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Thread: Does Anybody Else Have Clear Body Experiences?

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    I may have a way of describing the difficulty of beginning at-will visualization.


    From having checked out scotoma, that is similar to, but not exactly what, I am talking about in terms of altered visual perception.

    The bright prismatic spray so far requires direct sunlight, does not work on hazy days.

    So that is reduced, whereas the Sound went to the right, then to the middle, and is now back on the left.


    And so when doing a Ganapati Hrdaya I am doing a fusion of things.

    First of all let me describe something I got from Japanese martial arts. So we are trying to train difficult things to millimeter-precise accuracy, and we are trying to keep that T'ai Chi principle of Body Upright, or more profoundly the infinite string that pulls one's crown up and away from the center of the earth, while doing things that disrupt it for the average person and they lean or lose their balance.

    So I was taught about a "tiny spinning blue ball", it is like a little bead of sky, and it spins forward and is always perfectly upright, and you use it as an internal gyroscope, inhaling from the nostrils and burying through the Dantien into all that lower stuff, and then back up. This actually works very well.

    And so in first doing Ganapati, what I am trying to get is a Red Dancer to occupy the Khecari center, which, among other properties, "works" like the martial arts gyroscope, except more with respect to the subtle body on a still frame. This one is supposed to be "pleasant" red like coral, which is an approximate shade with lighter or darker aspects or sometimes a bit of orange:







    And so what happened is, the flashes I am able to get, mostly started coming in as White Ganapati, not the luminous one like Heruka, but just the basic pastel white.

    It is like getting an occasional movie frame. I can "see" a Ganapati for like an eighth of a second and then it changes or fades.

    Well, then it is a matter of capturing one of those static states, and stacking it into a row.

    For a few weeks I was able to start binding some together, about like a movie with maybe thirty percent of the frames.

    It has still been almost entirely white and it sort of whispered to me that this is due to the influence of Vajrasattva, and then it did a cartoon-like thing with a small circle opening in a black background, inside of which is the red elephant's face, at least, and a bit more stable and detailed.

    In the second half of the Dharani I am trying to take this same form but have it seated on a lotus in the heart.

    What is next weird about doing this is, for one, using eight "flat" directions crossing three or seven worlds definitely makes something like a pinecone inside your Egg--hooray for Bacchus.

    But at the same time, it is asking you to develop three hundred sixty degree vision. At some point, I should not just have the central Ganapati, I should be able to look straight behind, as it were, and see his reflection looking back.

    Is that not the difference between a Yoga retinue, as we might see with Khasarpana or Tara and a few others in a row ahead of us, versus a retinue in a Mandala ring?

    So I think a standard Pancha Jina or Horizon--Laghna or flat Eight Directions is actually really difficult because of that.

    My brain says it can probably see Sumbha--Nadir much more easily than it could the actual Lotus Family in their normal habitat.



    In terms of Lotus, what is Bhrkuti doing with Janguli? She turned Red and went South into Water with an Initiation Pitcher, and the main task of Janguli is to Cross Over Water.

    The "easy" part for this Janguli is Yellow Mayuri who is in the East or First direction, or, the default position my brain wants to locate someone I am paying attention to.

    In the West is Syama Parnasabari, and North is Nila Vajrasrnkhala.

    Although the retinue has clear details, it does not actually assign their Families. And so if we have to reason by reverse engineering, one would say the central Janguli is Vajra Family. Normally that suggests Tathagata Family is East.



    Although Green Janguli is not assigned a mount or pose, there is an individual Janguli almost the same as this tantric one.

    Bhattacharya's Yellow Janguli claims she is mounted on a snake, and then says:

    The worshipper should quickly conceive himself as Arya-Janguli, who is yellow in colour, three-faced, and six-armed; Her faces to the right and left are blue and white. She carries the sword, the Vajra, and the arrow in the three right hands, and the Tarjani with the noose, the blue lotus and the bow in the three left hands; She rests on the expanded hood of the serpent, is decked in celestial ornaments and dress, is resplendent with the auspicious marks of a virgin, and bears the image of Aksobhya on head. Thus meditating,..

    ...and says Manasa and Visahari are textually identified by Hindus as Janguli.

    He failed to mention her flower is really a Poison Lotus, Visa Puspa.


    The Krsnayamari Janguli fails to give the colors of her faces, says she rides a peacock, and holds a serpent, but does not mention other items.

