shiva – Satyamshakti

Shani is Shiva

satyamshakti — Fri, 04 Jul 2025 11:08:26 +0000

Shani is Shiva – the 1st soul that comes from Mahadev. He doesn’t smile, but he doesn’t leave. Why do we fear Saturn? He delays, denies and destroys illusions. They say Shani brings sufferings. Is he a curse? Or a mirror? Shani is not punishment. He is Shiv, when he stops smiling is when Shiva wants to wake you up. He doesn’t always come as a lover or a protector. He comes as discipline, as detachment as delay. In Brahma Vaivanta Purana, Shani is the son of Surya and Chhaya, born through austerity and shadow. He was born facing Shiva. His 1st glance burned Surya, but Shiva accepted him. He made Shani the lord of Karma. In the Markandeya Purana, it is said”

Shani holds the cosmic balance of Karma

He doesn’t act in malice; he reveals the truth you’re hidden from. Just like how Shiva, destroys to liberate in absolute stillness. When Shani’s leg was crushed in battle, it was Shiva who appeared as Akshayapureeswarar and healed him. This act proves that the most sternest teacher is not “beyond grace”. And Shani’s path was sanctified by Shiva himself.

kashmir Shaivism there is a sentence: " when ego tightens spanda ceases

Saturn appears when ego has to be broken. He doesn’t allow you to inflate yourself, and pushes you to remember your source. And that Source is Shiva. Shani silences your world, but in that silence the truth of Shiva roars.. It may seem that all doors are shut, but those doors weren’t meant for you. He may take away everything, slowly till you meet Shiva and only you and Shiva remain. This is what Saturn is all about. He is Shiva in disguise, not to ruin you, but to remake you in your bare minimum.

64 Yoginis

satyamshakti — Wed, 15 May 2024 09:35:16 +0000

64 Yoginis

64 Yoginis, The number 64 is significant in Hindu cosmology and symbolizes completeness and the full cycle of cosmic creation. Each Yogini within the group of 64 yoginis represents a specific aspect of the divine feminine energy, which is believed to govern the universe. They are known to possess extraordinary powers, including the ability to change. The 64 Yoginis are not just deities but are considered powerful entities that straddle the line between the human and the divine. They are often depicted as fierce and autonomous, embodying the raw, untamed aspects of the sacred feminine force.

In the practice of tantra, the 64 Yoginis are seen as both guides and protectors, offering wisdom and supernatural abilities to their devotees. These abilities include anima (becoming minuscule), laghima (levitation), garima (increasing weight), mahima (enlarging oneself), and several others that allow control over the natural and supernatural worlds. The 64 Yoginis are masters of yoga, adept in the esoteric practices of tantra, and are broadly equated with goddesses, particularly with forms of the Goddess Parvati.

The 64 Yoginis cult is believed to have originated in rural and tribal traditions, and has strong connections with the worship of local village deities (Grama Devatas). There are Yogini temples, dating from the 9th to the 12th century, dedicated to these divine figures. These temples are open to the sky, a design that reflects the Yoginis’ connection with the cosmos and their role as intermediaries between the earthly and the ethereal realms. The Yogini temples, scattered across India, invite us to step into a world where the divine dances freely under the open sky, where the sacred is palpable, and where the mysteries of the universe are waiting to be discovered.

Over time, the Yoginis were incorporated into the broader Hindu practises, becoming an integral part of the Goddess worship and the Mahavidya, the ten aspects of the divine feminine principle.

The Yoginis are also associated with the clan of the 8 Mothers (Matrikas). These clans are linked to the Bhairava cult, where the Yoginis are depicted carrying skulls and other tantric symbols, practicing in cremation grounds and other liminal spaces. They are revered for their power to both protect and disseminate esoteric tantric knowledge.

The 64 Yoginis are a testament to the enduring legacy of the divine feminine in Indian spirituality. They represent the many facets of life, from creation to destruction, from nurturing to transformation. The Yoginis challenge us to embrace the full spectrum of existence, to recognize the power of the feminine, and to acknowledge the divine that resides within and all around us.

Why India doesn’t have psychologists anymore

satyamshakti — Sun, 07 Apr 2024 10:12:20 +0000

Does the title surprise you?

Do you feel like throwing facts & figures at me? Tell me that every hospital worth its chambers & beds has psychologists in-house or on panel? That there are institutes & universities all around us that teach the subject & thousands pass out every year? And begin practicing as psychologists.

The various workshops and conferences held on topics related to psychology where people present papers and dissertations lull us into a false sense of comfort that all is well with the world and we have a crowd of psychologists waiting at every nook and corner ready to take care of people who might be having mental health issues.

And yes, what about so many people pursuing and completing doctoral studies and acquiring Doctorates every year? But the question that we need to ask is: What are the new findings and discoveries that have been shared by such worthies? What research have they done that has made a difference to people’s lives even as the number of Indians suffering from mental health issues grows every year?

The fact is that nothing pathbreaking has come out of community for several years now. We are repeating the lessons taught to us by western researchers and merely recycling that knowledge. It’s a whole lot of “old wine in new bottles.”

The community is guilty of developing newer versions of “you scratch my back, I scratch yours.” A Mutual admiration society that keeps growing by the day and is excelling at encouraging mediocrity.

The reason I say that India has no psychologists anymore is that our institutions do not encourage original thinking. Our ancient scriptures have been declared a no-go land whereas we know that they contain knowledge that must be explored.

Let’s take a look at the tomes that constitute our Itihaas. We all know that three young people went into “vanvaas” for 14 years. How were they counselled? Who did do? Who took care of Dashrath as he lay grieving and died, in the end?

Also, what about the mental strength of the two young people left behind? On what basis were the roles divided between Bharat and Shatrughan? For a full fourteen years? What about the two young children of Ram and Sita? We make a lot of noise about single parenting today, but what about those two young boys?

Has anyone explored the Bhagwad Geeta on the role of a counsellor and a psychologist that Bhagwan Shri Krishna took on when Arjun expressed reluctance at going into battle. Has anyone even thought of doing so?

The fact is that the role Krishna took on wasn’t easy. Here was an ace performer, a hero who was backing off from the work he truly excelled at?

The reason actually lies in the fact that we have been brainwashed at seeing Ramayan, Ramcharitmanas, Mahabharat & Bhagwad Geeta as books of “religion.” What is this reluctance that leads us into compartmentalising everything, restricting them to silos whereas life is not like that, at all?

