VMA 2.38 : A fair and dark couple now fills our eyes

śrīmad-vṛndā-kānane ratna-vallī-
vṛkṣaiś citra-jyotir-ānanda-puṣpaiḥ |
kīrṇe svarṇa-sthaly-udañcat-kadamba-
cchāyāyāṁ naś cakṣuṣī gaura-nīle ||
In Vrinda's beautiful forest,
sprinkled thickly with jewel vines and trees,
their flowers shedding colorful joyful light,
under the shade of a kadamba tree risen from golden ground,
that fair and dark couple now fills our eyes.

This verse strikes me as a bit of an interlude, a reversion to te kind of meditation that we saw in verses 2.30-32, so it fits a general movement here to a meditation on the eternal abode. This is especially so since the next few verses continue a theme to which it seems Prabodhananda has been building.

I have always found it difficult not to play a role in my own explanation of these verses, though it is, for all intents and purposes, freeing oneself of one's worldly identity, even that of the sādhaka-deha itself, to become immersed in that mood of the divine madhura-rasa. But I have toyed with the idea of the sādhaka-deha as a lila in itself. We are interested in our own lives and our own stories. And if the story is that of a sādhaka-deha, then it is the love story of you and God. On an non-theistic level, it is the story of the self and the Self, i.e., the "bigger than self, that is yet none other than the self."

So when the story of the sādhaka-deha, i.e, one's own life story in relation to the Perfect Self, the pathway towards that brilliant light of the True Self, touches the soul, then one experiences rasa. It is when one's own story becomes a revelation that we experience rasa. That the story suddenly becomes clear and true, confirmed by Fate Herself.

As I meditate on Vṛndāvana-mahimāmṛta, I feel its power and find myself turning more and more inward. It makes me feel that bhajan is my real calling in life. And at my age, who really wants to do any more running around?

I was just over at Vineet Narain's house next door where he is putting on a big bash to celebrate the birth of a second grandson. Vineet knows how to party, Braj style, and he can get the most important local Bhagavata speakers to accept his invitation -- brahmins, politicians, ultra rich businessmen and so on are all friends with him for many years and for many reasons, not least of which is his very successful seva to Braj Bhumi. But it is also safe to say that this is Vineet Narain's natural milieu to begin with.

I am just an unimportant neighbor, and acquaintance and, of course, not at all of that milieu. I was a bit of a party crasher when you come right down to it.

So I thought, why not, since I am here, to introduce myself to the local MLA and some of the other political and important social figures at their table, but they were obviously busy with their world. It felt somewhat worldly also, as much as anything in Vrindavan feels worldly to me.

So I thought that I had said enough and did not wish to intrude any further. I rose and stated my polite goodbyes to the a BJP bigwig who had come from Lucknow. I apologized to him that I had not been familiar with him before meeting, and he made a gentlemanly gesture and said we would meet again. I said I hoped so, but that I am getting a little too old to run around to politicians' [or rich men's] offices. Nevertheless, I have faith in Bharatavarsha and am attempting to get some service done to this land before I leave the world. Because I am ultimately a supporter of the BJP, and it is out of love for the idea I have of Bharatavarsha, as the birthplace and homeland of the Rishis, of the Buddha, of Mahaprabhu, of Krishna, of Radha Shyam and this divine land of Vrindavan.

And I am sincere. But rather than sweeping the streets myself to set example, as someone suggested to me the other day, I truly think that the greatest service I can do is to get to the bottom of things spiritually and to write about it. And my primary medium for understanding the Supreme Truth is the sādhanā of Braja-vāsa. That is what I think I am supposed to share at this stage in my life.
My basic premise is that those foreigners who have merged into Braja culture -- and I mean Bengalis, Gujaratis, Nepalis and Dravidians, as well as the new generations of people from outside Bharatavarsha -- they do so not without leaving their mark.

Those who come with a dream to live in a particular place, immigrants, enrich that place by enriching the dream that gives that place its character, even when they come with a lot of samskara baggage that might be quite undesirable. The dream of Vrindavan is not the same as the American dream, not by a long shot.

