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  AHYMSIN newsletter, Issue - April 2012  
 
   
 
   

The Birth of The Lady of Compassion at SRSG

by Joanne Sullivan
with Pawan Mishra

I believe that there are worlds within worlds that we do not see, touch, hear. And that worlds are created in a moment.

A few images, a few words

A flame wreathed in flowers
A red triangle with a dot in the middle is painted by finger and the Shri Yantra is placed.
A white statue with a blindfold on
The blindfold is removed. First glimpse! A stirring moment
Eyes of Compassion look at his through eyes turned inwards.
Who has come to rest in this image of stone?

We are washed over in waves.

Swami Veda:

“Nine waves of Shri Chakra, Shaktis of Divine Mother”
“We are invoking the presence of the Shakti in the Shri Yantra now.”
“Keeping the Shri Yantra in the heart center, recite “Shiva shaktyaa yukto…”(Saundarya Lahari)

“This deity, White Tara, Shvetatara”
“…a mantra of Tara Devi…Tibet, China, Japan, Nepal”

“aim strīm tāre tuttāre ture svāhā”
“om saumyā saumyatarā śheṣha…

A gathering of all ages, many old friends, many languages spoken, together for a sacred moment.

I don’t know how it happened but an almost other-worldly white marble statue took on life. This is not a fictional story. This one is real.

A new Devi Shrine was consecrated at Swami Rama Sadhaka Grama on 31st March and 1st April 2012, with the installation of a Shri Yantra and a White Tara. As if sprung from Her birth, the 1st April 2012, also commenced a 21-day akhanda japa, an unbroken recitation. Night and day, one could hear in the new temple the Shri Lalitaa Sahasranaama, 1000 names of the Goddess Lalitaa, whose name signifies the Divine Feminine as Cosmic Play.

Swami Veda Bharati also invoked the Life Force of Tara with a group initiation into a mantra which combines bija (seed) syllables, Tara mantra and Saumya mantra.

The 1st April 2012 was also the last day of Navaratri, the nine Nights of the Goddess. Prepubescent girls were invited as embodiments of the Devi. There were also boys who represented Bhairava, a form of Shiva. They were all offered worship by Swami Veda who washed the feet of every Devi and Bhairava, humbly placing his head on their feet with great care. As he moved from one to the next on his knees, he revealed no signs of duress or exhaustion! This was followed by a feast for the sanctified children and individual gifts of clothes and money. Swami Veda has performed this observance with love and attention whenever he has been here at SRSG on the last day of Navaratri, thus invoking the divine presence in every child.

Please keep in mind that this is more of an informative article and cannot convey feelings of individuals or the stirrings in the community. If you talk to people here, you will come to know that quite a few people report feeling a difference with this Devi here. Several people have told me that they feel a relationship with Her.

Nurya said “I smile when I see Her.”

Geeta Bhoi said she feels “that She is Everything and contains the whole world. I feel all the power of God in Her - samkhya and bhakti and all the traditions and forms of God. Not a single point is left behind. I only go once a day though because I feel like I might not come back from Her if I go too much.”

One day during the akhanda japa, I was doing prayers with the children by the Shankaracharya and the Kailash Stone murtis. An eagle circled overhead three times. Someone down the hill saw the eagle circle and later commented on it. After prayers, we made up a group story. The next day, when we made up a story, the central figure was an eagle. I asked Amitai what the eagle’s mother’s name was and he said “Mother Earth.” The story evolved and the eagle said to the children “Take care of the trees and the flowers. Take care of this ashram.” At the end of the story, the eagle revealed himself to be Ma Tara Herself in great, white flowing robes blown by the wind.

The white marble statue at the new Devi Shrine at SRSG evokes Divine Mother as White Tara, but Her essence goes beyond religious and cultural boundaries. She is the Divine Mother called by myriad names in diverse traditions. When Swami Veda gave another mantra of the Divine Mother at SRSG in 2007 (the Ityukta) he said:

“Now which Divine Lady is being referred to?

