It is good that you brought the reference of "paro rajasi savadom". Please write a small article on purna Gayatri, emphasising on chaturdha pada, when you have time. I will appreciate if you can informe me (email on my website) when you post it.ThanksA Venkat http://www.rothom.net/  

It is good that you brought the reference of "paro rajasi savadom". Please write a small article on purna Gayatri, emphasising on chaturdha pada, when you have time. I will appreciate if you can informe me (email on my website) when you post it. Thanks A Venkat http://www.rothom.net/  

About the "third kuta", It is stated as " ....... This kūṭa is to be contemplated from anāhata cakra to the middle of the forehead in ..... ". Is there a typing error? Is it "anahata" Or "Ajna"? Contemplation is to be from "ajna cakra" to the "top of the head?" Or is there an error in my comprehension? Thanks A Venkat

About the "third kuta", It is stated as " ....... This kūṭa is to be contemplated from anāhata cakra to the middle of the forehead in ..... ". Is there a typing error? Is it "anahata" Or "Ajna"? Contemplation is to be from "ajna cakra" to the "top of the head?" Or is there an error in my comprehension? Thanks A Venkat

Purpose of Hatha Yoga and Tantra Yoga are not the same. It's like saying - I boil milk this way before drinking, so I will also boil curd because curd is derived from milk. Doesn't make sense, does it? One should stick to the pramana specific to Srividya as the Upasana here is of Srividya and this is not Hatha Yoga. That's why these things need to be learned from a "teacher" who has gone through the grind, understands the intricacies, is equally well-versed in scriptures and practical realization. Amateurish information and assumptions made on the fly without proper logic can be harmful in Sadhana. Purnananda Yati, Krishnananda agamavagisha all teach pranayama starting from pingala and not ida. Please do not twist and turn teachings without proper understanding of the significance. Approach to Bhutashuddhi is different in different cases. While Hatha yoga uses sthoola panchaka, tantra uses sukshma and susukshma panchakas, pancha makara being one of them. The entire approach of Bhutashuddhi is different in the case of Tantra as elements here are not mere physical or astral elements like in Hatha Yoga but enlightened vibhutis of Devi, its a whole different deal. While Hatha Yoga starts with Muladhara, the energies in Tantra are more heart-based (hence starting from Pingala) as sadhak would have already undergone shaktipat and Devi would have appeared in navel chakra. Please approach a Guru who knows what he is talking to understand such intricate details.

Dear Sir,I feel, nityotsava is related to Srividya and what we are doing puja here is also part and part of Srividya. I am not denying your point here. In sastras there are different opinions on same topics. One example, in Arunam,(aaranya paathaka) it was said that "Asta Chakra Navadwara". But we use Shasta or sapta chakras apart from sukshma chakras. Hope, I have conveyed what I am intentned.Regards,

It is said in Nityotsavaश्वाससमीरं पिङ्गलाय नाड्या अन्तराकृष्यśvāsasamīraṁ piṅgalāya nāḍyā antarākṛṣyaThis is what you have mentioned and as per this, what you say is right. But have a look at the following explanation. Piṅgala nāḍi – sun – right nostril; iḍa nāḍi – moon – left nostril. There are six inhalations and exhalations.First inhalation is uniting individual soul with the Supreme Self. Moon represents the individual soul which is contemplated to unite with the Self, which is the sun. As individual soul is drawn towards the Self, hence left nostril is used. Second inhalation is through right nostril to dry the bodies referred in the article. Only sun rays can burn and hence the right nostril is mentioned, as sun has the capacity to burn. Here, burning does not mean complete burning of the body. It refers to the energisation of the body with sun light. Third inhalation is through left nostril to dry the burnt body. This is generally known as “vastrakhāya” which means it is dried not under the direct sunlight. Herbs are dried only this way in order to preserve their medicinal properties. The same concept is applied here. Fourth inhalation is to make the nectar flow from candrmaṇḍala near sahasrāra. Unless inhalation is done through the right nostril (sun), sudhā (nectar) cannot flow, as the consistency of sudhā needs to be loosened in order to flow down. If inhalation is done through the left nostril, loosening of its consistency is not possible. Fifth inhalation is about recreation of the burnt and dried body (of impurities and not in literal sense). Creation is possible only with the sun and hence inhalation is through the right nostril (sun).Sixth and final inhalation is to place the individual soul at mūlādhāra. In the first inhalation, the individual soul was taken to the Self using left nostril. Using the same left nostril, the individual soul is placed in its original position after purifying it through the above process. Haṭhayoga Pradīpaka (II.7) says that in any prāṇāyama, one should begin inhalation with the left nostril (iḍa nāḍi). Yoga CūḍāmaṇiUpaniṣad (98) also says that first breath should be drawn through the left nostril and exhaled through right nostril. If this practice is followed for two months, energy channels are purified within two months. Since the purpose of bhūtaśuddhi is only purification, it would be advisable to follow what is described in the texts. Most of the texts follow what is described in Haṭhayoga Pradīpaka and Yoga CūḍāmaṇiUpaniṣad, as they are logical. Let us await for more responses on this from others. 

14. Bhūtaśuddhiḥ भूतशुद्धिः1) As per the "sutra", bhutasudhhih starts by saying "Swaasasameeram pingalaya antaraakrishya". That means, first bhutasuddhi starts with inhale through pingala i.e. right nostril but not through left nostril.2) Here if we observe the whole process, the serial of bijas is yam, ram, vam and lam which is against the serial as per matrukas i.e.yam, ram, lam and vam. The reason behind vam in place of ram is that, as explained in introductory para of this topic, vam is amrita bija, and after burnt of sankocha sareeram, the ashes will become wet with paramamruta varsham. Then sambhava sareeram will born the bija of which is lam i.e. pritvi bija.

Garuda is certainly good. The whole Garuda Purana is based on Garuda's questions. According to me, this dream means that your father should have been liberated.

Sir,The Day my father died in Oct 2009 at 5 am . It was around 2 am I dreamt of Garuda hovering over my place, and a black cat was seen walking in the terrace of my place of stay. In the morning at 5 am i had a call from home stating he passed away . Is this Garuda coming in the dream a good one for the departed soul ?