Question:
When is Navaratri celebrated ? Could you please let me know if there are six Navaratris and are they Varsha, Sharad, Shishir, Hemant, Vasant, Grishma?
Swamiji says:
Navaratri can be celebrated at any time. Most often it is observed from Pratipad to Navami or from Shashti to Purnima or Amavashya. There are four Navaratris which are special: Magh, Chaitra, Ashadh, and Ashvin. These correspond to winter, spring, summer, and fall.
Question:
Can you please suggest any guidelines for people wishing to observe the Navaratri fast in the same way that you do. (24 hours X 9 days. No water, no food)
Swamiji says:
Start off small and be content with small steps. Observe 24 hours with only water, then drink. Actually you will probably want salt more than water. Then try three days. And eat only fruits and water one time a day for the remainder of the nine days. Slowly you will extend it.
Question:
It is my understanding that no grains, or salty food is to be eaten during Navaratri. It is a symbolic giving up for the goddess. Are fruit and vegetables ok? To fast completely is for a greater tapas, and austerity. Is this correct?
Swamiji says:
The fasting gives forth a number of benefits. We suggest that everyone observe the vow according to their own capacity: the needs of the body, the activities in which the body must engage during the vow, etc. Some will give up grains and pulses, some will only take fruit and dairy, some will only take water: each according to his or her own capacity.
Question:
How do we count Navratri? Sundown to Sundown? Sunrise to Sunrise? Or Sunrise to Sundown?
Swamiji says:
We use a Panchanga, an almanac timed according to the phases of the moon.
Question:
Does one fast for 9 days during Navraatri without food, only water?
Swamiji says:
Some will fast on only water.
Question:
I would like to know is it possible to do homa of 108 names of Durga Ma from the Chandi Path for Navaratri?
Swamiji says:
Yes.
Navaratri at the Mandir
Question:
How do you observe Navaratri at the Mandir?
Swamiji says:
Mahalaya is the new moon before the Navaratri begins. We will perform the Cosmic Puja, complete Shraddha and Tarpana, and complete Chandi. The day after Mahalaya is the first day of Navaratri. Every day we will perform the Cosmic Puja, and complete Chandi. We will break the fast on the 8th night (ashtami).
Question:
What is the system that You and Shree Maa follow for prayers during Navratri?
Swamiji says:
We recite the entire Cosmic Puja and Chandi Path every day.
Question:
When during Navaratri do we worship Durga, when Lakshmi, and when Saraswati? What prayers are done during this period? Can Lalita Stotram also be recited?
Swamiji says:
We perform the entire Cosmic Puja every day. That includes Mahakali, Mahalakshmi, and Mahasarasvati.
Lalita can also be recited, but Chandi Path is not to be neglected.
Sadhana
~~OM~~
-
Definition of Sadhana
-
Can you please define for us, the activity that constitutes “Sadhana”?
Sadhana is any activity which we perform for the express purpose of demonstrating our devotion to God.
-
How important is to do your daily Sadhana program at the same place and time everyday?
The more we perform at the same place and same time, the easier it becomes. It becomes second nature to us. Then it becomes our true nature.
First, when we are out and about, our minds are engaged in various contemplations, so it is all the more difficult to make them sit still. Second, when we have new surroundings and new timings, it is that much more difficult to compose ourselves and get into the bhava of true devotion. When we perform at the same time and place, we go deeper and are less distracted. After some time the mantras remember us, rather than our having to memorize the mantras.
-
Please recommend the most important texts/classes from your “college of higher learning.” Is there a best order of study?
There are three distinct aspects of our practice:
1. Puja, which includes japa and meditation.
2. Path, which is the recitation of the scriptures.
3. Homa, which is the sacred fire ceremony.
To learn the pujas start with the smaller ones first: Shiva and Durga Beginners. Then work your way to the intermediate pujas like Hanuman. Then go to the advanced like Shiva Advanced and the Cosmic Puja. Add some new material from each book on a regular basis, expanding your worship 15 minutes a month.