There is only one in the universe. Some know her as Sarasvati, the lady of wisdom, knowledge, music, inspiration. Some know her as Laxmi, the lady of wealth and good fortune and so on. Some know her as Taara, she who takes us across. Some know her as Dolma, in Tibetan. Some know her as Kwan Yin, some know her as Kwannon, some know her as Mother Maria, some knew her as Isis, some knew her as Athena.

It is the same One. So whichever form of Her you prefer, you may address the mantra, that is, dedication of your mind to that form.”

What is the Shrine to the Divine Mother? Why was it built? What is its purpose?

Swami Veda Bharati says its purpose is “to have a tangible presence, blessing, grace and serenity of the Divine Mother to bathe us in her Love.” Some here say they feel a palpable Presence, and that it grows. It - rather, She - is not static.
Dr. Vijaya Subramani says “A temple can have countless ways to answer the spiritual dimensions of individuals, which can also vary from time to time within an individual. The Devi cannot be confined to even 1000 names and forms. She is ‘Nama rupa vivarjita’ ---‘the One who has no name and form.’” This is one of the 1000 names of the Devi given in Shri Lalitaa Sahasranaama which we have been chanting in the Temple. She continues, “She is also ‘amūrtā’ and ‘nirākārā’. Both mean ‘formless’.” So there are infinite names and no name at all for the divine. Likewise, there are infinite purposes for a sacred space as well as no purpose at all but for its sheer being.

The following is a conversation between Joanne Sullivan and Pawan Mishra (bio) about the events of 31st March and 1st April at SRSG and the subsequent 21-day japa at the new SRSG Devi Temple.

Joanne: Pawan, what have you felt as the purpose of this temple?

Pawan: The Devi Temple at SRSG was created to enhance Shri Vidya Bhava, the awareness of Shri Vidya within. Shri Vidya bhava comprises living the Universal Consciousness with compassion, humility, knowledge and excellence.

Joanne:  Yes, this also reflects the Buddhist concept of moving beyond name and form, to merge the individual consciousness with ‘Beyond the Beyond’. As it says in The Heart Sutra, “Gate, gate, paragate, parasamgate bodhi swaha!” One possible translation is “gone, gone, gone beyond. Gone beyond the Beyond.” This is from The Heart Sutra in Buddhism. 

Pawan: A question arises “When the universal consciousness pervades every atom of the universe, what need is there for a temple of any persuasion?” A common sense answer takes us to the cow who is the source of milk. The milk, in essence, flows throughout the body of the cow. However, it is only in the udder that it manifests itself tangibly in the form of milk which nourishes the one who consumes it. Similarly, the all pervasive Universal Consciousness is made to tangibly manifest in sacred spaces in the form of a statue, a picture or a yantra. Here in this space, one can experience and enhance awareness of the Self through resonance with the murti, the living statue representing a vortex of universal consciousness.

What does the new SRSG Devi Temple consist of?

Pawan: The Devi Temple at SRSG is a square space with a pyramid shikhar, the tower over the sanctum sanctorum. The pointed top of the pyramid builds high static charge which magnifies the energy field created by mantra recitations in the sacred space---both audible and in silence. Just below the pyramid top, light is filtered through glass panes of four colours—red, orange, blue and green. These colours infuse the shrine with higher healing energy based on principles of chromo-therapy.

The statue of White Tara has been installed as the presiding Deity. She has been carved out of pure white marble sculpted in Jaipur, Rajasthan. The design of the statue has been inspired by Swami Veda.

A Shri Yantra made of crystal has been placed in front of Her. An akhanda deepa, a ghee lamp with a perennial flame is also placed on the altar. This represents the ever-awakened sakshin, consciousness as witness.

Can you further describe the Lady of Compassion? Does She have any unusual features? If so, what do they signify?