There is something of a learning process process involved here. It goes both ways, but those who teach about the outside world come from the outside world, and those who teach about the real Vrindavan, the Vrindavan that is ingrained in its eternal dust, are the ones who were born in it. And certainly anyone who plans on being a Brajavasi has to honor the people who live here and whose roots are here, across this entire spectrum of life and society, caste and class.

Indeed, such is the actual duty of an immigrant anywhere.

It is puzzling to me that foreigners could come to live in Vrindavan or Braj and then think that the people born here, high caster or low, educated or illiterate, are somehow not real Brajavasis unless they are marked Vaishnava sādhakas. Who think that they are here to teach rather than to learn, thinking that everything they need to know is already known.

For those who come to Vrindavan from afar, with whatever motivation, the highest motivation or ultimate goal is to enter into the Divine Vrindavan, which is a brilliant state of conscience above all others, the abode of Prema, the abode of Radha and Krishna. And since Braja-vāsa sādhana includes all the others, especially the most powerful ones, it is ultimately the only place where a complete sādhana of prema bhakti is possible. It is the end-game of bhakti, achieved after countless lifetimes of devotional culture.

Dhruvadas writes how a real rasika sādhaka sees Vrindavan: Even doing bhajan elsewhere is not as good as merely sleeping in the dust of Vrindavan and drinking the water of the Yamuna.

vṛndāvana meṁ jo kabahuɱ bhajana kachu nahiṁ hoi |
raja tau uḏi lāgai tanahiṁ pīve jamunā toi ||53||

In Vrindavan, even if you never do any bhajan at all,
the dust will blow over your body, and you’ll drink Yamuna water.

aura desa ke bhajana hī ghaṭata bhajana kī bāta |
vṛndāvana meṁ svārathau ulaṭi bhajana hvai jāta ||56||\

In other places one only talks of doing bhajan,
in Vrindavan even selfish action turns into bhajan.

I read Vṛndāvana-mahimāmṛta and I think about what it really means to be a Brajavasi. To just let the dust and water take over and propel my plunge into the Radha ocean where the mind fish of Shyamasundar swims.

VMA 2.37 : My Swamini and her peerless lover, Shyam
VMA 2.36 : Churning the Shyamsundar ocean to extract his essence
VMA 2.35 : The play at the center
VMA 2.34 : The fortunate, the more fortunate, and the most fortunate of all
VMA 2.33 : Vrindavan, on the divine island
VMA 2.30-32 : The ever youthful Divine Couple sport in the kunjas of Vrindavan
VMA 2.29 : Some dark ineffable youth has taken form to play here
VMA 2.28 : If one could constantly sing sweetly of your virtues


Free Will said…

If only one could wave a magic wand… but as you well know, each and every one of us already possess the capacity to raise and wave that magic wand.

vaiśvānarasthaśivasaṅkalitā sadaiva
śaktiḥ śaśāṅkaparibhūṣitamūrdhabhāgā ‖

śyāmā tamoguṇajanirjaḍaśāvapīṭhā
tṛṭcitkriyā paramadaivatamatsu bhūtyai ‖29‖

Verse 29, Chapter 18, haṭhatatvakaumudī (sundaradeva).


The Rebus of the Carpenter

Proto-Indo-European tétḱō from tetḱ- ‎(“to create; to hew”‎) +‎ -ō


tétḱō m[1][2][3]

1. carpenter


1. Klein, Jared S.; Joseph, Brian D.; Fritz, Matthias, editor (2017–2018), “Chapter XVII: Indo-Iranian”, in Handbook of Comparative and Historical Indo-European Linguistics: An International Handbook (Handbücher zur Sprach- und Kommunikationswissenschaft [Handbooks of Linguistics and Communication Science]; 41.2), Berlin; Boston: De Gruyter Mouton, ISBN 978-3-11-052387-4, § The phonology of Proto-Indo-Iranian, page 1885

2. Martínez García, Javier; de Vaan, Michiel (2014) Introduction to Avestan (Brill Introductions to Indo-European Languages; 1), Brill, ISBN 9789004258099, page 33

