Division of Yantra Power

According to Shastras, Yantras are divided into Seven types which are used accordingly. Sharir Yantra :- There are six chakras in the body, through which Kundalini is awakened. These are specific Yantras for each Chakra which are worn or used accordingly. Each Yantra carries seperate mantras which if recited indicates different gains. These are called Sharir Yantras.Dharn Yantra :- As the name indicates, these Yantras are worn on different parts of the body for specific use. They bestow the results when used accordingly. There are several such Yantras and methods. Asan Yantra :- Such Yantras are kept under Aasna at the time of Sadhana. These bears fruits early than other Yantras These are Yantras which are placed in temples, in the foundation of houses, used as Devas as mentioned earlier. Such Yantras are kept under every Deva for early good results. Mandal Yantra :- In this the Sadhakas are made to sit in the shape of Yantras itself. Nine persons take part in it. One sits in the centre, four persons in four directions and others recite other mantras. The Sadhana with this Yanra bears fruit early.Pooja Yantra : - We have earlier indicated that Tantras are installed in temples and Pooja is performed. Actually these Yantras are of a different devas. Such Yantras are installed in many ways namely:-While installing the idols of Devas, the Yantras are written in digits and accordingly while performing pooja, the names of respective Devas are recited. The Muslims write 786 which is a digital Yantra for the word "Bisam Allah".In Yantra, the name of Deva is written in the centre and pooja is performed.Some Yantras are prepared while writing the mantras, in such case, we write full mantras some where, at other place the first words of mantras are written, whereas in other cases we write Beej mantras only.On some yantras the photos of Devas and Devi etc are pasted or drawn and pooja is performed. In Such yantras colours are used in the pictures of Devas etc.Chhatar Yantra:- The above yantras enuomerated at Serial 1 to 5 are writeten at the place where you sit, on at the roof top, on the Skull etc and are Called Chhatar Yantras. These yantras are kept under turbon, hat, or in a Cloth which is kept always with the man as towel etc or be kept in a pocket.Darshan Yantras:- These are yantras, which are if seen by the Sadhaka, he is benefitted. Or the place where these are installed or worn, blesses the native with Success. In India there are places where purified yantras are installed and those places are very powerful to mitigate the rtroubles and evils of the people if pooja is performed there. In temples of Jagan Nath Puri, Ishairon Yantra and in Shri Nath Dwar is installed Sudarshan yantra etc.But the above yantras be writte in a methodical way, following the right directions, material.

GAURI SHANKAR RUDRAKSHA

Two beads on top of each other connected naturally , representing, Lord Shiva and Parvati. Two naturally joined Rudrakshas, called Gauri Shankar is regarded as the Unified form of Shiva & Parvati. It makes the husband and wife identify each other. Therefore it is regarded the best thing for peace and comfort in the family. If a man worships Gauri Shankar at his worshipping place, the pain and suffering and other earthly obstacles are destroyed and the peace and pleasure of family are increased. According to Padma Puraana, a man obtains a lakhfold merit by seeing a Rudraksh bead, a crorefold merit by toucing it and ten crores of merit by wearing it on his body. Even if a man who does not engage himself in meditation holds a Gauri Shanker Rudraksh on his body , he becomes free from all sins, and obtains the highest position.

Rudraksh.info would provide you best quality Rudraksh beads with high level of energises , which can be felt within some days of wearing the Rudraksh bead. Rudraksh.info has also tried to provide our valuable customers some best combination Pendants and Rosaries of Gauri Shanker Rudraksh in Gold and Silver to suits their needs. Gauri Shanker Rudraksh represents Lord Rudra and his consort Goddess Parvati. It is beleived that by keeping Gauri Shanker Rudraksh beneath the pillow of a person seeing horror dreams can have good sleep and will not be troubled by supernatural forces.

www.rudraksh.info

Tests for a Genuine Rudraksha Power.

To meet the ever increasing demand of different faceted beads, traders have started manufacturing rarely faceted beads such as the one faced Rudraksha body (The Ek Mukhi Rudraksha). Read more about such practices and artificial price rise in the Faq section here..
Beads of Arecanut, Nutmeg or Tulsi are used to fashion Rudraksha Beads. In such circumstances the individual who wants to buy a genuine Rudraksha is in a quandry. There are two full proof methods of testing a genuine Rudraksha:
1)Break the bead, see if the Rudraksha seeds are present therein and send the bead for a chemical analysis. The Chemical properties of the beads have been given in the Chemical composition of the Rudraksha beads. Click here to read more
2)The other is to find out whether the beads exhibit properties like inductance, capacitance, conduction of electric current etc.
The test wherein the Rudraksha Bead dips in water (commonly known as water test) is not scientifically dependable because:
1)Some traders dehydrate the beads so that they sink in water.
2)Secondly all beads and seeds denser than water sink.
Still it is one of the most popular methods to test the beads and many times gives accurate result

