07 FACTS;--- 1-The Taittiriya, Chandogya and Mandukya Upanishads talk about Om being the highest ever spiritual entity, attributed to the creation of the entire world. 2-The "A-kara" here implies the existence of things with concrete form and shape, such as trees, earth and so on. 3- "U-kara" signifies anything formless, such as ari, water, fire and so on. 4-"M-kara", on the other hands, implies things which neither have shape nor are shapeless and yet pervade the universe, such as cosmic energy. The combination of the three syllables forms the complete picture, the AUM, thus containing the whole universe within itself. 5-During meditation, chanting of Om and concentrating on its drone helps the mind relax faster and focus better as well. The mind then stops being restless and comes within the seeker's control, thereby enabling him to travel deep within himself and discover his own divine nature. 6-The vibration of "Om" represents the "Saguna Brahman" or the manifestation of God in physical form. "Om" also represents the absolute reality, and is "Adi Anaadi" in quality, meaning, it is without beginning or end and universally embraces all that is in existence. 7-Procedure of the getting Siddhi over


OM SAT CHID EKAM BRAHMAN Surface Meaning: Sat = Truth Chid = Spiritual mind stuff Ekam = one, without a second Brahman = This entire cosmos, with all of its contents Here is a longer version of the "Sat Chid Ekam Brahma" mantra: 1-1-The meaning of Sat is Everexistent; of Chit, Intelligence; and of Ekam, One without a second. Brahman is so called because He exists everywhere. ... The Mantra may be varied either by the prefixing or omitting of Om,or by the placing of it before ... THE SIGNIFICANCE OF MANTRA ;------ 37 FACTS (ACCORDING TO MAHANIRVAN TANTRA);--- MAHADEV EXPLAINS;-- 1-This is the Mantra. These words, when combined according to the rules of Sandhi, form a Mantra of seven letters. 2-If the Pranava be omitted, it becomes a Mantra of six letters only . 3-This is the most excellent of all the Mantras, and the one which immediately bestows Dharmma, Artha, Kama, and Moksha. In the use of this Mantra there is no need to consider whether it be efficacious or not, or friendly or inimical, for no such considerations affect it . 4- Nor at initiation into this Mantra is it necessary to make calculations as to the phases of the Moon, the propitious junction of the stars, or as to the Signs of the Zodiac. 5-Nor are there any rules as to whether the Mantra is suitable or not. Nor is there need of the ten Sangskara. This Mantra is in every way efficacious in initiation. There is no necessity for considering anything else. 6- Should one have obtained, through merit acquired in previous births, an excellent Guru, from whose lips this Mantra is received, then life indeed becomes fruitful , and the worshipper receiving in his hands Dharmma, Artha, Kama, and Moksha, rejoices both in this world and the next . 7-He whose ears this great jewel of Mantra reaches is indeed blest, for he has attained the desired end, being virtuous and pious, and is as one who has bathed in a the sacred places, been initiated in all Yajnas, versed in all Scriptures, and honoured in all the worlds . 8-Happy is the father and happy the mother of such a one – yea, and yet more than this, his family is hallowed and the gladdened spirits of the Pitris rejoice with th Devas, and in the excess of their joy sing : "In our family is born the most excellent of our race, one initiate in the Brahma-mantra. 9-What need have we now of pinda offered at Gaya, or of shraddha, tarpana, pilgrimage at holy places ; of what use are alms, japa, homa, or sadhana, since now we have obtained imperishable satisfaction?" 10-Listen, O Devi! Adored of the world, whilst I tell You the very truth that for the worshippers of the Supreme Brahman there is no need for other religious observances . 11-At the very moment of initiation into this Mantra the disciple is filled with Brahman, and for such an one, O Devi! what is there which is unattainable in all the three worlds? 12-Against him what can adverse planets or Vetala, Chetaka, Pishacha, Guhyaka, Bhuta, the Matrika, Dakini, and other spirits avail? 13-The very sight of him will drive them to flight with averted faces . Guarded by the Brahma-mantra, clad with the splendour of Brahman, he is as it were another Sun. What should he fear, then, from any planet? . They flee, frightened like elephants at the sight of a lion, and perish like moths in a flame . 14-No sin can touch, and none but one as wicked as a suicide can harm, him, who is purified by truth, without blemish, a benefactor of all beings, a faithful believer in Brahman . The wicked and sinful who seek to harm him who is initiate in the knowledge of the Supreme Brahman do but harm themselves, for are they not indeed in essence inseparate from the ever-existent One? 15-For he is the holy sage and well-wisher, working for the happiness of all, and, O Devi! should it be possible to harm such an one who can go in peace? . -----------------------------------------------------------------------------------------------------------For him, however, who has no knowledge of the meaning of nor of the awakening of the Mantra, it is fruitless, even though it were inwardly uttered ten million times----------------------------------------------------------------------------------- . 16-MEANING;-- Listen, then, O My Beloved! while I tell Thee of the meaning and awakening of Mantra. By the letter A is meant the Protector of the world; the letter U denotes its Destroyer; and M stands for its Creator . The meaning of Sat is Ever-existent; of Chit, Intelligence; and of Ekam, One without a second. Brahman is so called because He exists everywhere. 17-Now, O Devi! I have given You the meaning of the Mantra, which grants the fulfilment of desires. The awakening of the Mantra is the knowledge of Him, Who is the pervading Devata of the Mantra, and such knowledge, O Supreme Devi! yields the fruit of worship to the worshipper . 18-O Devi! the presiding Devata of the Mantra is the omnipresent, eternal, inscrutable, formless, passionless, and ineffable Brahman . When introduced by the Vija of Sarasvati, Maya, or Kamala, instead of the Mantra Om, it bestows various kinds of learning, siddhi, and prosperity in every quarter . 19-The Mantra may be varied either by the prefixing or omitting of Om, or by the placing of it before each word or every two words of the Mantra . Sadashiva is the Rishi of this Mantra. The verse is called Anushtup, and its presiding Devata is the Supreme Brahman, Who is without attribute and Who abides in all things. It avails for the attainment of Dharmma, Artha, Kama, and Moksha. 20-Now listen, dear One, whilst I speak to You of Anga-nyasa and Kara-nyasa . O great and adorable Devi! the syllable Om, the words Sat, Chit, Ekam, Brahma, should be pronounced over the thumb, the threatening finger, the middle, nameless, and little fingers respectively, followed in each case by the words Namah, Svaha, Vashat, Hung, and Vaushat; and Ong Sachchidekam Brahma should be said over the palm and back of the hand, followed by the Mantra Phat.

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 .


22-1-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-DHYANA23-1-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.

CONCLUSION;--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.”THE WAY TO AWAKEN KUNDALINI;---

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.”

2-Before beginning any warm-ups, kriyas, or meditation Chant THREE TIMES;-



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