3. Mayrhofer, Manfred (1992–2001), “takṣaká-”, in Etymologisches Wörterbuch des Altindoarischen [Etymological Dictionary of Old Indo-Aryan] (in German), Heidelberg: Carl Winter Universitätsverlag, page 613

Source: https://en.wiktionary.org/wiki/Reconstruction:Proto-Indo-European/t%C3%A9t%E1%B8%B1%C5%8D

Proto-Indo-European tetḱ- from teḱ- ‎(“to sire, beget”‎).


tetḱ- (imperfective)

1. to create, produce
2. to cut, hew

Source: https://en.wiktionary.org/wiki/Reconstruction:Proto-Indo-European/tet%E1%B8%B1-

Ancient Greek τέκτων (téktōn) from Proto-Hellenic téktōn, from Proto-Indo-European tetḱō, from tetḱ- ‎(“to create, produce”‎). Cognate with Sanskrit तक्षन् ‎(tákṣan‎).

τέκτων • (téktōn) m (genitive τέκτονος); third declension

1. One who works with wood: carpenter, builder

Source: https://en.wiktionary.org/wiki/%CF%84%CE%AD%CE%BA%CF%84%CF%89%CE%BD#Ancient_Greek

Sanskrit तक्षन् (tákṣan):


See also:



From Middle English suffren, from Anglo-Norman suffrir, from Latin sufferō ‎(“to offer, hold up, bear, suffer”‎), from sub- ‎(“up, under”‎) + ferō ‎(“I carry”‎), from Proto-Indo-European *bʰer- ‎(“to bear, carry”‎). Displaced native teen.

Source: https://en.wiktionary.org/wiki/suffer
Anonymous said…


Kāmeśvarī, Her Attendants and the Kadamba Tree

Now I will tell (you) about the fourth descent. There is a place on the Island (of the Moon) called ‘Divine’. It is the great hermitage of accomplished yogis (siddhāśrama). This place, which is somewhere (in the higher spheres of reality), is very comfortable, divine and extremely beautiful. There (yogis enjoy) the intimate presence (sāṃnidhya) of the Yoginīs in every house (The KJN declares that the Kaula teachings are in the house of every Yoginī in Kāmarūpa).

Verses 122cd-124ab, Chapter VI (Volume 4, page 127), Manthānabhairavatantram Kumārikārikākhaṇḍaḥ (translated to English by Mark Dyczkowski).


Divine from Latin divus ‎( Nominative) “divine one; notably deified mortal; god-like, godly, of god; of or belonging to a deity; divine” +‎ -īnus “of, belonging to.”

सांनिध्य (sāṃnidhya)

n. ( fr. saṃ-nidhi ) the being near, nearness, vicinity, presence, attendance ( acc. with √ kṛ, ' to make one's appearance, be or become present '
with Caus. of √ kṛ, to cause to be near, call near '
with √ yā, or √ vraj ' to come near, approach '
-pakṣe-√ jan with gen., ' to take the place of ' ) Mn. MBh. etc.


कृ (kṛ):


कृ (kṛ) See also 3 → कृऋ (kṝ):


या (yā):


व्रज् (vraj):


जन् (jan) This word should now be familliar with you Hiraṇya-garbhá Das:


KJN = Kaulajñananirnaya

Kāmarūpa → kā + ma + ru + pa

का (kā):


म (ma):


रु (ru):


प (pa):

Kāmeśvarī said…

Śrī Rādhā Sahasra-nāma Stotra

From the Nārada-pañcarātra, translated by Bhaktivinoda Ṭhākura, translated into English by Kuśakratha Prabhu.

Text 99

haimī hema-mukhī candra-
mukhī śaśi-su-śobhanā
ardha-candra-dharā candra-
vallabhā rohiṇī tamiḥ

She is splendid as gold (haimī). Her face is golden (hema-mukhī). Her face is like the moon (candra-mukhī). She is beautiful as the moon (śaśi-su-śobhanā), like a graceful half-moon (ardha-candra-dharā), dear to moonlike Kṛṣṇa (candra-vallabhā), a beautiful young girl (rohiṇī), and splendid as the night (tami).