    Now here she faces Mayuri, and, we should keep in mind, this apparently strange mix extracting Mayuri from her normal group is because Janguli and Mayuri go together to form a Pancha Prajna with Mahasri Tara that also consists of Ekajati and Marici. And this is the next thing to Peaceful Sambhogakaya and Forest of Turquoise Leaves.

    Marici and Mayuri start together as companions of Four Arm Sita Tara.

    So we could say she has a solar affinity, and perhaps tantric Janguli is largely reflected and introduced by Sutra Mayuri.



    Mayuri is yellow or can be lighter green (priyangu or harita) and is usually Karma Family. When yellow, that is how she is with Mahasri and Janguli's retinues, and when green as a Dharani goddess, she has a Camara or fly whisk like Cauri. However one can readily say she has a much more extensive single follower practice having her own Sutra and backstory which is probably pre- or non-Vedic. Behind her easy Karma Family assessment is also a fiery nature which is quite close to Power of Kumari and perhaps also Vairocana Family.

    The presence of Parnasabari is also misleading because she is in all Families, and none of her colors are the right ones.

    Sadhanamala says that Pisaci Parnasabari is green, harita, and in Karma Family, but it is a big six armed one. Her weird multifaceted nature is part of Bhaisajya and individual Tibetan transmissions wherein they have drastic changes, e. g., Sky Blue is Karma Family I believe.

    So this Janguli starts with a normalish Mayuri, followed by an uncommon Bhrkuti who is in the wrong place by evidently representing a Water initiation, which is the destiny of this rite, followed by a normal Parnasabari where Bhrkuti should be, followed by Shrnkhala strangely Blue.

    Janguli does not really look like Vajra Family and is strongly suggestive of Karma Family, whereas Mayuri mainly is Karma but functions in others.


    If we look at the actual Mayuri Sutra, she is awfully close to the summoning of the retinue in Manjushri Mulakalpa, i. e. hundreds of entities serried in ranks and orders.

    However it is fairly plain she is extended in time throughout the entire history of our planet, linked back to previous worlds, almost the same as Amoghasiddhi and Tara.

    It is in the class and antiquity of being brought to us from Amoghavajra’s Chinese Translation (Taisho Volume 19, Number 982), so, one would think it may be in expression similar to Lotus Sutra, and it is.




    Her Sutra is spoken by Buddha, and the querent is Ananda, whom, I believe, was the same as got tied up with Matangi (Janguli) in that episode. It is given due to Naga Poison, almost just like Janguli.

    She "is" the spell and its power, is almost solely a Dharani without standard form details being apparent.

    There is really no type of doctrine here and very little besides a who is who of spells.

    It does have a sequence or pattern we can recognize, similar to others, but distinct.



    In Mahamayuri Vidyarajni Sutra, the first Dharani word is Kali, shortly followed by Hariti, Kamalaksi, Yamaduti, and others, which is a general appeasement offering to all classes of beings. That is the brief introduction, and then it has three chapters, about like Mahamaya Tantra.


    Mayuri is going to be repeated like refrains, and, as the chapters begin, in the first Dharani, she is Pisacini, Harini, and also:

    asvamukhi / kali mahakali /


    and here it emphatically projects love to the nagas.

    With Suvarnaprabha (Buddha as Peacock King), she was vimala.


    In her next iteration, she is:

    hiranya garbhe / ratne garbhe /

    paramartha sadhani /

    manasi mahamanasi /

    as well as Adbhuta and Amrita.



    Then in her Heart Dharani, she has:

    iti haro lohita mule /

    adavataya varsatu devo navamasa dasa masiti /

    and is called Narayani.



    She has a longer Dharani involving the Seven Buddhas and:

    kevattake vataka mule iti savare /

    navo dakena varsatu deva /


    Buddha then speaks several Yaksa names with their locations.


    In one mantra there is a play with Doe and Jambhala:

    hari harini / cali calini / trapani mohani stambhani jambhani / svayambhuh / svaha


    It then handles the Four Kings.

    Chapter Two handles a massive population of Yakshas and then a few Pisacis:

    Lamba / Vilamba / Pralamba / Olamba / Hariti / Harikesi / Hari-pingala / Kali / Karali / Kambugriva / Kaki / Kala-sodari.

    “These female ghosts have great spiritual power, and radiate great radiance, whose forms and countenance are flawless, and are well known everywhere. During the battles between the heavenly beings and asuras, they displayed awesome might.