www.astromandir.com

What You Get when you Order the Saturn Rudraksha Pendant

1) Two Seven Faced and One 14 Faced Rudraksha Beads -natural ,clear facets, Grade A Quality, handpicked and powerful beads joined together by Silver caps.( Sterling Silver 925-The Purest form of Silver)
2) The Pendant will be consecrated and energized in your name and birth star and necessary rituals and mantra chanting with Saturn Mantras will be performed.
3) Silver chain for wearing the pendant round the neck. 20" chain for the ladies and 22" chain for male individuals with the best craftsmanship. (Sterling Silver 925-The Purest form of Silver)
4) Extensive Research material on the Rudraksha beads.
5) A consecrated and energized Rudraksha Rosary/Rudraksha Mala of 108 high quality Rudraksha beads for mantra chanting and wearing round the neck as a gift.
6) An audio cassette containing Sacred Saturn Mantras such as Navgrah Saturn Stotra Mantra and Tantrik Saturn Beeja Mantra.

Tantric Devi Dance

Tantric Devi Dance video by "The World of Tantra" shows easy and powerful methods for arousing and containing sexual energy. On this video, we will loosen some of the tensions that we are holding onto, through movement, breathing exercises, and active meditation. Meditation can also be celebratory and can be done while moving, dancing, or during sex, by remaining focused, keeping the heart open and moving energy consciously with a partner or alone. In Tantric Devi Dance we will be practicing an active meditation. Devi, is of course, the Goddess, and the acronym “Devi” is “dancing with energy, vision and intention”. We are a manifestation of the GODDESS and we can display our inner beauty through not just our moves, actions, and attitude, but also our clothes, jewelry, hair, and scent. Forget the dancer, the center of the ego. Become the dance.That is the meditation Dance so deeply that you forget completely that 'you' are dancing and begin to feel that you are the dance. The division must disappear. Then it becomes a meditation.If the division is there, then it is an exercise: good, healthy, but it cannot be said to be spiritual.It is just a simple dance.Dance is good in itself.As far as it goes, it is good.After it, you will feel fresh, young.But it is not meditation yet. The dancer must go, until only the dance remains....Osho