Pawan: She is White Tara. The blend of Buddhist and Tantric iconography in this Tara is clearly visible. Tara bears eyes on both palms and feet, in addition to Her three eyes, indicating Her Omniscience. These eyes also inspire the seeker-self to carry out every action in witness-consciousness. The extended ear lobes and the flowing robes reflect the Indo-Greek style of the ancient Gandhara school of art.

Joanne: Yes, the Gandhara style - but alive. Even Vayu, the Wind God, feels alive in those marble robes that seem to move in a torrential wind. She is the absolute stillness at the heart of every action. Her hands are in Abhaya Mudra which is a gesture signifying “Do not fear.” This gesture appears in many sacred images from India and also in figures of Christ and Christian saints.

Pawan: Tara has 1000 names. Some of these are Prajñāpāramitā, the Perfection of Wisdom, Vedamata, the Mother of the Vedas and Mahātejā, the Great Luminous One.

Tara is the 2nd Mahavidya in the Shakti or the Tantric Agama Tradition. She was invoked and worshipped by the Sage Vashishta, one of the rishis of the Himalayan Tradition, whose main place was Vashishta Cave. It is said that he wrote The Yoga Vashishta there. This cave is a little over 20 kilometers past Rishikesh on the road to Badrinath. It is a very sacred place at the feet of Ma Ganga (the River Ganges).

Tara later became the central deity of many Tantric practices, both Left- Handed and Right-Handed. She is the Goddess of Wisdom and represents the universal field of all knowledge. As Jnana Shakti, she is one of the Devi-Triad of Iccha-Jnana-Kriya (Will-Knowledge-Action). She is represented by 2 bija (seed) syllables, Hrīm and Strīm, the latter being her primary seed syllable. In the Tantric Tradition, her core mantra is Om hrīm strīm hum-phat. In the Buddhist tradition, Her mantra is: tāre tuttāre ture svāhā.

This was given as part of a combined mantra, which will be discussed in another section.

What is prana pratishtha?

Pawan: It is the process of the invoking and stabilizing the life force in the body of the image, be it a picture or a statue, thereby bringing Her to life. Hereafter the statue is treated as a murti, a living entity. This is done through an elaborate process of infusion of the prana with mantra recitations, bathing the image with water, milk, herbal infusions and with mudras (hand gestures). This is completed by several highly trained and experienced priests over several days preceding the final consecration.

The life force of the deity thus infused is sustained and heightened through daily rituals and offerings of the five elements. These are represented by sandalwood paste (earth), water, milk or ambrosia (water), ghee oil lamp (fire), incense (air), flowers (space); and fruits (all one’s desires). [Note: ambrosia is curd, milk, honey, ghee and water] Fruits and other food dishes are offered to the deity and then distributed as prasad (grace). The deity is served through prescribed rituals and chanting of mantras.

The process of stabilizing the prana of Tara is further augmented by the unbroken recitation of the Shri Lalitaa Sahasranaama (1000 names of the Goddess Lalitaa) which we have been doing at SRSG for 21 days.

Last but not least, Swami Veda invoked the presence of Tara, the Divine Mother with a unified Tara-Saumya Mantra. The first line was given on 1st April 2012. The rest comes from the Saumya Mantra which Swami Veda gave more than a decade ago.

What is the unified Tara-Saumya Mantra?

The unified mantra combines bija (seed) syllables, a Tara mantra and the Saumya mantra.

Let us first look at line 1:

Aim strīm tāre tuttāre ture svāhā

  • Aim is the bija (seed) syllable of Saraswati, the goddess of learning, wisdom and the arts.
  • Strīm is the bija syllable of Tara, the goddess of knowledge, compassion and transformation.

Tara is the consort of Avalokiteshvara Bodhisattva in the Buddhist tradition. In the Agama or Tantric tradition, She is the consort of Akshobhya-Shiva.

In the above mantra, Tara is invoked to compassionately enable the seeker-self to surrender completely and allow transformation. The word swaha indicates offering oneself into the fire of transformation.

