The Return of the Son of Man

The Return of the Son of Man
(Mark 13:24–27Luke 21:25–28)

26So if they tell you, ‘There He is in the wilderness,’ do not go out; or, ‘Here He is in the inner rooms,’ do not believe it. 27For just as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man. 28Wherever there is a carcass, there the vultures will gather.

29Immediately after the tribulation of those days:

‘The sun will be darkened,

and the moon will not give its light;

the stars will fall from the sky,

and the powers of the heavens will be shaken.b

30At that time the sign of the Son of Man will appear in heaven,c and all the tribes of the earth will mourn. They will see the Son of Man coming on the clouds of heaven, with power and great glory.d 31And He will send out His angels with a loud trumpet call, and they will gather His elect from the four winds, from one end of the heavens to the other.

The Lesson of the Fig Tree
(Mark 13:28–31Luke 21:29–33)

32Now learn this lessone from the fig tree: As soon as its branches become tender and sprout leaves, you know that summer is near. 33So also, when you see all these things, you will know that He is near,f right at the door. 34Truly I tell you, this generation will not pass away until all these things have happened. 35Heaven and earth will pass away, but My words will never pass away.

Readiness at Any Hour
(Genesis 6:1–7Mark 13:32–37Luke 12:35–48)

36No one knows about that day or hour, not even the angels in heaven, nor the Son,g but only the Father. 37As it was in the days of Noah, so will it be at the coming of the Son of Man. 38For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark. 39And they were oblivious, until the flood came and swept them all away. So will it be at the coming of the Son of Man. 40Two men will be in the field: one will be taken and the other left. 41Two women will be grinding at the mill: one will be taken and the other left.

42Therefore keep watch, because you do not know the day on which your Lord will come. 43But understand this: If the homeowner had known in which watch of the night the thief was coming, he would have kept watch and would not have let his house be broken into. 44For this reason, you also must be ready, because the Son of Man will come at an hour you do not expect.

45Who then is the faithful and wise servant, whom the master has put in charge of his household, to give the others their food at the proper time? 46Blessed is that servant whose master finds him doing so when he returns. 47Truly I tell you, he will put him in charge of all his possessions.

48But suppose that servant is wicked and says in his heart, ‘My master will be away a long time.’ 49And he begins to beat his fellow servants and to eat and drink with drunkards. 50The master of that servant will come on a day he does not expect and at an hour he does not anticipate. 51Then he will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

I just discovered there are 5 Aspects of Shiva Residing within my Vishudhara (Throat) 5th Chakra (ready to kick some klesha ass) COOL Beans! Bring ’em on!

Shiva is majorly seen in five of His aspects – Aghora, Ishana, Tat Purusha, Vamadeva (Varna Deva) and Rudra (or Saddyojat). Panchavaktra or Panchamukhi is the combination of all these five forms and is commonly depicted as five-headed.

Today is the fifth day of the fifth month in the year 2 + 0 + 2 + 1 = 5

The Vishuddha Chakra is the 5th chakra (counting from the bottom). It is the 1 chakra with 16 petals….

painting by Peter Weltevrede, Sandeep Johahari, students of Harish Johari from book “Chakras” by Harish Johari, Destiny Books

5 Faces of Shiva

1) Sadyojata – “just-now born” meaning that first breath of life that gives every form its life; direction: South; element: Fire; shape: Triangular

  This SADYOJATA aspect is correlated with the following
To “Mano Maya Kosha” amongst the five Koshas
To “AGNI” principle among five principles “Pancha Bhuta”.
To “PANCHAMA” Swara among the seven Swaras
To “MA” in OMKARA. 

2) Vaama Deva – “Left face”; direction: All Directions; element: Earth; shape: Square

Since VAAMA DEVA makes the life live-able by giving happiness, 
he is called as “KALA VIKARANA”
Since he un-energizes the demons, he is called as “BALA VIKARANA”
Since he is the essence of all energies, he is called as “BALA”
Since he exhibits his energy in all living beings, he is called as “BALA PRAMATHA"
Since he controls all living beings, he is called as “SARVA BHUTA DAMANA”
Since he cleanses and betters the mind, he is “MANONMANA”
He is also called as “UNMANI” meaning – one who causes SAMADHI state.
He removes demonic nature, give liberal and charity mind.

3) Aghora – “without dread” (without state of Rajas or Tamas); direction: North; element: akasha (ether); shape: Rounded

This AGHORA aspect is correlated with the following: 
To “Prana Maya Kosha” amongst the five Koshas 
To “MADHMAYA” Swara among the seven Swaras To “U” in OMKARA.

4) Tatpurusha – “that person”; direction: East; element: air; shape: Oval

This TATPURUSHA aspect is correlated with the following:
To “NA” Beekakshara in Panchakshara Mantra
 To “Anna Maya Kosha” amongst the five Koshas
 To “SHADJA (sa), RUSHABHA (ri) AND GANDHARA (ga)” Swaras among the seven Swaras
 To “A” in OMKARA.

5) Ishana – “Lord”; direction: Northeast; element: water; shape: Round

 The word ISHVARA is form the root “IiSHA – AISHWARYE”. 
Total wealth means the total control and ownership of all the fourteen worlds. 
Such form of Shiva, who is the total owner of the fourteen worlds, 
is called as ISHANA.
This fifth face of Shiva represents the creation – balance – annihilation 
energies and control and chaos energies. 
This ISHANA aspect is correlated with the following:
To “Ananda Maya Kosha” amongst the five Koshas
To “NISHADA (ni)” Swara among the seven Swaras
To Nada aspect in OMKARA. 

includes citings from this source much of which disagrees with Harish Johari:

I see now that Hanuman also has a couple of 5-faced forms… and in this one, there are the subjects of two previous blog posts, Varaha and Heyagriva.. Neat! I had no idea this was going to turn out like this! I love it! There they are on either end. of all the crazy conicidences! Boars, horses monkeys and lions, and a green faced Garuda, have to see what that’s all about next.

There are two forms of Panchmukhi Hanuman. In the first form, all the five heads of Panchmukhi Hanuman are that of Hanuman and in another form, all the five heads are that of Hayagriva, Narasimha, Hanuman, Varaha and Garuda. Out of these, Hayagriva, Narasimha and Varaha are incarnations of Lord Vishnu. Hence, Panchmukhi Hanuman is also known as the combined avatar of Lord Vishnu and Lord Hanuman. Shri Panchmukhi Hanuman is believed to be Tantric representation of Lord Hanuman. source:

Hayagriva – Horse Headed Avatar of Vishnu

Na HayagrivAth Param Asthi MangaLam
Na HayagrivAth Param Asthi Paavanam
Na HayagrivAth Param Asthi Dhaivatham
Na Hayagrivam Pranipathya Seedhathi!

There is no auspiciousness greater than Hayagrivan. Nothing is more sacred than Sri Hayagrivan to destroy our accumulated sins. No other God is superior to Hayagrivan. No one grieves after performing Śaraṇagati at the sacred feet of Hayagrivan.

ज्ञानानन्दमयं देवं निर्मल स्फटिकाकृतिम् आधारं सर्व विद्द्यानां हयग्रीवं उपास्महे

jñānānandamayaṃ devaṃ nirmalasphaṭikākṛtiṃ
ādhāraṃ sarvavidyānāṃ hayagrīvaṃ upāsmahe

In Hinduism, Lord Hayagriva is an avatar of Lord Vishnu. He is worshipped as the god of knowledge and wisdom, with a human body and a horse’s head, brilliant white in color, with white garments and seated on a white lotus. Symbolically, the story represents the triumph of pure knowledge, guided by the hand of Divinity, over the demonic forces of passion and darkness.

Origins about the worship of Hayagriva have been researched, some of the early evidences dates back to 2,000 BCE, when people worshipped the horse for its speed, strength, intelligence. Hayagriva is one of the prominent deities in Vaikhanasas, Sri Vaishnavism and Madhwa Brahmins traditions. His blessings are sought when beginning study of both sacred and secular subjects. Special worship is conducted on the day of the full moon in August (Śravaṇa-Paurṇamī) (his avatāra-dina) and on Mahanavami, the ninth day of the Navaratri festival. He is also hailed as ” Hayaśirṣa ” which means haya=Horse, śirṣa=Head.

Hayagriva in Khajuraho Lakshamana Temple
Photo courtesy of Rajenver – Own work, CC BY-SA 3.0,

dhyāna-śloka (meditative verse) by Sri Vedanta Desikan on Hayagrīva typifies this deity’s depiction in Hindu iconography:

He has four hands, with one in the mode of bestowing knowledge; another holds books of wisdom, and the other two hold the Conch and Discus. His beauty, like fresh cut crystal, is an auspicious brilliance that never decays. May this Lord of speech who showers such cooling rays of grace on me be forever manifest in my heart!