To learn the Path, how to recite the scriptures, take a scripture and chant for a specified period every day. There are many of them: Chandi, Bhagavad Gita, Devi Gita, Guru Gita, Lalitha, Sundar Kanda – There are many to choose from. Start with a few chapters and become comfortable with them, and then add more chapters every week. If you take the Chandi, for example, start with the Armor, Bolt, and Pin, and then add the Highest Meaning, the Tantric Devi Shukta, and the Key to Perfection. Then keep adding to it every month. Let your sadhana grow organically.
There is a beginner’s homa in the Hanuman Puja, a more advanced homa in the Shiva Advanced. Also there is a Video CD. Then start reciting the Sahasra Namas: Shiva, Kali, Lakshmi, Vishnu, Annapurna, we are just finishing Gayatri (almost ready for publication).
In the evenings, study the philosophy behind the sadhana: Kashyap Sutras, Before Becoming This, Life of a Saint, Devi Gita. We’re working on a new translation of Ramakrishna’s story. There are many to choose from, and you can integrate the internet classes into the study. Also look at our stories and articles on our web site. You’ll find menus for the pujas, stories, parables, quite a collection.
-
Can one start at the beginning of the text, go as far as possible in one sitting, take a break and come back where they left off? Over a period of a week, for example, until the text is finished?
Yes, as long as we are students, She will certainly forgive us. We are trying to do our best. The prescription to perform the entire recitation in one asana is for those who are striving for the highest goal. The rest of us will perform to the extent of our capacity, and then continually try to increase our capacity. That is the tapasya.
-
The use of the terms “sankalpa”, “sadhana”, and “tapasya” often confuses me. I would very much like information on how to differentiate between them. I wonder exactly what each means in relation to the others and it would be helpful to have examples of each.
“Sadhana” means any spiritual practice. This can be Puja, Path, Homa, Singing, Dancing or any action that you perform in a disciplined way with the intention of bringing you closer to the Supreme Divinity.
A “Sankalpa” is a vow to perform any Sadhana for a definite purpose. For example most Sadhus make a “Sankalpa” to perform a specific Sadhana for 9 days, 30 days, 108 day, 1008 days or as long as they feel necessary, usually beginning on an auspicious day in the lunar calendar. Taking a Sankalpa is a great way to create a strong discipline and is a way to direct Sadhus life energy.
Tapasya means, “To create heat” and for our purpose means an expanded intensified Sadhana.
-
How do you stay inspired in your resolution/ sadhana?
In the Ramayana there are nine steps of Devotion explained:
1. Associate with saintly people
2. Enjoy stories of divinity and divinely inspired beings
3. Feel the privilege to perform selfless service as an expression of love
4. Sing of divine qualities or characteristics without any selfish motivation
5. Recite mantras with full faith
6. Perform all actions with tranquility, and see every circumstance as an opportunity to manifest perfection
7. See the world as equal to God, and regard the company of saintly beings as a greater opportunity than the perception of God
8. Be satisfied with whatever we receive as the fruit of our actions, and do not contemplate the faults of others
9. Remain with simplicity all the time, renounce conniving for selfish ends, and take delight in faith in God with neither exultation nor unhappiness.
These are the nine steps of devotion.
Try these in order to keep your inspiration alive.
-
Do you and Maa emphasize worship above the prayer and meditation? Or, is this appearance only, due to time and circumstance, the needs of devotees, etc.?
That is the only part you can see from the outside. When we sit still with our eyes closed, how can someone from the outside determine if we are meditating, worshipping or praying?
-
Swamiji, can you please suggest a daily practice that I could do as a beginner — and as someone new to Hinduism and to Maa?
Beginner’s Shiva Puja.
-
How does a sadhak reduce body consciousness?
The longer the asana, the more intense the contemplation, the less reflection on body. Expand your asana.
-
Many of us have regular practices – maybe even 5 minutes a day, of puja/japa/meditation that we have done over the years. Then there are the short term intensives that one attends – a spiritual retreat for example or satsang with a saint, or short term sankalpas. Which of these approaches is more conducive to spiritual growth? A series of short term sankalps of varying intensities or one long term sankalpa of moderate intensity?
