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Table on Body Parts Related to Zodiacal Signs or Rashis

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Table on Body Parts Related to Zodiacal Signs or Rashis
Brahmanda Guruji Shri Narendra Babu Sharmaji gave us this table in his Bruhat Brahmanda programme telecasted in Zee Kannada TV Channel.

Sl no.RashiEnglish NameRelated Body Part
4.KarkaCancerHeart (Chest)
7.TulaLibraspace below the navel (sexual organs)
8.VrischikaScorpioHidden parts (Procreative and Anus)
11.KumbhaAquariusShank and ankles

Brahmanda Guruji Shri Narendra Babu Sharmaji speaks on Maha Dasha in Horoscope

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Brahmanda Guruji Shri Narendra Babu Sharmaji speaks on Maha Dasha in Horoscope
The dasha pattern shows which planets will be ruling at particular times in Jyotisha. Dashas provide a system to judge the effects of the planets throughout a person's life, by indicating how the planets distribute their effects throughout a lifetime. Each dasha is controlled by one planet, and the quality and relative benevolence of each period is determined by the condition and position of that planet in the natal chart. There are nine planets or grahas which may rule dashas: the seven classical planets, plus the north node, Rahu, and south node, Ketu, of the Moon.

Vimshottari Dasha is a 120 year long cycle of planetary positions based on the position of the Moon in one of the 27 divisions, or lunar mansions, called nakshatras. In this system, each planet is assigned a different mahadasha or major period, ranging from six to twenty years. For example, the mahadasha of Shukra (Venus), lasts twenty years and is believed to bring wealth, good fortune and luxury to the person who has it well positioned in their horoscope.

Each of the seven planets and the two lunar nodes (making the nine navagraha) has its own period or mahadasha in the cycle. Each graha is the lord (or ruler) of three of the twenty seven nakshatras (3 x 9), which, together with the position of the moon, determine how the system operates. The order and times of the mahadashas are shown in the following table:

Sl no.Planets (Grahas)Time SpanLord of Nakshatras
1.Sun (Surya)6 YearsKrittika ; Uttara Phalguni(uttara) ; Uttara Ashadha
2.Moon (Chandra)10 YearsRohini ; Hasta ; Shravana
3.Mars (Kuja)7 YearsMrigashirsha ; Chitra ; Dhanishtha
4.Mercury (Budha)17 YearsAshlesha ; Jyestha ; Revati
5.Jupiter (Guru)16 YearsPunarvasu ; Vishakha ; Purva Bhadra
6.Venus (Sukra)20 YearsBharani ; Purva Phalguni(pubba) ; Purva Ashadha
7.Saturn (Sani)19 YearsPushya ; Anuradha ; Uttara Bhadra
8.Rahu (north node)18 YearsArdra ; Swati ; Shatabhishak
9.Ketu (south node)7 YearsAshwini ; Magha ; Mula

Position of the moon:
For each individual the order of the mahadashas depends upon the placement of the moon in the nakshatras. The nakshatra in which the moon is occupant at birth determines the first mahadasha of the person's life, depending on which of the graha is its lord. For example, if the moon is in Punarvasu at birth, the Vimshottari cycle for that person will begin with the mahadasha of Jupiter, the lord of Punarvasu.

However, the exact position of the moon in the nakshatra also determines the proportion of the first mahadasha that there is to run. In other words, if the moon is 1/4 of the way through the nakshatra Punarvasu, then 1/4 of the time is taken from the first mahadasha, giving only 12 years (3/4) left for the Jupiter period to run. The person would thus come under the influence of the next mahadasha (Saturn) at only 12 years old, despite the Jupiter mahadasha normally lasting 16 years.

The mahadashas:
Each of the mahadashas will have an effect on the individual's life by highlighting the effects of the planet concerned for its duration, both in terms of its general nature, and by the exact nature of the planet's placement in the person's horoscope (eg. easy or difficult). Thus the exact effect of each mahadasha can vary greatly from person to person. In general terms, however, the effects of each mahadasha can be described as follows:

Ketu (7 Years):
In this period life will give the person only what is needed and will take away everything that is not. Also, any success during this dasha usually ends when the dasha itself does. When Ketu is strong it indicates sudden bursts of energy, discretion, liberation, universality, idealism, psychic ability, compassion, spirituality and self sacrifice. The effects of Ketu can be harsh and cruel when taking things away - generally it tends to strip away materialism and force a more spiritual perspective and a simpler existence. If Ketu is weakly placed it indicates possible health problems such as wounds, injuries, diseases of the spine and nervous system, ulcers, inflammations, fevers, intestinal diseases, low blood pressure, mental instability and skin diseases.

Venus (20 Years):
This is a time when the person seeks worldly happiness, and themes of marriage, love and children are prominent. Wealth, prosperity, luxury, beauty and sensual pleasures are indicated and psychic ability is increased. Success in all these areas depends on how well Venus is placed in the individual horoscope - a badly placed Venus can bring unhappiness to these areas instead. During this mahadasha friendliness and relations with others are important, and charm, care and courtesy to others and towards the person concerned will be centre stage. If Venus is weakly placed then health problems could include venereal diseases, diabetes, anemia, kidney and bladderstones, weakness of sexual organs and impotence, paralysis, and asthma.

Sun (6 Years):
This is a time when the urge to be true to him or herself burns more strongly than usual in the individual, and greater energy will be put into the search for the person's real identity. It may be a crisis of confidence which spurs the need to seek inner truth, and purge the self of false influences. Education, spirituality, politics, medicine, business, high office in government and all forms of public success and acclaim are prominent. Astrologically, the sun is the planet of strength and power which can bring success if the person's true nature is expressed and they follow their own path, but this period can also force the person to make sacrifices and separate from those who do not support them in achieving that goal. If the sun is badly placed in the horoscope there may be an inability to project confidence and charisma. Weak placing of the sun can lead to health problems such as weak eyesight, headaches, erratic blood circulation, blood pressure, bone fractures and cancer, fevers, dental problems and weak immune system.

Moon (10 Years):
This is the period when the person seeks connection to others through marriage, family and parenthood, which will all be themes of this time. Also indicated are starting a business, buying a home, and otherwise staking a claim in the world - in other words, themes of nurturing, security and putting down roots. It also indicates increased sensitivity, receptivity, imagination, good memory and the development of sound habits. If the moon is weakly placed in the horoscope it may mean that connections to family and children are absent, with feelings of exclusion from 'normal' family life. It is also a time when memories of childhood and upbringing are revisited and old issues faced, perhaps through seeing the evolution of the person's own family. In extreme cases this period may also see episodes of mental illness and instability. Other health problems include sleep disorders, lung problems, mouth problems, digestive complaints, neurological disorders, enlargement of spleen and frequent coughs and colds.

