating food dedicated to the Supreme Spirit. He who thinks it impure becomes a great sinner . 25-7-It would be better, O Beloved! to commit a hundred sins or to kill a Brahmana than to despise food dedicated to the Supreme Brahman . Those fools who reject food and drink made holy by the great Mantra. cause the fall of their ancestors into the lower regions, and they themselves go headlong into the Hell of blind darkness, where they remain until the Dissolution of things. No liberation is there for such as despise food dedicated to Brahman . 26-In the sadhana of this great Mantra, even acts without merit become meritorious; in slumber merit is acquired; and acts are accepted as rightful which are done according to the worshipper’s desires . For such what need is there of Vedic practices, or for the matter of that what need is there even of those of the Tantra? Whatever he does according to his desire, that is recognized as lawful in the case of the wise believer in the Brahman . 27-For them there is neither merit nor demerit in the performance or non-performance of the customary rites. In the sadhana of this Mantra his faults or omissions are no obstacle . By the sadhana of this Mantra, O Great Devi! man becomes truthful, conqueror of the passions devoted to the good of his fellow-men, one to whom all things are indifferent, pure of purpose, free of envy and arrogance, merciful and pure of mind, devoted to the service and seeking the of his parents, a listener ever to things devine, a meditator ever on the Brahman. 28-His mind is ever turned to the search for Brahman. With strength of determination holding his mind in close control, he is ever conscious of the nearness of Brahman . He who is initiated in the Brahma-Mantra will not lie or think to harm, and will shun to go with the wives of others . At the commencement of all rites, let him say, "Tat Sat"; and before eating or drinking aught let him say, "I dedicate this to Brahman" . For the knower of Brahman, duty consists in action for the well-being of fellow-men. This is the eternal Dharmma. 29-I will now, O Shambhavi! speak to Thee of the duties relating to Sandhya in the practice of the Brahma Mantra, whereby men acquire that real wealth which comes to them in the form of Brahman . Wheresoever he may be, and in whatsoever posture, the excellent and well-intentioned sadhaka shall, at morning, noon and eventide, meditate upon the Brahman in the manner prescribed. 30-Then, O Devi! let him make japa of the Gayatri one hundred and eight times. Offering the japa to the Devata, let him make obeisance in the way of which I have spoken . I have now told thee of the sandhya to be used by him in the sadhana of the Brahma-Mantra, and by which the worshipper shall become pure of heart . Listen to Me now, Thou Who art figured with grace, to the Gayatri, which destroys all sin. 31-Say "Parameshvara" in the dative singular, then "vidmahe," and, Dear One, after the word "Paratattvaya" say "dhimahi," adding, O Devi! the words, "tanno Brahma prachodayat." 32-Let everything which is done, be it worship or sacrifice, bathing, drinking, or eating, be accompanied by the recitation of the Brahma-Mantra . When arising at the middle of the fourth quarter of the night, and after bowing to the Preceptor who gave initiation in the Brahma-Mantra, let it be recited with all recollection. Then obeisance should be made to the Brahman as aforesaid, after meditating upon Him. This is the enjoined morning rites .--------------------------------------------------------------------------------------------------------------------------------------------------------- 33-For Purashcharana, O Beautiful One! japa of the Mantra should be done thirty-two thousand times, for oblations three thousand two hundred times; for the presenting of or offering water to the Devata, three hundred and twenty times; for purification before worship thirty-two times; and Brahmanas should be feasted four times . 33-1-In Purashcharana no rule need be observed touching food or as regards what should be accepted or rejected. Nor need an auspicious time nor place for performance be selected . Whether he be fasting or have taken food, whether with or without bathing, let the Sadhaka, as he be so inclined, make sadhana with this supreme Mantra . Without trouble or pain, without hymn, amulet, nyasa, mudra, or setu, without the worship of Ganesha as the Thief, yet surely and shortly the most Supreme Brahman is met face to face.-------------------------------------------------------------------------------------------------------------------------------------- 34-In the sadhana of this great Mantra no other Sangkalpa is necessary than the inclination of the mind thereto (in addition to that) and purity of disposition. The worshipper of Brahman sees Brahman in everything . The worshipper does not sin, nor does he suffer harm should he perchance in such sadhana omit anything. On the contrary, if there be any omission, the use of this great Mantra is the remedy therefor . 35-In this terrible and sinful Age devoid of tapas which is so difficult to traverse, the very seed of liberation is the use of the Brahma-Mantra . Various Tantras and Agamas have prescribed various modes of sadhana, but these, O Great Devi! are beyond the powers of the feeble men of this Age . For these, O Beloved! are short-lived, without enterprise, their life dependent on food, covetous, eager to gain wealth, so unsettled in their intellect that it is without rest, even in its attempts at yoga. 36- Incapable, too, are they of suffering and impatient of the austerities of yoga. For the happiness and liberation of such have been ordained the Way of Brahman . O Devi! verily and verily I say to You that in this Age there is no other way to happiness and liberation than that by initiation in Brahma-Mantra; 37- I again say to You there is no other way . The rule in all the Tantras is that that which is prescribed for the morning should be done in the morning, Sandhya thrice daily and worship at midday, but, O Auspicious One! in the worship of Brahman there is no other rule but the desire of the worshipper . Since in Brahma-worship rules are but servants and the prohibitions of other worships do not prevail, who will seek shelter in any other? . Let the disciple obtain a Guru who is a knower of Brahman. NOTE;--Om' is the eternal sound-pranava. ‘Om’ represents the unmanifest and absolute reality. By the word ‘reality’, here it means total existence. We may even use the word God, reality, existence, Parbrahma or the absolute, are all synonymous terms pointing to one being. "Om Tat Sat" can be literally translated as the ”Supreme Absolute Truth” or ”all that is.”