Both in combination make for real spiritual growth. The short intensive sadhanas inspire us to make our regular practices longer and more meaningful.
-
Is it true that group sadhana is stronger than individual sadhana? If this true, is it preferable to try and chant with others as often as the situation permits? Also are there any scriptural references to the number of people that when chanting in a group makes the chanting more powerful?
There is a time for each type of sadhana. Sometimes it is more appropriate in a group, sometimes individually.
In Devi Bhagavatam there is mention of 3, 9, and 108 participants.
-
When we work in the world, we get a pay check and if we give it to somebody, we do not have anything left for ourselves. Is it the same if we dedicate/give the fruits of our sadhana to others? If it is the same, how do I give away the fruits of my practice without leaving myself in the muck? It seems a good thing to dedicate one’s practice to others, but I wish to progress, myself, too. Could you also suggest how best to do it?
Love is such a thing: the more you give it, the more it grows. You never run out. We give our sadhana in different ways: by dedicating it to others, by exemplifying it for others, by teaching its practical aspects, by incorporating it into our lives and living it. It’s a little different from your pay check.
-
Is there any specific technique you recommend for dedicating our sadhana to others? And are there any issues that need to be considered? I recall you replying to a question about one of the curses, and you said it applied only to those who are doing the practice for another. When does this sort of thing become an issue? Thank you for your time.
If we are selling our services to pray for others, to change others’ karma because of our prayer in exchange for a material benefit, we are clearly in violation of the spirit of the scripture. If we are praying from our sincere desire to help others, with no expectation for ourselves, then this prayer has purity and we can hope to achieve results.
-
Shree Maa said, “Spiritual practice feeds our souls”. For me the analogy of food is such a deep one. It seems that the true value of both food and sadhana lies in our ability to convert it to energy for some relevant use, not in the mere accumulation. I wonder if sadhana for the sake of sadhana is also counter productive. Maybe in both instances it may make me “fat”?
Certainly our intention in performing sadhana is of paramount importance.
-
What is the essential practice/attitude/method for realizing/opening and living from our heart? How do we merge heart and mind and live from there, right now? How do we merge?
SADHANA!
-
What is the effect of continuous sadhana on the personality of the sadhak? Can it transform an impatient person to a patient one, an ill-tempered nature to a sweet one etc.? Are there any signs to look for – in terms of improvement of qualities? Thank you for your time.
Yes, yes, yes! You will feel the difference, BUT …The old samskaras could come back at any time without warning. Therefore, we must be ever vigilant.
-
16. What is your guidance on the usage of the contemplations/inquiry: Naan Yar [Who Am I?]or So Ham [I Am.]? Is there a danger of egoic intrusion in this contemplation? In other words, is devotion fully engaged? Do you recommend this kind of sadhana?
It is one aspect of sadhana. Our focus will constantly evolve. Sometimes we are jnanis, sometimes bhaktas.
-
Can you please tell us anything about purification?
“Apavitra pavitra va …
The impure and the pure reside within all. Who remembers the Lotus-eyed Consciousness is conveyed to radiant purity!
-
What is the best way to manage illness, stress, fatigue, various bodily pains, so we are not lost in them, but endure them, even maybe rise above them. Can we minimize such problems as part of our goals and planning?
Yes, that is the function of Sankalpa, a spiritual vow or promise. It says that no matter what the mind may say, no matter what the body may feel, I am going to recite this puja or text of worship. When we complete our vows we understand that the pain was just another thought – not enough to deflect us from the completion of our goals.
-
What technique would be most efficient for cultivating the will to support the Sankalpa? I am thinking devotion to the Guru, but perhaps also something else to quicken the energy?
Devotion to the Guru is certainly a key element. But in addition let’s subscribe to a new definition of who we are and what are our goals in life! If I can’t trust myself, then who can I trust?