Mars (7 Years):
This is a time to pursue goals with energy and passion, and a sense of energy and excitement is present. Courage, a thirst for action and physical strength will be increased. There is a desire in the person to better themselves during this time, and sports and competitions are prominent. Buying a home may also feature during this time as Mars rules property issues in Vedic astrology. If Mars is weakly placed in the horoscope, there may be a lack of courage, strength, inability to improve the life circumstances, and a lack of help and comfort from family. This may bring complacency and stagnation, or else power struggles and arguments with others. Possible health problems include inflammations, wounds, burns, accidents, liver complaints, skin rashes, and cancer in muscular parts of body when in close conjunction with Rahu.

Rahu (18 Years):
This period brings to the fore the degree of material attachment the person possesses and compels them to develop the qualities that are most lacking in the person's life. This often happens at an unconscious level and can put the person in mysterious and unforeseen circumstances. However, this mahadasha can bring enormous success as it brings focus and determination to the process, but it can also leave the person feeling out of control and chaotic, as things are accumulated and experienced without a proper sense of wisdom and understanding. Occupations indicated include diplomatic jobs, jobs requiring manipulation of facts, computing, engineering, pilots, and dealing with poison and drugs. When Rahu is weak it indicates health problems with diseases of phlegm, intestines, skin, nervous system, ulcer, blood pressure, mental disturbances and cancer.

Jupiter (16 Years):
This is a period that always teaches something to the individual and it usually brings honor and recognition. It is a period of faith, hope and optimism when personal growth and a greater sense of fulfillment occurs, including marriage and children. It is a good period for opportunities for growth, and teachers and guides will play a useful role. There is a greater sense of morality, ethics and conscience in this mahadasha. Top political, business and administrative positions are indicated, such as bankers, presidents/kings, and lawyers. If Jupiter is weak however, there may also be unrealistic, over-optimistic, arrogant attitudes, and a misplaced sense of entitlement. There may be bad teachers and guides who lead the person astray. If Jupiter is difficultly placed then good health and wealth may be withheld, forcing a deeper fulfillment. Such health problems could include lymphatic and circulatory congestion, thrombosis, anemia, tumors, jaundice and other liver complaints, asthma, and diabetes. During this period the person may also meet people, or experience some random event that will change their life for the better.

Saturn (19 Years):
This is a period when the person faces their limitations, and becomes aware of the possibility of their own mortality. Detachment from worldy concerns, spirituality, concentration, dutifulness, honesty, sincerity and constancy will be emphasised. Ill health, death of loved ones and/or the fear of those things will occur. The more attached the person is to material things and pleasures the more difficult the Saturn mahadasha will be. But great success is also possible as Saturn gives responsibility, ambition, practicality and perseverance. Hospitals, old people, legacies and inheritance, wills and money matters will be prominent. This period can bring pressure and suffering in order for the person to face reality and have compassion for others and spiritual growth. If Saturn is weakly placed then health problems could include chronic and painful diseases, cancer, skin diseases, paralysis, arthritis, gout, emaciation, indigestion, dyspepsia, insanity, impotence in men, asthma, retention of urine and intestinal obstruction.

Mercury (17 Years):
This mahadasha is a time of learning, curiosity, experimentation and the pursuit of the person's own interests. But sometimes this can be excessive. This mahadasha is a time when the person's career and worldly life could succeed hugely, or else fail totally. Either the person devises an effective and clever plan which allows them to ascend to greater heights, or they become overwhelmed by the many tasks and details of life, leading to mental escapism, indecisiveness, lethargy and fantasy. The position of Mercury in the person's horoscope will show how they go about things - will they say the right things, talk to the right people, get the details right - or not. At its best Mercury allows the person to see all possibilities at once, assess them accurately and discriminate between them. Qualities of good communication, intelligence, rationality, wit, shrewdness, judgment, dexterity and flexibility will also be emphasised if Mercury is well placed. If Mercury is badly placed then health problems could include psychic diseases, insomnia, nervous breakdown, skin diseases, loss of memory or speech, deafness, asthma, dyspepsia.

Each mahadasha is also subdivided into planetary periods called Bhukti, which run in the same order as the mahadashas, and with the same proportional length. For example, the first bhukti of Ketu is Ketu/Ketu, the second is Ketu/Venus, the third Ketu/Sun and so on. It is believed that this subdivision allows a much more detailed examination of the influence of each mahadasha, and a much clearer indication of what events are expected to occur and when.

The last bhukti of each mahadasha is considered to be a preparatory time for the major shift which the next mahadasha will bring. Thus, the last bhukti of the Sun mahadasha is Sun/Venus, which prepares for the coming Moon mahadasha by emphasising relationships and family matters. Similarly, the last bhukti of Jupiter is Jupiter/Rahu which prepares the mind for the practical and realistic Saturn mahadasha by reattaching it to stress and worldly concerns.

Various Goddess Suprabhathams by Various Artistes

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Various Goddess Suprabhathams by Various Artistes
This album consists of Suprabhathams by Various Artistes. This Music CD has following tracks:

1. Sri Kalikamba Suprabhatham - Bombay Sisters
2. Sri Mahalakshmi Suprabhatham - Sulochana
3. Sri Sharada Suprabhatham - Bombay Sisters
4. Sri Bhuvaneshwari Suprabhatham - Bombay Sisters
5. Sri Chamundeshwari Suprabhatham - Sulochana
6. Sri Raja Rajeshwari Suprabhatham - K J Yesudas
7. Kanyaka Parameshwari Suprabhatham - B Vasantha, Sulochana

Click Below link to DownloadClick Below link to DownloadClick Below link to Download

Various Goddess Suprabhathams by Various Artistes

Various Goddess Suprabhathams by Various Artistes

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Visit to Sri Maha Prathyangira Devi Temple - Ayyavadi by our blog reader

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I got a mail from our regular blog reader Mr.Robin Rabindran, who recently visited Sri Maha Prathyangira Devi Temple - Ayyavadi and I just wanted to share his experience with you all.
Iam just posting the mail which i have received as it is.

The mail goes like this.....

Hi Friend..

Based on the posting in your blog, I had being to the temple of Shri Prathiyangera Devi, Ayavadi ( Kumbakonam).
Since I reached early in Kumbakonam, I visited Thirunageswaram ( Rahu Temple). This Rahu temple was very powefull, as during the Rahu Kala abhishekam, the milk poured on Rahu Baghwan, turns bluish.
As it denotes the presense of Rahu Baghwan( Vishakaraka), the same milk is given as prasad to people, by which all their problems, doshas are over ridden.
Here Rahu Baghwan is seated with his consorts and he not fiecefull as usual he is. Infact he is happily seated so he is called " Mangala Rahu Baghwan".
All the dosha related to Sarpa, kala naga sarpa, Rahu dosha in horoscope is cleared.
I have personnely experienced of getting relieved of all my credits/debts after visiting this temple.