It is because of such thinking that streams like Yoga & Ayurveda are reduced to being “Hindu” practices and hence untouchable, even reprehensible by a vast section of global population including those from India. The scientific advancements of our ancient sages are mocked at, dismissed often as mumbo-jumbo and the so-called “western scientific thinking” given preference.

The fact is that as long as we keep confining ourselves to such thinking we will not advance intellectually. The rot in the system is such that we can’t claim to have produced a thinker like Chanakaya and it’s been several centuries since he lived. Meanwhile, “Tsunzu’s Art of War” wins applause all over including India.

So, do you now know why I say that India has stopped producing psychologists.

Creating A Yogic Path With Badhak and Sadhak Tattvas

satyamshakti — Mon, 18 Mar 2024 11:41:22 +0000

A journey of non-physical nature through the physical

Yoga, as most people view it, is not a physical exercise. It’s not akin to a gym workout, although you work with your physical body. The journey of yoga is about a sacred union with the divine by getting control over the physical and mental landscapes of existence. It’s about finding the ethereal, cosmic essence of the physical reality, including the physical body, by releasing mental imprints or samskaras that limit our perception of all of existence.

Much of the knowledge of the ancient science of yoga comes from texts penned down by sages who have experientially gained it. Sage Patanjali’s Yoga Sutras lay down an eight-fold path to the attaining the union that we call yoga. His definition of yoga is simple: yoga is the cessations of the modifications of the mind. The first four limbs of Patanjali’s eightfold path, called bahirangas (limbs pertaining to the external world), include asanas (physical postures) and pranayama (breath control).

However, in 15^th century BCE, there came another yogic sage, Swami Swatmaram, who came up with a more concise, although related, version of a yoga text—Hatha Pradapika. While most aspects of Hatha Pradapika overlap with the yoga sutras of Sage Patanjali—both outlaying a pathway to liberation (moksha)—the former advocates the attainment of oneness by focusing on kundalini awakening. Even Swatmaram’s four-fold (chaturanga) approach to yoga includes asanas and pranayama. But he prescribes the middle path to realize the transcendental nature of existence.

However, both Patanjali and Swatmaram emphasized the existence of something beyond the limitations of the physical world. Both sages were of the belief that the ultimate nature of yoga is non-physical, although the physical body becomes a channel through which the soul can unite with the divine. It’s a journey that is directed more inward than outward. It demands a conscious approach on the part of the practitioner, requiring him or her to release what no longer serves their ultimate purpose of life.

This is where a clear understanding of Sadhak and badhak tattvas becomes crucial for yogic practitioners. Let’s talk about both of these terms in detail in this blog.

Knowing what is holding you back and what is propelling you forward

While embarking on a spiritual journey like yoga, a human first encounters physical and mental patterns that make him a human. As humans, we all have favourable as well as unfavourable ways of life. We are a collection of both. If individuation is the goal of a person’s yogic life, he has to accept all parts of him—the parts that are helping him go forward on the path of yoga and the parts that are holding him back. These two parts are called sadhak and badhak tattvas respectively.

Simply put, sadhak tattvas are factors that facilitate a person’s yogic journey, while badhak tattvas are the ones that obstruct the path. A person on the path of yoga is a perpetual seeker, a lifelong learning, who is willing to face both factors inside and outside of him and doing the needful. Both Sage Patanjali’s Ashtanga yoga and Swami Swatmaram’s Hatha yoga emphasize the understanding of these factors by the seeker.

Badhak tattvas

Let’s first look at some verses from Patanjali Yoga Sutras and Hatha Pradapika before we talk more about badhak and sadhak tattvas:

1. “दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेपसहभुवः॥ (Chapter 1, Sutra 31 from Patanjali’s Yoga Sutras)

Translation: “The mind becomes distracted by difficulties such as disease, dullness, doubt, negligence, laziness, cravings, misperceptions, and failure to attain a state of concentration.”

2. अत्याहारः प्रयासश्च, प्रजल्पो नियमाग्रहः। जिसङ्गश्च लौल्यञ्च षड्भियोगो वििश्यनि॥ (Chapter 1, verse 15 of Swatmaram’s Hatha Pradapika)

Translation: “Excessive eating, excessive effort, excessive talking, overbearing adherence to rules, keeping bad company, and greed for sense objects—these six are the enemies of concentration.”

Both verses mentioned above talk about the badhak tattvas or the impediments that hold the seeker back from going ahead on the path of yoga. Below is the quick overview of the nine causes of failure of yoga, as elucidated by Sage Patanjali:

1. State of disease (Vyadhi): Physical ailments, when experienced by the practitioner, can become a major impediment for them. Most of these diseases can be inevitable due to physiological and biological changes.

2. Dullness (Styan): Styan is defined by akarmanyata, which is the unwillingness to attain a defined goal due to sleepiness and drowsiness, although the practitioner is keen and strong enough to do so.

3. Doubt (Samshaya): Yoga fails with lack of trust. A practitioner in doubt will question the words of Guru and will question the intention of his sadhana. He questions the path he is on, meaning he is in samshaya or doubt. Such an attitude can be detrimental to the path of yoga.

4. Procrastination (Pramada): Pushing one’s yogic practice to a later time is an obstacle. Procrastination can be a viewed as a lack of enthusiasm to pursue the yogic path and there can be many reasons for the same—laziness or emotional dysregulation.

5. Laziness (Aalasya): Yoga can become unsuccessful when there is a heaviness in the mind or body. Overeating and overthinking can be a cause of this, making one lazy and unmotivated to practice yoga.

6. Materialism and sensual gratification (Avirati): Yoga demands a level of vairagya or detachment from worldly desires. If the practitioner is driven by materialistic desires and sensual pleasures, then he fails to walk on the path of yoga.

7. Erroneous perception (Bhranti Darshana): False knowledge or ignorance can be viewed as the modifications of the mind that should cease to attain a state of yoga. Viparyaya leads to bhranti darshana, which gives a wrong perception of the world. Such deluded perception can impede the practitioner from becoming a true yogi.

8. Inability to achieve a finer state (Alabdhbhumikatva): A seeker has to accept the fact that there will come many distractions along his way. An inability to look at these distractions for what they are and succumbing to them will impede his progress. As such, reaching the finer states that are characteristic of yoga becomes difficult for him.