Lengthening Sadhana
-
On the one hand, we advocate expanding the length of our sadhana and disciplining ourselves to remain in the asan, on the other hand we say that saying the name of Ram once is sufficient. Which is correct? Can you please help me understand?
They are both correct. The sinful King, if he has faith, will sin no more. The sadhu, who wants to do more, should do more!
-
If the most advanced Yogi had planned a lengthy sadhana, and while settling himself in to this purpose [he had made a vow to do without fail] a hurt and dependant creature — a human child — fell into his field of influence and required care in order to continue life in her body. Would the yogi regard this as an intrusion or an expression of the Goddess? Would the yogi ignore this being or postpone his sadhana and care for the creature? Or somehow adapt his sadhana?
Adapt the sadhana.
-
Would he do japa as he is caring for the injured one? Would he see her as the Goddess and serve her as devotional practice? Would he ever succumb to the feeling, “I am not doing real sadhana”? How would he light up his life with God, and use the experience to drive himself farther into the divine nature than his human mind could have imagined?
By continuous japa of the mantra: What a privilege it is to serve God by doing Her work in this way!
-
Recently i failed to do my sadhana for a day after not missing 1 hour for a year. I sort of internally imploded due to lack of sleep and overwork trying to be several people at once. How does one have the fullness of experience and love for all beings from deep within lacking any fear or resistance like a true saint, or am i only idealizing such a being and such a possibility? Should i ignore this worry or take it as a deeper prompting to advance internally in a way previously unknown to myself? Is it inappropriate or appropriate to contemplate one’s own shortcomings in this manner?
In the Chandi we see the Great Ego, Self Conceit and Self Deprecation sending army after army to attach the Goddess time and time again. Even after the Goddess has held the Ego by Her foot, he keeps changing his form, struggling as at were, to get away from Her. It is not a phase — it is a constant battle to hold the ego in check, to make him surrender to the Divine.
-
In Vedic Religion, many masters speak and the puranas record the sages and yogis attaining Siddhi or boon via Tapasya. What is the relationship between Tapasya and Siddhi or Boon being granted by specific deities?
It is incumbent upon every deity to grant a boon to those who perform tapasya with pure devotion. That is a law of dharma. It is also true that a deity may test the sincerity of the devotee, and may give the boon of His or Her own choice at the time of His or Her own choice.
-
Some tapasya seems to be merely torturing the body which is the temple of Divine (like standing 12 years or sleeping on the nails ). Can, in the case we are living in a very cold climate, going out early morning with short sleeve and thin pants and doing martial arts training under 0 degree Centigrade can be considered as Tapasya, thereby accumulating the merits for the boon or Siddhi?
Like every other action, there is tapasya which is sattvic, rajasic, and tamasic. Torturing the body is tamasic, martial arts training is rajasic, and the state of mind which wants to surrender to God and demonstrate the sincerity of your devotion is sattvic.
-
I know there are as many ways as there are beings and inclinations. I know there are layers and layers of energetic movement with each mantra and technique. What about just sitting still and being with God? When is this approach appropriate? When is it possible?
All of the worship that we have shared teaches and trains our awareness to come to the stillness, to be in the presence of God. But there is no technique by which to make that quantum shift in consciousness by which we just let go. That is called Grace.
In part it is earned by our actions. All the worship, meditation, prayer makes us worthy of receiving that Grace. But also that Grace “descends from above” and is granted to those She has “chosen,” for reasons only She knows.
You can’t practice being in the stillness. You can practice approaching the stillness. That is why we teach techniques of worship, how to sit, breathe, chant, and be silent — all the things we can do until She grants that Darshan. The rishis called it neti neti – not this, not that; the Buddhists called it Sunya, the absolute silence or Void; we call it Nirvikalpa, beyond any idea. You are calling the it Stillness. I believe they are all the same.
-
When is brahmamuhurtha?
Brahmamuhurtha comes before the dawn.