Well after that I took an auto and went to Ayavadi, which is about 2 kms from here.
Once reached the temple found that the serenity and the temple atmosphere is very holy. I brought some pooja Items and went inside. I was told to visit the Lord Shiva Shrine first and then visit Shri Prathiyangera Devi.
No Archana is done here. Just offerings and pooja is done.
As soon as I entered the shrine of Shri Prathiyangera Devi, I could feel the strong positive energy. I always imagined the strong looks and appearance of Devi and went inside.
But to my suprise, I found Shri Prathiyangera Devi very gracious.. to say fiercefully gracious.
I could not pray anything there, just stood and looked her. I could feel the strong energy present there.
Shri Prathiyangera Devi was draped with blue saree and her eyers was covered with sliver kavacha, as no people can with stand the strong sight of her.
She was adorned with beautiful ornaments.
After being there for some time, I came out with full filled soul.. and visited the Special Baniyan tree.
This special baniyan tree is with five different shaped leaves in each branch. Very special and strange.

Then I was told that eighteen Siddhars performed pooja on this temple. Almighty showered Her presence to Agasthiar .
It is also the place where Panja Pandava's offered their prayers. It was said to me that Dr. Miss J. Jayalalithaa , Chief Minister of Tamil Nadu regained power after performing pooja to this Goddess. It is said that, performing pooja in this temple helps devotees to recapture power and regain it.

Then I went to the Homa Kundali, where the Maha Homa /Yaga takes place on Amavsya day. Here the speiciality as said that bags and bags of red chillies are offered along with Ghee in the Homa Flame.
However, no pungent odour and irritation is felt during the yagam.
Here we can offer Lemon, dates, crystal sugar (kalkandu) , banana, ghee and flowers are offered to the goddess for pooja, it is believed that the lemon which is placed at the feet of Sri Prathiyangera Devi during the pooja will bring prosperity if kept in one’s house.

All these homa / Yaga is performed, It is believed that performing pooja to Shri Prathiyangara Devi, all pain, disease, financial problems will be solved and enemy can be succumbed. One can get the most wanted sixteen wealths by worshipping this Goddess. If Devi is worshipped, all the troubles will be warded off. But never call her name for wrong things and wrong deeds.
it was also said that if we call her with whole hearted and worship her, she comes before you and stand. But one should also have the postive strength/holiness to receive her.
The temple is located amidst of six graveyards.
AUSPICIOUS TIMES : Archana is not done in this temple, only pooja is performed. New moon days are very special, yagam is performed on new moon days (Ammavasai) between 10.00 am and 1.00 pm only.

Well, after this visit, I visited the Guru BaghwanTemple ( Alangudi) which is also near by ( 10kms), all preparations was going on for Guru peyarchi 2010, offered pooja and booked for " Laksha Archane" during the transition of Guru Baghwan.
Came back to Kumbakonam and boared the bus - back home.

I Thank you for your posting of Ayavadi temple detail in our blog.

Take care

Brahmanda Guruji Shri Narendra Babu Sharmaji speaks on Vastu Shastra

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Brahmanda Guruji Shri Narendra Babu Sharmaji speaks on Vastu Shastra
FAQ's are nothing but Frequently Asked Questions. Guruji Narendra Babu Sharma give answers to various questions which are asked by the callers in the programme. Also Guruji give us the knowledge on Vastu Shastra, which i have put in FAQ Format. Many People have lot of doubts on Vastu Shastra, which i have put in FAQ Format.
Please do ask concerned, if you have any doubts in below, who knows very well about our customs and practices and clarify the same.

  • Can we have mirrors in Bed room?

    Brahmanda Guruji Shri Narendra Babu Sharmaji speaks on Vastu Shastra

    Do not use mirror in bedrooms. If it can not be avoided, keep it in such a position that should not reflect your shadow while sleeping. Keep a curtain on mirror to avoid reflection. To avoid mirrors in bedroom means to avoid unnecessary quarrels between the couple.
  • Can we have mirrors in Dining room?

    Brahmanda Guruji Shri Narendra Babu Sharmaji speaks on Vastu Shastra

    Mirrors are excellent in the dining room. Having a wall to wall mirror in the dining room will not only reflect the food on the table representing that you will always have more than enough to eat, but it can also reflect the relationships between all who eat there. If you have this setup, make sure you regularly use your dining room for family dinners as this will reflect an abundance in health and wealth for the family. Convex mirrors are excellent for this room also as they reflect the entire room and disperse good energy.
  • In which direction we should place the mirror?

    Brahmanda Guruji Shri Narendra Babu Sharmaji speaks on Vastu Shastra

    We can place the mirror in the North East Corner either in the North or in East Wall.
  • Can we have Television in our Bed Room?

    Brahmanda Guruji Shri Narendra Babu Sharmaji speaks on Vastu Shastra

    Avoid television in bedroom. If you place T.V. in bedroom, it should be kept in south-east of bedroom. It should never be placed in front of bed as it works like a mirror.

Dasa Mahavidya Yantras

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Dasa Mahavidya Yantras
Kali (Saturn)

Dasa Mahavidya Yantras
Tara (Jupiter)

Dasa Mahavidya Yantras
Tripura Sundari (Mercury)

Dasa Mahavidya Yantras
Bhuvaneswari (Moon)

Dasa Mahavidya Yantras
Tripura Bhairavi (Lagna)

Dasa Mahavidya Yantras
Chinnamasta (Rahu)

Dasa Mahavidya Yantras
Dhumavati (Ketu)

Dasa Mahavidya Yantras
Bagalamukhi (Mars)

Dasa Mahavidya Yantras
Matangi (Sun)

Dasa Mahavidya Yantras
Kamalatmika (Venus)

Dasa Mahavidya Yantras
Click on the image for bigger size.

Kamalatmika: The Goddess of Material Fulfilment

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Kamalatmika: The Goddess of Material Fulfilment
Brahmanda Guruji Shri Narendra Babu Sharmaji spoke on Dasa Maha Vidya - Meditation on The Ten Great Cosmic Powers.

Kamalatmika is one whose nature is of the lotus. She is sometimes just called Kamala, which is one of the many Sanskrit names for lotus. The lotus Goddess is Lakshmi, the consort of Lord Vishnu, the preserver of the universe. Lakshmi arises out of a lotus from the cosmic ocean. Kamala is Lakshmi among the Ten Wisdom Goddesses. Lakshmi is the Goddess of wealth, beauty, fertility, love, and devotion, like Roman Venus and Greek Aphrodite, who, like Lakshmi, is born from the ocean, but on a sea shell rather than a lotus. Lakshmi is the great Mother in her role of fulfilling all desires. She represents the water of fulfillment, the flowering of Divine grace and love.