9. Instability (Anavasthitatva): Even if the seeker attains the finer state, he may be unstable in his mind owing to the prevalence of doubts or other obstacles. This instability can be a major cause of failure of yoga.

Sage Patanjali also gave a list of upavikshepa, which are additional symptoms that can be badhak tattvas or obstacles on the path of yoga. They are unhappiness (dukkha), mental depression (daur manasya), instability of the body (angamejayatva) and erratic breathing (shvas-prashvas). The presence of these symptoms can be an indication that there are obstacles on the path of the seeker.

While Sage Patanjali lays down nine causes of failure, Swami Swatmaram lays down six. The badhak tattvas according to the Hatha Pradapika are as follows:

1. Overeating (Atyahara): While Patanjali’s Yoga Sutras talk about dullness, laziness and procrastination, Hatha Pradapika talks about the reason for the same being the habit of overeating. Eating beyond one’s appetite can be a badhak tattva for the practitioner—a habit that is better forfeited as soon as possible.

2. Exertion (Prayasa): Everyone has a limit—physical and mental—that should not be exceeded. Going beyond one’s natural limits would lead to exertion, which can impede the spiritual growth of the practitioner.

3. Prajalpa (Talkativeness): There’s a reason why silence is given so much importance in the spiritual realm. Exceeding the limit in speech distracts the mind from the inner world to the outer world, which can act as an obstacle for the practitioner desirous of experiencing the divine oneness.

4. Adhering to rules (Niyamagraha): Yoga seeks to liberate, even from traditional rules that bog the practitioner down instead of uplifting him. The practitioner should have a degree of flexibility and adaptability to detach from certain rules and regulations that have outgrown the times. If not, then there will be hindrance on the path of yoga.

5. Excessive socialization (janasangha): Being too much in the company of people can be looked at as a badhak tattva because doing so can arouse a multitude of feelings in the practitioner. It can be anger, love, hate, lust, ego, and other emotions—all of which can disturb the person’s yogic practice.

6. Fickle-mindedness (Laulya): Inconsistency or lack of commitment can be a major cause of failure for a Hatha yogi. Having a capricious mind makes it difficult for the practitioner to stay focused on his yogic path and will ultimately deter him from attaining his spiritual goals.

Sadhak Tattvas

Now that we know the major impediments that may come on the path of a yogi, let’s talk about solutions—the Sadhak tattvas. Here’s what Chapter 1, verse 16 of Swatmaram’s Hatha Pradapika says about sadhak tattvas:

उत्साहात्‌ साहसाद्‌ धैर्यात्‌ तत्वज्ञानाच्च निश्चयात्‌।

जनसंगपरित्यागात्‌ षडभियोंगः प्रसिद्दयति: ||

Translation: “Steady wisdom, perseverance in the yoga of the senses, courage in the yoga of understanding, and unwavering determination in the yoga of knowing the Self—renouncing attachment to worldly associations, these are the six attributes of accomplishment.”

Swami Swatmaram laid down the following facilitators of a yogi’s path:

1. Enthusiasm (Utsah): A practitioner who has a positive attitude towards yoga and is full of zeal to walk the path is sure to gain the benefits of their practice. As such, enthusiasm can be a great impetus for the practitioner.

2. Courage (Sahas): Yoga brings out what is repressed inside. The practitioner who has the courage to face the visions and realizations that arise can become a true yogi.

3. Perseverance (Dhairya): Making yoga a regular practice no matter what happens can help the practitioner persevere through the challenges that come on his path.

4. Discriminative knowledge (Tattvajnana): For a yogi, his sadhana is his goal. As such, anything he does that is conducive to the attainment of this goal is surely a sadhak tattva.

5. Determination (Nischaya): A determined person can be a great yogi. Besides perseverance, a yogi should have the determination to continue his practice under all circumstances.

6. Aloofness from company (janasangha parityaga): If janasangha can be detrimental to a person’s yogic path, limiting one’s social interactions can be a great solution. Limiting excessive socialization keeps negative influences at bay. However, it’s important not to consider any human being as inferior to them.

By being aware of one’s badhak tattvas and embracing the sadhak tattvas can make a huge difference in the life of anyone walking the yogic path. It’s important to remember that it may take a while to completely overcome the factors that are holding the practitioner back. But yoga is more about the journey than the destination. With unwavering patience and practice, one can definitely attain the goal of yoga—liberation.

Myths around menstruation

satyamshakti — Tue, 27 Feb 2024 04:35:20 +0000

Periods: Taking The Feminine Beyond Their “Impurity.”

“Patriarchy,” a term that many across the globe wish to annihilate, is sadly an in-bred feature of human society. In a country like India, it’s emblematic of masculinity taking a toxic turn to suppress women, rendering the goal of equality a far-fetched, unattainable idea.

It’s a bitter pill to swallow, but several factions of Indian society still fly on the wings of patriarchy and impose endless restrictions on women. An epitome of patriarchal distinction and repression of women is seen during their menstrual cycles—when they are on their periods.

Governments, societies and institutions continue their strife for girls’ education and women’s empowerment. But how far have we, as a society, come to really giving our feminine counterparts the respect they deserve? Honestly, not much. Period.

An enduring myth around menstruation

India has always been a mystical land where ancient wisdom is followed like a gospel truth. Innumerable texts flood esoteric libraries, talking about human laws of righteousness, universal oneness, and love. But the truth is not every text available out there teaches you to practice what they preach. Blindly believing them without leveraging rational thought has led to the current plight of many menstruating women, who are made to sit in a corner of the house with minimal involvement with the household during that four-day window.

A woman faces stomach cramps and discharges blood as a part of her biological cycle. Her mother, or any senior member of the family, is informed about it. The next thing the menstruating woman is asked to do is refrain from cooking in the kitchen, touching anybody, entering temples, performing religious rituals, and stay isolated in the corner till the cycle is over. That’s been the scenario in Indian households for centuries now—fueled by myths and driven by blind faith.

Menstruating women are considered ‘impure’—a belief that’s a gift of our inbred patriarchy, which is sadly silently practiced in many parts of our country. Menstrual myths have been around in our country for centuries, rooting back to the ancient law books. Revered as sacred scriptures, these texts dictate certain codes of conduct and social behaviour to humanity, establishing them as the “most righteous ones.”

However, little do people realize that many of these ancient prescriptions have been misinterpreted by people over the centuries. Let’s not also forget the years of colonization when certain beliefs around menstruation that existed in Europe were infused into the Indian socio-cultural fabric.