Devas and sages are with us
-
I have read many stories of devas and sages appearing and helping at times of need (usually potentially fatal accidents), so I see that we are indeed not alone. I have thought that the sages, in the same way that we might hear the activities of our neighbors on adjoining properties, are aware of worship (of whatever kind) when it occurs and are free to join in, help, or simply enjoy. I imagine that some fragment of bhava catches their awareness, and they are drawn in, much like hearing a favorite song on someone else’s radio in the distance. I imagine that they enjoy the activity, the effort, the desire for God, for moksha, much as we enjoy the efforts of children to learn and grow. And of course, they delight in God. So when we turn away from normal activities and enter alone into our sanctum for practice, perhaps we are not alone after all. My question is, is this true, or am I imagining things?
It is true.
-
The pure and impure reside in all objects. Swamiji, this looks more like acceptance of the quality of impurity. Why purify ourselves in sadhana instead of accepting the impurity within us?
Regularity in sadhana
Sadhana Plan
Learning to recite scriptures
Sankalpa, Sadhana, Tapasya
Making our sadhana strong
Worship over prayer and meditation
Beginner Practice
Reducing Body Consciousness
Short intensive or Regular non-intensive Sadhana
Group Sadhana
Serving through Sadhana
Manifesting our sadhana as love
Sadhana and Personality
Who am I?
Purification
Managing illness and pain in the course of sadhana
Cultivating the will for a sankalpa
Sadhana and compassion
Break in Sadhana
Tapasya and Siddhis
Sitting still and being with God
Brahma Muhurta
Purification through sadhana versus accepting the impurity in us
Homa
Topics covered in this Question and Answer session with Swamiji:
- Definition of homa
- Auspicious days for homa
- Homa viddhi
- Fire pits
- Fire sacrifice out open or in shade
- Homa in the day or the night
- Homa purnahuti
- Wood and masala for homa
- Using modern appliances for homa
- Blowing into fire
- Fire hazards
Guidance for Leading a Spiritual Life
Topics covered in this Question and Answer session with Swamiji:
- Attributes of spiritual seekers
- Goals and surrender
- Spiritual goal
- Dealing with our faults
- How to speak
- Surrender
- Sincerity
- Charity
- Efficiency in karma
- How not to be exploited
- How to respond when people get physical
- Desire to remain aloof
- How to make friends with God
- When the world comes knocking
- Surrender and correct attitude
- Making more time for God
- Unable to say “No”
- Negative emotions
- Challenges of family
- Fear of death
- Stress and confusion
- Detachment in the middle of suffering
- Choosing an Ishta Devata
- Combining relationship and spiritual life
- Does God love me?
- When our friends fall
- Understanding death
- Stillness
- Serving the world
- Destiny
- Silence
Questions and Answers about Cosmic Puja
~~OM~~
-
Benefits of Cosmic Puja
-
What are the benefits of the Cosmic Puja? What are the qualities that are developed, the wisdoms gained, etc.? When is this the appropriate primary puja?
These are from a few slides from our new class on the meaning and performance of the Cosmic Puja. I hope they will answer the question.
Cosmic Altar and Puja: Presentation
The Cosmic Puja is a Universal Prayer for Peace for all the beings of existence. It is a guided meditation, which teaches us to perceive events in life without attachment, to free ourselves from the bonds of karma, and cease to react to every stimulus. Through wisdom and discrimination, we design the circumstances we desire in life, and in this way we act with the greatest efficiency. All actions become perfect actions, and no longer are we required to return again and again to finish our incomplete work. This is the path of liberation. This is the purpose of the Cosmic Puja.
We meditate to surrender Too Much and Too Little, cut down Self Conceit and Self Deprecation, and surrender the Great Ego itself at the feet of the Divine Mother Goddess. Then we will be able to see that all of Existence is Being, Becoming, and Rest; desire, activity and wisdom. All of existence is in constant transformation caused by the Three Divine Couples: Brahma and Saraswati Creating, Vishnu and Laksmi Protecting, Shiva and Durga Transforming.