Kamala is similar to Sundari in that both rule over love, beauty and bliss. Sundari, however, rules over the subtle form of bliss born of perception of the Self. Kamala governs the outer form of beauty, not merely as pleasure but as the unfolding of the Divine nature into the realms of action and creation. Kamala causes us to create forms in the outer world, while Sundari allows us to withdraw the outer world into our own consciousness. Kamala thus relates to the Earth, which contains the maximum manifestation of the Divine in the material word. The Earth Goddess, Bhu Devi, is considered to be the second consort of Lord Vishnu.

Kamala nourishes and supports whatever we truly aspire to do. She aids in all projects and ever seeks to promote their fulfillment, allowing layer upon layer of Divine grace to come forth in various degrees of wonder. She can be propitiated both for ordinary worldly goals and for spiritual realization. But the ordinary goals we seek through her – wealth, progeny, or success – should be part of seeking Divine fulfillment in life, an unfoldment of our souls desires through an organic process of evolution, not a mere satisfying of neurotic wants.

Kamala is the form of the Goddess most worshipped by people in this world, as we are mainly cognizant of outer beauty and abundance. Most of us are engaged in the pursuit of pleasure, fortune, talent, fame and so on, which are nothing but superficial or limited aspects of the power of Lakshmi. Since we naturally pursue Lakshmi, we might as well pursue her highest form. The most beautiful thing in life is devotion to the Divine. Lakshmi also gives this. When we have that spirit of devotion for the Divine presence everywhere we find incomparable beauty and wealth in everything.

Kamala is a little different from Lakshmi. Kamala is the aspect of Lakshmi that is part of the Wisdom Goddesses. She is the form of Lakshmi which relates specifically to the practice of Yoga. Hence she is also a form of Kali. Kali or the beauty of the void is also the basis of Kamala or the beauty of life. The spiritual lotus, which is the basis of the universal energy, blooms in the void. It comes forth in the space of pure consciousness. Hence to allow it to come forth we must first make ourselves empty and clear. Only the non-attachment of Kali enables us to enjoy life and find our fulfillment through Kamala.

Kamala as the tenth and last of the Wisdom Goddesses shows the full unfoldment of the power of the Goddess into the material sphere. Kamala is the beginning and the end of our worship of the Goddess. We first approach the Divine seeking help in achieving ordinary human wishes, like health, prosperity, and a happy family. We complete our understanding of the Divine by seeing its presence even in the ordinary things of human life, in the forms of nature and the Earth, discerning a Divine urge toward union hidden even in worldly desires.

Raja Matangi: Goddess of knowledge, talent and expertise

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Raja Matangi: Goddess of knowledge, talent and expertise
Brahmanda Guruji Shri Narendra Babu Sharmaji spoke on Dasa Maha Vidya - Meditation on The Ten Great Cosmic Powers.

Mata literally means “a thought” or “an opinion.” Rajamatangi is thus the Goddess power which has entered into thought or the mind. She is the word as the embodiment of thought. She also relates to the ear and our ability to listen, which is the origin of true understanding that forms powerful thoughts. Rajamatangi bestows knowledge, talent and expertise. She is the Goddess of the spoken word and of any outward articulation of inner knowledge, including all forms of art, music and dance.

Rajamatangi relates to Sarasvati, the Goddess of wisdom and the consort of Lord Brahma, the creator of the universe. Rajamatangi, like Sarasvati, plays a Veena and rules over music or audible sound in general, not just the spoken word. She is the manifest form of song. Like Sarasvati she is symbolized by the rain cloud and by the thunder, as well as by the rivers pouring into the sea. She is the vibratory sound, Nada, that flows in the subtle channels, Nadis, down through our entire body and mind.

However, Rajamatangi and Sarasvati are a little different. Rajamatangi is the form of Sarasvati directed towards inner knowledge. She is her dark, mystic, ecstatic or wild form. Sarasvati is often a Goddess of only ordinary learning, art and culture. Rajamatangi rules over the extraordinary, which takes us beyond the bounds of the conventional. Rajamatangi is an outcast or artist who goes against the norms of society, while Sarasvati represents the knowledge and virtue of the Brahmin or learned class which never departs from propriety. Rajamatangi is that portion of Sarasvati which is allied with the transforming energy of Kali.

The guru (spiritual teacher) instructs us through the spoken word. Hence his vehicle among the Goddess is Rajamatangi. Rajamatangi represents the teachings of the guru and the tradition. She represents the continuity of spiritual instruction in the world. By honoring her we also honor the guru. Those seeking to teach others, particularly to communicate to the masses of people, should seek the grace of Rajamatangi.

According to the Upanishads the essence of the human being is speech. What we express through speech is the final product of all that we take into ourselves in life. This ultimate residue and representation of who we are through speech is Rajamatangi. This, however, is not ordinary or casual speech, but the deepest expression of our hearts.

The Divine Word has power, feeling, and passion, which is not mere human emotion but Divine bliss. The Divine Word is not merely a theoretical or practical statement but an effusion of energy and delight. This joy is another aspect of Rajamatangi. Rajamatangi is thus a wild, playful and ecstatic Goddess.

Rajamatangi represents the ministerial power of the Goddess. She is the counselor to Rajarajeshvari or Tripura Sundari, the Supreme Queen of the universe. As such she is called Mantrini and has power over all mantras, particularly in their vocalization and articulation. She gives us the ability to communicate with all the other Gods and Goddesses through the power of the mantra. In fact she rules over all forms of knowledge, counseling and teaching. Those seeking proficiency in these areas should honor Rajamatangi.

Rajamatangi is dark emerald green in color, the color of deep knowledge and profound life-energy, which is also the color of the planet Mercury that governs intelligence. She plays the Veena, a stringed instrument like a sitar, which shows her musical and vibratory power. She is beautiful and carries various weapons with which to fascinate and subdue us. In this regard she has the same ornaments and weapons as Sundari. She is often said to have a parrot in her hands, which represents the powers of speech as inherent in nature. She sits on a throne made of gems.

Bagalamukhi: The Goddess of Paralyzing Power

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Bagalamukhi: The Goddess of Paralyzing Power
Brahmanda Guruji Shri Narendra Babu Sharmaji spoke on Dasa Maha Vidya - Meditation on The Ten Great Cosmic Powers.

Bagalamukhi is a Goddess of speech, and as such is related to Tara and regarded as a form of her. When sound becomes manifest as light, Tara becomes Bagalamukhi. When the brilliant light of speech comes forth, then Tara gains the effulgence of Bagalamukhi and cause all things to become still. Bagalamukhi is thus the stunning radiance that comes forth from Divine Word and puts human or egoistic word to rest.