Text 100

kāraṇī sarva-bhūtānāṃ
kāryātītā kiśoriṇī

She became the beloved of Lord Matsya and delighted the timiṅgilas (timiṅgla- kulāmoda-matsya-rūpāṅga-hāriṇī). She is the mother of all living entities (kāraṇī sarva-bhūtānāṃ). She is beyond all material duties (kāryātītā). She is a beautiful young girl (kiśoriṇī).

Text 101

kiśora-vallabhā keśa-
kārikā kāma-kārikā
kāmeśvarī kāma-kalā

She is youthful Kṛṣṇa's beloved (kiśora-vallabhā). She has beautiful hair (keśa- kārikā). She is passionate (kāma-kārikā), the queen of amorous pastimes (kāmeśvarī), expert at amorous pastimes (kāma-kalā), and the lamp that splendidly shines on the Yamunā's shore (kālindī-kūla-dīpikā).
Anonymous said…

“Kādambarī, the goddess of the Kadamba tree, is the goddess of a spirituous liquor of wine (surā) distilled from the buds of the Kadamba. Sūra, sometimes also called Sudhā, lit. ‘the good drink’, is the inebriating nectar of the gods. Sūra is commonly worshipped in both the early and later Kaula traditions as the goddess of wine.”

Mark Dyczkowski
Anonymous said…

The Glory of Wine and Liquor

Śrīnātha said:

O Lord of the god of the gods, it is called liquor (madya) and has been revealed to you, O god, because it is my primary (mamādya) characteristic, namely supreme bliss. Wine (surā) is said to be the alchemical potion (rasāyaṇa) full of supreme bliss. (235cd-236)

It is called liquor (madya) because it has arisen out of the bliss of the grape wine (madirā) (and because), beautiful, it has come forth from Umā’s body and the centre (madhya) of the Moon. It is the god who pervades in oneness (samarasa) (literally ‘in equalness of flavour’) and its characteristic is supreme bliss. (237-238ab)

The fair lady called Surā (Wine) is also said to be Kuṇḍalinī. Present constantly in the uvula (ghaṇṭikā), she is Vārunī (the liquor which is) the supreme energy (kalā) (of the Moon). Surā resides within the bodies of Kaula adepts (vīra) and is said to be the oneto be attained (sādhyātmikā). (238cd-239)

Liquor is supreme bravery (śaurya) and bravery is the emperor of heroes. He who behaves as does (a Kaula) hero (vīravṛtti) and, having drunk (this liquor), practices union with the gods, (practices) what is said to be the drinking of heroes (vīrapāna), which bestows the fruit of (both) worldly benefits and liberation. (240-241ab)

Verses 235cd-241ab, Chapter 46 (Volume 10, page 391), Manthānabhairavatantram Kumārikārikākhaṇḍaḥ (translated to English by Mark Dyczkowski).
Anonymous said…


The घाण्टिक (ghāṇṭika) “bell ringer” is the uvula (Latin ūvula “little grape”), see:


घाण्टिक (ghāṇṭika) “a bell-ringer, strolling ballad-singer who carries a bell, bard who sings in chorus (esp. in honour of the gods) ringing a bell in presence of the images, MBh. xiii, 6028. VarBṛS. x, 6 and 12.”


घण्ट (ghaṇṭa) “(ā), f. a bell, MBh. R. etc. ( ifc. f. ā, MBh. xiv, R. vi ).”

Anonymous said…

Verses 235cd to 241ab should be preceded by the following exclamation:

The venerable (goddess) Vakrā said:


वक्र (vakrá):


वक् (vak):


वच् (vac)


N.B.* See √ वञ्च् (vañc) especially, to “be poured forth, issue forth.”


रा (rā) “to grant, give, bestow, impart, yield, surrender.”


See also √ रै (rai) “to bark, bark at; barking, sound, noise.”