1- "The word Kundalini is derived from a Sanskrit word "Kundal" meaning coiled up.Kundalini” is an ancient Sanskrit word that literally means “coiled snake.” It is the primordial dormant energy present in three-and-a-half, coils at the base of the spine in a triangular bone called the Sacrum.Kundalini was considered the most sacred. a sacred spirit-body connection; direct connection with Brahman, the God-like spirit within us ;the practice of awakening our Higher Self and turning potential energy into kinetic energy.

2-The Kundalini, which is to nourish the tree of life within us, is coiled up like a serpent and therefore it has been called, "The Serpent Power". It has been described in great detail in the Upanishads. Kundalini Yoga is supposed to be supreme in all the Yogas. 3-Guru Vashistha asserted that Kundalini is the seat of absolute knowledge. The Kundalini and Chakras have been vividly described in Vedic and Tantric texts.4-In early Eastern religion (long before Buddhism and Hinduism) it was believed that each individual possessed a divine energy at the base of the spine. This energy was thought to be the sacred energy of creation. This energy is something we are born with, but we must make an effort to “uncoil the snake,” thereby putting us in direct contact with the divine.5-In the tradition of Kundalini Yoga, God is not a personified deity in the sky. Not even close. The essence of God is the same essence of us. God is creative consciousness, the energy from which all things flow, including ourselves. We can access Brahman because it is already part of us. In other words, we are each individual expressions of the same collective energy. Kundalini is the method to shake off our false Ego narrative of separation and experience the true nature of our existence.6-For thousands of years, the science of Kundalini was kept hidden, passed on in secret from master to a chosen disciple who was considered worthy. Teaching Kundalini outside the secret society of Indian yoga elite was forbidden /unheard of.But mantra combined with meditation gives a vision of a new spirituality that ancient knowledge with modern practicality.


1-Here i would teach Kundalini , proclaiming, “It is everyone’s birthright to be healthy, happy, and holy, and the practice of Kundalini Yoga is the way to claim that birthright.”Before beginning any warm-ups, kriyas, or meditation Chant THREE TIMES;-



3-Tune-in with the Adi Mantra: OM SAT CHID EKAM BRAHMAN;-----