    Then there are Eight Pisacis who protect one in the womb.

    Then seven including Citra also do it.

    Then five including Kapila do it.

    Then there are Eight Raksasis including Kesini and Kamboji.

    Then ten Raksasis including Hariti (who has at least a dual appearance now).

    Then Twelve standard Matrikas.

    Then a Great Pisaca, Ekajata.

    Then seventy-three raksasis and a large Dharani.

    Then a tremendous amount of Nagas.



    In the last chapter, the Seven Buddhas each gives their Mahamayuri. Kanaka has Viraja. Kasyapa has Pasupati Siddhi. Buddha's has Narayani Kula and Dramida Siddhi by mantra.

    Maitreya's uses Harini.

    Brahma and Indra do one, you invoke the River Kings, Mountain Kings, Celestial Kings, Sages, and Poisons. It roughly says you use the shaktis or powers of all of the devas such as Vishnu, Rudra, etc. It does make an uncommon occult statement:

    Ananda, you should also recite the names of the nine stars of influence, which travel through the twenty-eight constellations, affecting the increase and decrease of time during the day and night. All events on earth are first revealed through the stars.


    So in that "summing up", you get Narayani, Harini (seven or eight epithets, re-itereted as Pranaharini Raksasi), and Dramida, which are kind of her personalizing characteristics. She is also Malini and in the total dharanis you can find:

    matamgi candali malini

    She also invokes Gauri, Gandhari, and Janguli, and eventually Pratisara followed by Sitabani, described as something like the vows that Raksasi adhere to.

    Samjaya, who resides in Mithila and is the eldest son of Kubera, also invokes Matangi, Candali, Gori, Malini, Gandhari. So this is a pretty specific location for a Yaksha general said to ride a man as a vehicle.


    The closest thing she is the "family" of is:

    kulataya narayani pasyani sparsani /

    Paśyana (पश्यन).—(nt.; to paśyati plus -ana; compare Pali anu-passana etc.), seeing, sight: °nāya, inf., Mahāvastu ii.450.14; 451.1 etc.; iii.163.19; -paśyana-tayā Gaṇḍavyūha 61.10, because of the fact of seeing…

    Paśyata (पश्यत):—[from paś] mfn. visible, conspicuous, [Atharva-veda]

    with Sparsha, i. e. Touch or Contact. Elsewhere, it is a pasyani "of":

    pasyani kapila vastu /


    However in being called Narayani, it is a bit restrictive, towards Lakshmi and Durga:

    2) Nārāyaṇī (नारायणी).—A name of Yogamāyā; Lalitā;1 the goddess enshrined at Supārśva.2

    1) Bhāgavata-purāṇa X. 2. 12; Brahmāṇḍa-purāṇa IV. 13. 3.
    2) Matsya-purāṇa 13. 36.


    And so it is not unusual in Hinduism, but is almost trashed and scrubbed out of Buddhism, like Kali, who also shows up here.

    We only have a couple corresponding instances. As a similar Dharani Sutra, there is Mahamaya Vijayavahini as given to Narayana, and then there is Vajranarayani of STTS.

    Translated to Gauris:

    Pramoha, who, as we have seen, has the boar face of Visnu's Adivaraha incarnation, is invoked as Vajranarayani (cf. Vajrajvalodaya tri-shakti in vajra terms, with Cauri = Candi and Ghasmari = Mahesvari). That same note suggests that in Paramadya tantra, Vajragauri equates to Vajraraudri.


    Narayani is in the part as personally used by Sakyamuni. And being the speaker of the whole thing gives some impetus to guessing part of Mayuri probably is Tathagata Family.

    She is not called Kumari anywhere in the Sutra although she appears to have several qualifying features.

    It has three kinds of Varuni, within a Dharani, as the Matrika, and a Raksasi. It lacks Ganapati or any of the Pancha Jinas or Prajnas or Bodhisattvas, almost nothing of substance from the majority of the Mahayana pantheon at the simplest level. You would not be able to use it in the case that:

    The only exception are people who must repay their fixed karma from past lives.






    Tantric Janguli appears to have "this" as her worldly vehicle and first facing partner. The theme with Mayuri is mainly removal of poison, which would enable Crossing Over Water, which Bhrkuti must have a major hand in.

    This is thought of as mental poisoning, but also turns into glue in the nadis and eventually the body, it is like a verb and a recipe at the same time, roughly, the Conduct of Ignorance produces poison and glue as substances. These in return call for more ignorance. And so on.