N.B.* See 1. रास् (rās) “to howl, cry; to cry aloud (also, see next entry rāsa “uproar”):


In relation to the goddess Vakrā, do not forget (the Lion’s roar of) verse 177b of the Kumbhaka Paddhati of Raghuvīra (sent to you many years ago Jagadananda Das).

yāvac-chaktis-tataḥ kuryād-recakaṃ kumbhakaṃ punaḥ ║177║

Draw back (the breath) inhaling with both nostrils (until the lungs are full), then sip further small breaths (through both nostrils), keep repeating this process of taking smaller breaths and holding the breath for as long as possible again and again (repeatedly); (by this method) one should create the moment (when the) voice (is raised in sacrifice) from her (as) she speaks (out) powerfully from him (177 b)
Anonymous said…

The more tenacious-minded readers may wish to explore through all these links to gain a clear literary understanding of what the word Bhairava truly describes:

भैरव (Bhairava):


भीरु (bhīrú):


भैस् (bhais):


√ भी (bhī):


रव (ráva):


√ रु (ru)


र (ra) see 3:


व (va) see 2:




Proto-Germanic silubrą:


Proto-Indo-European h₂r̥ǵn̥tóm:


From h₂erǵ- ‎(“white, argent, glittering”‎). Probably entered the vocabulary with the meaning 'white metal, (probably) silver' around 3,500 BC.

Proto-Indo-European h₂erǵ “white, argent; glittering,” cognates with Sanskrit अर्जुन ‎(árjuna‎); from Proto-Indo-Aryan Hárȷ́unas, from Proto-Indo-Iranian Hárĵunas, from Proto-Indo-European h₂erǵ- ‎(“white, shining”‎). Cognate with Latin argentum ‎(“silver”‎):


अर्जुन ‎(árjuna‎):


Monier-Williams dictionary entry for अर्जुन (árjuna):


√ राज् (rāj) see 1 & 2 “to be illustrious or resplendent, shine, glitter; to appear as or like; to illuminate, make radiant; shining, radiant.”

anuttara-bhakti said…


Hence, for the initiated sādhaka, the Paramārthasāra (PS) is to be understood not as representing a philosophical stance to be agreed or disagreed with, but as a guideline for acquiring experiential knowledge that was disseminated within guarded circles of initiation and secrecy. Initiation (dīkṣā) was understood to be the sine qua non of proper textual exegesis, since it was only through this consecration that the malas could be removed. Through dīkṣā came the descent of power (śaktipāt) which made possible the revelation of the Self. "As the face is revealed in a spotless mirror,” writes Abhinavagupta, “so this (Self) is revealed as light in the mind purified by śaktipāt (PS, 9).”

This initiatory transmission was believed to awaken the aspirant's own dormant power, the kuṇḍalinī śakti, which, when awakened arose through the central current (suṣumna nādi), purifying the latent tendencies (saṃskāras) and uniting the sādhaka's limited identity with that of cosmic identity situated at the crown of the head in the sahāsrāra. This path of internal ascension was called the upward yoga (udmukhyayoga) and was considered the distinctive feature of the Kaula school. In mythological terms, the upward path was the upward face of Śiva’s five-faced icon (pañca-mukha-liñga). This path removed all ignorance and established the sādhaka in the highest state of empowerment through the shredding of the malas:

As the chaff surrounding the rice grain seems inseparable and yet is removed, so this (= the trimala) is shed by the upward yoga of the path of śaivism (PS, 18).

For one to enter the path of upwards yoga, the essential prerequisite was the meeting with a qualified master (satguru). Contact with the teacher was understood to produce an alchemical process of transformation which liberated the disciple from all impurities (PS, 17). Under rare circumstances, the empowerment received from the guru was so intense (atītivraśaktipāta) it would produce instant enlightenment and the sādhaka would become “Śiva Himself” (PS, 96). More often, however, liberation occurred gradually (kramamukti) through “ascending the steps of the latter [of tattvas]” (PS, 97).

Pages 10 and 11, ‘Transcendental Devotion (anuttara-bhakti): The Recognition of Deity as Self in the Nondual Tantra of Abhinavagupta’ by Jeffrey Lidke.


Paramārthasāra (English translation by Jeffrey Lidke).