In the Mahavairocana-sutra [Sūtra of the Great Sun] translated and copied in 1796 by I-hsing it says:

Beneath the buddhas is Hayagriva. His body is the color of the sun at dawn. He wears flaming effulgence and skulls as a garland. His nails are long and sharp; his face shows a pair of bare tiger’s fangs. His hair is that of a burning lion’s mane.He is awesomely powerful and fierce! This is the fierce Vidyaraja of the Lotus section. He is just like a horse-jewel of a Cakravartin that wanders the four continents, nowhere and never does he rest, having all the great and terrible force of all the buddhas’. This is his nature, and therefore he possesses this terrible and all-mighty light. Amidst the greatest obstacles of death and evil he is without the slightest care for his own welfare, his conspicuous and uncommon gallantry, intrepidity, and wrath is legendary among the gods, and therefore he easily and quickly vanquishes all who oppose him! Many others submit to him at first sight! This is because though he is fierce and terrible; his heart is full of compassion (unbiased, dispassionate understanding).”

— Hayagrīva Stotram, v.32

Heyagriva has been transformed in Buddhism into a Heruka, or wrathful deity, a fierce “hero” who can dispell obstacles that arise on the path of Earth to Heaven.

The horse head is seen protruding from the head of Hayagriva in this one of many Buddhist traditional depictions of this important Asian deity. source:

Hayagriva mudra

The Story of Saraha and the Wisdom Dakini


A GREATLY RENOWNED South Indian Buddhist scholar-monk by the a name of Rāhulabhadra was once passing through a town. As he maneuvered through the fair, he became mesmerized by a young woman who was straightening a piece of bamboo with three segments. Noticing her exceptional powers of concentration, he asked, “Young lady, what are you doing? Are you an arrow maker?” Moving in closer, he saw that she had one “eye closed and the other looking directly at the piece of bamboo. She was one-pointedly focused on her task, not distracted or disturbed by all the hustle and bustle of the marketplace. Nevertheless, she answered Rāhulabhadra, saying: “The intention of the Buddha can only be known through signs and skillful means, not through words and concepts.” In that moment, the three-kaya nature of buddha-mind became apparent to him through the signs and symbols the young woman, secretly a wisdom dakini, had displayed. A classical text relates the insights that arose in his mind:

Her one eye closed and the other open is the symbol of closing the eyes of consciousness and opening the eyes of wisdom; the bamboo is the symbol of the nature of mind: the three segments symbolize the three-kaya nature; straightening is the direct path; cutting the bamboo from the root is cutting the root of samsara; cutting the top of the bamboo is cutting ego-clinging; making four slots [for feathers] is the four unborn seals of mindfulness; adding the arrowhead at the end is the need for sharp prajna…”

Sudden awakening took place in his heart and he fully realized mahāmudrā. Recognizing that a wisdom ḍakinī was in front of him, he proclaimed, “You are not an arrow maker but a symbol maker!” From that time onward he followed her, abandoning scholarship and adopting the tantric path. He became known as Saraha or Sarahapāda, the “arrow shooter,” referring metaphorically to “he who has shot the arrow of nonduality into the heart of duality.” Saraha became the foremost mahāsiddha of the tantric tradition of Buddhism.

The dohā lineage in tantric Buddhism began when Saraha, also known as “the Great Brahmin,” started singing spontaneous songs of realization to his disciples: the king, the queen, and the people of the kingdom. Since then, the great siddhas of the mahāmudrā lineage have continued to express their realization and instructions to their disciples in pithy and spontaneous songs known as dohās.

Dzogchen Ponlop Rinpoche
from the forward to the book “Luminous Melodies” translated by Karl Brunnhölzl
published by Wisdom Publications 2019


Scene from the Thai version of the Ramayana – the Ramakien – Vishnu (Witsanu) transforms into a boar to kill the demon Hiranyaksha (Hiranta) who curls the earth up in an attempt to take over the world

A boar woke me up in my dreams. I was all sprawled out on a tallish lounge chair and this boar comes snorting around my feet, that I pulled in my legs and chuckled and smiled at the fellow! Then I remembered that night before I read about a boar incarnation of Vishnu called Varaha who lifted the earth out of a primordial ocean with his tusks. Actually I had to look the name up this morning, it just mentioned a “boar incarnation” along with a tortoise and fish and I remember saying to myself, “a boar?” that’s an uncanny animal for a heavenly being to be presenting himself as!

My oh my, life certainly is not boring these days. I tell you. I liked that dream LOL

From Wikipedia where they have a whole slew of information I snipped this tidbit:

The Agni Purana mentions the obliteration of the demon Hiranyaksha as Varaha’s main purpose.[79] The Linga Purana and the Kurma Purana narrate that the daitya (demon; lit. “son of Diti“) Hiranyaksa defeats the gods and entraps the earth in the subterranean realm. Taking the Varaha form, Vishnu slays the demon by piercing him by his tusks. Later, he uplifts the earth from the netherworld and restores her to her original position.[98][99][100] The Linga Purana continues further: Later, Vishnu discards his boar body and returns to his heavenly abode; the earth cannot bear the weight of his tusk. Shiva relieves the earth by using the same as an ornament. “

There’s so much here, and it’s ALL new now to me in the past 12 hours. A gigantic “Space Boar” bigger than mountains whose bellow frightened Varuna came wading into the newly created cosmic soup that the Earth was trapped in to literally “lift up” the earth with his tusks! The “Heaven on Earth” theme generally has two approaches… we have to not only bring Heaven down to Earth, but we must also lift Earth up to Heaven, it works both ways, and here’s a boar come visiting my dreams just for that task.. Well, my particular world, this boar dream was potent to be sure and has indeed perhaps, “lifted” me out of a bit of a funk. LOL

earlier in same Wikipedia article:

The Ayodhya Kanda book of the epic Ramayana refers to Varaha retaining his connection to Prajapati-Brahma. In a cosmogonic myth, Brahma appears in the primal universe full of water and takes the form of a boar to lift the earth from the waters; creation begins with Brahma and his progeny.[31][32][15] The Yuddha Kanda book of the epic praises Rama (the hero of the epic, who is identified with Vishnu) as “the single-tusked boar”, which is interpreted as an allusion to Varaha and links Varaha with Vishnu.[33][34][35] In the epic MahabharataNarayana (“one who lies in the waters”, an appellation of Brahma which was later transferred to Vishnu) is praised as the one who rescues the earth as a boar.[36][37]

The Puranas complete the full transition of Varaha from the form of Prajapati-Brahma to the avatar of Narayana-Vishnu. The Brahmanda Purana, the Vayu Purana, the Vishnu Purana, the Linga Purana, the Markendeya Purana, the Kurma Purana, the Garuda Purana, the Padma Purana and the Shiva Purana have similar narratives of the cosmogonic myth, wherein Brahma, identified with Narayana-Vishnu, takes the Varaha form to raise the earth from the primeval waters.[38][39][40][41][42][43][44][45

[46]The Brahmanda Purana, one of the oldest Puranas, narrates that in the present kalpa (“aeon”) called Varaha kalpa, Brahma wakes from his slumber. Brahma is called Narayana (“he who lies in the waters”).[41] The Vayu Purana says that Brahma roams as the wind in the waters, which is interpreted as allusion to the Vedic Taittiriya Brahmana version.[42] Similarly alluding to the Vedic version, the detailed Brahmanda Purana version says that Brahma is “invisible” and a shorter summary says that he becomes the wind.[47] In the Brahmanda Purana, realizing that the earth was in the waters, he decides to take the form of Varaha as the beast likes to sport in the water.[48] Similar reasons for taking the boar form particularly are also given in the Linga Purana,[49] the Matsya Purana[50] and the Vayu Purana.[51][52] The Vishnu Purana adds that Brahma-Narayana decides to take the form of Varaha, similar to the forms of the fish (Matsya) and tortoise (Kurma), he took in previous kalpas.[53][54]

So in earlier scriptures, the scholars are saying Varuha was Brahma, which then got switched to Vishnu as related in first snippet. Numerous other versions of his story exist apparently, amazing the tropes you never thought about, but that were revisited over thousands of years in Vedic culture.. Giant cosmic boar being wades into primordial mucky waters to save and lift up earth as she was being dunked and folded up by a planet destroying demon! Heaven forbid!