Kulananda Tantra Information

Siddhas and devatas become pleased with the colour red used in worship and given in knowledge - Kaulajnananirnaya XI, 35
Like the Akulavira Tantra, this text is also ascribed to Matsyendranath, described in the colophon as Matsyendra Pada. This tantra was also published in Bagchi's original Kaulajnananirnaya of the School of Matsyendranath, but omitted from the edition published by Prachya Prakashan in 1986. Bagchi found the text in the Darbar Library, No.135 and says it is transcribed in Newari script.
This text is, however, briefer than the Akulavira at only 60 verses, with a few lacunae and omissions marked with asterisks ***. We suspect the worst here - that these are verses with sexual content and which Bagchi has chosen to leave out. The tantra follows a more familiar tantrik pattern, with information about the chakras, the granthis, and piercing the chakras. Opening with the salutation OM namo bhairavaaya, the first four verses describe a familiar scene on Kailasa mountain, where Devadeva, the world guru, is questioned by Uma Devi. However, she wants to know about practices and methods relating to the destruction of old age and death, of samarasa, and of techniques and results of the siddhas, many of which are described in the Kaulajnananirnaya. The text is given below in iTrans format.
In verses seven to 16, Bhairava describes the place of the supreme where a sadhaka should meditate, as well as the heart lotus and the granthis, or knots. Devi asks him about piercing (bheda) these, as he has not spoken of them before.
In reply, Bhairava (vv 18-23), begins by describing the Brahmasthana lotus, which he says has 64 petals, and follows with descriptions of other lotuses including the brow lotus between the two eyes, which appears, although the reading is unclear, to conquer time, as well as giving the ability to see and hear things going on at a distance.
In verse 24, Devi asks about removing wrinkles and decay. Bhairava says (vv 25-34) that while this knowledge is hard to get even for the gods, he will speak of it. A 32 petal lotus exists in the head, and there one should meditate on nectar, made up of the 16 kalas of the Moon, which one should cause to fall to the heart, and then towards the navel chakras. Meditating on the nectar as black in colour, it removes wrinkles and the like within the space of a month, he declares. Another method, he says, involves meditating on the place of 64 petals (described above), the place which is the abode of all the gods. Meditating here destroys the effect of poison, fever and disease. Another method, says Bhairava, seems to be a meditation on junction places, which appear to be situated in the head, the place of Urdhva Shakti, as bright as millions upon millions of fires.
The goddess asks, in verse 35, about methods called dhunanam and kampanam, practices which are often referred to in the Kaulajnananirnaya. Bhairava replies at some length on these and other topics (vv 36-54). These siddhis seem to be achieved by meditating on the Mahavaha Nadi, described as situated in the kuchelya, which may be the same as the bankhnala (see Gorakhbodh). There is a lacuna in the next verse which refers to the heart chakra and the Tivrachakra. Meditating here bestows dhunanam and kampanam siddhis. In verse 38, Bhairava speaks of khechara. Shakti has the appearance of a coiled serpent (kundalya). When she reaches the head, it produces khechara siddha. Bhairava then describes a process involving five svaras or syllables, which a sadhaka is to meditate on concentratedly. Another meditation on the vayus is described.