There is a massive chunk of people who abide by the prescriptions of the Vedas, which form the foundation of Hindu religious practices and rituals. They have come to believe over the years that the Vedas consider menstruating women as impure and untouchable. Much of this belief also roots from the fact that these scriptures were authored by men, giving them a tinge of patriarchy and masculine dominance.

However, truth be told, none of the four Vedas dictate the practice of sidelining menstruating women. None of them preach that a menstruating woman’s body is impure or that she cannot perform religious rituals during her periods. In addition, the Bhagavad Gita does not mention anything about the menstrual cycles of women.

However, Varaha Purana paints a contrary picture of the duty of menstruating women. Lord Varāha, who is believed to be an avatar of Lord Vishnu, has prescribed in Varaha Purana that women can do anything she wants in terms of devotional service during her menstruation after reciting the mantra below:

anādi madhyāntam ajam purāṇam rajasvalā devavaram namāmi |(Varaha Purana 142;10)

Misinterpretations of the ancient religious texts by some followers have done more harm than good. They have, in fact, planted the seed of toxic patriarchy and created a divide between the two genders. The menstrual taboos that exist in our society today find their roots in the ancient times when biased interpreters of sacrosanct religious texts influenced individuals and collective behaviours, which ultimately forged social inequality for the feminine principle of humanity, especially menstruating women.

Menstruation is a natural and a powerful cycle

Menstrual taboos and the culture of shame surrounding menstruation has tilted the scales towards masculinity, a toxic version of it, thereby degrading the status of femininity in our society. Anybody who has the basic understanding of biology would know that menstruation is a natural process and an evolutionarily inevitable one. It’s a divinely intelligent biological process driven by the gameplay of five crucial hormones– Gonadotropin-Releasing Hormone (GnRH), follicle-stimulating hormone (FSH), luteal hormone (LH), progesterone and estrogen.

During menstruation, a woman may undergo pain and discomfort. But it is the body’s way of expelling the unfertilized egg, along with the uterine lining and menstrual blood. This blood is not typical; it contains a remarkable concentration of stem cells and nutrients. The process serves a physiological and reproductive function, but spiritually speaking, it respects the power of the feminine.

If you look at India from outside the lens of prevailing patriarchy, our society is also one that respects Shakti, the divine feminine counterpart of Shiva (divine masculine), in her various forms. Every year during monsoons, a unique ritual takes place in Kamakhya Temple in Guwahati, Assam, one of the 51 Shakti Peethams. This is where Sati’s reproductive organ or yoni fell, becoming a sacred space for the practice of tantra.

In tantric paradigms, Devi Kamakhya, believed to be the goddess of fertility and the womb of the world, bleeds every year as a part of her menstrual cycle, drawing devotees from faraway lands for what we call “Ambubachi Mela.” The temple doors remain shut for three days, signifying a time when it is believed that the goddess undergoes a period of renewal and divine energy replenishment. During this interval, devotees adhere to strict observance of rituals and practice abstinence.

In tantric rituals like Yoni Puja, the worship involves revering the Yoni or vagina as a symbolic representation of the cosmic Yoni, believed to be the source from which the entire universe has originated. Another symbol that’s revered in Hindu mythology and Vedic astrology is a nakshatra or lunar mansion called Bharani, who is believed to be a form of the goddess Kali and is associated with fertility and protection. The Nakshatra Chakra typically represents Bharani as a Yoni (female reproductive organ) and emphasizes themes of birth, creation, and fertility associated with the Goddess Bharani.

From impurity to power

In India, the feminine has been strongly associated with creativity and birth. Some cultures and belief systems have myths or rituals connecting women’s menstrual cycles with the lunar cycle. In Hinduism, the goddess Shakti is often associated with both the moon and female fertility.

The average menstrual cycle for women is around 28 days, which is akin to the lunar cycle. This coincidence might have contributed to the cultural connections between women’s reproductive cycles and the moon.

Now, as we step into the modern era, it’s about time that the divine feminine principle of humanity is given the status that she truly deserves. Menstrual cycles of women do not make them impure; instead, it is believed to cleanse her system off of impurities that don’t serve her physical and energetic bodies.

Scientifically, the menstrual cycle ushers in a period of rest for women because of the innumerable hormonal changes her body undergoes that can create fatigue. Spiritually, it is a period of renewal of the Shakti within every woman, so that her fertility and creativity remain intact.

Developing a clear understanding of the scientific as well as the symbolic meaning of menstruation can be a huge step forward towards eliminating taboos that women widely encounter. That will be truly women’s empowerment where they are brought to the fore, instead of being pushed to the shadows during her periods.

The menstrual cycle of women is, in fact, a period to celebrate feminine purity. Negative connotations of “impurity” and “inauspiciousness” only expand the social divide that we strive to reduce. The period of their periods is a period to take the feminine beyond impurities, not to term her as impure. Period.

Are you driven by your instincts or your intuition?

satyamshakti — Mon, 26 Feb 2024 09:37:19 +0000

As somebody who has embarked on the journey of spirituality and self-exploration, you may be facing the inevitable confusion about the different terminologies that are floating around. An understanding of yourself starts with understanding two crucial aspects that define who you are—your instincts and your intuition.

One morning, Reba didn’t wake up as peacefully as she always did. It was a usual morning though: the sunlight filtered in through cracks in the curtains, her husband slept with a mild snore beside her, and the setting of the room was just how it was the previous night when she went to sleep. But something in the air didn’t feel right. A strange, queasy feeling arose somewhere in the pit of her stomach when she opened her eyes that morning.

She went on with her quotidian tasks for the next couple of hours—getting her boy ready for school, seeing her husband off to work, and doing her household chores. However, that afternoon, as she was lulled into a short siesta, her phone buzzed to life and a voice on the other side informed her that her son had been severely injured during his playtime. She stood there frozen, as if the world around her had crashed and she stood as a helpless spectator to it.

Truly, something was not right for Reba that day. Her son suffered a head injury that could have been fatal without immediate medical intervention, which, thankfully, was provided at the right time. Upon knowing this, Reba called her husband to vent her panic, her breathing short and heavy. Without wasting a second, she dashed out of the door, not even bothering to lock it behind her. It did not matter. Nothing was more important to her than her son’s life.