Texts Mentioned in “The Lotus Born” Biography of Padmasambhava by Yeshe Tsogyal

Chapter 12

82 texts were mentioned in chapter 12 that were translated by Master Padma (Padmasambhava) and Chokro Lui Gyaltsen during a two year period coinciding with the completion of building of the glorious Samye Temple in Tibet by King Tresong Deutsen from 810 – 814

The Eighteen Inner Tantras of Secret Mantra

(The Eighteen Mahayoga Tantras as cited in The Golden Garland Chronicles)

1) Majestic Blazing Retreat Tantra – to prevent obstacles from arising against the practice of the Secret Mantra
2) Sacred Peace Deity Tantra – to liberate samsara into the innate nature and to accomplish the body as a divine mandala because fixation on ego is the cause of samsara
3) Blazing Cosmic Fire Tantra – to annihilate maras, heretics, rakshasas, and haughty spirits and to accomplish enlightened body
4) Embodiment of Great Power Tantra – to accomplish enlightened speech
5) Wrathful Blue Lotus Tantra – to accomplish enlightened mind
6) Nonstraying Goddess Tantra – to accomplish enlightened qualities
7) Vidyadhara Accomplishment Tantra – to accomplish enlightened activity
8) Tantra of the General Accomplishment of Knowledge Mantras
9) Tantra of the Glorious Assemblage of Herukas
10) Secret Black Moon – tantra of Manjushri Body
11) Supreme Steed Display – tantra of Lotus Speech
12) Heruka Galpo – tantra of Vishuddha Mind
13) Supramundane Scripture – tantra of Vishuddha Mind
14) Major Nectar Display – tantra of Nectar Quality
15) Minor Nectar Display – tantra of Nectar Quality
16) Scripture in Eight Chapters – tantra of Nectar Quality
17) Hundred Thousand Sections of Unexcelled Knowledge – tantra of Kilaya Activity
18) Hundred Thousand Tika Scripture – tantra of Liberating Sorcery of Mother Deities

Tantras and transmission texts from the Six Sadhana Sections

Mahayoga Tantras

1) Tantra Adorned with Thousandfold Knowledge – to amend the activities and attach ornaments
2) Activity Garland Tantra – to demonstrate how to enact the ocean of activities
3) Major and Minor Gathering Tantra – to perfect the accumulations of merit and wisdom
4) Sky Treasury Consecration Tantra – to consecrate offerings to be an inexhaustible treasure
5) Tantra of Powerful Liberation – to spontaneously purify the act of freeing
6) Essence Tantra of the Expanse of Bliss – to spontaneously purify the act of uniting
7) Rampant Elephant Tantra – to make yogic discipline fierce
8) Sporting Devourer Tantra – to make fire offerings for auspiciousness
9) Major and Minor Torma Tantra – since the torma is the prelude of all activities
10) Glorious Blazing Wrathful Goddess Tantra – to enjoin to action all the guardians of the mandala periphery with access to the residual offerings
11) Tantra of the Liberation of the Ten Objects – to subdue and overpower enemies and obstructing forces

Anu Yoga Tantras (Four Scriptures and the Summation)

1) Assemblage of Knowledge Scripture
2) Scripture of the Wisdom Wheel of Awesome Lightning
3) Scripture of the Play of the Cuckoo Bird of the Charnel Ground
4) Scripture of the Great Prophecy of Awakened Mind
5) Scripture of the Embodiment of the Realization of All Buddhas – summation of all the teachings

Six Secret Sections known as the body tantra of Sarvabuddha Samayoga

1) Secret Moon Essence – speech tantra
2) Assemblage of Secrets – mind tantra
3) Magical Net of Vairochana – quality tantra
4) Activity Garland – activity tantra
5) Tantra of the Four Vajra Thrones – conclusion and summary tantra of previous four

Eight Maya Sections

1) Essence of Secrets – to teach mind and wisdom in their natural modes
2) Forty Magical Nets – to clarify the activities in their completeness
3) Unsurpassable Magical Net – to realize mastery
4) Leulag Magical Net – to demonstrate the oral instructions endowed with the sacred commitments
5) Eightfold Magical Net – to explain the abbreviated meaning
6) Magical Net of the Goddess – to accomplish the manifestation
7) Magical Net in Eighty Chapters – to fulfill incompleteness in the others
8) Magical Net of Manjushri – to elucidate that wisdom is the ultimate

Teachings of the Outer Secret Mantra

Six General Kriya Tantras

1) Kriya Tantra of Eminent Courage – framework of all knowledge mantras
2) Vajrapani Command Tantra – empowerment of all knowledge mantras
3) Supreme Knowledge Tantra – elucidation of all knowledge mantras
4) Susiddhikara: The Tantra of Excellent Accomplishment – synopsis of all knowledge mantras
5) Tantra of Victory Over the Three Realms – the activity of all knowledge mantras
6) Later Meditation Tantra – the teaching on the intent of all knowledge mantras

Specific Kriya Tantras

Cycles of the Lords of the Three Families

Cycle of Avalokiteshvara

1) Lotus Crown Root Tantra
2) Tantra of the Lotus Mind
3) Tantra of the Profound Mantra Ritual
4) Wish-Granting Jewel Monarch Tantra
5) Amogha Pasha known as Meaningful Lasso Tantra
6) Tantra of the Major and Minor Casket Array
(and others)

Cycle of Manjushri

1) Manjushri Tantra of Immaculate Wisdom Being
2) Manjushri Tantra of Sharp Intelligence
3) Manjushri Web-Cutting Tantra
4) Manjushri Nama Sangiti Tantra Expressed in Songs of Praise
(and others)

Cycle of Vajrapani

1) Vajrapani Empowerment Tantra
2) Vajra Under Earth Tantra
3) Vajra Above Earth Tantra
4) Tantra of Taming the Elemental Forces
5) Vajra Pestle Tantra
6) Tantra of Indestructible Blissful Wrath
7) Vajra Sharpness Tantra
8) Tantra of the Indestructible Secret Teaching
9) Tantra of Blazing Vajra Mountain
(and others)

Incantation Texts

1) Five Sets of Sacred Incantations
2) Three Hundred and Sixty Sacred Incantations
(and others)

Four Ubhaya Tantras

1) Tantra of the Full Enlightenment of Vairochana
2) Tantra of the Blazing Mass of Fire That Consumes the Kleshas
3) Vajra Bearer Empowerment Tantra
4) Nonconceptual Mind Tantra

Four Major Sections of Yoga Tantra

1) Tattvasamgraha Root Tantra
2) Vajra Pinnacle Tantra
3) Glorious Supreme Primal Tantra
4) Compendium of Conception Tantra

Chapter 13

Bestowed upon the five lotsawas sent by King Tresong Deutsen by Master Hungkara of the Golden Rock Garuda Forest in India.

The 3 mandalas of medicine sadhana

1) Fragrant Sadhana of the Eight-Petaled Lotus
2) Powder Sadhana of the Eight-Spoked Wheel
3) Sadhana of the Moist Compound of Samaya Substance of the Nine Crescents

3 mandalas of longevity

1) Longevity Sadhana within the Articles of Perfect Auspiciousness
2) Longevity Sadhana within the Secret Space of the Consort
3) Longevity Sadhana within the Secret Perfect Space

3 mantras of the empowerment for the conduct of the Secret Mantra

1) Sadhana of Primordially Pure Innate Nature of Awakened Mind
2) Union Bodhichitta Sadhana of Pure Space
3) Liberation Bodhichitta Sadhana of Pure Compassion

Vishuddha Sadhana and Commentary given only to lotsawa Namkhai Nyingpo

1) Vishuddha Sadhana
2) Single Fire and Sole Skull – as a lamp representing the scripture of Vishuddha likened to the heart within the chest

Chapter 14

25 tantras taught by Shri Singha to Vairochana of Pagor and Lekdrub of Tsang in India

(Only Vairochana made it back, unfortunately Lekdrub did not heed advice to learn swift foot before returning and was murdered by border guards before he could reach Tibet)

1) Great Extensive Space Tantra – to demonstrate in detail the major and minor points of awakened mind
2) Great Extensive Space Chiti Tantra – to put into practice the meaning of awakened mind that is difficult to comprehend
3) Great Space Liberation Tantra – to demonstrate that the nature of mind is utterly free
4) Quintessence King Tantra – to demonstrate that the nature of mind is unchanging
5) Tantra of the Sphere of Awakened Mind – to demonstrate that the nature of mind is embodied in the sphere of the essence
6) Wisdom Essence Tantra – to demonstrate that the nature of mind is self-existing wisdom
7) Garland of Instruction Tantra – to demonstrate the nature of mind in extensive stages
8) Secret Ocean Tantra – to demonstrate that the nature of mind is general for everyone
9) Wisdom Knowledge Tantra – to realize and comprehend that the nature of mind is one’s own awareness
10) Pure Space Tantra – to unify everything within the space of Samantabhadra, the nature of mind
11) Essence Chiti Tantra – to gain confidence in the supreme suchness of the nature of mind
12) Great Space Tantra of Awakened Mind – to demonstrate flawlessly the basis of the nature of mind
13) Single Mind Tantra – to demonstrate that the nature of mind is the Single Sphere
14) Single Meditation Tantra – to remain unmistakenly in naturalness in the nature of mind
15) Short Indirect Meditation Tantra – to demonstrate indirectly, stage-by-stage, the nature of mind
16) Auspicious Lamp Tantra – to demonstrate that the nature of mind is vital in all scriptures
17) Epitomized Great Space Empowerment Tantra – to demonstrate the nature of mind following the steps of empowerment
18) Wisdom Lamp Tantra – to demonstrate that the nature of mind is beyond words of expression
19) Tantra of Letterless Great Space – to demonstrate that the nature of mind is, like space, devoid of a self-nature
20) Shining Jewel Tantra – to demonstrate how all mental phenomena originate
21) Jewel Lamp Tantra – to demonstrate that all mental phenomena are devoid of an essence
22) Jewel Garland Tantra – to demonstrate that all mental states are self-originated
23) Tantra of the Lamp of the Three Realms – to demonstrate that the nature of mind is manifest within the realms
24) Definite Essence Tantra – to demonstrate the definite and correct meaning of the nature of mind
25) Most Secret Vajra Tantra – to demonstrate that the nature of mind is changless
26) Primordial Buddhahood Tantra – to demonstrate that the nature of mind is present as buddhahood, right now, within sentient beings