The state of samarasa is described towards the close of this brief text. Here one is to meditate on Devi as abhava, free of all distinctions. The methods outlined in the tantra, he concludes not only give the ability to see and hear at a distance, but allows yogis to enter other's bodies. A translation of this text is on our to-do list.
kulaanandatantram.hOM namo bhairavaayakailaasashikharaasiina.m devadeva jagadgurum.h .paripR^ichChatyumaadevii ekaante GYaanamuttamam.h .. 1..bhedanimuttamabheda.m yathaa dehavyavasthitam.h .kathayasva puraabheda.m kulaanandeShu choottamam.h .. 2..sthaanaantaravisheShaNa viGYaana.m kathayasva me .sadyaH pratyakaaraka.m yathaa dehe vyavasthitam.h .. 3..paashastobha~ncha bedhana~ncha dhuunana.m kampana.m tatha .khechara.m samarasa~nchaiva baliipalitanaashanam.h ..sarvva.m tattu sureshvara kathayasva mama prabho .. 4..bhairava uvaachashR^iNu devi pravaxyaami purabheda.m samuttamam.h .etat.h kaulika.m GYaana.m kulaanande chaaShTottamaH .. 5..brahmasthaane yat.h kamala.m chatuHShaShThidalaanvitam.h .tatraiva manasaa rodhya laxayeddiipashikhaan.h vratii .. 6..pashyati sarvvadehe tu divyadR^iShTirvaraanane .tena laxitamaatreNa jaayate siddhiruttamaa .. 7..tasyopari naabhimnadavadaa ##[?]## vichaxaNe .tathaa choparitiShThati devo bhairavo jagat.hprabhuH .. 8..tasyaagre manasaaropya dR^iDhabhuutavichaxaNaaH .jaayate dhvanibhirjaati.m tatra marudvisheShataH .. 9..etad.h viGYaanamaatreNa aaveSha.m jurute dhruvam.h .jaayate parama.m sthaana.m naatra kaaryyavichaaraNaat.h .. 10..athaanya.m parama.m devi sadyaH pratyaakaarakam.h .ta.m pravaxyaami he devi shR^iNuShvaayatalochane .. 11..a~Ngulyadvitiya.m devi yat.h puurvva.m kathita.m mayaa .tatraiva sthaapayedvitta.m kathita.m jaayate dhruvam.h .. 12..atiitaanaagata~nchaiva varttamaana.m tathaiva cha .tatraivot.hpaadayet.h sR^iShTi.m tivrajyotiHsamakR^itiH .. 13..hR^idisa.msthakamala.m hitvaa muurdhni yaan.h prapuurayet.h .paashastobha.m karotyeva.m yadi vishramate manaH .. 14..athaanya.m para.m devi divyadR^iShTi pravarttate .jvalajvaalanamadhyastha.m dvijagranthi niriixayet.h .. 15..tatraiva manasaa rodhya chuulikaagrantu maanayet.h punaH .sR^iShTi.m pravarttante devi naatra kaaryyavichaaraNaat.h .. 16..devyuvaachatadbedha~ncha shuddhasaara~ncha hita.m mayaa na prakaashitam.h .kathaysva visheShaNa yathaa jaanaami tat.hxaNaat.h .. 17..bhairava uvaachashR^iNu devi pravaxyaami bedhasaara.m yathaakramam.h .brahmasthaane##...##padma.m chatuHShaShTidalaanvitam.h .. 18..tatraivot.hpaadayet.h sR^iShTiH daNDaakaaraagnitejasaa .bhedayitvaa mahaagranthi.m dvichakra~ncha tathaiva cha .. 19..muurdhni.m kamalasa.msthaana.m jvalanaakaara.m vichintayet.h .chalanta.m bhraamayettena niyata.m tu mahitale .. 20..bedhaye girivR^ixaaNi ki.m punaH xudrajantavaH .athaanya.m parama.m devi viGYaana.m bhadraka.m shR^iNu .. 21..bhruvoshchaxurmadhyastha.m cha kaalaavunaa ##[?] ....## vichintayet.h .yaavadvishramate nitya.m bhramate chakravat.h shiraH .. 22..duraashravaNaviGYaana.m bhuutadetasya ##[?]## chintayet.h .vaamastrota.m tu yaavat.h tivratejasamaprabham.h .. 23..devyuvaachabaliipalitaxaya.m deva tvayaa khyaata.m mamaagrataH .etanme sa.mshayo deva kathayasva mama prabho .. 24..bhairava uvaachashR^iNu devi pravaxyaami yat.h suraaNaamapi durllabham.h dvaatri.mshatidala.m padma.m tiShThati tanmuurdhni madhyataH .. 25..tatraiva bhaavayedamR^ita.m kalaaShoDashasamanvitam.h .hR^ichchakra.m paatayedvaara.m ##[?]## yaavadaaanaabjimaNDalam.h .. 26..chintayet.h kR^iShNavarNa~ncha bheda.m tu sakala.m puraH .palitaastambhayeddevi maasamekena suvrate .. 27..athaanya.m parama.m devi guhyasa.mshayasthitikaarakam.h .yatra chatuShpathasthaana.m tatra sarvvaasuraalayam.h .. 28..tatraiva sthaapayechchita.m divyabaalapravarttata ##[?]## .ashrutaa.m vadate baalaa.m##....##divya varaanane .. 