    And so in most cases there is a lot to be done before you could talk about something like Water Moon or a Purified Vedana Skandha or the Emptiness of the Element Water which is really going to be shown by tantric Mamaki.



    From the general summary, "he subdued Yakshas while crossing the Bhumis", that is the technique of Cemetery Yoga. Although in yoga it has the tantric meaning that the Yaksha is the custodian of whether the Prana enters the Tree (Avadhut) versus blowing around or out the cemetery (sense and aspect of mind).





    I think I missed a snippet from Yeshe Tsogyal:

    Another source tells us that he taught Manjusrimitra in the Sitavana Cremation Ground in Bodh Gaya, a location fraught with spiritual power and of enormous significance to the Nyingma lineage.

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  3. Link to Post #1182
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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    Any idea what the Sanskrit names are for these?

    Yes, by convolution, they are related to Kila and base of the spine:

    Guru Rinpoche manifested as Dükyi Shechen, which means “taming the maras.” Dükyi Shechen is the manifestation of Vajra Kilaya ...

    Mahāvyutpatti: मारजित् ॥ mārajit ॥ bdud 'dul ॥ བདུད་འདུལ་

    So it looks like Marajit is the first.



    bde skyong - bliss-sustainer, guardian of happiness, skull; skull; bliss-sustaining. Same as kapala [RY]

    bde skyong 'khor lo - bliss-sustaining chakra situated at the base of the trunk [JV]

    bde skyong 'khor lo - bliss maintaining/ guarding chakra [5th, secret place, us w 28 nadi-petals] [IW]

    by comparison:

    Bhadra-pála (Bhadrapāla) (Tibetan: bzang skyong) Protector of Goodness ... Sugata (Sugata) (Tibetan: bde bar bshegs pa) Well-Gone

    "Sustainer" there is "pala", more like "protector". Su Pala would not be a name I am familiar with.

    Pala is standard for "skyong", such as Chos Skyong = Chohan = Dharmapala.

    By context:

    •KA PA LA mgo rus thod pa'am bde skyong. Chödag. Skt. kapāla.

    {bde skyong, thod pa}. 2) the forehead [RY]. ka pa la - kap la, skull[cup]= {bde skyong/ ka pa li} forehead [IW]. ka pa la - skull, forehead, drinking cup.

    Kapala is the standard translation.

    At the most basic, it is Pala or Protector of Ka or the Head, so, would probably be a question of yoga if the head is actually bliss.




    So it sounds close to Kapalini or to Sukha Vardhani (Bharati). Another look as the Indic sources may be more confirming.


    "Bde" is the same root as "Demchog", i. e. the specific Heruka of Bliss.




    By way of accident, here is a 2019 dissertation on the Gilgit manuscript of Sravasti Miracle, which looks like Pratisara but with an "h" instead of "s".
    Last edited by shaberon; 26th May 2021 at 18:31.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    Does this mean you are moving?

    Yes--twice.

    We have gotten stuck in a big estate thanks to death and it is really just too much.

    By "Kaustabha", I more or less meant a moment that was scheduled around February, 2020...which I mentioned about a year later and got blasted by Mamos...finally successfully bringing it up again the other night, like a year and a half late for simple things like an Uchusma.

    That is what I have gotten so far, not just repairing what is in "me" but it is the same with "someone else", two repairs for the price of one.

    This is going to be some hard work for another year or so but maybe in the long run will work out. Will actually have a choice where to live for, perhaps, the first time ever.

    Our other house is really too small, and the person who just left...might come back...making it worse. I figure I am just going to have to eat it and have a shabby existence with little yoga practice until the second move.

    The "kennel" is starting, I will be back later.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote It is like getting an occasional movie frame. I can "see" a Ganapati for like an eighth of a second and then it changes or fades.
    [...]
    But at the same time, it is asking you to develop three hundred sixty degree vision. At some point, I should not just have the central Ganapati, I should be able to look straight behind, as it were, and see his reflection looking back.

    Is that not the difference between a Yoga retinue, as we might see with Khasarpana or Tara and a few others in a row ahead of us, versus a retinue in a Mandala ring?