18 Major Scriptures taught by Shri Singha to Vairochana and Lekdrub of Tsang of Pagor

1) Awareness Cuckoo Scripture – since everything originates from awakened mind
2) Great Strength of Awareness Scripture – to outshine all effort and fabrication
3) Great Garuda View Scripture – since the nature of mind is perfected within Dharmadhatu
4) Pure Gold on Stone Scripture – since the nature of meditation is perfected within space
5) Great Space Never-Waning Banner Scripture – to perfect the nature of meditation
6) Wonderful Wisdom Scripture – to resolve the nature of mind to be emptiness
7) Meditation Accomplishment Scripture – to demonstrate the means of meditation
8) Supreme King Scripture – to demonstrate that the nature of mind is naturally dharmakaya
9) Nonarising Tilaka Scripture – to demonstrate that the nature of mind is the Single Sphere
10) Wheel of Life-Force Scriptures – to turn the wheel in the three states of existence, showing that the nature of mind is beyond birth and death
11) Wish-Fulfilling Jewel Scripture – to demonstrate that desirable qualities originate from the nature of mind
12) All-Embodying Jewel Scripture – to let all conceptual thinking rest in the state of dharmata
13) Great Space King Scripture – to demonstrate in full detail that all the vehicles are perfected and originate in the nature of mind
14) Spontaneous Summit Scripture – to demonstrate that resting in the nature of mind, the state of Samantabhadra, is unsurpassed, the summit amongst all
15) All-Encompassing Bliss Scripture – to demonstrate that the meaning of the nature of mind is devoid of fabrications and naturally rests in the state of ease
16) Jewel-Studded Bliss Scripture – to demonstrate that awakened mind remains untainted by the defects of emotional disturbances and is ornamented with the jewelry of qualities
17) Variegated Great Treasury Scripture – to demonstrate that all of samsara and nirvana originates within the expanse of awakened mind
18) Epitome of Teachings Scripture – to demonstrate and epitomize all the vehicles within awakened mind

Chaper 17

In this chapter relates how King Tresong Deutsen invited master pundits from various countries to gather for a 13 year long translation summit. As the goal was to translate all of the Buddhadharma texts were translated from the languages of India, Uddiyana, Sahor, Kashmir, Singala and China.

The 5 masters who led the efforts were Master Padma of Uddiyana (Padmasambhava), Master Vimalamitra of Kashmir, Khenpo Bodhisattva of Sahor, Master Danashila of Singala, Master Kamalashila of China, and Vairochana of Pagor (Tibet)

Other master translators included Kawa Paltsek, Chokro Lui Gyaltsen, Yeshe Dey of Nanam, Rinchen Chok of Ma, Jnana Kumara of Nyag.

Minor translators included Tsemang of Denma, Namkhai Nyingpo of Nub, Atsara Yeshe Yang of Ba, Gobum Yujin, Loki Chung and others.

General Sets of Texts Listed as being translated in their entirety to the Tibetan language

1) Chinese versions of the sutras including Hundred-fold Homage for Amending Breaches
2) Jewel Mound Buddha Avatamsaka
3) Prajnaparamita scriptures – the three extensive and medium length versions
4) Vinaya
5) Sutra
6) Abhidharma
7) Inner and outer teachings of the Secret Mantra belonging to the Eight Sadhana Teachings

Chapter 18

Details list of texts prescribed for King Tresong Deutsen to extend his lifespan.

10 Sutras for the king’s daily practice

1) Essence of Knowledge – the sutra of the view
2) Wisdom of Passing – sutra of meditation
3) Excellent Conduct – sutra of aspiration
4) Vajra Subjugator – sutra of purification
5) Confessions of Downfall from Bodhichitta – sutra of confession
6) White Ushnisha – sutra of exorcism
7) Blue Clad One – sutra of protection
8) Boundless Life – sutra of logevity
9) Stream of Wealth Goddess – sutra of prosperity
10) Single Syllable – sutra of quintessence

Inner fulfillment ritual

1) Ammendment of Breaches of Secret Mantra

Confessional liturgies for the secret fulfillment ritual

1) Confession of the Supreme Wisdom Body
2) Confession of Twenty-eight Points for Adopting and Avoiding
3) Secret Confessions of the Four Classes of Dakinis
4) Confession of the Expanse of the View – aka Natural Confession

As remedy against extremely haughty spirits of the world, Master Padma translated one thousand chapters on types of thread-crosses based on these two texts

1) Net of One Thousand Gods and Demons
2) Four Oceans of the Universal Mother Deities

Since Naga govern the country of Tibet Master Padma composed these rituals and Vajrayana texts for them

1) Propitiation of Nagas
2) Hiding the Naga Treasure
3) Binding the Entrustment to Nagas
4) Restoring the Naga Castle
5) Relinquishing Harmful Influences
(and many other ritual texts)
6) Garuda Remedy Sadhana
7) Hayagriva Subjugation of Nagas
8) Combined Sadhana of the Three Wrathful Ones

Master Padma also translated one-hundred subsidiary protective rituals including

1) Protective Ritual of the Highly Proficient King
2) Protective Ritual of the Invisibility Wand Against One-thousand Gods and Demons
( as well as the sadhanas for rituals for protective charms to wear or hang above doors)

Chapter 19

Master Padma composed the Nine Sadhana Sections based on the Nine Root Tantras

1) Yama Display Root Tantra
2) Dark Red Yama Tantra
3) sadhanas of Manjushri Body – composed by Guru Rinpoche based on previous 2
4) Steed Display Root Tantra
5) Mighty Lotus Tantra
6) sadhanas of Lotus Speech – composed by Guru Rinpoche based on previous 2
7) Heruka Galpoche
8) Supramundane Scripture
9) sadhanas of Vishuddha Mind – composed by Guru Rinpoche based on previous 2
10) Most Supreme Display Root Tantra
11) Eightfold Volume
12) sadhanas of Nectar Quality – composed by Guru Rinpoche based on previous 2
13) Kilaya Display Root Tantra
14) Twelve Kilaya Tantras
15) sadhanas of Kilaya Activity – composed by Guru Rinpoche based on previous 2
16) Mother Deities Display Root Tantra
17) Mother Deities Assemblage Tantra
18) sadhanas of Liberating Sorcery of Mother Deities – composed by Guru Rinpoche based on previous 2
19) Vidyadhara Display Root Tantra
20) Vidyadhara Accomplishment Tantra
21) Hundred and Eight Sadhanas of Guru Vidyadhara – composed by Guru Rinpoche based on previous 2
22) Tantra of Taming Haughty Spirits
23) sadhanas of Mundane Worship – composed by Guru Rinpoche based on previous
24) Wrathful Mantra Tantra
25) general and specific sadhanas of Maledictory Fierce Mantra

Four Particularly Important Instructions – composed by Master Padma

1) Keylike Wheel of Magic – since the Wheel of Yama is difficult to understand
2) Unified Basic Essence Sadhana – since Kilaya is difficult to accomplish
3) World Wheel of the Mother Deities to Show the Place of Death – since the Mother Deities, even when accomplished, are difficult to enjoin to activities
4) Wheel of Bonds and Suppression – since the spirits of the male class, though swift to act, are obstinate and very distrusting

Extremely profound and most eminent sadhana of the glorious Assemblage of Sugatas by Master Padma that condenses the Eight Sadhana Teachings into one

1) Root Tantra of the Assemblage of Sugatas
2) Subsequent True Enlightenment Tantra
3) Final Subsequent Mantra Tantra
4) Tantra of Mending Incompleteness
5) Opening Key Tantra
(based on those five Guru Rinpoche composed following sadhanas)
6) peaceful sadhana of the Supreme Hundred Families
7) peaceful sadhana of the Five Families
8) peaceful sadhana of the Single Family of the Great Secret
9) peaceful sadhana of the Single Form
(and others)
For the mandala of the wrathful deities with seven hundred twenty-five herukas as a single mandala he composed major, minor and lesser texts for the stages of development and completion including
10) Continuous Mantra Practice sadhana
(and others)

Master Padma then bestowed tantras according to how flowers fell when thrown by participants

1) tantras and sadhanas of Vishuddha Mind – given to Namkhai Nyingpo as his flower fell on the mandala of Vishuddha Mind
2) tantras and sadhanas of Manjushri Body – given to Sangye Yeshe of Nub as his flower fell on the mandala of Manjushri
3) tantras and sadhanas of Lotus Speech – given to Gyalwa Cho-yang of Ngenlam as his flower fell on the mandala of Lotus Speech
4) tantras and sadhanas of Kilaya Activity – given to Lady Kharchen as her flower fell on the mandala of Vajra Kilaya
5) tantras and sadhanas of Liberating Sorcery of Mother Deities – given to Palgyi Yeshe of Drogmi as his flower fell on the mandala of Mother Deities
6) tantras and sadhanas of Mundane Worship – given to Palgyi Senge of Lang as his flower fell on the mandala of Tamer of All Haughty Spirits
7) Maledictory Fierce Mantra – given to Vairochana as his flower fell on the mandala of the Black Powerful One

Chapter 20

In this chapter King Tresong becomes worried that in the coming final 500 years of the dark age, Buddhadharma in Tibet needs to be protected. Padmakara tells him he will bind any spirit he wants to the task. King Tresong Deutsen chose the nagas. Guru Rinpoche summons the king of the nagas who pleads with him to bind him to anything else but that exceedingly difficult deed, so the king settles with the nagas for all his 7 depleted treasuries to be replenished with gold and jewels, which is then granted. Then they decide to bind the fierce King Pekar of the warrior spirits to the task by skillful means.