29..viShaprahaara.m kurute jvaravyaadhi.m vinaashayet.h .tataH paratara.m sthaana.m tatra sarvve pravarttate .. 30..athaanya.m parama.m devi duraabedha.m vadaamyaham.h .jvalajjvalanasa.mdhyastha.m tatraiva laxayeddevi .. 31..ta.m tritakoTisamaprabhaa uurdhva.m shakti nipaataanyataH ##[?]## .bedhayedvichaxaNaH bedhayitvaa tu ta.m laxayet.h .. 32..jvalanaakaaShThaprabhaa.m urdhvashakti.m chakrayitva achala.m bhraamayet.h punaH ##[?]##bedhayet.h saa manaHsahasraaNi samakaani tu kaa kathaa .. 33..eva.m GYaatvaa viiraarohe vichareta yathaasukham.h .devaasurmanujaanaa.m durlabho bhavati saadhakaH .. 34..devyuvaachadhuunana.m kampana.m deva yathaakhyaata.m mamaagrataH .tatashchaapi sa.mshayo deva kathayasva mama prabho .. 35..bhairava uvaachashR^iNu devi pravaxyaami dhuunana.m kampana.m sthitam.h .yaa saa mahaavahaa naaDii kuchelyaakaarasa.msthitaa .. 36..tatraivot.hpaadayet.h dR^iShTirddaNDaakaarasutejasaa .hR^ichchakra##... ... ... ##tivrashakti suvigrahaa .. 37..dhuunana.m kampana.m chaiva naatra kaaryyavichaaraNaat.h .athaanya.m parama.m devi khecharatva.m shR^iNu priye .. 38..yaa saa mahaavahaa naa##[##Dii##]## kuNDalyaakaarasa.msthitaa .padadvandvagataa saa tu muurdhnistha.m kamala.m punaH .. 39..yaa viirataye tajjvalanaaakaara.m subhaavayed.h budhaH .sarvvashaktito madhyata khecharatva bhavedveH navaahamabhR^ita.m dadaitaH ##[?]## .. 40..athaanya.m sampravaxyaami mahaavyaapti.m varaanane .yaavad.h##...##sthaaneShu khyaataa tasya mayaagrataH .. 41..tathaiva manasaaropya.m naasaagre pavanamaanena .manasa.m tattva bedhayitvaa niShkala.m yojayed.h budhaH .. 42..mahaavyaaptirbhaveddevi tavaahamanR^ita.m vadet.h .athaanya sampravaxyaami yena siddhirbhavet.h dhruvam.h .. 43..vargaatiitasya dvitiiyamanuloma na suvrate .jvalanaaruuDha.m kR^itvaa chaturtha.m svarasa.myutaH .. 44..bindumastakasambhinnamaadau yojayed.h budhaH .vargaatiita.m punardevi ShaShtasvaravibhuuShitaH .. 45..sa shikhe kharabindusa.myukta.m yogayeddevi tat.h punaH .yakaarasya pa~nchama.m gR^ihya.m ta.m tR^itiiyasvarasamanvitam.h .. 46..svara.m dvitiiyasa.myukta.m kaarayet.h punaH priyaH .vargasya prathama.m biija.m sR^iShTaraadyato yojayet.h .. 47..etaddevi samaakhyaata.m kulavidyaasamanvitam.h .nitya.m tu yojayeddevi ekachittastu paNDitaH .. 48..tasya sarvvaa bhavet.h siddhiH sarvvaGYaneShu sundari .na khedayaami kasya chitta.m shiShye.apyuktvaa varaanane .. 49..athaanya.m parama.m devi kaamena vihvalaarakam.h .bhasya madhyastha bhagamadho hutaashanam.h .. 50..preritaH pavanaH shaktyaa jvalanaakaaratejasaa .visantu chintayeddevi sR^iShTikamalantu yaavat.h .. 51..shravaNa.m chintayedamR^ita.m tejomaargeNa yogini .bhavanti vihvalaa naaryyaH xanamekena suvrate .. 52..athaanya.m parama.m devi phalapuShPaakathana.m cha .shR^iNuyaat.h parmaadevi aghoravikramaa .. 53..aakarShayed.h bugho vaayu.m piNDastha.m ruupaNamuchyate .chaxuShaa yojayeddevi phalapuShpantu chintayet.h .tejasaarkarShayet.h tu##...##chitta.m susaryyataH .. 54..devyuvaachasarvvatra tu mayaa GYaana.m bhaaShita.m deva tat.h puraa .adyaapi sa.mshayo devi kathayasva mama prabho .sa.mgamaanmoxahetuka.m ## *** *** ## .. 55..bhairava uvaachashR^iNu devi pravaxyaami tat.h surairapi durlabham.haasana.m tu sthita.m kR^tvaa##...##vishva anivR^ittaH .. 56..abhaava.m bhaavayeddevi sarvvabhaavavivarjjitam.h .chitta.m tatra sthita.m kR^itvaa khamadhye viniyojayet.h .. 57..bhaavayet.h samarasa.m devi prabhubhR^itya.m vichaxaNaH .etadviGYaanamaatreNa giyate tatra madhyataH .. 58..duuraashravaNaviGYaana.m bedhastobha.m madhyataH .aaveSha.m darshana.m duuraat.h kampastobha.m tathaiva cha .. 59..parakaayapraveshena sampravartteta yoginaH .##... ... ...##tadabhyaasena suvrate .. 60..iti matsyendra##-##paadaavataarita.m kulaananda.m samaaptamiti .. shubhamastu sarvvajagataam.h .