    So I think a standard Pancha Jina or Horizon--Laghna or flat Eight Directions is actually really difficult because of that.
    Here's something that I should pass on. Full disclosure, I spent probably by now close to 30 years studying vision - human vision, beetle vision, macaque vision, cat vision, fly vision, you name it. The purpose of human vision is to recognize the world and be able to predict it -- so, for instance, you can move your arm to where the blow from your opponent is coming from in that martial art and intersect with it, so that you know what the objects are in your field of view.

    It does this by literally remembering something that has never happened before (the present) as it is happening. And it does that by painting the place where your eyesight goes when it gets to your brain with memories, that match as closely as possible.

    So it's super good at painting pictures, out of the box. The clearest way to see something from your imagination or from visualization is by remembering it. And with human minds, you don't have to have seen something before to remember it.

    Quote The Krsnayamari Janguli fails to give the colors of her faces, says she rides a peacock, and holds a serpent, but does not mention other items.
    The word Krsnayamari breaks Krsna yamari:

    Quote The Word यमारि yamāri in Sanskrit means Yama's Enemy[1] There are three types of Yamari:

    Krishna Yamari (shin je she nag in Tibetan)
    Rakta Yamari (shin je she mar in Tibetan and ‘the Red Enemy of Death’ in English)
    Yamantaka (གཤིན་རྗེ་གཤེད gshin rje gshed in Tibetan) sometimes referred to as Vajrabhairava (རྡོ་རྗེ་འཇིགས་བྱེད། dor je jig je in Tibetan)
    So she's dark blue.

    Quote Now here she faces Mayuri, and, we should keep in mind, this apparently strange mix extracting Mayuri from her normal group is because Janguli and Mayuri go together to form a Pancha Prajna with Mahasri Tara that also consists of Ekajati and Marici. And this is the next thing to Peaceful Sambhogakaya and Forest of Turquoise Leaves.

    Marici and Mayuri start together as companions of Four Arm Sita Tara.

    So we could say she has a solar affinity, and perhaps tantric Janguli is largely reflected and introduced by Sutra Mayuri.
    So who are these people? Mayuri literally means peacock. Janguli literally means jungle. There are deities whose names describe them, Yamari for instance. Then there are deities whose names are things out there. Janguli the jungle, Venus (in original Latin) literally 'love'.

    Quote Tantric Janguli appears to have "this" as her worldly vehicle and first facing partner. The theme with Mayuri is mainly removal of poison, which would enable Crossing Over Water, which Bhrkuti must have a major hand in.

    This is thought of as mental poisoning, but also turns into glue in the nadis and eventually the body, it is like a verb and a recipe at the same time, roughly, the Conduct of Ignorance produces poison and glue as substances. These in return call for more ignorance. And so on.
    This is an interesting view on removal of poison.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote bde skyong - bliss-sustainer, guardian of happiness, skull; skull; bliss-sustaining. Same as kapala [RY]

    bde skyong 'khor lo - bliss-sustaining chakra situated at the base of the trunk [JV]

    bde skyong 'khor lo - bliss maintaining/ guarding chakra [5th, secret place, us w 28 nadi-petals] [IW]

    by comparison:

    Bhadra-pála (Bhadrapāla) (Tibetan: bzang skyong) Protector of Goodness ... Sugata (Sugata) (Tibetan: bde bar bshegs pa) Well-Gone

    "Sustainer" there is "pala", more like "protector". Su Pala would not be a name I am familiar with.

    Pala is standard for "skyong", such as Chos Skyong = Chohan = Dharmapala.
    Okay, I remember trying to figure out Sanskrit for "bde skyong 'khor lo". I don't think it was translated from Sanskrit in the first place, so I don't know whether there is a ready made term that does it.

    ¤=[Post Update]=¤

    Quote This is going to be some hard work for another year or so but maybe in the long run will work out. Will actually have a choice where to live for, perhaps, the first time ever.
    Well, that sounds like very good news!

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    I was a bit off. "Marajit" may translate "tamer of maras", but he is male, accompanied by the astonishing Gauri, as per Himalayan Art:


    Gauri (Tibetan: kar mo) is a wrathful female protector specifically associated with the Vajrakila Tantra and practice. She is white in colour with one face and two hands holding upraised in the right the mountain sumeru, center of each Buddhist world system, and held in the left is the circle of the four continents that surround the mountain. She is always accompanied by her male partner Marajit.


    So they are not necessarily within the tantra as chakras or anything like that.

    Is that close enough to call Gauri the "female tamer of maras"?