Then Master Padma, Vairochana of Pagor, Namkhai Nyingpo of Nub, Yeshe Yang of Ba and several others gathered the subjugating mantras for protecting the Buddhadharma.

They compiled and translated an infinite number of tantras and sadhanas connected to the eight classes of gods and demons:

1) White Gings
2) Black Maras
3) Red Tsens
4) Murderous Yakshas
5) Slaughter Rakshasas
6) Pestilent Mamos
7) Wrathful Rahulas
8) Vicious Nagas

Additionally they translated countless tantras and sadhanas connected to the protectors of Buddhadharma such as:

1) Glorious Black Protector
2) Glorious Black Goddess
3) Dark Blue Guardian of Mantra
4) and many others

Many sadhanas and tantras related to the 3 leaders of the 8 classes of gods and demons:

1) Shenpa Pekar
2) Gingchen Sogdak
3) Tsangtsen Dorje Lekpa

An immense number of subjugating and fierce mantras relating to:

1) rahulas who govern the heavens, freeze the waters and send hail storms and lightning
2) vicious nagas that govern the subterrestrial regions and cause various types of leprosy

For mending commitments Master Padma bestowed upon King Tresong Deutsen:

1) Ocean of Cleansing Sacred Commitments
2) The Hundred Syllables of Vajrasattva
3) The Hundred Syllables of the Herukas
4) The Hundred Syllables of the Tathagatas
5) and their respective sadhanas as the Daily Confession for Mending Samayas

The Yoga Sutras of Pantanjali



1 atha yoga anushaasanam
2 yogash chitta vritti nirodhah
3 tadaa drashtuh svaroope avasthaanam
4 vritti saa roopyam itaratra
5 vrittayah pangchatayyah klishta aklishtaah
6 pramaanna viparyaya vikalpa nidraa smritayah
7 pratyaksha anumaana agamah pramaanaani
8 viparyayo mithya jnanam atad roopa pratishtham
9 shabda jnaana aanupati vastu shoonyo vikalpah
10 abhaava pratyaya aalambana vrittir nidraa
11 anubhoota vishaya sanpramoshah smritih
12 abhyaasa vairaagyabhyaam tan nirodhah
13 tatra sthitau yatno abhyasah
14 sa tu dirgha kaala nairantarya sat kaara asevito dridha bhoomih
15 drishta anushravika vishaya vitrishnnasya vashikara samjnaa vairaagyam
16 tat paran purusha khyaatergunna vaitrishnyam
17 vitarka vichaara aananda smitaa roopa aanugamaat sanprajnaatah
18 viraama pratyaya aabhyaasa poorvah samskaara shesho ‘(a)nyah
19 bhava pratyayo videha prakriti layaanaam
20 shraddhaaveerya smriti samaadhi prajnaa poorvaka itareshaam
21 teevra sanvegaanaam aasannah
22 mridu madhya aadhimaatratvaat tato’pi visheshah
23 eeshvarapranidhaanaad vaa
24 kleshakarmavipaakaashayairaparaamrishtah purushavishesh eeshvarah
25 tatra niratishayan sarvajntvabijam
26 sa poorvesham api guruh kalenanavachchhedat
27 tasya vaachakah prannavah
28 tajjapastadarthabhaavanam
29 tatah pratyakchetaanadhigamo’pyantaraayabhaavashch
30 vyadhistyanasamshayapramaadaalasyaviratibhraantidar shanalabdhabhoomikatvanavasthitatvaani chittavikshepaaste’ntaraayaah
31 duhkhadaurmanasyaanggamejayatvashvasaprashvaasaa vikshepasahabhuvah
32 tatpratishedhartham ekatattvabhyaasah
33 maitreekarunamuditopekshaanaam sukhaduhkhapunyapunyavishayaanaam bhaavanaatashchittaprasaadanam
34 prachchhardanavidhaaranaabhyaam vaa praannasya
35 vishayavatee vaa pravrittirutpannaa manasah sthitinibandhinee
36 vishoka vaa jyotishmatee
37 vitaraagavishayan vaa chittam
38 svapnanidraajnaanaalambanam vaa
39 yathaabhimatadhyaanaad vaa
40 paramanu paramamahattvanto’sya vasheekaarah
41 ksheennavritterabhijaatasyev manergraheetrigrahannagraahyeshu tatsthatadangjanataasamaapattih
42 tatra shabdarthajnaanavikalpaih sankeernaa savitarkaa samaapattih
43 smritiparishuddhau svaroopashoonyevarthamaatranirbhaasaa nirvitarkaa
44 etayaiva savichara nirvichaaraa cha sookshmavishayaa vyaakhyaataa
45 sookshmavishayatvan chalinggaparyavasaanam
46 taa eva sabeejah samaadhih
47 nirvichaaravaishaaradye adhyaatmaprasaadah
48 rtambharaa tatra prajnaa
49 shrutanumaanaprajnaabhyaam anyavishayaa visheshaarthatvaat
50 tajjah samskaaro ‘nyasamskaarapratibandhee
51 tasyapi nirodhe sarvanirodhaannirbeejah samaadhih

1 Now concentration is explained.

AUM.  The following instruction concerneth the Science of Union.

2 Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrttis)

This Union (or Yoga) is achieved through the subjugation of the psychic nature, and the restraint of the chitta (or mind).

3 At that time (the time of concentration) the seer (the Purusha) rests in his own (unmodified) state.

When this has been accomplished, the Yogi knows himself as he is in reality.

4 At other times (other than that of concentration) the seer is identified with the modifications.

Up till now the inner man has identified himself with his forms and with their active modifications.

5 There are five classes of modification, painful and not painful.

The mind states are five, and are subject to pleasure or pain; they are painful or not painful.

6 (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.

These modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory.

7 Direct perception, inference, and competent evidence, are proofs.

The basis of correct knowledge is correct perception, correct deduction, and correct witness (or accurate evidence).

8 Indiscrimination is false knowledge not established in real nature.

Incorrect knowledge is based upon perception of the form and not upon the state of being.

9 Verbal delusion follows from words having no (corresponding) reality.

Fancy rests upon images which have no real existence.

10 Sleep is a Vrtti which embraces the feeling of voidness.

Passivity (sleep) is based upon the quiescent state of the vrittis (or upon the non-perception of the senses.)

11 Memory is when the (Vrttis of) perceived subjects do not slip away (and through impressions come back to consciousness).

Memory is the holding on to that which has been known.

12 Their control is by practice and non-attachment.

The control of these modifications of the internal organ, the mind, is to be brought about through tireless endeavour and through non-attachment.

13 Continuous struggle to keep them (the Vrttis) perfectly restrained is practice.

Tireless endeavour is the constant effort to restrain the modifications of the mind.

14 Its ground becomes firm by long, constant efforts with great love (for the end to be attained).

When the object to be gained is sufficiently valued, and the efforts towards its attainment are persistently followed without intermission, then the steadiness of the mind (restraint of the vrittis) is secured.

15 That effort, which comes to those who have given up their thirst after objects either seen or heard, and which wills to control the objects, is non-attachment.

Non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter.

16 That extreme non-attachment, giving up even the qualities, shows (the real nature of) the Purusa.

The consummation of this non-attachment results in an exact knowledge of the spiritual man when liberated from the qualities or gunas.

17 The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified ego.

The consciousness of an object is attained by concentration upon its fourfold nature:  the form, through examination; the quality (or guna), through discriminative participation; the purpose, through inspiration (or bliss); and the soul, through identification.

18 There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions.

A further stage of samadhi is achieved when, through one pointed thought, the outer activity is quieted.  In this stage, the chitta is responsive only to subjective impressions.

19 (This Samadhi, when not followed by extreme non-attachment) becomes the cause of the re-manifestation of the gods and of those that become merged in nature.

The samadhi just described passes not beyond the bound of the phenomenal world; it passes not beyond the Gods, and those concerned with the concrete world.

20 To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.

Other yogins achieve samadhi and arrive at a discrimination of pure Spirit through belief, followed by energy, memory, meditation and right perception.

21 Success is speeded for the extremely energetic.

The attainment of this state (spiritual consciousness) is rapid for those whose will is intensely alive.

22 They again differ according as the means are mild, medium or supreme.

Those who employ the will likewise differ, for its use may be intense, moderate, or gentle.  In respect to the attainment of true spiritual consciousness there is yet another way.

23 Or by devotion to Ishvara.

By intense devotion to Ishvara, knowledge of Ishvara is gained.

24 Ishvara (the Supreme Ruler) is a special Purusha, untouched by misery, the results of actions, or desires.

This Ishvara is the soul, untouched by limitation, free from karma, and desire.

25 In Him becomes infinite that all-knowing-ness which in others is (only) a germ.

In Ishvara, the Gurudeva, the germ of all knowledge expands into infinity.

26 He is the Teacher of even the ancient teachers, being not limited by time.

Ishvara, the Gurudeva, being unlimited by time conditions, is the teacher of the primeval Lords.