Years later, as she looks back to that day, she can acknowledge that feeling that arose in her gut. A realization washes over her that the feeling was a message, a nudge so subtle that one would do nothing but shoo it away. Although her son has now grown up, healthy and strong, Reba still is unable to shake the feeling that somewhere deep down, she knew something was not right about that day.

The feeling and the memory of it still linger somewhere around her. The morning heralded what the afternoon had in store for her. Some of you would call it motherly instincts. However, it was also accompanied by her intuition, popularly called “gut feeling.” That morning was perhaps meant to wake her up to the existence of it.

Reba’s story makes it necessary to shed the light on the difference between instincts and intuition. As soon as she got the news of her child’s accident, she froze. Once the call was over, she called her husband out of panic, groping for some emotional relief. She rushed to her son, leaving the door unlocked. Those were all her instincts.

Reba’s behaviour was her hard-wired survival mechanism kicking in—without her choice. Her son meant everything to her and any harm suffered by him was like the rug was being pulled from under her. It threatened her survival, her meaning of life as a mother. She did not need conscious thinking to freeze when the news came. She was automatically kicked into her human instinct to rush for her son’s help.

The feeling she woke up with was her intuition. While Reba’s behaviour was instinctual, her subconscious mind was preparing her internally for the mishap. The inner restlessness she felt the moment she woke up that morning was her intuition, which is nothing but her inner guide. Unfortunately, she didn’t realize the profundity of this natural ability.

Intuition goes beyond the viscera of humans

In reality, the instincts of a person kicks in at a very visceral level. It occurs in your nervous system and is defined greatly by one’s genetic makeup and early environment. Instincts are involuntary in nature, meaning their activation is automatic and takes place without the conscious intervention of the human. The primary objective of instincts is to ensure a human being’s survival and adaptation to the immediate environment.

As humans, we are all instinctual in nature. It’s our natural ability to keep us all alive. This defines our in-built behaviours like breathing, blinking, shivering, and not to forget our fight-flight-freeze response. These bodily actions are natural and automatic; they have existed evolutionarily. You don’t have to think about performing these actions. Your body is intelligent enough to do it without your interference.

However, intuition goes beyond the human viscera to occur on the level of your soul. The brain-generated instincts can be felt at the face of any threat. But intuition goes beyond the mind’s rationality to prompt you about any threatening encounters. That was exactly what Reba felt that morning. But unbeknownst to the existence of this subtle communication, her rational mind dismissed it, only to bring her face to face with an overwhelming situation.

Some occurrences in life are inevitable, but your intuition is always present there in you as a compass. When something is not right and a little voice nudges you about it, listen to it. It’s your intuition. Such insights come out of nowhere. It’s not magic, yet there’s unexplainable magic in them. You just know something and you don’t know how you know it. It’s as if a voice from beyond prompts you to do something. It all depends on how much you are able to listen to it.

Tapping into one’s intuition is a spiritual feat that requires a highly centered and grounded consciousness.

Whether you realize it or not, it’s a balance of your intuition and instincts that keeps you safe and carves a way forward for you. Besides being instinctive, humans are also intuitive—a fact that is often forgotten amidst the daily chaos of life.

For a spiritual person, listening to this inner guide and shaping one’s responses to life is a continuous process. It’s a continuum of trial-and-error experiments that don’t necessarily have an empirical validation. It’s an inwardly working mechanism that has profound external effects. The power of intuition is a magic that the rational mind cannot fathom and words cannot express. But surely, it’s an experience that’s clearly palpable—if you know how to feel it.

Maa Kali signifies ‘Kaal’ that is Time & Darkness.

satyamshakti — Wed, 06 Sep 2023 07:35:06 +0000

Ma Kali’s physical appearance was depicted in Puranas in the manner it has been — the intent was not to appease some misguided modern-day not feminists; neither was the intent to open up opportunity for ignoramuses of today.

(But then, times being what they are, the two situations are playing out today)

The absurdities prevail as does the ignorance about Indian scriptures and ancient Vedic cultures; that people are bringing Ma Kali down to Page 3 type society women of current times.

How many women have you seen around you having four hands? Three eyes? Look and act Like Kaali? So, why is it that people decide to compare Ma Kaali to the women nowadays?

Now, let’s get this clear for once and for all.

Kali was a symbol.

As per Vedic philosophy, Kaali signifies ‘Kaal’.

Kaal has two meanings in Sanskrit:

1. Time. (e.g.—kaal kya hoga)

2. Darkness. (e.g.—Kaala kaaua)

So, why is it that ‘kaal’ signifies the two?

It’s because Time & Space are inseparable entities. (Not my thought alone; its as per Modern Science. Just that our Vedic science understood it ages ago.)

The space is Dark. Hence the time as well is considered Dark. The “Kaala”. Thus ‘kaal’ has two meanings; Darkness, and Time; in Sanskrit—the language of the Vedas.

As per Einstein’s theory of relativity, there is no separate time, and separate space. Time is the Universe’s fourth dimension along with the three-dimensional space. The space is as time is, simultaneously.

Science proclaims as well; there is dark matter and dark energies occupying 95% of the universe. The visible part of this universe is merely 5 %.

Thus the universe consists mostly of ‘darkness;’ not so much light or visible substance.

(Now don’t get me wrong as it’s not what I am saying; Modern Science is saying this. And if you know a bit of Physics, you must have heard of —Space-Time.)

As per Vedic Science, so is the Time which co-exists with the Space.

Kali is said to be the symbol of this time-space; the ultimate structure of the world—and hence it is portrayed as dark; just like space-time in reality is dark.

Now, each matter is related to certain space-time; also, each matter being a condensed form of energy. (E=mc^2, Einstein’s formula of interchangeable nature of matter and energy). This is how, space-time indicates an existence of something; and everything that exists is a form of energy.

So, Ma Kaali, the symbol of Space-Time is also said to be the symbol of energy. ‘The Shakti’.

That’s why Kaali was believed to be the Ultimate Shakti of the universe in Vedic science; and her followers were called “Shaaktas”.

The popular form of Kaali was portrayed as violent and horrific form; as she is the symbol of ‘kaal’, the time; and Time is unforgiving. Time is strict by its nature and all of us are aware of how ruthless time can be. Time takes everyone to the end eventually; it destroys everything, eventually. Time doesn’t care about who you are, how big you are or what your value is, be good or bad; each and everything has an end in the realm of time; and each and everything recedes ultimately in the ever engulfing mouth of the Time.