    I am not sure that we could show that Vajrakila pre-dates Gauri of Dakini Jala, who is Sight or Visual Form, but according to Buddha, there are two Gauris.

    Note the Tibetan just calls her "white", as if White Tara, Karmo Drolma.

    If her main item is Mt. Meru, that probably tells us more than the scholars can.





    They are perhaps the "mystery" on many Kilas:

    There is a mysterious six-armed deity holding Sun and Moon on certain kilas. Considered to be Surya-Chandra Gauri, very close to a consort named Marajit.
















    Those seem to be the same images as in Circle of Bliss, which tells us that Kila is from Rg Veda, meaning the central spoke of Indra's vajra, and that Sun and Moon may be a Chinese convention. I think they also said it can be used in Vetali Siddhi (in MMK).

    Because there is also this, we should be able to track down what is said about it in IWS:






    It should be after Mahakala Panjaranata and a dark Sri or Dudsolma--Dhumavati.

    Male Marajit has two applications, either Shiva or:

    Mārajit (मारजित्):—[=māra-jit] [from māra] m. ‘conqueror of Māra’, Name of Buddha.


    So it looks like plain old Gauri and Shiva there protecting our Vedic Kila.

    "Tamer" could have several translations such as Damaka or Yamana that don't really match anything, whereas "-jit" is fairly close to Jaya, such as Maravijaya, which is the same as Sparsabhumi, the gesture, not a personal name.

    Himalayan Art mentions:

    Simhamukha, a teaching received from the Dakini Tamer of Mara in the Sitavani charnel ground, is pictured directly above Padmasambhava.





    This Simhamukha is about Eight Gauris and Eight Tramen.

    From a question on Dharma Wheel which was really about distinguishing leonine deities, if we follow the link to Rigpa Wiki we get:

    Padmasambhava challenged and defeated five hundred upholders of wrong views in debate at Bodhgaya. He reversed their magic with the aid of a wrathful mantra given him by the lion-faced dakini Marajita. He was known as Senge Dradok, ‘The Lion’s Roar’.

    No "lion-faced" from the original article, with Tamer of Maras in English = Marajita here.

    Tamer of Maras is applied twice to Nyingma Red Lion Face in her sadhana.


    It looks like we are relegated to Marajita = Simhamukha.

    Just because it is like a "girl name" of Shiva, does not, of course, mean they have to be together, does not have to be Gauri.

    Rather, Gauri or a Gauri is the first retinue attendant on Simhamukha.

    How, exactly, Simhamukha might give a teaching of Simhamukha, does not sound strange to me. The first is a Nirmanakaya, most likely imparting a Sambhogakaya meditation.

    If you keep searching, "Tamer of Maras" will start pulling up Simhamukha practices pretty exclusively.

    Since it is a Nyingma-specific legend, then we would tend to go with their view of it. The only apparent definition of Marajita loops back to this.

    It is one title, similar to others, but as far as I can tell, is pretty specific to what it means.


    As to the second dakini seen at that stage, Kapali or Kapalini is a widespread name, there is a Kapali Tara, there is one with Buddha Kapala, and a very stray:

    Monier-Williams Sanskrit-English Dictionary

    Buddhakapālinī (बुद्धकपालिनी):—[=buddha-kapālinī] [from buddha > budh] f. Name of one of the 6 goddesses of magic, [Dharmasaṃgraha 13 n.]

    which is "wrong" because he is referring to the Six Yoginis of DS 13, except he may have used some other Dharmasamgraha, as Muller's begins with the unusual name:

    Vajra-

    which is hyphenated like that evidently in the original, as if the guy was going off to think of who it was and never came back.

    Otherwise there is no kind of Kapali in there.

    As a tantric individual, I might push that one towards Ananda Bhairavi.

    The first one was a nickname or epithet for a different proper name, right?

    Ananda Bhairavi and Sukha Vardhani Bharati are a bit like before and after of the same thing.

    We are in the odd position that Sanskrit "Skullcup holder" means Tibetan "Sustainer of Bliss", but, we also get this same kind of trouble with Heruka and Chakrasamvara. If the Nyingma say "Heruka = Blood Drinker", I am able to say that Heruka is not as much enfolded with them as Padmasambhava is, and so that version is mostly true in their own transmissions. After grinding through inner meaning and textual variations, I am convinced that Ananda Bhairavi and Bharati do in fact have this exact inner meaning, as more or less their core and their primary gig. One could say Naro Dakini has all to do with the act of drinking, but, as soon as we branch out, there are others and so many instances of Kapali that it becomes very rugged.