This is the Cosmic Puja, the worship of the Energies of the Eternal Existence and the Consciousness which perceives them; the three qualities in Constant Motion: coming into manifestation, having a time of play in the circumstances of life, and transforming again into something else. Without Too Much or Too Little, without Self Conceit or Self Deprecation, in the absence of the Great Ego, we can perceive without attachment the Dance of Nature and intuit the presence of God.
-
I pray primarily to Durga as the Kuladevata, However I also pray to Hanuman, Shiva, Vishnu and the rest of the family. I sometimes feel confused. How can I see them as a whole, please give me guidance?
Please read the Cosmic Puja. All the Gods and Goddesses are members of the one family of divinity. Be free. There is no conflict.
-
How does the worship of many forms of deity relate to the notion of having a chosen deity, or Ishta Devata? There seems to be two directions along which your altar can evolve. One is toward a cosmic altar that has many forms of deity. The other direction is toward an altar that has only one, chosen deity, one’s ishta devata.
It is called Ekadista or Vyasti as compared with Samasti. Both are ways of worshipping and of setting up the altar. Both are correct. In both ways we still worship all the other forms of divinity, but they are worshipped in the presence of flowers rather than murtis.
-
In the Bahya Matrikaa Nyasa. I am not sure what you mean when you say base, for example:
Om am namah R.1.4 base top of head,
Om pam namah L.1.4 base L.side,
Om bam Namah R.1.4 base belly, etc.
Could you please explain?
On each finger there are three spaces divided by the joints. The base refers to first space on each finger next to the palm of the hand.
-
I would like to know whether you actually do a homa in the section on Agni Prajvalitam?
No, visualize a circle of fire surrounding yourself and the deity. No other vibration can enter the circle. Then make the walls of the fire continually higher.
-
Where does Krishna fit in the cosmic family? And Ram?
They are both incarnations of Vishnu, and included in the Vishnu mantras.
-
Brahma is referred to as the Supreme Divinity and also as the Creative Capacity. Sometimes in transliteration the first is written Brahman, but apparently not always. How do I distinguish the two?
From the context.
-
In the Bhuta Suddhi, the bijas for the chakras are lam, vam, ram, yam, ham, and om. My question is are there also deities for the respective chakras? If so, what are they?
Please look at the table on page 97 of Cosmic Puja.
-
Do you offer puja materials on the Chandi Yantra as well as the idol of the deity?
In our tradition we do not break our asana from the time we take the sankalpa. Therefore, all offerings are made on the main flower situated on the yantra so we have no need to stand up.
-
In the Bhutasparana section, we call upon friendly spirits to get rid of the bad ones, then we tell the bad ones to go away, then we tell those that have chosen to remain that Lord Narasinha will deal with them. Should we make material offerings to the good spirits to persuade them to help us, to the bad spirits to get rid off them? What of the really demonic powerful ones? Does Narasinha take care of them, or/and should Hanuman be invoked for protection? Does one do this everyday, or once a week, or only at the start of a retreat or major event like a yagya?
Traditionally we offer rice to the good spirits in the four directions. I personally find it too difficult to clean up so I offer flower petals on the altar. For the bad spirits, traditionally we offer black sesame for the bad spirits. Again I offer flower petals for these mantras too. For the demonic ones, invoke Hanuman or Devi (Chandi, Chapter 12). I perform the Bhutasparana every day as part of the Cosmic Puja.
-
I would like to know the internal significance of Prana Pratistha and Nyasa. Since one could just as easily invite the deity into our hearts and meditiate on her there, and feel her there, without necessarily going through all the pratisht and nyas mantras, I would like to know what exactly these mantras do, as they are considered vital to all tantric pujas. Do they have the overall effect of enhancing the potency of the Japa Mantra that follows? In other words, one could just do the Japa without Nyasa, but with Nyasa the Japa would be more powerful.
The easiest and most effective puja is to sit silently in contemplation of the Supreme Divinity within ourselves with only one mantra. But the mind is restless. It won’t sit still that easily. It wants to roam from the past to the future, and rarely observes the truth of the present. The rishis designed the pujas to guide the mind into that stillness. The Pratistha and nyasa viddhis allow the establishment of all the vibrations of existence into our being, and then the establishment of the DIvine Mother as the embodiment of all that energy.