Ādarśe malarahite yadvad vadana ṁ vibhāti tadvad ayam /
śivaśaktipātavimale dhītattve bhāti bhārūpaḥ //9

9. As the face is revealed in a spotless mirror so This (Self) is revealed as light in the mind (lit.,‘Intelligent Principle’) purified by śaktipāta.

Adhunaiva kiṃcid evedam eva sarvātmanaiva jānāmi /
māyāsahitaṃ kañcukaṣaṭhkam aṇor antarañgam idam uktam // 17

17. Now (kāla) this (niyati) is something (kalā) I know (vidyā) completely (rāga): this hexad of cloaks which includes Māyā is known as the interior organ of the finite soul.

Kambukam iva taṇḍulakaṇaviniviṣṭhaṃ bhinnam apy abhidā /
bhajate tat tu viśuddhiṃ śivamārgaunmukhyayogena // 18

18. As the chaff surrounding the rice grain seems inseparable and yet is removed, so this (kañcuka) is shed by the upward yoga (=the Kaula Mārga) of śiva’s Path.

Paramārthamārgam enaṃ jhag iti yadā gurumukhāt samabhyeti /
atitīvraśaktipātāt tadaiva nirvighnam eva śivaḥ // 96

96. When one receives the path of the Supreme Truth from the mouth of the teacher, then by means of intense empowerment (atitīvraśaktipāta) all obstacles are removed and one becomes śiva Himself.

Sarvottīrṇaṃ rūpaṃ sopānapadakrameṇa saṃśrayataḥ /
paratattvarūdḥilābhe paryante śivamayībhāvaḥ // 97

97. [Others] rise to the state of the Supreme Principle, the universally transcendent form, in a gradual way by ascending the steps of the ladder [of tattvas], and at the time of death are absorbed in śiva.

Anonymous said…

Addendum to the previous comment:

In the second paragraph, the word “shredding” should read “shedding.”

In the fourth paragraph, the word “latter” should read “ladder.”

Anonymous said…

Ityuktaḥ sa maheśānyā jagadārtiharo haraḥ|

He (saḥ), Hara --Śiva-- (haraḥ) —the Destroyer of pain in the world (jagat-ārtiharo)—, having been so said (iti-uktaḥ) by the Great Mistress (mahā-īśānyā), started to speak --lit. spoke-- (avadat) about the 'vācaka-s' or 'denoters (“knowers” from Latin dē- +‎ notō “to know”)' (vācakān), i.e. about the mantra-s (mantrān) which come through an uninterrupted succession (of Guru-s and disciples) (pāramparya-krama-āgatān)||4||

Chapter III, Mālinīvijayottaratantra

Again, see verse 177b of the Kumbhaka Paddhati of Raghuvīra quoted in previous comment dated Tuesday, 20 August, 2019.


वच् (vac)


N.B.* See √ वञ्च् (vañc) especially, to “be poured forth, issue forth.”


रा (rā) “to grant, give, bestow, impart, yield, surrender.”


N.B.* See 1. रास् (rās) “to howl, cry; to cry aloud (also, see next entry rāsa “uproar”):


Anonymous said…

Drink the wine (madya) that is the drink of yoga, while sexual intercourse (maithuna) is the supreme state. (The couple) Sound and the Drop (nādabindu) is the supreme meat (māṁsa) the yogi should eat by means of yoga. (302)

Verse 302, Chapter 46 (page403), Manthānabhairavatantram Kumārikārikākhaṇḍaḥ (translated to English by Mark Dyczkowski).


This verse (302) explains the deep, spiritual nature of the three ‘Ms,’ namely madya – wine, maithuna – the fluids produced by sexual intercourse and māmsa – meat. Inebriated with the bliss of the wine he drinks by means of yoga, the yogi is instructed to consume the two breaths, the inhaled breath and the exhaled breath, which are the gross, outer manifestations of the sound (nāda) and the Drop (bindu) by conjoining them. This is the meat the yogi eats. Nourished, strengthened and energised by them, he applies himself to attain the supreme state. This is the union of Śiva and Śakti, the individual and the universal and with them all the opposites. This is the supreme form of sex (maithuna) and it is the supreme state the initiate attains by uniting with his partner, a state which is his partner’s inherent nature. These are the three M’s in their highest, most authentic form.