To that first line, Swami Veda has joined the (Saumya Mantra) so the combined mantra is:

Combined Tara-Saumya Mantra
Om aiṁ strīṁ tāre tuttāre ture svāhā
Om saumyā saumyatarā śheṣha -
saumyebhyas tvatisundarī
parāparāṇāṁ paramā
tvameva parameśvarī .
ॐ ऐं स्त्रीं तारे तुत्तारे तुरे स्वाहा॥
ॐ सौम्या सौम्यतराशेष -
सौम्येभ्यस्त्वतिसुन्दरी ।
परापराणां परमा
त्वमेव परमेश्वरी ॥

By combining the seed syllables, the Tara Mantra and the Saumya mantra as one unified mantra, the mantra invokes Mother Tara as the Most Compassionate (saumyā) and the Most Beautiful (sundarī ), Who is both Transcendent (parāparāṇām paramā) and Immanent as the Supreme Goddess (parameśvarī).

Click here for a YouTube video by Michelle Kinsey to some important events surrounding the consecration of the goddess, including the recitation of this mantra: http://www.youtube.com/watch?v=f_3g5irkWjU.

What is a Shri Yantra? What does it represent? Can anyone delve into Shri Yantra from books or without initiation?

Joanne: Before going into the Shri Yantra (Shri Chakra) a little contextual background drawn from Swami Rama’s lectures and writings seems pertinent. Shri Yantra is often a central part of Shri Vidya meditations but Shri Yantra practices without the guidance of a master can be misleading.

According to Swami Rama, there are three schools of Tantra, the Kaula, the Mishra and the Samaya. The highest and most subtle, he says, is Samaya, which means literally “I am with you.” Only a very few masters truly know Samaya, and its initiations are rarely given today. Samaya has no external rituals and is highly systematic. The awareness of the union of Shiva and Shakti at all times is its aim and it leads to liberation, Swami Rama tells us. Many Westerners, he says, have the false impression that Tantra is mainly about sex and that one can learn Tantra from a book but neither are true. Tantra is a subtle initiatory tradition.

Before an adept imparts Shri Vidya initiation, the sadhaka must be prepared. S/he undergoes a systematic cleansing process at all levels: body, breath, mind, emotions and samskaras. The general term for this is bhutashuddhi, which can mean two things. Here it means complete purification of one’s entire being. Swami Rama tells us that in all the schools of genuine Tantra, only after this purification process are students given practices that awaken the Kundalini, the sleeping serpent power within.

Discipline, attention and smrti (mindfulness) in daily life, an integral part of sadhana, are the required preparation. The yamas and niyamas and all the rungs of yoga play a part. This process goes on breath by breath, but also for years and lifetimes. The link between guru and disciple does not end at the end of one physical lifetime, which is but a wink. Many of us who knew him have heard Swami Rama say at first meeting “I have been waiting for you.” For more on Tantra, see the Kundalini chapter in Swami Rama’s book Choosing a Path.

Bhutashuddhi can also mean purification of the five gross elements in the individual and Swami Veda has given a series of meditation practices for this.

Swami Rama’s book Wisdom of the Ancient Sages: Mundaka Upanishad, when defining Tantra explains that Kaula, Mishra, and Samaya are three successive stages; “in Kaula, external objects and tools are used for spiritual enhancement; Mishra is a school of transition wherein an aspirant tries to internalize the external means.”

Pawan: Indeed, meditation on the Shri Yantra can induce deep calm and clarity along with heightened awareness levels but only through initiatory experience by one who knows Her. The Shri Yantra is the most sacred and revered of yantras. It is a mystic geometric diagram which represents the design of the cosmic creation. It comprises nine interlocking triangles, five of them facing downwards and four of them facing upwards, making a total of 43 triangles. These triangles are encircled by two rows of lotus petals, the inner having eight petals and the outer having 16 petals. These are further enclosed within three squares. At the center of the innermost triangle is a dot which represents the bindu, the abode of Shri, the presiding deity of the Shri Yantra. Shri is also known as Lalitaa or Tripura Sundari, whose name literally means the Beauty of the Three Worlds. She manifests as the 10 Maha-vidyas or the Wisdom Goddesses. Tara is the second Wisdom Goddess, the first being Kali. Lalitaa is the third Wisdom Goddess.