    I cannot recall if Bhadrakali fits Anandabhairavi; together with Virabhadra and a "march of heroes", they destroyed Daksa's sacrifice, and he repented--so i. e. Bhadrakali is the name of Siva's wife after Sati was burned. Anyway, you see the logic...if Heruka has been studied for a while as "highly similar" to Saivite, or, more specifically, Bhairava tantra, then the corresponding goddess holding a kartri and skullcup may be pretty similar to the ones we use. She would be well-known in Nepal, Bhairavi (Tib. 'Jigs byed ma), as per this pot-bellied 1400s figurine:






    I may have posted that one before; I believe I have some information on Ananda Bhairavi, which is hard to sort because it is a very common name, but she is called that way in one or more of the tantras. Most Hindu tantra does not emphasize Bliss, except for that. Happiness and well-being and so forth, of course, but rarely the inner sense that is profuse in Buddhist tantra until it is taken for granted as a requirement to operate the major ones.



    Another way of thinking about it is...well, who would hang out with Simhamukha? She is Wrathful Jnanadakini.
    Last edited by shaberon; 27th May 2021 at 08:14.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    So she's dark blue.
    Those are the names of the Yamari tantras, Rakta Yamari and Krishna Yamari are similar but different practices. Those are the only ones inside Tibet. Nepal also has the other colors.

    The only Janguli mandala is the one found inside Krsna Yamari Tantra. She has a four arm white form similar to Sarasvati or Matangi, a green form similar to Manasa, and the yellow one which is a Mahavidya. All of them are Vajra Family, none of them are blue. There is a unique form found in China that has seven faces.

    Teahouse tells us something unusual:

    There are also images of the goddess with two hands holding lotuses. Such images can be seen on Tibetan flags (lungta) surrounded of Sanskrit dharani of Ushnisha Sitatapatra written in Tibetan script. There Janguli rides a peacock whose feathers surrounded her aura.










    Quote So who are these people? Mayuri literally means peacock. Janguli literally means jungle. There are deities whose names describe them, Yamari for instance. Then there are deities whose names are things out there. Janguli the jungle, Venus (in original Latin) literally 'love'.

    I saw that "jungle" derives from "janguli", not vice-versa, and its basic meaning is:

    Jaṃgulī (जंगुली) in Prakrit refers to the “science (against poison) of snakes”, as is mentioned in the Vividhatīrthakalpa by Jinaprabhasūri (13th century A.D.): an ancient text devoted to various Jaina holy places (tīrthas).—See jaṅgulīya snake charmer (Bloomfield 1924 p. 228; Jaos 43 p. 312).

    Jāṅguli (जाङ्गुलि).—A snake-doctor, a dealer in antidotes (viṣavaidya)

    Jāṅguli (जाङ्गुलि).—m., name of a maharṣi: Mahā-Māyūrī 256.30.

    --- OR ---

    Jāṅgulī (जाङ्गुली).—f. (Sanskrit Lex. id.; [Jaina Māhārāṣṭrī] jaṅguli, AMg. jaṅgolī, id.), (1) the science and art of curing snake-bites: Śikṣāsamuccaya 142.1 °lyāṃ vidyāyāṃ udāhṛtāyāṃ, a snake-charm having been recited; but Transl., p. 139, note 3, reads jāṅgulyā, allegedly ‘with Tibetan’ (which is not cited), and renders when the snake charmer recites this spell against poison; there is a stem jāṅguli, m., snake-charmer, Sanskrit Lex., but this form being fem. would have to be taken as meaning by a female snake-charmer; (2) name of a goddess: Sādhanamālā 177.14 etc.; in 249.5 a personified charm (vidyā) against poison (uttamā viṣanāśanī).

    E. jaṅgula, and iñ aff. or gama-yaṅ luk vā ḍuli .

    Jaratkaru is...not a person as we know it...like Ganapati.

    Jaratkāru (जरत्कारु).—General information. It occurs in Devī Bhāgavata, Skandha 9, about Jaratkāru, the sister of Vāsuki and the wife of hermit Jaratkāru as follows. This devī (goddess) is the daughter of Prajāpati Kaśyapa, born from his mind. So she got the name Manasādevī (goddess born from mind). Some think that she got the name Manasādevī because she is the deity of mind. There are some who imagine that she got the name Manasādevī because she held Śrī Kṛṣṇa Paramātman (the Supreme Spirit) firmly in her mind. This devī had been meditating upon Śrī Kṛṣṇa Paramātmā for three yugas (world-ages) She is known by twelve names.