Tantrik Texts to download

Use your browser to download Adobe Acrobat PDF files of Hindu works and to view Sanskrit texts in their original Devanagari format. Some texts here are English language books and translations; a part of a large future archive of original tantrik material. You will need the Adobe Reader, which is free, to view the PDF files. These books and pictures are not in the public domain. Copyright remains with the authors and artists. If you wish to continue using them, you must register.
Here also you can find original tantrik texts created in PostScript format and viewable/printable if you download the Ghostscript PostScript viewer. This fine program can be used as a Helper application with your browser and will also load Adobe PDF files. The PS tantrik files below will also become available at the excellent Sanskrit Documents in iTrans, TeX and PS formats, a site which also contains a vast number of additional original Sanskrit material, covering the gamut of Hinduism. Some also have English translations.
From this latter site, you can also obtain a very good Windows 95 program called ITranslator. This will allow you to load Sanskrit files created in iTrans format, convert it to Devanagari text and then copy and paste the text into any Windows app. This program comes with a Devanagari TTF font. All of the programs mentioned here are Freeware. For those who cannot read Devanagari script but would like a Roman version, I have also uploaded equivalents of the PS file to the FTP site here. This image is of a contemporary ceramic tile showing Durga, from Gujarat.
The Magic of Kali Sample chapters on the worship of Dakshina Kalika. (kalsamX.PDF) The whole work contains the yantras, mantras and rituals of the most famous tantrik deity, has the complete text of the Todala Tantra and uses translations from different tantras to demonstrate the importance of the tradition. This work is currently with a publisher.
The Yoni Tantra This work eulogises the yoni of the goddess. According to the Kaula tantriks, the most sacred spot in India is Kamarupa, where the genitals of the Devi fell after her body was sliced into 51 parts by the discus of Vishnu. This is the first translation into English of this important work.
The Ganapati Upanishad Upanishad of the Ganapata sect of Tantra. Originally, there were five broad schools of Tantra: the Shakta, Shaiva, Saura, Ganapata and Vaishnava. This first English translation includes a preface and explanatory material.
The Kaula Upanishad Upanishad of the Kaula sect of Tantra. The Kaulas based their precepts on this work - condemn not others - and even faulty argument may be valid, meaning that just because someone doesn't express an argument well, it doesn't mean she or he isn't right! This file is available in English translation as kaula.pdf, as well as in a Sanskrit iTrans version, kaula.txt
108 Names of Batuka Batuka is Bhairava in the form of a young lad (Skt only, batuka.ps and batuka.txt).
108 Names of Chinnamasta This file is the Sanskrit material only, viewable and printable using the Ghostscript program.
Shanaishchara Stotram A hymn to Lord Shani (Saturn), who was worshipped by the Saura Tantriks as the son of the Sun. (Skt only, shani.ps & shani.txt).
Shakti Sutras Again, just the Devanagari text (shaktisut.ps). This text complements the Shiva Sutras, found elsewhere on this site.
Shitala Ashtakam Sanskrit material. A brief work (shitala.ps) which outlines the mantras of the "smallpox" goddess Shitala.
Shri Vidya Ratna Sutras Sanskrit material. The goddesses surrounding Lalita Tripurasundari in the Chintamani Palace (.PS file only - needs Ghostscript.) This material has been translated but not yet placed on the site.
Yogavishaya Sanskrit material. PS file only - so needs Ghostscript. However, this text attributed to Matsyendranath, is in translation on this site.
Yoginihridaya The Heart of the Yogini. A text file, which GhostScript will like. A classic text of Shri Vidya, available here in a Sanskrit transliteration. Much has already been translated -- look out for a commentary and translation soon.
Other material in the FTP directory includes the Adinatha.Faq, images of sundry tantrik devatas and other material. The archive will be continually updated.