-
Can I do Prana Pratistha myself, as no brahmin is around to perform it. And how would I proceed for murtis of Shiva, Ganesha, Krishna, and Lakshmi? What are the mantras and so on?
Use the mantras from the Prana Pratistha in the Cosmic Puja, and then add the bija mantras for each deity.
-
How do the different mantras of the Pratistha or Nyasa correspond to the different chakras and nadis(chakra petals)?
I stand by the explanation already published in our books. The correspondence begins at the Muladhara to the Ajna chakra.
-
Just as receiving initiation into a mantra makes it more potent for the sadhak, does one need therefore initiation into the pratishtha and nyasa mantras as well to enhance their effect?
Everything works better when we have an oral transmission of knowledge, and even better when we can do our sadhana in the presence of a pure example of someone who is practicing that sadhana. There are so many nuances in every action that cannot be explained in an email or even a book. But we must do the best that we can. When circumstances allow, we will come into that relationship which inspires us to actually adjust our life styles so that we can receive the teachings first hand. Until then we must follow the teachings to the best of our abilities, and maintain the sincerity to continue to progress.
-
Could you also please tell me whether in cosmic puja pran pratishta is mentioned twice is deliberate or should just be done once?
We make prana pratishtha many times during the puja:
On the deity
On the pot.
On the worshipper
On the yantra.
On the fire.
-
On the one hand, when you were talking about the pot and you said that there is energy outside and energy inside, seems like there is only one energy. And then you said each manifestation is a different energy. Could you explain this?
-
In the Cosmic Puja, puja naivedhya is initially addressed to the Goddess. At the end, the text shifts to addressing God. Is there any significance in this shift?
-
The Introduction (to the Cosmic Puja) talks about three levels in the altar. It also says that as we move up the altar the way we perceive the world changes. Could you give us some examples from your life about how this happened?
-
I am mesmerised by the idol of Durga (Chandi) Maa, the one on the front page of the cosmic puja book riding on the lion slaying Mahisasur. Is there an actual murti like that somewhere in a temple in India because I have this strange feeling that I have seen it somewhere.
She, this murti is prepared in different parts of Bengal every year. She is worshipped for the Navaratri and then dissolved again in the Ganga.
-
The Cosmic Altar has been described in the Vaikritikam Rahasyam (from the Chandi Path) as the best way to worship Her. Does this mean that we should position the deities in our homes in the manner described in the Rahasyam? Would you advise us to model our altars at home based on the Cosmic Altar?
It is an extremely sophisticated form of worship. Certainly we want to move in that direction, but don’t move so fast as to make our worship a burden.
All Gods and Goddesses are one Family
Many deities and one chosen deity
Bahya Matrika Nyasa
Agni Prajvalitam
Krishna
Brahma and Brahman
Bhuta Suddhi
Where to make offerings
Bhutasparana
Prana Pratistha and Nyasas
Energy inside and putside the pot
Puja Naivedhya
Three levels in the altar
Cosmic Puja cover – Puja and Altar (Murtis)
Cosmic Altar
Meditation
Topics covered in this Question and Answer session with Swamiji:
- Mudras for meditation
- Discussing meditation
- Disturbances during meditation
- Meditation without mantra
- Samadhi
- How to meditate
- Visualization
- Where to focus in meditation
- Holy rivers inside the body
Altar and Puja
Topics covered in this Question and Answer session with Swamiji:
- Mudras
- Murtis
- Purification
- Puja to Saints and Masters
- Puja Experiences
- Prana Pratishtha
- Consumption of Prasad
- Visarjana
- Altar Vastu and Altar Direction
- Yantra
- Disposing of Old Articles of Worship
- Worship Restrictions for Women
- Short Puja to Deity
- Puja for Welfare of Humanity
- Expanding Our Puja
- Order of Worship
- Rearranging Altar
- Duration of Sankalpa
Significance of worshipping Ardhanarishwara
~~OM~~
Shree Maa on Energy and Consciousness