27 His manifesting word is Om.

The Word of Ishvara is AUM (or OM).  This is the Pranava.

28 The repetition of this (Om) and meditating on its meaning (is the way).

Through the sounding of the Word and through reflection upon its meaning, the Way is found.

29 From that is gain (the knowledge of) introspection, and the destruction of obstacles.

From this comes the realisation of the Self (the soul) and the removal of all obstacles.

30 Disease, mental laziness, doubt, calmness, cessation, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions.

The obstacles to soul cognition are bodily disability, mental inertia, wrong questioning, carelessness, laziness, lack of dispassion, erroneous perception, inability to achieve concentration, failure to hold the meditative attitude when achieved.

31 Grief, mental distress, tremor of the body and irregular breathing, accompany non-retention of concentration.

Pain, despair, misplaced bodily activity and wrong direction (or control) of the life currents are the results of the obstacles in the lower psychic nature.

32 To remedy this practice of one subject (should be made).

To overcome the obstacles and their accompaniments, the intense application of the will to some one truth (or principle) is required.

33 Friendship, mercy, gladness, indifference, being thought of in regard to subjects, happy, unhappy, good and evil respectively, pacify the Chitta.

The peace of the chitta (or mind stuff) can be brought about through the practice of sympathy, tenderness, steadiness of purpose, and dispassion in regard to pleasure or pain, or towards all forms of good or evil.

34 By throwing out and restraining the Breath.

The peace of the chitta is also brought about by the regulation of the prana or life breath.

35 Those forms of concentration that bring extraordinary sense perceptions cause perseverance of the mind.

The mind can be trained to steadiness through those forms of concentration which have relation to the sense perceptions.

36 Or (by the meditation on) the Effulgent One which is beyond all sorrow.

By meditation upon Light and upon Radiance, knowledge of the Spirit can be reached and thus peace can be achieved.

37 Or (by meditation on) the heart that has given up all attachment to sense objects.

The chitta is stabilized and rendered free from illusion as the lower nature is purified and no longer indulged.

38 Or by meditating on the knowledge that comes in sleep.

Peace (steadiness of the chitta) can be reached through meditation on the knowledge which dreams give.

39 Or by meditation on anything that appeals to one as good.

Peace can also be reached through concentration upon that which is dearest to the heart.

40 The Yogi’s mind thus meditating, becomes un-obstructed from the atomic to the Infinite.

Thus his realization extends from the infinitely small to the infinitely great, and from annu (the atom or speck) to atma (or spirit) his knowledge is perfected.

41 The Yogi whose Vrttis have thus become powerless (controlled) obtains in the receiver, receiving, and received (the self, the mind and external objects), concentratedness and sameness, like the crystal (before different colored objects.)

To him whose vrittis (modifications of the substance of the mind) are entirely controlled, there eventuates a state of identity with, and similarity to that which is realized.  The knower, knowledge and the field of knowledge become one, just as the crystal takes to itself the colours of that which is reflected in it.

42 Sound, meaning, and resulting knowledge, being mixed up, is (called Samadhi) with reasoning.

When the perceiver blends the word, the idea (or meaning) and the object, this is called the mental condition of judicial reasoning.

43 The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).

Perception without judicial reasoning is arrived at when the memory no longer holds control, the word and the object are transcended and only the idea is present.

44 By this process (the concentrations) with discrim-ination and without discrimination, whose objects are finer, are (also) explained.

The same two processes of concentration, with and without judicial action of the mind, can be applied also to things subtle.

45 The finer objects end with the Pradhana.

The gross leads into the subtle and the subtle leads in progressive stages to that state of pure spiritual being called Pradhana.

46 These concentrations are with seed.

All this constitutes meditation with seed.

47 The concentration “without reasoning” being purified, the Chitta becomes firmly fixed.

When this super-contemplative state is reached, the Yogi acquires pure spiritual realisation through the balanced quiet of the chitta (or mind stuff).

48 The knowledge in that is called “filled with Truth.”

His perception is now unfailingly exact (or his mind reveals only the Truth).

49 The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.

This particular perception is unique and reveals that which the rational mind (using testimony, inference and deduction) cannot reveal.

50 The resulting impression from this Samadhi obstructs all other impressions.

It is hostile to, or supersedes all other impressions.

51 By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the “seedless” Samadhi.

When this state of perception is itself also restrained (or superseded), then is pure Samadhi achieved.

translations by 1) Swami Vivekananda; and 2) (in italics) The Tibetan (The Light of the Soul by Alice Bailey)

Auguries of Innocence (by William Blake)

To see a world in a grain of sand,
And heaven in a wild flower,
Hold infinity in the palm of your hand,
And eternity in an hour.
A robin redbreast in a cage
Puts all heaven in a rage.
A dove-house fill’d with doves and pigeons
Shudders hell thro’ all its regions.
A dog starv’d at his master’s gate
Predicts the ruin of the state.
A horse misused upon the road
Calls to heaven for human blood.
Each outcry of the hunted hare
A fibre from the brain does tear.
A skylark wounded in the wing,
A cherubim does cease to sing.
The game-cock clipt and arm’d for fight
Does the rising sun affright.

Every wolf’s and lion’s howl
Raises from hell a human soul.
The wild deer, wand’ring here and there,
Keeps the human soul from care.
The lamb misus’d breeds public strife,
And yet forgives the butcher’s knife.
The bat that flits at close of eve
Has left the brain that won’t believe.
The owl that calls upon the night,
Speaks the unbeliever’s fright.
He who shall hurt the little wren
Will never be belov’d by men.
He who the ox to wrath has mov’d
Shall never be by woman lov’d.
The wanton boy that kills the fly
Shall feel the spider’s enmity.
He who torments the chafer’s sprite
Weaves a bower in endless night.
The caterpillar on the leaf
Repeats to thee thy mother’s grief.
Kill not the moth nor butterfly,
For the last judgment draweth nigh.
He who shall train the horse to war
Shall never pass the polar bar.
The beggar’s dog and widow’s cat,
Feed them and thou wilt grow fat.
The gnat that sings his summer’s song
Poison gets from slander’s tongue,
The poison of the snake and newt
Is the sweat of envy’s foot.
The poison of the honey bee
Is the artist’s jealousy.

The prince’s robes and beggar’s rags
Are toadstools on the miser’s bags.
A truth that’s told with bad intent
Beats all the lies you can invent.
It is right it should be so;
Man was made for joy and woe;
And when this we rightly know,
Thro’ the world we safely go.
Joy and woe are woven fine,
A clothing for the soul divine.
Under every grief and pine
Runs a joy with silken twine,
The babe is more than swaddling hands;
Throughout all these human lands
Tools were made, and born were hands,
Every farmer understands.
Every tear in every eye
Becomes a babe in eternity;
This is caught by females bright,
And return’d to its own delight.
The bleat, the bark, bellow, and roar,
Are waves that beat on heaven’s shore.
The babe that weeps the rod beneath
Writes revenge on the realms of death.
The beggar’s rags, fluttering in air,
Does to rags the heavens tear.
The soldier arm’d with sword and gun,
Palsied strikes the summer’s sun.
The poor man’s farthing is worth more
Than all the gold on Africa’s shore.
One mite wrung from the lab’rer’s hands
Shall buy and sell the miser’s lands;
Or, if protected from on high,
Does that whole nation sell and buy.
He who mocks the infant’s faith
Shall be mock’d in age and death.
He who shall teach the child to doubt
The rotting grave shall ne’er get out.
He who respects the infant’s faith
Triumphs over hell and death.
The child’s toys and the old man’s reasons
Are the fruits of the two seasons.
The questioner, who sits so sly,
Shall never know how to reply.
He who replies to words of doubt
Doth put the light of knowledge out.
The strongest poison ever known
Came from the Caesar’s royal crown.
Nought can deform the human race
Like to the armour’s iron brace.
When gold and gems adorn the plow,
To peaceful arts shall envy bow.
A riddle, or the cricket’s cry,
Is to doubt a fit reply.
The emmet’s inch and eagle’s mile
Make lame philosophy to smile.
He who doubts from what he sees
Will ne’er believe, do what you please.
If the sun and moon should doubt,
They’d immediately go out.
To be in a passion you good may do,
But no good if a passion is in you.
The whore and gambler, by the state
Licensed, built that nation’s fate.
The harlot’s cry from street to street
Shall weave old England’s winding sheet.
The winner’s shout, the loser’s curse,
Dance before dead England’s hearse.
Every night and every morn
Some to misery are born,
Every morn and every night
Some are born to sweet delight.
Some are born to sweet delight,
Some are born to endless night.
We are led to believe a lie
When we see not thro’ the eye,
Which was born in a night to perish in a night,
When the soul has slept in beams of light.
God appears, and God is light,
To those poor souls who dwell in night;
But does a human form display
To those who dwell in realms of day.

Ananta Shesha

Patanjali is considered to be a special incarnation of Shesha who came down to admire the dance of Shiva Nataraja and to receive and transmit the knowledge of yoga from Shiva.

In the Bhagavad GIta, when in the middle of the battlefield Kurukeshetra, Shri Krishna explaining his omnipresence, says: “Of Nagas, I am Ananta” indicating the importance of Ananta Shesha.