Yantra and Pranapratishta

The complex nature of yantra syntax corrects the views of some scholars who have wrongly labelled all yantras 'magic' diagrams. Diagrams used for occult purposes form a separate category which has evolved within the tradition, and the role of such yantras is peripheral in comparison with that of yantras for meditation - Yantra, Madhu Khanna
The suffix 'tra' in Sanskrit means instrument. Yantras are the geometrical form of a divinity in the tantrik tradition. Images (murtis) and mantras are other, more gross and subtle, representations. Yantras can be drawn, engraved or painted on a variety of substances. The classical eight tantrik surfaces are gold, silver, copper, crystal, birch, bone, hide (which can include any type of paper), and Vishnu stone (shalagrama).
The yantra shown left is for Kali, and can be used to illustrate the basic geometrical concepts used. The point or bindu at the centre, generally represents the deity, or sometimes Shiva and Shakti united. The triangle normally represents the three gunas, or in the case of the tantrik tradition, the three bindus. Triangles usually face downwards in the case of female yantras and upwards in male yantras. There are exceptions - the Shri Yantra is one such. Triangles are often surrounded by enclosing circles and a group or groups of petals, in which are the attendants of the Devis or Devas. See the Mahamrityunja yantra for a complete example. Finally, the whole is often enclosed in a bhupura, a word which means earth-city. These are the enclosing walls, fenced by the guardians of the directions and the intermediate directions (dikpalas). Some traditions use the yantra in puja from the outside inward, and others from the inside outward, depending on the nature of the deity. There are many other yantras which have their own individual shapes, often used in magic (prayoga). One such shown here is an akarshana (attraction) yantra from the magical Kamaratnatantra.
A yantra is only truly vitalised when it is engraved with the bija and other mantras and surrounded with the matrikas, or letters of the Sanskrit alphabet. Before use, it must be installed with life, a rite called Pranapratishta (establishing breath). The following is an example.
Installation of Life in a Shri Yantra
Before any yantra is a suitable object for puja, it must be given life (pranapratishta). The following, from Nityotsava, describes the process. This, process, incidentally, also holds true for initiation of a candidate into Shri Vidya. The rite installs the 35 tattvas into the yantra. It also gives the yantra the full set of senses and the Antahkarana, or subtle body. It is said that engraving a Shri Yantra on gold is said to hold good for life, on silver for seven years. The process also imbues the yantra with the matrika, the letters of the Sanskrit alphabet which are the goddess as sound.
The Yantra Gayatri is Yantrarajaya Vidmahe Mahayantraya Dhimahi Tanno Yantrah Prachodayat. Brahmna-Vishnu-Maheshvara are the Rishis of this great mantra installing life into the Shri Yantra; Rg, Yajur, Sam and Atharva are the Metres; Consciousness is the Devata; Am is the Bija, Hrim the Shakti, Krom the Kilaka. The application is installation of life into the Shri Chakra. Aim Hrim Shrim Am Kam Kham Gam Gham Nam to Earth, Water, Fire, Air and Aether, Am to the thumbs Namah. 3 Im Cham Ccham Jam Jham Nam to Sound, Touch, Sight, Taste, Smell Im to the index fingers Namah. 3 Um Tam Tham Dam Dham Nam to Hearing, Touch, Eyes, Tongue, Nose Um to the middle fingers Namah. 3 Um Tam Tham Dam Dham Nam to Speech, Hands, Feet, Genitals, Anus Aim to the ring fingers Namah. 3 Om Pam Pham Bam Bham Mam to Talking, Giving, Moving, Enjoying, Excreting Aum to the little fingers Namah. 3 Am Yam Ram Lam Vam Sham Sham Sam Ham Lam Ksham to Manas (mind), Buddhi (intellect), Ahamkara(ego), Thought, Inner Cause, Ah to the palm and back of the hands Namah. (Thus Heart &c. Nyasa) Aim Hrim Shrim Om Am Hrim Krom Yam Ram Lam Vam Sham Sham Sam Haun Ham Sah may Life exist here in the Shri Chakra! 3 Om Am Hrim Krom Yam Ram Lam Vam Sham Sham Sam Ham Ham Sah my individual existence be here in the Shri Chakra! 3 Om Am Hrim Krom Yam Ram Lam Vam Sham Sham Sam Ham Ham Sah may all the senses be here in the Shri Chakra! 3 Om Am Hrim Krom Yam Ram Lam Vam Sham Sham Sam Haum Ham Sah, may Speech, Mind, Eyes, Ears, Tongue, Nose, Breath come inside this Shri Chakra! May Happiness stay long here! Svaha.
Internal meditationsYantras may also be visualised internally. That, for example, is the case with the Shri Yantra, with the different mandalas starting at the base of the spine and going to the top of the head.
Different rituals exist for the purification of a yantra for the eight materials mentioned above. This which follows is drawn from the Devirahasya. Shiva is the Seer, Trishtubh the Metre, Parashakti the Devata, Shrim the Bija, Hrim the Shakti and Klim the Peg. The application is the purification of the given yantra.
After doing hand and limb nyasa, one should meditate on the throne of the given Devi as being in one's heart. One should draw, engrave, or paint the yantra, and place it on a gold colour pedestal, installing breath into it.
It can be smeared with Kunda, Gola or Udbhava flowers or with the eight scents. The mantra differs for each material:
Gold: Aim Sauh Aim Sauh Chakreshvari Yantram Sauvarnam Shodhaya Shodhaya Svaha. (Aim Sauh Aim Sauh, O Lady of the Chakra, Purify! Purify the gold yantra! Svaha)
Silver: Om Rum Om Rajatam Yantram Shodhaya Shodhaya. (Om Rum Om Purify! purify the silver yantra)
Copper: Om Krom Om Strim Om Krom Tamreshvari Yantram Me Shodhaya. (Om Krom Om Strim Om Krom, O Lady of Copper, purify the copper yantra for me!)
Crystal: Om Shrim Hrim Om Kulambike Shodhaya Shodhaya.
Birch bark: Om Hum Shrim Hrim Prim Ruddhesvari Parayantram Shodhaya. (Om Hum Shrim Hrim Prim O Lady of Trees, purify the yantra!)
Bone: Om Aim Klim Sauh Kapalamalini Yantram Shodhaya Svaha. (Om Aim Klim Sauh O Thou garlanded with skulls, purify the yantra! Svaha)
Hide: Om Shrim Om Aim Klim Citasane Yantram Shodhaya Svaha. (Om Shrim Om Aim Klim O Thou Whose seat is the Pyre, purify the yantra! Svaha)
Vishnu Stone (Shalagrama): Om Hsau Aim Sauh Klim Shrim Shrim Nitye Vishnu Shila Yantram Shodhaya. (Om Hsau Aim Sauh Klim Shrim Shrim, O Eternal One, purify the Vishnu Stone Yantra )
After using the appropriate mantra, the yantra should be placed on a pedestal (pitha), and bathed with the substances previously described, whilst the appropriate root mantra is recited. One should then offer scent and flowers, and should worship the appropriate Devi in the usual form within the yantra. This all should be done at night.
Carrying a Yantra. This is considered to be a highly potent way of concentrating magical power. The time to do this is during an auspicious astrological period. The yantra should be drawn using the eight Kaula perfumes. Outside the yantra the root mantra should be written.
On the outside of this the armour (kavacha) and 1000 names should be written. The Devi should be invoked into the yantra in due form. All good substances are to be used. The yantra is then entwined with gold and silver thread, and placed into a metal holder and may be worn on the person.
Yantras should always be used on the level. If drawn on paper the colours preferable are red, orange, yellow or a combination of these. A yantra without bija mantras is dead. They can be drawn to whatever size is required.
The two main types of yantra are Bhu and Meru. The former is flat, two dimensional, the latter is of pyramidal form. When not in use they should be stored carefully. Metal ones should be regularly cleaned to prevent corrosion &c. In worship they should be placed level on a pedestal or pitha. This may be as ornate or as simple as required.

The Upanishads Behind A Thousand Names

The Upanishads are the essence of all religion. Really, they are not for the beginners, they are for those who have left the beginning far behind. They are for those who have been struggling for a long time – meditating, searching, inquiring. Only then can the Upanishads become helpful. – Osho

Behind A Thousand Names

Talks on the Nirvana Upanishad
Speaking at a meditation camp at Mount Abu, Osho elucidates the enduring wisdom of this ancient teaching: the true meaning of initiation, or sannyas; the qualities needed by the seeker that will allow him to flower to his full potential; the dangers and pitfalls along the path; the harmonious dance between devotion - the path of love - and discipline - the path of meditation.
Translated from Hindi

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the All Yoga Information

Yoga


Osho says that there has never existed another man like Patanjali, the 3rd-century mystic. He sees Patanjali as having formulated the ultimate working structure of the human mind and reality: “Simply do what he says and the result will happen. No belief is needed, just experimentation and experience. Neither poet nor moralist, neither philosopher nor founder of religious tradition.”