The KVN (8/95-96) says:

Wine (surā) is Śakti. Meat is Śiva and the one who eats it is Bhairava himself. The bliss that arises by the oneness of these two is said to be liberation. Bliss is the nature (rūpa) of Brahman established in the body. Wine is the one that makes it manifest which is why the yogis drink it.

From the Notes accompanying Chapter 46 (Volume 11, page 352) by Mark Dyczkowski

Anonymous said…

Food for thought:

Light/ Solar (warm) = Exhalated breath

Dark/ Lunar (cold) = Inhalated breath
Anonymous said…

Dearest Jagadananda Das,

In regard to verse 177b of the Kumbhaka Paddhati it is important that you also understand this verse in relation to the suffix उ (u) from the word गुर् (gur) + उ (u).


गुरु (guru) → गुर् (gur) + उ (u)

गुर् (gur) “to raise, to lift up” (from the √ गृऋ [gṝ]):


गृऋ (gṝ) see 1 (“to call out, to invoke”), 2 (“to emit or eject from the mouth” [this has a dual meaning which also includes abhiṣeka from the open-mouth of the 10th gate of the skull])” & 3 (“to know, to make known, to teach”) - Monier-Williams entry gṛī:


उ (u) see 2 & 3 (“a particle [a word that has a particular grammatical function but does not obviously belong to any particular part of speech] implying assent, calling, command”), 4 (“call, hail, roar, bellow”) & 5 (“of Śivá, also of Bráhman”):

Anonymous said…


”this has a dual meaning which also includes abhiṣeka from the open-mouth of the 10th gate of the skull”

Should read:

”(in addition to verse 177b of the Kumbhaka Paddhati) this has a dual meaning which also includes the ejection (abhiṣeka) of the sublimated procreative life-force essence from the (solid) energetic phallus (liṅga) of energy held in the open-mouth (yóni) of the 10th gate of the skull (in union)”
Anonymous said…

विद्या vidyā'

“A kind of magical pill (which placed in the mouth is supposed to give the power of ascending to heaven).”

See top of first column on page 964:

Anonymous said…

To clarify the true context of the word विद्या vidyā', see the reader’s comment dated Wednesday, 19 October, 2016:

Anonymous said…

In further regard to wine and the five m’s of the kula-dravya’s, see ślóka’s 107-108 (Real Drinking of Su-dhā), 109-110 (Real Māṁsa and Matsya), 111-112 (Reality of Maithuna) and 113 of the fifth उल्लास (ul-lāsa) of the kulārṇavatantram (one may find an English translation of on page 90 of Ram Kumar Rai’s book):

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āmūlādhāramābrahmarandhraṃ gatvā punaḥ punaḥ |
ciccandrakuṇḍalīśaktisāmarasya sukhodayaḥ || 107 ||

vyomapaṅkajanisyandasudhāpānarato naraḥ |
sudhāpānamidaṃ proktamitare madyapāyinaḥ || 108 ||

puṇyāpuṇyapaśuṃ hatvā jñānakhaḍgena yogavit |
pare layaṃ nayeccitaṃ palāśī sa nigadyate || 109 ||

manasā cendriyagaṇaṃ saṃyamyātmani yojayet |
mattsyāśī sa bhaveddevi śeṣāḥ syuḥ prāṇihiṃsakāḥ || 110||

aprabuddhā paśoḥ śaktiḥ prabuddhā kaulikasya ca |
śaktiṃ tāṃ sevayet yastu sa bhavet śaktisevakaḥ || 111 ||

parāśaktyātmamithunasaṃyogānandanirbharaḥ |
ya āste maithunaṃ tat syādapare strīniṣevakāḥ || 112 ||

ityādi pañcamudrāṇāṃ vāsanāṃ kulanāyike |
jñātvā gurumukhāddevi yaḥ seveta sa mucyate || 113 ||

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