Shesha (Sanskrit: Śeṣa), also known as Sheshanaga (Śeṣanāga) or Adishesha (Ādi Śeṣa), is the nagaraja or King of all Nāgas and one of the primal beings of creation. In the Puranas, Shesha is said to hold all the planets of the universe on his hoods and to constantly sing the glories of the God Vishnu from all his mouths. He is sometimes referred to as Ananta Shesha, which translates as endless-Shesha or Adishesha “first Shesha”. It is said that when Adishesa uncoils, time moves forward and creation takes place; when he coils back, the universe ceases to exist.

Vishnu is often depicted as resting on Shesha, a devotee of Vishnu. He is said to have descended to Earth in the human forms or avatars: Lakshmana, brother of Vishnu’s avatar Rama during Treta Yuga, and as Balarama, brother of Vishnu’s avatar Krishna during Dvapara Yuga. According to the Mahabharata (Adi Parva), his father was Kashyapa and his mother Kadru.

“Shesha” in Sanskrit texts, especially those relating to mathematical calculation, implies the “remainder”—that which remains when all else ceases to exist.

Nagas are snakes with occult powers. Shesha, the Naga on whom Vishnu rests, is said to keep all the planets of the universe on his heads, while at the same time singing the glories of Vishnu. It is also called Ananta-Shesha or the Infinite Shesha and Adi-Shesha, the First Shesha.

Maha Vishnu and Sankarshana

Shesha is also depicted as floating in the ocean of the changing world, forming the bed of Maha Vishnu. Since he is known as Adishesha (the foremost of snakes) and because he is Anantashesha or simply Ananta (endless, as He is known to remain in existence even after the end of the Kalpa, when the whole universe is destroyed).

In the Bhagavata Purana Shesha is named Sankarshana, the tamasic energy of Lord Narayana himself, and is said to live deep within the inner layers of patala, where there are many serpents with gems on their heads and where Sankarshana is the ruler. He is said to live since before the creation of the universe. When the universe is towards its end, he creates 11 Rudras from Them to destroy the universe for a new one to be created.

Sankarshana is also one of the four vyuha forms of Vishnu or Krishna, the other three being Vāsudeva, Pradyumna and Aniruddha.

Sankarshana expands himself as Garbhodakshayi-Vishnu in the beginning of the universe to create Brahma. In other words, Lord Sankarshana is Lord Narayana himself.

In previous chapters of the Purana it is also said that Lord Sankarshana spoke the Bhagavata to the Four Kumaras, who in their turn passed this message of the Bhagavata. At some point the message was passed to sage Maitreya who in his turn spoke it to Vidura.


I was today reading in the introduction to Georg Feuerstein’s translation of the Yoga-Sutra of Pantanjali where it immediately points out that Pantanjali according to legend is the incarnation of the serpent king, Ananta, a manifestation of Vishnu said to encircle the Earth. The serpent race that they refer to, Nagas, were entrusted, according to Vedic mythology, with the task of guarding over esoteric wisdom.

This struck me, not sure why, and I felt compelled to look up this Ananta fellow and learn something of his story. I was already familiar with the religious depictions of Vishnu with the cobra hoods all around his back and above, behind and over him. In the past years, I realize I sometimes get a vision of myself with a sort of symbolic cobra hood flared up behind me, almost like a Dr. Strange cape that is right over my shoulders and extending up right past the level of the top of my head. Hmm, Ananta, the King of the Nagas! Mentioned by Krishna himself… amazing! Then I said to myself, ok this is my new, “new blog” post, only my third post here. . . I just got this idea a few weeks ago to start making different blogs to leave a “mark” of my passage through time here on Earth that others may one day stumble upon and find something of value. Kind of like my own version of Termas left by Guru Rinpoche and Yeshe Tsogyal, LOL. And THIS is a free blog from that I just discovered their nice browser which I’ve made my defaults lately. So being this blog is free then it won’t go down for lack of subscription payment right? So if Vivaldi lasts for 300 years, 300 years from now someone could find a blog post I made in 2021 and learn something or perhaps find amusement. How cool is that! (smiley face)

Well, I’m digging this Ananta being concept, and if he’s alright by Shri Krishna, he’s alright by me. Carry on good people, be ye reptilians, hybrids, ape-people or even mantids… it’s a vast universe and I think at some point up the spiral, we’re ALL related.

MORE from Wikipedia, they have some nice articles on the Vedic and Tibetan gods and other supernatural beings… good job Wikipedia, but we’re still watching you otherwise.. YOU KNOW what I’m talking about.. your efforts to help the Illuminati hide their nefarious dealings and whatnot? Don’t think we’re not taking notice.. shame shame shame…

As per the Mahabharata, Shesha was born to sage Kashyap and his wife Kadru. Kadru gave birth to a thousand snakes, of which Shesha was the eldest. After Shesha, Vasuki, Airavata and Takshaka were born, in order. A lot of Shesha’s brothers were cruel and were bent upon inflicting harm on others. They were even unkind to Garuda, who was Kashyapa’s son through Vinatha, sister of Kadru. (Kadru and Vinatha were daughters of Daksha).

Shesha, disgusted by the cruel acts of his brothers, left his mother and kin, and took to austere penances. He lived on air and meditated in places including Gandhamadhana, Badrikashrama, Gokarna, Pushkara and Himalayas. His penances were so severe that his flesh, skin and muscles dried up and merged with his frame. Brahma, convinced of his Shesha’s will, asked Shesha to request a boon. Shesha asked that he be able to keep his mind under control so that he could continue to perform ascetic penances. Brahma gladly accepted the request. Brahma then asked a favour of Shesha: to go beneath the unstable earth and stabilize it. Shesha agreed and went to the netherworld and stabilized her with his hood. He is known to support her even today, thus making Patala his perennial residence.

And furthermore from our awesome Hare Krishna’s who have exposed the English speaking world to the monumental Srimad Bhagavatam (ha, because of this post I just ordered the 30 volume hard cover set at a bargain price! from the

Bhaktivedanta VedaBaseSrimad Bhagavatam

SB 5.25 Summary

SB 5.25.1Sri Sukadeva Gosvami said to Maharaja Parikshit: My dear King, approximately 240,000 miles beneath the planet Patala lives another incarnation of the Supreme Personality of Godhead. He is the expansion of Lord Vishnu known as Lord Ananta or Lord Sankarshana. He is always in the transcendental position, but because He is worshiped by Lord Siva, the deity of tamo-guna or darkness, He is sometimes called tamasi. Lord Ananta is the predominating Deity of the material mode of ignorance as well as the false ego of all conditioned souls. When a conditioned living being thinks, “I am the enjoyer, and this world is meant to be enjoyed by me,” this conception of life is dictated to him by Sankarshana. Thus the mundane conditioned soul thinks himself the Supreme Lord.

SB 5.25.2Sukadeva Gosvami continued: This great universe, situated on one of Lord Anantadeva’s thousands of hoods, appears just like a white mustard seed. It is infinitesimal compared to the hood of Lord Ananta.

SB 5.25.3: At the time of devastation, when Lord Anantadeva desires to destroy the entire creation, He becomes slightly angry. Then from between His two eyebrows appears three-eyed Rudra, carrying a trident. This Rudra, who is known as Sankarshana, is the embodiment of the eleven Rudras, or incarnations of Lord Siva. He appears in order to devastate the entire creation.

SB 5.25.4: The pink, transparent toenails on the Lord’s lotus feet are exactly like valuable gems polished to a mirror finish. When the unalloyed devotees and the leaders of the snakes offer their obeisances to Lord Sankarshana with great devotion, they become very joyful upon seeing their own beautiful faces reflected in His toenails. Their cheeks are decorated with glittering earrings, and the beauty of their faces is extremely pleasing to see.

SB 5.25.5: Lord Ananta‘s arms are attractively long, beautifully decorated with bangles and completely spiritual. They are white, and so they appear like silver columns. When the beautiful princesses of the serpent kings, hoping for the Lord’s auspicious blessing, smear His arms with aguru pulp, sandalwood pulp and kunkuma, the touch of His limbs awakens lusty desires within them. Understanding their minds, the Lord looks at the princesses with a merciful smile, and they become bashful, realizing that He knows their desires. Then they smile beautifully and look upon the Lord’s lotus face, which is beautified by reddish eyes rolling slightly from intoxication and delighted by love for His devotees.

SB 5.25.6: Lord Sankarshana is the ocean of unlimited spiritual qualities, and thus He is known as Anantadeva. He is nondifferent from the Supreme Personality of Godhead. For the welfare of all living entities within this material world, He resides in His abode, restraining His anger and intolerance.

SB 5.25.7Sukadeva Gosvami continued: The demigods, the demons, the Uragas [serpentine demigods], the Siddhas, the Gandharvas, the Vidyadharas and many highly elevated sages constantly offer prayers to the Lord. Because He is intoxicated, the Lord looks bewildered, and His eyes, appearing like flowers in full bloom, move to and fro. He pleases His personal associates, the heads of the demigods, by the sweet vibrations emanating from His mouth. Dressed in bluish garments and wearing a single earring, He holds a plow on His back with His two beautiful and well-constructed hands. Appearing as white as the heavenly King Indra, He wears a golden belt around His waist and a vaijayanti garland of ever-fresh tulasi blossoms around His neck. Bees intoxicated by the honeylike fragrance of the tulasi flowers hum very sweetly around the garland, which thus becomes more and more beautiful. In this way, the Lord enjoys His very magnanimous pastimes.