Bagalamukhi gives a power of speech that leaves others silent and grasping for words. She gives the decisive statement, the irrefutable conclusions, the pronouncement of ultimate truth. Hence she is propitiated for success in discussions and debates. No one can defeat her because she posseses the truth, the Self-nature.

The weapon that puts an end to all conflict and confusion is the weapon of spiritual knowledge, the weapon of Brahman (Brahmastra). The highest form of the Brahmastra is the question “Who am I?” or “What is the Self?”

Bagalamukhi turns each thing into its opposite. She turns speech into silence, knowledge into ignorance, power into impotence, defeat into victory. She represents the knowledge whereby each thing must in time becomes its opposite. As the still point between dualities she allows us to master them. We contact her grace when we see the opposite hidden in each situation and are no longer deceived by appearances. To see the failure hidden in success, the death hidden in life, or the joy hidden in sorrow are ways of contacting her reality. Bagalamukhi is the secret presence of the opposite wherein each thing is dissolved back into the Unborn and the Uncreate.

Bagalamukhi is another of the frightening forms of the Goddess. Her color is yellow. She is clad in yellow clothing and is adorned with yellow ornaments and yellow flowers (particularly the champak flower). With her left hand she catches hold of her opponent’s tongue and with her right hand she strikes him on the head with her mace. She sits upon a golden throne surrounded by red lotuses. By some accounts she wears the crescent moon as a jewel on her head.

Dhumavati: The Goddess of Silent Inertness

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Dhumavati: The Goddess of Silent Inertness
Brahmanda Guruji Shri Narendra Babu Sharmaji spoke on Dasa Maha Vidya - Meditation on The Ten Great Cosmic Powers.

Dhumavati is the eldest among the Goddesses, the Grandmother Spirit. She stands behind the other Goddesses as their ancestral guide. As the Grandmother Spirit she is the great teacher who bestows the ultimate lessons of birth and death. She is the knowledge that comes through hard experience, in which our immature and youthful desires and fantasies are put to rest.

Dhuma means “smoke.” Dhumavati is “one who is composed of smoke.” Her nature is not illumination but obscuration. However, to obscure one thing is to reveal another. By obscuring or covering all that is known, Dhumavati reveals the depth of the unknown and the unmanifest. Dhumavati obscures what is evident in order to reveal the hidden and the profound.

Dhumavati is portrayed as a widow. She is the feminine principle devoid of the masculine principle. She is Shakti without Shiva as a pure potential energy without any will to motivate it. Thus she contains within herself all potentials and shows the latent energies that dwell within us. To develop these latent energies we must first recognize them. This requires honoring Dhumavati.

Dhumavati shows the feminine principle of negation in all of its aspects. On an outer level she represents poverty, destitution, and suffering, the great misfortunes that we all fear in life. Hence she is said to be crooked, troublesome, and quarrelsome – a witch or a hag. Yet on an inner level this same negativity causes us to seek a greater fulfillment than can be achieved in the limited realms of the manifest creation. After all, only frustration in our outer life causes us to seek the inner reality. Dhumavati is whatever obstructs us in life, but what obstructs us in one area can release a new potential to grow in a different direction. Thus she is the good fortune that comes to us in the form of misfortune.

Dhumavati represents the darkness on the face of the deep, the original chaos and obscurity which underlies creation. She is the darkness of primordial ignorance, Mulavidya, from which this world of illusion has arisen, and which it is seeking to transcend.

Dhumavati represents the power of ignorance or that aspect of the creative force which causes the obscuration of the underlying light of consciousness. While Maya is the magic or illusion power of the Lord that makes the one reality appear as many, ignorance is a form of darkness which prevents us from seeing the underlying reality.

Dhumavati is the void, wherein all forms have been dissolved and nothing can any longer be differentiated. Yet this void is not mere darkness. It is a self-illumining reality free of the ordinary duality of subject and object.

Dhumavati represents the negative powers of life: disappointment, frustration, humiliation, defeat, loss, sorrow and loneliness. Such experiences overpower the ordinary mind, but to the yogi they are special doors of opportunity to contact the reality which transcends desire.

Dhumavati is the elder form of Kali, Kali as an old woman. She represents time or the life-force dissociated from the process of manifestation. She is the timeless which never really enters into the process of time.

Dhumavati is portrayed as a tall and thin old woman with disheveled and matted hair. She is fearful, unattractive and dark in complexion, with a wrinkled face, and her limbs are red. She has a harsh look in her eyes and she is missing a number of her teeth, which are otherwise large in size. Sometimes she is portrayed with fangs and her nose is long and snout-like. She is dressed in old or dirty clothes and her breasts hang down. She rides a chariot whose insignia is a crow. In her left hand she carries a winnowing basket and with her right makes the gesture of knowledge (Cinmudra). In other accounts she carries a skull-cup and sword in her two hands. She wears a garland of severed heads and is ever hungry and thirsty, always provoking quarrels and misunderstandings.

Chinnamasta: The Goddess of Striking Force

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Chinnamasta: The Goddess of Striking Force
Brahmanda Guruji Shri Narendra Babu Sharmaji spoke on Dasa Maha Vidya - Meditation on The Ten Great Cosmic Powers.

Chhinnamasta, whose image is a severed head, is the Goddess who causes us to cut off our own heads or to dissolve our minds into pure awareness. She brings transcendence of the mind and represents the non-mind (unmana) state. Freed from the limitations of the mind, consciousness realizes its true nature beyond death and sorrow.

Chhinnamasta – which literally means “a severed head” – is perhaps the most frightening or disturbing form of the Goddess. She has cut off her own head and, holding it in her left hand, with it drinks the blood flowing from her own severed neck. Yet her face is not frightening but happy, even blissful. What she presents is the joy of transcending the body, not the pain of losing it. She is also the most energetic form of the Goddess and shows the power of transformation in action.

As the power of India, Chhinnamasta is vidyut or lightening, the electrical energy of transformation (Vidyut Shakti) working in the cosmos on all levels. The electricity in the material world is only one form of this. In the mind it functions as the power of instantaneous enlightenment. While Kali rules over this force generally, Chhinnamasta represents the same force directed as the weapon of the Supreme for immediate transformation. She is the lightening bolt of insight which destroys the powers of the ignorance and lifts us beyond the skies.

As lightening, Chhinnamasta represents direct perception, pure seeing which cuts through everything and reveals the infinite beyond all forms. She is the power of self-vision which sacrifices all objects, including our own bodies, to the reality of pure awareness. She represents the Atmayajna or Self-sacrifice, wherein we offer ourselves to the Divine through the sacrifice of the mind.