The design of the Shri Yantra is primarily based on the Five Elements which form the fundamental building blocks of the manifest universe. The square represents the Earth Element. The circle represents the Wind Element. The downward triangle represents the water element. This also represents the Divine Feminine (Yoni). The upward triangle represents the Fire Element. It also represents the Divine Masculine (Lingam). The dot (bindu) represents the Space Element.

The geometry of Shri Yantra is based on complex mathematical principles. It is interesting that the arrangement of the Shri Yantra displays the Golden Ratio and the Fibonacci Numbers amongst other advanced equations. The base angles of the pyramids of Giza in Egypt are the same as the outer triangle of the Shri Yantra. In fact, Shri Yantra could be understood as a complex interlocking of nine pyramids. The cardinality of the Yantra holds numbers that represent not only the total number of food grains produced on earth to nourish and sustain life, but also the number of atoms that make for the creation of the entire manifest universe.

In the Agama tradition, the Shri Yantra represents goddesses, elements (tattwas), subtle elements (tanmatras) and levels of consciousness, including finally the Devi Herself, who resides at the very center of the bindu (the infinitesimally small dot at the center of the yantra).

The representative energies housed in the Shri Yantra are numerous and complex. It is impossible to explain these in a brief conversation. However, the following may just give an idea of the in-dwelling energies in the Shri Yantra.

The substratum of Shri Yantra is the eternal, pure potentiality known as Siva. The primordial impulse, Kama, creates a chain of energy events leading to the creation of the Universe. This impulse is Shakti, also known as Shri, amongst other names. The point of unified Existence of Siva and Shakti is the Bindu, the innermost central point of the Shri Yantra. From this point arise the Throb (Spanda) and the Sound (Shabda).

The three lines of the first inner triangle represents the three primordial impulses or Shakti-Vama (that which ‘vomits’ or expels forth the Universe), Jyeshtha (the First Born, the primary Creation) and Raudri (She Who absorbs or dissolves the creation unto Herself). These lines also symbolize the three gunas (the modes of being), as well the three natural forces represented by Sun, Moon and Fire.

The other triangles similarly house different energy fields who create, maintain and dissolve the Universe. The eight petals on the inner circle represent the eight forms of psychophysical forces – Speech and Expression, Apprehensions and Receptions, Locomotions, Urges of the body and Elimination, Pleasure, Rejections and Reactions, Attention and finally, Detachment and Dispassion.

Similarly, the sixteen petals on the outer circle represent Desire, Ego, Sound, Touch, Form, Taste, Smell, Mind, Fortitude, Memory, Name, Sources of phenomena, Self-hood, Immortality and the Body.

The total of 24 petals house the 24 energies that are represented by the 24 syllables of the Gayatri Maha-mantra. Hence, Swami Veda has once indicated that the Shri Yantra can also be worshipped or meditated upon through the Gayatri Maha-mantra.

Is there a significance to a crystal Shri Yantra?

Pawan: Shri Yantra made of crystal was chosen for the Devi Shrine since crystal has a high vibrational frequency and immense memory. Meditation in the presence of this Shri Yantra can help the sadhaka to boost his or her practice.

Joanne: Didn’t you find this Shri Yantra?

Pawan: Yes, it is believed that crystals have a special consciousness wherein they choose their final abode. This particular Shri Yantra had been on prominent display for sale in a shop in Rishikesh for over five years.

Joanne: So it found its way home to the Devi Shrine!