Nine Sutras
In these discourses on the Hindi Neo-Yoga Sutras, given in October of 1970, Osho talks for the first time on his Nine Sutras.
Opening boundless new dimensions to the meaning and significance of the term “yoga,” he illuminates its vast scope and takes us way beyond what may be our limited and limiting understanding of it.
Using modern scientific knowledge to help us experiment with and experience our inner world, Osho gives us an in-depth introduction to his famous Dynamic Meditation and takes us on a timeless journey into the beyond, home to ourselves.
New Translation from Hindi







Yoga: Science of the Soul, Vol. 1
(First edition: Yoga: The Alpha and Omega)
Talks on the Yoga sutras of Patanjali
Osho discusses yoga as the cessation of mind. He comments on the five modifications of the mind: right knowledge, wrong knowledge, imagination, sleep and memory.
how also available as The Path of Yoga




Yoga: Science of the Soul, Vol. 2
(First edition: Yoga: The Alpha and Omega)
Talks on the Yoga sutras of Patanjali
Talks on two kinds of samadhi, succeeding through total effort and surrender, meditations on the mantra AUM, disease and anguish, breath and inner light.
Now also available as Yoga: The Science of the


Yoga: Science of the Soul, Vol. 3
(First edition: Yoga: The Alpha and Omega)
Talks on the Yoga sutras of Patanjali
Osho brings a simple but intriguing view to Patanjali’s sutras about knowledge and reasoning, samadhi with and without contemplation, subtle objects of meditation, and subtle energies.
The volume will soon be available as Yoga: The Mystery Beyond –

world of Tantra & Sex any information

In Osho’s understanding, Tantra is one of the greatest of man’s visions, a religion which respects rather than destroys individuality.

The Book of Secrets

Discourses on The Kathopanishad

Now all in one volume for the first time! Osho’s commentaries on the secret teachings of the 4000-year-old Vigyan Bhairav Tantra, are now collected all in one volume of 1184 pages. Osho goes line by line through each of the mysterious teachings that were first made widely known in the West by Paul Reps in his book, Zen Flesh, Zen Bones.
In the process, we learn that these verses are, in fact, instructions for 112 different meditation techniques. Osho describes each technique in detail, and explains how we can experiment to find out if it is the right technique for us. Osho also answers questions from his audience about the techniques, and about their experiences in meditation.

From Sex to Superconsciousness

With complete frankness Osho discusses the three stages of sex - physical, psychological, and spiritual – and provides guidance on how this raw energy can be transformed into the realization of ultimate consciousness. He explains that when we repress our basic nature, sex takes roots in the unconscious, creating an unnatural obsession. This psychological state has produced the mental sickness and the widespread obsession of society today. “Sex is man’s most vibrant energy,” Osho says, “but it should not be an end unto itself; sex should lead man to his soul.”

Translated from Hindi

Sex Matters

In the late 1960, Osho was invited to speak in Bombay’s largest outdoor park on the nature of love. These talks, which were later published as From Sex to Superconsciousness, turned out to be historic, earning Osho the label of “sex guru.” The first half of Sex Matters is a selection of abridged and edited chapters from this well-loved classic.
The second half of the book consists of Osho’s responses to questions about juicy topics like jealousy, premature ejaculation, the role of intimacy, and the difference between men and women.

Sex Quotations

Quotes selected to describe the full range of Osho’s understanding about sex – that it is just a path to spirituality. Sex is just the beginning, not the end. But if you miss the beginning, you will miss the end also.

The Tantra Experience

Talks on the Royal Song of Saraha, the Founder of Tantra

Osho reveals how the tantra experience can free us from the destructive Hebraic-Christian dualism that has crippled our bodies, minds, and hearts, and condemned as evil almost everything we do. Tantra can give you a new perspective, a new way of looking at yourself and at life, a new way of living in harmony with existence.
Translated from Hindi

Tantra, Spirituality & Sex

Osho unearths long-forgotten secrets, linking the unthinkable: sexual communion and self-realization.

Tantra: The Supreme Understanding

Discourses on Tilopa’s Song of Mahamudra
An all-time best seller, which explains in simple language the mystical insights hidden in Tantra. A classic that explains Tantra as a method to expand man’s consciousness.

Tantric Transformation

Talks on the Royal Song of Saraha, the Founder of Tantra
In this second volume of discourses on Saraha’s Royal Song, we are given a detailed map of Tantra: inner man, inner woman; the meeting of man and woman; the transformation of energy through sex and other techniques. The religion of Tantra is all-embracing, respecting each of us as individuals and the essential nature of our humanity.

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