Chhinnamasta represents the pralaya or end of the world wherein the Absolute reabsorbs or swallows up all creation. She is the head that swallows up the entire body. Hence she is the power of destruction which is the negation of the manifest sphere into the unborn and uncreate beyond.

According to yogic science there are knots (granthis) which prevent the movement of energy from flowing up the Sushumna of the subtle body. These are the Brahma-granthi in the Root Chakra which represents our bondage to speech, the Vishnu-granthi in the Heart Chakra showing our bondage to emotion, and the Rudra-granthi in the third eye showing our bondage to thought. Chhinnamasta represents the piercing of the Rudra-granthi or the knot in the head, allowing us to transcend thought, the mind and body consciousness altogether.

Chhinnamasta thus represents the free flow of energy through the Sushumna. She is the Kundalini Shakti flowing upward from the base of the spine to burst open the Crown Chakra and stream out into the infinite. She shows the energy of Kundalini awake and moving upwards toward transformation. She is Kundalini in her active and assertive role. As such, she represents the Vedic Path of the Gods (Devayana), which is the movement of the Prana up the Sushumna to the formless realms of pure consciousness, symbolized by the sun.

Chhinnamasta has a naked headless body, and in her two hands holds her own severed head and a sword. With her severed head, via a long and stretched out tongue, she ecstatically drinks the central stream of blood which flows from her headless trunk. The severed head is located in her right hand, often portrayed as placed inside a skull cup. The sword or head-chopper is located in the left.

Her body is that of a girl of sixteen years of age and is adorned with a garland of severed heads and necklaces of bones. She wears a serpent as the sacred thread on her upper torso, and she has large breasts which are covered by lotus flowers. Her hair is spread out in strands like lightning and adorned with various flowers, with a single gem tied by a serpent as a cord at the top. Here three eyes are wide open and emanating light.

She has two companions called Dakini and Varnini to her left and right. She dances on the bodies of Kama, the God of love, and his consort Rati, who are in a sexual embrace. In some portrayals it is Radha and Krishna upon whom she dances. The form of Chhinnamasta is the same as the Vajra Yogini of the Buddhist Tantric tradition.

Tripura bhairavi : The Goddess of effulgent charm

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Tripura bhairavi : The Goddess of effulgent charm
Tripurabhairavi represents Divine anger and wrath. Yet her wrath is directed towards impurities within us, as well as to negative forces that may try to interfere with our spiritual growth. Though a difficult force to bear, her activity is necessary both to guide and to protect us. Tripurabhairavi is proverbial wrath of a woman and more specifically the wrath of a mother towards whatever may threaten her children.

Tripurabhairavi represents the supreme power of speech, which has the nature of fire (Tejas). She is the Word in its unarticulated and primal form as raw energy, the flaming word which appears like a pillar or a sword to remove all resistance. She is the supreme light and heat power, the flame of consciousness itself (Cidagni)- the ultimate knowledge of truth. Tripurabhairavi as Tejas (radiance) rules over the Tanmatras, the subtle sensory potentials behind the five elements and five sense organs which allow for their inter-connection. Through the Tanmatras Tripurabhairavi gives power over the senses and the elements. She is the basic will-power of life, mastering control of all of its manifestations.

Tripurabhairavi is known as Durga, the Goddess who saves us from all evils and odds. Durga rides a lion, a symbol of fire or solar energy, from which she wields her weapons of light to destroy all demons or negative forces. She helps take us away off disease, sorrow, darkness and death.

The fierce form of Divine energy exists within us as the power of transforming heat (Tapas). Tapas is sometimes translated as asceticism. More properly it is a heightened aspiration that consumes all secondary interests and attachments. When we really focus on one object, we naturally lose our attraction to other things. Tapas is this real focus and profound absorption in the spiritual life that causes us to no longer desire anything else. Tapas is the heat of spiritual inquiry and aspiration which causes us to discard all that is non-essential in life.

Tripurabhairavi as Tapas is especially worshipped by those seeking knowledge or by those seeking control of their sexual energy (Brahmacharya). She gives control of the senses, the emotions and wandering thoughts. She helps us during fasting, vows of silence, meditation retreats, Pilgrimages, during the practice of celibacy, or any other concentrated spiritual discipline (Tapas) that we may be attempting. Whatever obstructions arise to our practice of Tapas we can call on Tripurabhairavi to help eliminate it.

Tripurabhairavi is the fierce form of the Goddess and related to Chandi, the fiercest form of the Goddess, who is the main deity of the famous Devi Mahatmya, a great poem of seven hundred verses (also called Durga Saptasati or Chandi) which celebrates the destruction of the demons by her. Tripurabhairavi is the mightiest warrior, who with her power of Divine speech and spiritual fire eliminates all obstacles to the unfoldment of true awareness. As Chandi or the destroyer of evils and odds, she can be invoked for removing obstacles and to allow us to attain any of the four goals of life – enjoyment, wealth, recognition or liberation (kama, artha, dharma and moksha).

Another important form of Durga is the ten-armed Mahishasura Mardini, the destroyer of Mahishasura, the demon who represents the vital passions (particularly sexual desires), which tie us to the outer world. She is also a form of Thripurabhairavi.

Tripurabhairavi possesses the effulgence of a thousand rising suns. She has three eyes and wears a jeweled crown with the crest of the moon. Her lotus face is always full of smiles. She wears a red garment (generally made of silk), her breasts are smeared with blood, and she is adorned with a garland of severed human heads. She has four hands and carries a rosary and a book. She makes the gestures of knowledge and that for giving boons with other two hands.

Bhuvaneshvari: The Queen of the Universe

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Bhuvaneshvari: The Queen of the Universe
Brahmanda Guruji Shri Narendra Babu Sharmaji spoke on Dasa Maha Vidya - Meditation on The Ten Great Cosmic Powers.

Bhuvaneshvari is the Queen or ruler (feminine, Ishvari) of the universe or realm of beings (Bhuvana). She is the Divine Mother as the Queen of all the worlds. All the universe is her body and all beings are ornaments on her infinite being. She carries all worlds as a flowering of her own Self-nature. She is thus related to Sundari and to Rajarajeshvari, the supreme Lady of the Universe.

The Goddess represents space. Space is the Mother or Matrix in which all creatures come into being. She is the field in which all things grow. She is the receptive spirit who gives space to allow all things their place and function. She is the cosmic womb that gives birth to all worlds. As space, Bhuvaneshvari is complementary to Kali who is time; they are the two main faces of the Goddess as both the infinite and the eternal. Bhuvaneshvari creates the stage on which Kali performs her dance of life and death. At the stage Bhuvaneshvari is also the witness, the observer and the enjoyer of the dance.