SB 5.25.8: If persons who are very serious about being liberated from material life hear the glories of Anantadeva from the mouth of a spiritual master in the chain of disciplic succession, and if they always meditate upon Sankarshana, the Lord enters the cores of their hearts, vanquishes all the dirty contamination of the material modes of nature, and cuts to pieces the hard knot within the heart, which has been tied tightly since time immemorial by the desire to dominate material nature through fruitive activities. Narada Muni, the son of Lord Brahma, always glorifies Anantadeva in his father’s assembly. There he sings blissful verses of his own composition, accompanied by his stringed instrument [or a celestial singer] known as Tumburu.

SB 5.25.9: By His glance, the Supreme Personality of Godhead enables the modes of material nature to act as the causes of universal creation, maintenance and destruction. The Supreme Soul is unlimited and beginningless, and although He is one, He has manifested Himself in many forms. How can human society understand the ways of the Supreme?

SB 5.25.10: This manifestation of subtle and gross matter exists within the Supreme Personality of Godhead. Out of causeless mercy toward His devotees, He exhibits various forms, which are all transcendental. The Supreme Lord is most liberal, and He possesses all mystic power. To conquer the minds of His devotees and give pleasure to their hearts, He appears in different incarnations and manifests many pastimes.

SB 5.25.11: Even if he be distressed or degraded, any person who chants the holy name of the Lord, having heard it from a bona fide spiritual master, is immediately purified. Even if he chants the Lord’s name jokingly or by chance, he and anyone who hears him are freed from all sins. Therefore how can anyone seeking disentanglement from the material clutches avoid chanting the name of Lord Sesha? Of whom else should one take shelter?

SB 5.25.12: Because the Lord is unlimited, no one can estimate His power. This entire universe, filled with its many great mountains, rivers, oceans, trees and living entities, is resting just like an atom on one of His many thousands of hoods. Is there anyone, even with thousands of tongues, who can describe His glories?

SB 5.25.13: There is no end to the great and glorious qualities of that powerful Lord Anantadeva. Indeed, His prowess is unlimited. Though self-sufficient, He Himself is the support of everything. He resides beneath the lower planetary systems and easily sustains the entire universe.

SB 5.25.14: My dear King, as I heard of it from my spiritual master, I have fully described to you the creation of this material world according to the fruitive activities and desires of the conditioned souls. Those conditioned souls, who are full of material desires, achieve various situations in different planetary systems, and in this way they live within this material creation.

SB 5.25.15: My dear King, I have thus described how people generally act according to their different desires and, as a result, get different types of bodies in higher or lower planets. You inquired of these things from me, and I have explained to you whatever I have heard from authorities. What shall I speak of now?


Consider this…

Today I had the thought that Tibetan Buddhist Dharma practices might be better promulgated if some of the liturgies were presented in Sanskrit, as that language, seems to me in my remaining short lifespan and current mindset, more accessible to wrap my mind around and read than Tibetan. Not that I don’t find studying the Tibetan to be highly rewarding and delightful. Its usage of terse word-stems stacked together to make new words reminds me of American Indian speech patterns, for instance, a Navajo might call a jumbo jet an “iron bird” and Tibetans call Dakinis (Sanskrit for flying semi-divine female beings) simply “Khandro” “Kha” (sky) “Dro” (being that walks) so “Sky-Walker” which tickles me pink! By age 20 I had already studied Sanskrit a bit to try to better decipher the Bhagavad Gita. Sanskrit I found approachable as the declensions and conjugations are similar in Latin to which I had been exposed in high school. So later in life I took up Tibetan Buddhism and was all excited to begin delving into Tibetan language as I knew the Tibetan alphabet was based on Devanagari used in Sanskrit. I was completely mortified, however, when I realized that the words were full of “b’s”, “s’s”, “d’s”, “g’s”, “k’s” that were not in the English alphabet version they were selling us. What do you mean it’s spelled “blama” I heard you say “LAMA” can’t you guys spell right? I mean I know we have know and all, but English is just stupid that way. Or is it? Hey, did you know that many English words that have to do with fires and the thought process that have either “KN” or “GN” ultimately derive etymologically from the Vedic God of the Fire of Mind called AGNI? Such as recognize, cognizant, knowlege, gnosis, ignite, ignition, know, diagnose, agnostic, cognition, Gnostism… wait a minute! you say, modern etymologies don’t mention no Agni – God of Fire nowhere in no dictionaries! Ignore me if you will, ignorance is bliss and consider me one big ignoramous.

Tibetan is not phonetic like Sanskrit and Spanish where every written syllable’s pronunciation is easy just by following the pronunciation guides. Tibetan syllables use a unique “graph” with possibility of multiple consonant slots surrounding the pronounced letters of the syllable. In Chinese and Japanese, and most other East-Asian languages the writing uses ideographs that give the characters meaning; there’s no “phonetics” involved at all, you just have to memorize a kajillion word characters, eazy-peazy (NOT). When the Tibetans opted to construct a writing system based on the phonetic Devanagari for their tonal language, they added a hefty set of extra tidbit letter combinations to spell out how their native language sounds could be written into syllables that they could all agree upon as representing their language nuances with some vowels being short, others long, some high, some low, some falling in pitch. We all know what a Tibetan “lama” is, but most of us don’t realize it’s spelled ‘Blama’ in Tibetan. This was all a segue to my “consider this” theme, however, let me close out this lead-in discussion with this… that in spite of the Sanskrit root words having copious cognates in English and other European languages that Westerners are familiar with, if I really in earnest set out to memorize the Sanskrit rules of Sandhi, which is a very complex system of how words get mushed together according to how the beginning and end sounds are “compatible”, I might change my mind and just stay mum about learning Tibetan, agreeing to acknowledge all the the silent “B’s” “K’s” “S’s” and whatnot, as deciphering Sanskrit’s run-on words requires the mastery of sandhi (not to mention umpteen declensions). Either language seems daunting to a simple, impatient, Western mind as my own; but maybe, the thought occurred to me, the concept of reverting some of the recital prayers and such into Sanskrit might be a worthy idea to consider. For us Indo-European speakers, well, … it’s just a thought. Tibetan language certainly needs to be preserved, nurtured and cherished as it is a remarkable scholarly and deep insightful language. Sanskrit, however, may be more approachable for the Western mind is my thought, all with the intent of skillful means. Karmapa Khyenno Karmapa Khyenno Karmapa Khyenno

I’m printing out this neat Sanskrit grammar book that I downloaded on the internet. I must say, the more I learn Sanskrit the more fascinating it seems, I was stricken when I read in it that the verb root “man” (pronounced more like a nasal “mang” as it has a anusvaara dot over the ‘n’) means “to consider“. Hmm, interesting. It’s a nuance I’m thinking about. I was already well aware of the word manas in Sanskrit. It’s a cognate we all know so well… we are hu- mans who use our minds to mentally conjure up our realities. The Manasic Plane is referred to in occult literature based on Vedic scripts, as the heavenly, 5th dimension, realm of high thought and purity. Our mental capacity is a gift of inheritance from our heavenly progenitor (Vedically speaking) Manu who although a God is still like the Adam in Vedic accounts, the one who seeded Earth’s current human population.

What struck me was the word “consider“. Such an ordinary and unassuming word was given as the translation of such a powerful Sanskrit root “man” (which even has a God named Manu backing it up); so I felt compelled to look up the etymology. CONSIDER – from 1530s as to regard in a particular light.  Well, lo and behold! “Consider” is a mighty lofty word and I didn’t even realize it. Con (meaning with) + sider (meaning heavenly constellations i.e. the zodiac, the stars). Our astrologers use a sidereal ephemeris to make charts and sidereal almanacs are still used by sextant-touting ocean navigators sailing by the stars. So consider carries the connotation of careful examination by the light of the stars. I always felt like considering things was so mundane, passé, almost boring; I’m a doer… and a thinker to be sure, but I only just now considered the innate power and vastness wrapped behind such a commonly used word. I mean would YOU consider having lunch with me later? (she looks up from her desk) Well that’s very considerate of you, but I do have a considerable amount of extra work on my desk, perhaps not this time. However, if I catch up on all these diagnostic reports, I’ll consider it (winks).

*Sino-Tibetan (ST) is one of the largest language families in the world, with more first-language speakers than even Indo-European.  The more than 1.1 billion speakers of Sinitic (the Chinese dialects) constitute the world's largest speech community. ST includes both the Sinitic and the Tibeto-Burman languages. Most scholars in China today take an even broader view of ST (called Hàn-Zàng in Mandarin), including not only these two branches, but Tai (= "Daic") and Hmong-Mien (= Miao-Yao) as well. Even taking ST in its narrower sense, we are dealing with a highly differentiated language family of formidable scope, complexity, and time-depth. Tibeto-Burman (TB) comprises hundreds of languages besides Tibetan and Burmese, spread over a vast geographical area (China, India, the Himalayan region, peninsular SE Asia).