This is why death pervades everything around Kaali. Decapitated demon heads and blood all around. All symbolize death. The finality or the mortality of everything. Not just of evil but of everything. Just that evil is often first in the line of death.

But what about that tongue sticking out of her mouth, you may ask; the intent is not to get some ill-informed leftist to create a whatsapp emoji; instead it symbolizes that the hunger of Kaali (the time) is never satiated. That tongue is forever ready to gobble up the next death or the next destruction; the next ending of something. (Unlike what some convoluted narrative tells you—that she got ashamed of stepping onto Shiva and stuck her tongue out.) This tongue is a reminder that the hunger of ‘Kaal’ is not satiated yet; and the next person she may savour can be you. In no way can you resist her forever; and in no way can you escape her. And she relishes licking out your death. It’s her duty; as well as amusement.

This is the reason why Kaali’s tongue was portrayed thus in Vedic Scriptures.

She wears no clothing; as Time too shows you the bare reality. Time is rough, tough, rude, and nude. It speaks bluntly. Both good and bad times come without warning; and may go without warning too. It does not know or follow politeness neither does it follow any protocol.

Time has nothing to ‘hide’ from you. Because she knows; eventually, whoever you are, you are all hers.

To round up, just two more questions about the depiction of Kaali.

Why is Lord Shiva is lying under her feet? Also, why is she a woman, not Man.

As per Vedic culture, (contrary to the misinformed narrative); Lord Shiva is said to be the Adi-yogi. He was the first Yogi, the one who created the Yogasutra or the practical method of liberation of soul, and the fundamental basis of Vedic culture or Hinduism. He is the greatest Yogi, eternally; and that’s why all Yogis follow and salute Lord Shiva before starting their Yoga Sadhana.

And among all Saadhanas the highest form is Kaala-sadhana — the Sadhana of Time.

When you are successful in this pursuit; or when you achieve “Siddhi” you can control your time. (As per Vedic concepts). Controlling his/her time is the only reason, an enlightened Yogi can choose his death. Once he/she conquers the time through Saadhana, Time becomes powerless on him/her.

Lord Shiva or Adiyogi under Kaali’s feet symbolizes this fact— every Sadhaka has to surrender himself/herself to the feet of Time to overcome its power. Even Lord Shiva has to be under the feet of Kaali i.e. the Time; and has to do Saadhana for it—to go beyond the power of Time. Time was considered so very powerful by Vedic science. Because, it was the source, the raw material, and also the end—of all creation.

In yogic culture, every Yogi has to surrender to the Lord Shiva before starting his Saadhana. They had to surrender to the Aadi-yogi — who himself surrendered before ‘Kaali’ (the goddess of time), to overpower her. Shiva overpowered time; the highest form of Siddhi for a Yogi—that’s why he is considered the ultimate yogi and the first complete Yogi, i.e. the Aadi-yogi. This is also the reason he is called ‘pati’ of Kaali (or the lord of time); yet he is not called her Swami. Swami means ‘husband’. Pati means Prabhu. The lord. Not the husband exactly. (That’s why when we say ‘Raghupati’; it means the lord of Raghabas, not the Husband of Raghabas.) Lord Shiva mastered the time; that’s why he was called the lord of time or ‘Patidev of Kaali’.

The ancient Indian writers of scriptures developed from this concept a juicy story of romance between Shiva and Kaali, got them married too (as suggested in some stories)—just like journalists do nowadays without understanding the things properly!

So, Lord Shiva is considered as the only one who can overpower time (Pati of Kaali), and that’s why he is the only person who can command it. (For this reason, Shiva is also considered as the God of destruction, as only he has the power to command “Kaali” or the Time. The Kaali or the Time is bound to destroy everything; if Lord Shiva wants—i.e. , if the conqueror of Time wants.

But even he is placed under the feet of Kaali; to symbolize her importance and to emphasise the importance of Time-worshiping in ancient India. That even Lord Shiva has to do her Saadhana first in order to overcome its effect. Only then can he overpower her completely.

This is why Lord Shiva is placed under the feet of Kaali.

Now finally: Why woman?

Because; Time holds each and everything in this universe in its womb. The creation happened only because it has got a ‘time-space’ dimension for it. For anything to exist Time has to produce it by creating a space for it. Time is also the destroyer of the all things; but time also creates everything and holds everything within its eternal flow.

That’s why time is considered as feminine. Time is a female who gives birth to its children, bears it for a while and then takes them back again on her embracing lap. While singing the lullaby of the funeral she gives her children the most peaceful eternal sleep for of their life: the Death.

Life is beautiful; only because it has a time-limit to it. Without the time-limit imposed by death life is a prolonged disaster only.

This is why Time was considered as Mother in Vedic Culture. An energy that is essentially feminine in nature.

The types of Abhishek’s performed for appeasement of Lord Shiva and their benefits

satyamshakti — Tue, 05 Sep 2023 08:57:35 +0000

Lord Shiva is worshiped by performing Abhishek Puja. Read on to know more about the different types of Abhishek Puja performed for lord Shiva, the chanting of mantras while performing Abhishek, and it’s benefits for you and your family.

Lord Shiva is worshiped in many ways, he is worshipped through Mantra, Tantra, Kriya, Mudra, & Abhishek. The literal meaning of Abhishek is the worship of God by offering various items as worship.

Abhishek also means to pour a slow flow of liquids on the Shivalinga or the idol of God or to completely coat the Shivalinga or the idol with some paste or to sprinkle some powder slowly.

Lord Shiva’s Abhishek is performed in many ways, some of them are

1. Jal Abhishek – The Pouring water on Shivling
2. Dudh Abhishek – The pouring of milk on the Shivling
3. Rudra Abhishek – The worship of Shivling by offering ingredients like water, Gangajal, Panchamrita, milk, curd, ghee, honey, jaggery, sugarcane juice accompanied with recitation of mantras.

Jal Abhishek

Abhishek is an essential part of the worship of Shivling it is often performed by pouring a slow stream of water or Gangajal on the Shivling. Jal bhishek is necessary after completion of other abhishekas and also before Shrungar, it is also called Shuddhodaka Snan.

It is most common type of Abhishek performed; you can see devotee’s offering Jal to Shivling at temples across Indian on Monday.