Pawan: Yes. Globally, crystals are used for healing and ushering in positive energies in human spaces. In the Himalayan Tradition, crystal Shri Yantra is installed and worshipped. Before assuming Samadhi at Kedarnath, Adi Shankaracharya manifested four crystal Shri Yantras and gave one to each of his four successors. For over 1200 years now, their worship is the personal duty and practice of the four Shankaracharyas who are the chief pontiffs of Hinduism.

What is the Shri Lalitaa-Sahasranaama?

The Shri Lalitaa Sahasranaama is the 1000 names of the Devi in the form of Lalitaa, the Goddess of Cosmic Play. It is a stotra, a Sanskrit poem of praise.

This Devi is associated with Shri Vidya and stands at the center of the Shri Yantra, inside the bindu. She is the One to whom the Saundarya Lahari is addressed, which Swami Rama once said was his favorite of prayers. The “Shiva Shaktya” which we chant at evening prayers is drawn from this text.

The Puranas tell us that the god of love was burned to ashes after rousing Shiva from His meditation. One of Shiva’s attendants collected the ashes which an artist used to draw the figure of a person. With one glance from Shiva, the figure leapt to life and grew up to be a powerful ashura (anti-god), causing chaos in all the worlds. Finally, at the advice of Narada, Indra performed a great sacrifice. A chakra (wheel) arose from the flames. At its center stood the form of Lalitaa Tripuri Sundhari. She is the feminine embodiment of Brahma, Vishnu and Shiva.

Below are some excerpts in English from The 1000 Names of Shri Lalitaa Devi. (Shri Lalitaa Sahasranaama: with text, transliteration and translation edited by Swami Tapasyananda, Chennai: Shri Ramakrishna Math)

Salutations to Her who by a mere glance at her consort Maheshvara [Shiva] generates Shri Ganesha…
Salutations to Her who is the original mantra…
Salutations to Her who is the most Ancient Being
Salutations to Her who is the presiding deity of all the Tantras
Salutations to Her who is the Chandikaa, the awe-inspiring one.
Salutations to Her who is the Mother of the Universe.
Salutations to Her who is the essence of all Vedas.
Salutations to Her who depends on none.

The meditation section of the book says:

“She is rosy like the dawn, has eyes wherein surge waves of compassion….”
“….seated [on] a lotus…face beaming with joy, eyes soft and elongated like lotus petals, radiating a golden hue…..[She] is the very embodiment of Shri Vidya and Tranquility.”

Normally, I would not take such words too seriously. I have to admit though that it pretty much describes Her, especially the part that says “She has eyes wherein surge waves of compassion.”

At the Devi Temple

As I mentioned earlier, some people say that they feel a relationship with the Tara Devi. For some She seems to grow and change as the Akhanda japa of the 1000 names unfolds here. Most nights, Swami Veda comes up to the Devi shrine after our evening meditation with smiles and blessings to the dozen or so children and adults gathered there in anticipation of his arrival. Then he goes into the temple and sits by Her. It always seems that the two of them have a silent conversation or perhaps a union, communion of sorts. To me, he seems a little more of a child in awe before Her. He looks up at Her. She looks back, radiating love, joy and compassion. He puts a red rose in each of Her hands and on Her feet. He stretches up high to daub Her forehead. Indeed, there is something about this Ma Tara that is very much alive. The eyes in the face, hands and feet have depth, look inward in great peace and mystery. She seems to look back at you, to know you. Last night, I felt Her actually see all my sadness as if to take me up in Her arms like a mother does a child.