As Kali creates events in time, so Bhuvaneshvari creates objects in space. All events are merely episodes in the Devine Mother Kali who is time. All places are merely phases of the dance of the Divine Mother Bhuvaneshvari who is space. The Goddess is the place, the field, the matrix in which we act to manifest the Gods. Knowing her as the ground on which we stand and the reality which pervades us, we gain the capacity (Shakti) to accomplish the highest actions, which are the practice of Yoga. Returning to her passive presence, we ourselves become the field in which the Gods, the cosmic powers, can be born and assume their roles in the cosmic creative unfoldment.

Bhuvaneshvari is the cosmos (Bhuvana) personified as Goddess. Worshipping her promotes a cosmic vision and absolves us from the narrowness of opinion and belief. She helps us go beyond all identifications with creed, class, race, sex, nation and religion, to a universal understanding. She gives us world vision, a global understanding, and a sense of the infinite.

As the power that measures out the universe, Bhuvaneshvari is called Maya, which also means illusion. When things are measured we are in their limited forms and forget the underlying unitary space in which they appear. This is how illusion arises. All manifest forms are merely waves in the infinite space of the Divine Mother. We must learn to see the space of the Mother, which is the embrace of consciousness, in all apparent objects of world, and no longer take their diverse forms as reality.

As Kali is the power of Action (kriya-shakti) and Sundari is the power of Knowledge (jnana-shakti), Bhuvaneshvari is the power of Love (iccha-shakti). Love creates space and provides freedom. It does not limit or try to posses, which is the action of selfish desire. Yet the space of love is not an empty or unfriendly space, it is a space that nurtures and gives room to grow and flower. If love does not give space, it is not a Divine Love.

Bhuvaneshvari has a form like Sundari, whom she resembles in many ways, which reveals her beneficent nature. She has the colour of the rising sun, with the crescent moon on her head, with four hands and three eyes. She holds in two hands the noose and the goad. With her other two hands she gives the gestures that grant boons and dispel fears.

The mantra for Bhuvaneshwari is the single syllable Hirim. Hirim is one of the most important of all mantras. It is called the Devi Pranava, or the equivalent of Om for the Goddess. Hirem refers to the heart (Hridaya). It also relates to Hri, which is modesty.

Bhuvaneshvari as the Mother can be worshipped through the mantra Ma, which is the natural sound for mother. This mantra, like Hirim, can be used for the Divine Mother in all her forms. The Divine Mother is called Shri Ma (respected, beautiful or resplendent Mother), which can also be used as a mantra for her.

Tripurasundari: The Beauty and Bliss of the Three Worlds

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Tripurasundari: The Beauty and Bliss of the Three Worlds
Brahmanda Guruji Shri Narendra Babu Sharmaji spoke on Dasa Maha Vidya - Meditation on The Ten Great Cosmic Powers.

Tripurasundari is not the ordinary beauty of form (which is more properly an aspect of Kamala). The highest beauty does not lie in any object, though it is not apart from objects. The highest beauty is of perception – to “hold Infinity in the palm of your hand, and Eternity in an hour,” as the poet Blake so eloquently wrote.

Beauty derives from the light of consciousness that is irradiated through objects. It is never really contained in any object. Hence beauty can never pass away but merely has manifold forms for its revelation. The light of beauty we see in things is thus the light of our own awareness. Discovering this we contact the well springs of infinite delight within us. This is part of the revelation of Tripurasundari.

The beauty of perception occurs only when the mind is cleansed from the known, when consciousness is cleared of its conditioning and rests in pure awareness without any residue of memory. Then whatever we see is irradiated with the light of eternity and is effulgent with the glory of our own Self as the Universal Being. Otherwise the residue of our thoughts and emotions, like a dark film, obstructs the subtle and transparent beauty and presence in things, though we may be able to perceive clearly their physical characteristics.

Tripurasundari represents the ultimate beauty of pure perception which arises when we see all the universe in ourselves, when we see all nature as a reflection of the reality of consciousness. Tripurasundari is thus the beauty of nature but as seen through the spiritual eye of unity – the vision that all the universe is Brahman – that there is nothing but God above, below, within, without, to the north, south, east or west, past, present or future.

Tripurasundari thus is the Goddess of Vedantic knowledge, which is the knowledge of the Supreme Self or Divine. She teaches us that all is the self and that the world is Brahman or the Absolute. From her perspective Samsara is Nirvana; the world of illusion is merged into the Absolute. Hence she is the form of the Goddess most beloved among Vedantic Swamis and teachers. She represents the knowledge of the Supreme Self.

Tripurasundariis called Lalita or “She who plays.” The entire universe exists for the delight of awareness, which is the play of the Divine Mother. Creation arises in joy, and returns to joy. We are but transient figures in her eternal play, who have yet to understand the source of the energy that moves us. Our sorrow and suffering is a delusion, a misconception born of ignorance and the ego. Because we attempt to control or possess joy from the standpoint of the separate self, we divide ourselves from true joy which is universal. The Goddess, as the image of joy, shows us the way out of our error, which is not to deny ourselves happiness but to discover the true happiness that we seek, which is in being one with all. Lalita awakens the receptive soul to the bliss that underlies all things.

Lalita is the deity of the Shri Chakra, the great yantra or energy pattern which underlines the entire universe, which arises from the mantra Om. She is the most blissful and beautiful of all the Goddesses, as she represents the ultimate bliss at the source of all delights. She is the deity who dwells at the summit of Mount Meru, the cosmic mountain or the mountain of the spine, and gives the orders whereby the entire universe moves. She is the Divine love which is the central motivating force behind the universe, and which is the original impulse within our own hearts.

Tripurasundari is also called Rajarajeshwari or “the supreme ruler of the universe.” From her arise all the commands which govern the universe, including he command which allows us to unfold spiritually or to give spiritual teachings in the world. We must seek her command in order to do anything significant in life. Yet her command is not based on authority but love. To gain her approval we merely need be open to her love. What she allows us to do is to love her and to love everything. To discover her commands, however, we must be willing to surrender our own egoistic desires and attempt to control things.

Tripurasundari is often represented as a young girl of sixteen years age. As such she is called “sixteen” (shodasi) or “the young girl” (bala). At this stage of a woman’s life the delight aspect of her existence is most pronounced. Her nature is to play, to seek new experiences, and to charm others to her. Her innocence attracts to her all that is true and good.

Tripurasundari is the power of consciousness, Cit-shakti. She is the awareness of the Supreme Self, Paramatman, as one with the supreme Reality or Absolute, Parabrahman. As true knowledge she is called Samvit, which is the power to comprehend all things as consciousness itself.