The mantra to be chanted at the beginning of Jalabhishek is,

मन्दाकिन्यास्तु यद्वारि सर्वपापहरं शुभम।

तदिदं कल्पितं देव !स्नानार्थं प्रतिगृह्यताम।

At the end of other Abhishek (before shrungar), the above mantra is chanted again in Jal Abhishek.

Panchamrit Abhishek

Panchamrit is made with five nectar-like liquids – milk, curd, ghee, honey, and wet jaggery mixed in equal quantity.

It is believed that by worshiping Shiva with Panchamrit, the devotee’s house is always filled with wealth.

The following mantra is recited while performing Panchamrit Abhishek:

पञ्चामृतं मया नीतं पयो दधि घृतं मधु।

शर्करा च समायुक्तं स्नानार्थं प्रतिगृह्यतां।

Dudh Abhishek

Slowly pouring a stream of cow milk on a Shivling is called Dudh Abhishek. It is believed that it brings happiness to children, prevents premature death, and gives long life.

The mantra to be receite while performing Dudh Abhishek is :

पयः पवित्रमतुलं यतः सुरभि – सम्भवा ।

सुस्निग्धं मधुरं देव !स्नानार्थं प्रतिगृह्यताम।

Dahi Abhishek

Pouring or applying curd on Shivling is called Dahi Abhishek. Devotees perform this Abhishek for the happiness of children, their long life, and prosperity.

Dahi Abhishek is also helpful in the acquisition of property (such as vehicles, buildings, etc.).

This is the mantra while performing Dahi Abhishek is:

पयसस्तु समुदभूतं मधुराम्लम शशिप्रभम।

दध्यानीतं मया देव! स्नानार्थं प्रतिगृह्यताम।

Ghrit Abhishek

Ghrit Abhishek is the offering cow’s ghee on the Shivling, as ghee is thick so it is also applied by hand on Shivling.

Ghrit Abhishek is done with the desire to increase wealth, remove physical defects, disorders, and diseases.

The mantra for Ghrit Abhishek is,

नवनीत समुत्पन्नम सर्वसंतोषकारकं ।

घृतं तुभ्यं प्रदास्यामि स्नानार्थं प्रतिगृह्यताम।

Madhu Abhishek

Pouring or applying honey on Shivling is called Madhu Abhishek.

This Abhishek is done to drive away all kinds of troubles and diseases from life and to acquire wealth. The following mantra is recited while performing Madhu Abhishek.

पयः सारम सुखं हृद्यं सर्वदेव प्रियं घृतं।

स्नानार्थं ते प्रयच्छामि गृहाण परमेश्वर !

तरुपुष्प समुदभूतं सुस्वादु मधुरं मधु।

तेजः पुष्टिकरं दिव्यं स्नानार्थम प्रतिगृह्यताम।

Sharkara Abhishek

Offering sugarcane juice on the Shivling, or applying it mixed with jaggery, or dissolving Jaggery in water and pouring it on the Shivling is called ShakaraAbhishek.

Jaggery (GUR) is sweet, it is well known, its consecration gives a pleasant speech & pleasing language, one which does not make enemies or lets people remain enemies.

Sharkara abhishek mantra is as follows

इक्षुसार समुद्भुतां शर्करां पुष्टिकारिकाम।

मालापहारिकां दिव्यां स्नानार्थम प्रतिगृह्यताम।

Kumkum Abhishek

Appliying Kumkum powder on Shivling is called Kumkum Abhishek. This red-colored powder is a favorite of Lord Shiva.It brings luck.

It is advised by many people not to offer Kumkum to Lord Shiva, but such beliefs are wrong.

The mantra of Abhishek with Akshat kumkum is

अक्षताश्च सुरश्रेष्ठ कुंकुमाक्ताः सुशोभिताः।

मया निवेदिता भक्त्या गृहाण परमेश्वर।

Haridr Abhishek

The coating (Lepan) of Shivling with turmeric paste is Haridr Abhishek.

It removes marriage obstructions, brings peace, enhances health, and brings about enemy destruction. It is advised by some people not to offer turmeric on Shiva. But this is not correct.

The famous Jyotirling of Baba Baidyanath dham is anointed daily with turmeric paste.

The mantra of Haridr Abhishek is

हरिद्रादि लेपनं शुभं शान्ति सुखवर्धनम ।

शुभदं कामदं चैव हरिद्रादि प्रतिगृह्यताम।

Rudra Abhishek

Rudra Abhishek is an extended worship of Lord Shiva in which all the above abhishekas are performed in a sequence along with chanting of Rudrashtadhyayi mantras of Lord Shiva’s Rudra and Mahamrityunjaya form, you will require the services of a knowledgeable pundit to perform Rudra Abhishek.

Rudra Abhishek is performed with Bhasma (Vibhuti), Sandalwood, Saffron, herb-aromatic water containing medicine, tirtha – water, anointing with different types of oil, mango – juice, etc. Rudra Abhishek is performed for the fulfillment of desires of a devotee.

How does one receive spiritual enlightenment

satyamshakti — Wed, 21 Jun 2023 09:57:10 +0000

The key to enlightenment is attention.

If you want to abandon illusion, know reality and attend to it instead.

If you’re interested in enlightenment, start with a good definition.

To discern and abide in the ever-present Reality is the true attainment. All other attainments are like powers enjoyed in a dream.

According to Sri Ramana Maharshi, Reality in Forty Verses, Verse 35.

Enlightenment is about knowing who we are.

Enlightenment doesn’t confer special powers or make us “perfect” people according to someone’s definition.

But enlightenment is the only true accomplishment. All other accomplishments are like getting something in a dream.

You go to sleep and dream you want a mansion. So you strive and you try. Eventually, you get your mansion.

But who are you?

In your pursuit of the mansion, you didn’t ask. You hit the ground running. Now you will enter another dream, none the wiser.

A person without discernment is tossed from longing to longing.

A person who knows the difference between illusion and reality is at peace.

Here is the key, or general idea:

If you have a spiritual practice you feel comfortable with, keep doing it.
If you’re starting out, Self-enquiry, or Self-attention, is effective.
What is Self-attention?

Self-attention returns the outward-going attention to your true nature, which is pure Consciousness or I Am.

The Self can’t be known or perceived as an object.

How do we know the Self, which can’t be seen or known?

Since we can’t see it or know it, we can only be it. We accomplish this when we stop giving our attention to other things.

The Self is always here, but we overlook it when we engage in thinking activity.