Today was the purna-ahuti, the final offering, of the 21-day akhanda japa. Swami Veda chanted many bijas and other mantras for a long time. One of the last prayers was:

Sarve bhavantu sukhinah…
May all be happy…


(bio) (Pawan Mishra is the founder of Shri Vidya Bhava Peetha in Noida, which was consecrated by Swami Veda in April, 2008. The shrine houses a murti of Lalitaa Tripura-Sundari along with 10 goddesses from different world traditions—Tara (Buddhist), Maya (Ancient Mayan Civilization), Yemanja (Africa and South America), Sofia (Ancient Greece), Isis (Ancient Egypt), Inana (Ancient Mesopotamia), Kwan-yin (China), Amataresu (Japan), Padmavati (Jaina Tradition) and Mother Mary (Christian Tradition). A large crystal Shri Yantra has been installed. 24-hours of nonstop chanting of the Durga Saptashati has been going on for four years. One may contact him at [email protected])


Suggested further study:

Choosing a Path by Sri Swami Rama.  Available at Amazon.com: http://www.amazon.com/Choosing-A-Path-Swami-Rama/dp/0893890774/ref=sr_1_1?ie=UTF8&qid=1334179214&sr=8-1 Or Inquire at AHYMSIN Publishers: http://www.ahymsin.org/main/index.php/Contact-Us/Book-and-DVD-Orders.html

Path of Fire and Light, Vol. 2, by Swami Rama. Available at Amazon http://www.amazon.com/Path-Fire-Light-Vol-Practical/dp/0893891126/ref=pd_sim_b_5  Or Inquire at AHYMSIN Publishers: http://www.ahymsin.org/main/index.php/Contact-Us/Book-and-DVD-Orders.html

Path of Fire and Light, Vol. 1, by Swami Rama. Available at Amazon: http://www.amazon.com/Path-Fire-Light-Vol-Practices/dp/0893890979/ref=sr_1_1?ie=UTF8&qid=1334972420&sr=8-1 Or Inquire at AHYMSIN Publishers: http://www.ahymsin.org/main/index.php/Contact-Us/Book-and-DVD-Orders.html

Path of Fire and Light, by Swami Rama is available at the online bookstore of the Meditation Center, which ships nationally and internationally. See: http://www.themeditationcenter.org/jnana/index.php?

YouTube: Swami Rama on Sri Vidya: http://www.youtube.com/watch?v=-X6l_UWJ6Kk

What is Sri Vidya? by Swami Veda at http://www.adishakti.org/pdf_files/what_is_sri_vidya_(meaus.com).pdf

What is Shri Vidya: An Elementary Introduction booklet by Swami Veda Bharati (Rishikesh: AHYMSIN Publishers, ©2011.) Inquire at AHYMSIN Publishers: http://www.ahymsin.org/main/index.php/Contact-Us/Book-and-DVD-Orders.html

The Divine Mother booklet by Swami Veda.  Available at the online bookstore at The Meditation Society (the bookstore sells nationally and internationally); see http://www.themeditationcenter.org/jnana/index.php? Or Inquire at AHYMSIN Publishers: http://www.ahymsin.org/main/index.php/Contact-Us/Book-and-DVD-Orders.html

Come to Me, Come to Me by Swami Veda http://www.meaus.com/Writings_by_Swami_Veda_Bha.html

Saundarya-lahari by Swami Veda at http://www.bindu.org/index.php?/Readings-and-Essays/saundarya-lahari.html

Indian Psychology: Becoming Saumya by Swami Veda Bharati at http://www.lifepositive.com/Mind/Indian_Psychology/Becoming_Saumya92005.asp

Purna-ahuti by Swami Veda at http://www.ahymsin.org/docs2/News/0110/02.html

YouTube: Swami Veda on Sexual Desire and Kundalini (8 videos) at http://www.youtube.com/user/SwamiVeda?feature=watch

Internet downloads of audio files of Shri Vidya, bhuta-shuddhi and related topics are available for purchase through Ahymsin Publishers, India. Inquire at AHYMSIN Publishers: http://www.ahymsin.org/main/index.php/Contact-Us/Book-and-DVD-Orders.html  Recorded materials from Swami Veda can also be found at http://www.swamiveda.com/ and http://www.yogaineurope.eu/store/

 

   
       
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