“If we love God with unconditional love, God teaches us in such a beautiful way. If we take one step towards God, God takes 10 steps towards us. Is it not beautiful? This is a delightful article about God’s unconditional love. …read more
The Seven Levels of Meaning of Sanskrit
~~OM~~
Every syllable of Sanskrit has seven levels of meanings:
- vach artha ⇒ dictionary meaning
- bhava artha ⇒ meaning according to an attitude of awareness
- guru artha ⇒ meaning according to your guru
- darshan shashtra artha ⇒ meaning according to your school of philosophy
- sampradaya artha ⇒ meaning according to your tribe of sadhus
- svadaya artha ⇒ meaning according to your own level of realization
- gupta artha ⇒ hidden meaning
Contents of Devi Gita
~~OM~~ Shaktis leave Shiva and Vishnu and Brahma requests his sons to perform tapasya Daksha’s Enmity with Shiva and the 108 Shakti Pithas Parvati’s boon to the Gods and Himalaya’s questions The forms of Maya in the Gross Body, Subtle Body, and Causal Body The Manifestation of Maya Shakti, and Darshan of Her Universal form […]
The Yamas in Devi Gita
The Devi Gita outlines the ten ideal qualities of every spiritual aspirant.
Gauri Mata on the Divine Mother
On one such occasion Gauri Mata said to the devotees, “In Durga Saptashati, the Divine Mother is described as “the most beneficent among the beneficent, the fulfiller of wishes.” The Divine Mother fulfills all the wishes of Her devotees. …read more
Swamiji on Nine Planet Pujas
~~OM~~
In this article, Swamiji stresses the need to do make worship of all the daily influences everyday and the beneficial effects of worshipping the nine planets.
Question: Swamiji, what is the attitude that one should have when facing adversity? In India, the priests suggest pujas (worship) to Shani (Saturn) to make things normal again. What do you think?
Swamiji: I think that we should make puja (worship) everyday, and not just for Shani but for everybody, everyone that’s Divine, and all the Divine influences in our lives. Now, what happens in India is that, generally, priests know that householders are so busy with their worldly tasks that they’re not making puja, and their neglect of the pujas is what causes confusion.
So most of the priests in India who suggest that you worship Shani are really saying, “Get on a spiritual path.” For anyone who’s really on a spiritual path, you have no need for a priest who says to do a puja for Shani. You’re doing puja everyday yourself. What need have you for a pujari who says, “It’s Shani dosha (affliction) that’s causing your problem”?
Shani has many benevolent effects in our astrological ecology. Shani is the Lord of discipline. Shani is a very great benefactor to anyone who creates a discipline. He is the strength of that discipline, and the focus of that discipline, and the commitment to that discipline. And now we are seeking freedom through action – not freedom from action. The moksha that we are seeking is freedom in action, not being inactive. The verses in the Bhagavad Gita say, “No one can be free from action. Even I who am the Lord of the three worlds, I must continue to act.” Therefore, do your action with the spirit of the rishis (sages). Do your action as the servant of Ram, do your action as an instrument in the hands of God.
So I appreciate the priests of India who recommend that we do Shani puja or the like, because they’re really saying, “Do something spiritual.” But I appreciate even more those great sadhus who are doing it themselves, not because some priests in India told them to, but because they are really in love with God. And they are following this path just as an inspiration so that they lead a pure life, a focused life, and a disciplined life which brings them to their ultimate objectives.
Graha shanti (peace) is to put to all your planets in harmony. Now look, the Sun is the light of wisdom, the Moon is the warmth of devotion, Mars has strength and fortitude and focus, Mercury is the communicator, Jupiter is the great guru and teacher, Venus fills us with love and pure attachment, Saturn will take us to discipline, Rahu and Ketu polarize obstacles and help us to reconcile the opposites. Look at the beneficent aspect of the planets and then they’ll all be in shanti. That’s the puja.