The Self is not the “I” who thinks and worries.

Trying to stop thinking while identifying as “I” is like standing in a rainstorm and trying to avoid getting wet.

When you disidentify with the “I” that thinks and worries, you are free.

To do so, turn your attention to the Consciousness in which “I” seems to appear. This is the Self.

We don’t progress along the path to enlightenment and become an “enlightened person.” An “enlightened person” is an object of thought. “Progress” is also an object of thought.
Self-attention is a circular path, or a path that doesn’t go beyond Step 1.
Turn your attention to Consciousness and be that. All that would arise in Consciousness is an object. Be as you are.
All thinking and questioning is a movement away from the Self. Ask yourself, “Who thinks and questions?”

This objectified self isn’t who you are.

Be as you are. You are not a mind having a peaceful experience. You are Peace and Silence itself.

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The Many Forms of Sri Dakshinamurti

satyamshakti — Thu, 23 Feb 2023 08:46:53 +0000

Sri Dakshinamurti is depicted in 4 different forms, Yoga-Dakshinamurti as a teacher of yoga, Vīnādhara-Dakshinamurti as a great teacher of music, both instrumental and vocal and other arts, Jnāna-Dakshinamurti as the preceptor and one who imparts enlightenment, Vyākhyāna-Dakshinamurti as an expounder of other Sashtras. The image of Sri Dakshinamurti with its unique attributes of a teacher imparting the highest knowledge finds a significant place in Indian art and Temple Architecture.

Dakshinamurti in Indian temple architecture
The craftsman goes through the whole process of self-purification and worship, mental visualisation and identification of consciousness with the form evoked and then only translates the form into stone or metal. Thus, the trance formulae become the prescriptions by which the craftsman works and as such they are commonly included in the Śilpa Sashtras, the technical literature of craftsmanship . To embellish form the artist uses decorative treatment, to bring serenity in form he may take up divine approach, to beautify the form he searches parallels in nature, to get a vicarious pleasure he distorts the form or to obtain an empowering form he exaggerates the normal form by filling up with strength and vigor. The imagery of Dakshinamurti in Indian temples from the walls of the sanctum, the panels along the circumambulatory path, the pillars and the gopuras of the temple complexes are analyzed and discussed in a similar line of thought, elucidate form of Dakshinamurti as serene, empowering, beautiful and decorative.

Dakshinamurti adjacent to the Sanctum – Mahakaleshwar Jyotirlinga is situated below ground level of the Garbhagriha in the main temple. The idol of Mahakaleshwar being a linga facing the south is known to be Dakshinamurti. This is a unique feature upheld by tantric traditions found only in Mahakaleshwar among the 12 Jyotirlingas. The Dakshinamurti which is in a contemplative posture and imparting gestures is housed in a small niche or a small mantapa adjacent to the sanctum. Most of the navagraha temples, which were visited and documented in Tamil Nadu, have a small shrine dedicated to Dakshinamurti adjacent to the sanctum. Of which fine examples were found in the Alangudi, the Guru temple, Thingalur, the Candra temple and Kezhaperumpallam, the Ketu temple (fig 1) along with Nataraja temple, Chidambaram (fig 2) and Brhadiśvara temple of Tanjore (fig 3). The forms of Dakshinamurti in all these temples are serene and similar to that of Vyākhyāna-Dakshinamurti as an expounder of other Sashtras. His body composed of eternal bliss and sitting in vīrāsana , the spread of the banyan tree symbolic of māyā (illusion) with his attributes of snake, lotus and a book or aksamālā, and the āpasmārapurusha under his right leg. This form of Dakshinamurti finds its similarity with the description given by Śankara in his Dakshinamurti Stotram, which says,

Dakshinamurti panels on the walls of Temples – The panels on the South side of the temple are elaborate and of a descriptive quality and are spread on a larger space compared to the Dakshinamurti images discussed earlier. The composition is divided into three portions with the eye catching central space dedicated to Dakshinamurti flanked by smaller divisions complemented by a number of images. As an interesting example, the Dakshinamurti panel in the Airavatehswara temple at Darasuram has four pillars which divide the space into three portions. The central niche has Dakshinamurti seated in all calmness and imparting gestures and flanked by two panels on either side which are host images which look like sages, human forms and dwarfs with varied expressions. The Dakshinamurti panel in the Kailasanatha temple at Kancipuram is of similar division of space with three portions and the central niche dedicated to Dakshinamurti and flanked by lions and sages. The description about Dakshinamurti given in the Śivanidhi helps in relating to this panel and identifying the images flanking Dakshinamurti.

Dakshinamurti of white complexion of sacred ash carries the crescent moon on his head, his hands have gestures of knowledge, a rosary, a lute and a serpent and sacred staff called Yogapatta. He sits on a seat called Vyākhyāna pītha and is surrounded by all great sages and is of a calm temperament. He is adorned by serpents and wears the skin of a deer and is very auspicious. Seated under a banyan tree in the Mount Kailāsa, on the right he is flanked by Jamadagni, Vasistha, Bhrgu and Nārada and on the left are Bharadvāja, Śaunaka, Agastya and Bhārgava. The names, of the sages and forms around Dakshinamurti vary from text to text.

Dakshinamurti on Temple Pillars – Dakshinamurti depicted on the pillars are smaller in size and exhibit movement in the image, which seems to be responding or alive. The Dakshinamurti on a pillar opposite the Meenakshi Sundareshwara temple in Madurai is a very good example of this to life image. This image of Dakshinamurti sitting in all its majesty looks downward with a rare smile radiating compassion. It is observed in Chidambaram, Nataraja temple and the Guru temple in Alangudi the Dakshinamurti on the pillar is not facing the south but is facing the north. These two images of Dakshinamurti are also very expressive and in the mood of imparting knowledge.

Dakshinamurti depicted on the Gopuras – The temple towers act as galleries exhibiting a variety of gods, goddess and human figures along with animal figures in the entrances of temples. These are narrative, sometimes colourful and decorative. The Gopuras of some of the temples like Nataraja temple, Chidambaram, Brihadeshwara of Tanjore, Arunachaleshwara of Tiruvannamalai exhibit Dakshinamurti on the southern walls of the gopuras in his various forms like Vyākhyāna-Dakshinamurti, Yōga-Dakshinamurti, Vīnādhara-Dakshinamurti and jnāna-Dakshinamurti.