Tripurasundari is thus the power of spiritual knowledge (jnana-shakti), which is more a matter of feeling and perception than of thought and analysis. Hence she is the form of the Goddess most to be worshipped by those following the yoga of Knowledge. She is the form of the Goddess who represents pure consciousness and the bliss that flows from it. She combines the being of Kali, with the knowledge of Tara and adds the bliss dimension of spiritual realization.

Tara: The Goddess of Sound Force

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Tara: The Goddess of Sound Force
Brahmanda Guruji Shri Narendra Babu Sharmaji spoke on Dasa Maha Vidya - Meditation on The Ten Great Cosmic Powers.

Tara is not only an important Hindu Goddess, she is also the most important of the Buddhist Goddesses. The Bodhisattva Tara is the consort of the great Buddha Avalokiteshvara, the Lord who looks down with compassion on all living beings.

The term Tara means the deliverer or savior, from the Sanskrit root tri, meaning “to take across,” as to take across a river, the ocean, a mountain, or any difficult situation. The Goddess Tara is called upon in emergencies or at crossroads where we require guidance as to which way to turn. Tara is the saving knowledge. She is the Saviouress. The idea of the Goddess as saving wisdom is as old as the Vedas, and is a common idea in many spiritual traditions.

Tara is the feminine form of Om or Om personified as a Goddess. Tara is the unmanifest sound that exists in the ether of consciousness, through which we can go beyond the entire manifestation. Tara is Om that has the appearance of the ether and which pervades the ether as its underlying vibratory support, but also transcends it. Om is the unmanifest field behind creation, which is the destroyer as well as the creator of the universe.

Tara is the purifying force of the vital breaths. Sound that manifests in the ether is the same as the Prana (life-force) that manifests in the ether. Breath is the primal sound of life, and the sound of the breath is the original, spontaneous and unuttered mantra (So’ ham). Both mind and Prana, as word and vibration, have their root in sound. Hence the use of sound or mantra both purifies and energizes the mind.

Tara is the radiance of knowledge that arises from the differentiation of meanings through sound. Different sounds serve as vehicles whereby different ideas or meanings flash forth. Om is the underlying light that illumines these different sounds and allows meaning to flow through them. All meanings exist to reintegrate us into the ocean of meaning that is pure consciousness itself.

Tara, like Kali, is deep blue in color. She has matted hair, wears a garland of human heads, and has eight serpents for her ornaments. She is dancing on a corpse, has four arms and carries in her four hands a sword or head chopper, a scissors, a severed head and a lotus.

Maha Kali - The Goddess of Yogic Transformation and Might

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Maha Kali - The Goddess of Yogic Transformation and Might
Brahmanda Guruji Shri Narendra Babu Sharmaji spoke on Dasa Maha Vidya - Meditation on The Ten Great Cosmic Powers.

  • As the chosen Deity worshipped by Paramahansa Ramakrishna, one of the most well known modern teachers within the Hindu tradition, Kali is one of the most commonly known of Hindu Goddesses, but still not well understood. Yet much of what we admire in Ramakrishna – his love, bliss, and universal spirit – is Kali’s gift to us through him. Through him Kali has already delivered us her message for the modern age.

  • Time is life. Life is our movement in time. Through our own life-force or Prana we experience time. Kali as time is Prana or the life-force. Kali or the Divine Mother is our life. She is the secret power behind the working of our bodily systems and vital energy. Only through her do we live, and it is her intelligence that gives such a marvellous order to the body.

  • Kali is the love that exists at the heart of life, which is the immortal life that endures through both life and death. Maintaining the awareness of the eternal nature of life through the cycles of birth and death is another one of her meditational approaches. The truth is that our soul, our aspiration towards the Divine, which is our eternal love, never has died and never will die. To be conscious of that enduring aspiration is to die to the things of the mind and the senses, and come to know the cosmic life and Divine grace.

  • Kali grants us this eternal life. Yet the eternal life has a price. Only that which is immortal can be immortal, as nothing can change its own nature. The mortal and the transient must pass away. To gain the eternity that is Kali, our mortal nature must be sacrificed. Hence Kali appears frightening and destructive to the ordinary vision.

  • Kali as the power of death and negation is Nirvana, the state of the dissolution of desire. She functions to extinguish all of our wants and cravings and merge us into the Nirvanic field, the realm of the unborn, uncreate, and unmanifest. Kali develops forms only to take us beyond form. When her force awakens within us she works to break down all limitations and attachments, so that we might transcend the entire field of the known.

  • Kali is the power of action or transformation (Kriya-shakti). Through time and breath all things are accomplished. Yet what she accomplishes is not a mere outer action. She accomplishes the spiritual labour of our rebirth into pure consciousness. For this she creates the energy and does the work if we surrender to her force.

  • Kali means beauty. The root kal, from which the name comes, means “to count,” “to measure,” or “to set in motion,” hence “time.” It also refers to what is well-formed or measured out, hence beauty. Time itself has a movement, a rhythm, a dance which is the basis of all beauty. This is also the rhythm of the life force which allows for movement.

  • Kali is dark blue in colour and wears a garland of skulls. She has her long tongue sticking out and is laughing. Sometimes instead of a tongue she has two fangs. Kali has four arms and four hands and holds a head chopper with one hand and a severed head dripping blood with the other. With her other two hands she makes the mudras of bestowing boons and dispelling fear. She wears a skirt made of human arms. Kali is portrayed as dancing in a cremation ground and striding on a corpse (who is the form of Lord Shiva himself).

Namachivayam Vazka Devotional Album MP3 Songs

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Namachivayam Vazka Devotional Album MP3 Songs
This album consists of Mantras for Precarious Times by Chitra. This Music CD has following tracks:

1. Om Namachivaya Part 1
2. Om Namachivaya Part 2

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Namachivayam Vazka Devotional Album MP3 Songs

Namachivayam Vazka Devotional Album MP3 Songs

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Mantras for Precarious Times Devotional Album MP3 Songs

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Mantras for Precarious Times Devotional Album MP3 Songs
This album consists of Mantras for Precarious Times by Deva Premal. This Music CD has following tracks:

1. Om Gum Ganapatayei Namaha (Removing of Obstacles)
2. Om Shanti Om (Peace)
3. Om Shree Dhanvantre Namaha (Healing)
4. Om Namo Bhagavate Vasudevaya (Liberation)
5. Om Radha Krishnaya Namaha (Joy and Bliss)
6. Om Shreem Mahalakshmiyei Namaha (Abundance)
7. Om Kama Pujitayei Namaha (Sacred Love Making)

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Mantras for Precarious Times Devotional Album MP3 Songs

Mantras for Precarious Times Devotional Album MP3 Songs

Click above link to DownloadClick Above link to DownloadClick Above link to Download