    To the Jains:

    The legend of Padmāvatī is throughout associated with snakes and she belongs to the Nether Regions or Pātāla. This serpent symbol is well manifest in art and so is her other symbol of lotus, which is responsible for the origin of her name. In Bengal, Padmāvatī with the snake-symbols in worshipped as Manasā, the Goddess of snake and the wife of Jaratkāru. Certain vernecular manuscripts called Padma-purāṇa, Behulā-carita (Vipulā-carita also), give the stories of Behulā, Chand Merchant and Padmāvatī. It is most likely that the connection between the Jaina Padmāvatī and the Brahmanic Manasā originates from the Jaina legends. Jaratkāru, an ascetic, stands for Kaṭha in the Jaina legend and it is he who latterly became one with Śeṣa, the King of Pātāla.


    Buddhist Janguli fuses this with Matangi, who did not exactly come from this world either.

    Now in times past, was this fusion realized by a practitioner, yes, Buddha says he found her in the Himalayas, not the jungle, so she is a parvati or mountain daughter where there are no snakes.

    I cannot say anything more than single individual. She lacks the reappearances of Siddharajni and others like that.

    I believe she indicates Blue, i. e. when you put together this Serpent Noose item, then it goes to Sumbha in the Nadir. "Surface" Noose deities such as Aparajita are usually yellow, and then when you mix a bit of Serpent and Underworld, it makes the power of a blue goddess below. If we look at how Janguli moves in the tantra, it is along the lines of entering and developing this power, it seems to me.

    If I have junk stored up in any kind of underworld, then I am probably going to fumble it ignorantly and poison myself. I, personally, have, I'm pretty sure of that. I think I have probably done some psychological things that were about 70% frying sin and ego, and, because I didn't understand it as thoroughly as I do now, there was unclean and unprotected stuff sitting there, making an anti-Amrita, if you will.

    On the early stages of the Path, we are too dim to prevent poisoning, so a remedy is always beneficial.

    She has poison flower and poison kiss, and, if you follow Sarvadurgati Parishodhana, the nagas are strikers. So you have reason to enumerate and identify all seven branches of something while contemplating their good vs. evil or dual axis, and then with this deity you gouge out whatever evil you find, and, at least get to start looking at what the good may be. I do not think she is as powerful as the Seven Jewels of Enlightenment, but, you see how she is pretty much their threshhold. And if I tease her like that, who knows, she may incarnate and explain it better.





    As to the other, I cannot remember why but, according to Wiki:

    Mahamayuri's dharani was translated into Chinese by Kumārajīva between 402 and 412 CE. It contains the only mention of the Rig Veda in the entire Chinese Buddhist canon.

    She may be mixed with Kartikkeya or from Rg Veda somewhere and possibly prior to that.

    She is in Durga's retinue.

    I am not sure she has ever been depicted as being human.

    It is possible she may have another Sutra with the Pancha Raksha that says so.

    What I have always felt is that she was less Peacock--Mother of Mars but closer to Peacock--Lotus Family--Fire.

    You want to bring heat to the latent charcoal, Angaraka--Mars, and cause it to glow. That is the meaning of Mars--unheated in the average being, to which Tapas brings heat and light. Yeshe Tsogyal said that Pandara was the heat of Tapas.

    Mayuri I am not sure is ever in Lotus Family, but, I would tend to see it as she is sort of a precursor for this effect in the way Janguli seems more poised for Sumbha.

    That is strictly my personal understanding from reading the symbols, it does not say this anywhere.

    But the weird Pancha Raksa 206 is Raudra Krama or i. e. a tantric necessity, similar to this, including Sitabani or what seems to me an almost childish ploy at encoding one of the main tantric distribution centers into a household lucky charm. If I am not mistaken, Mayuri moves from her normal position in the North, into the South here, and then the South and West deities each slide over one spot. Kind of unusual and rule-breaking like Bhrkuti going South.




    Quote Tantric Janguli appears to have "this" as her worldly vehicle and first facing partner. The theme with Mayuri is mainly removal of poison, which would enable Crossing Over Water, which Bhrkuti must have a major hand in.

    This is thought of as mental poisoning, but also turns into glue in the nadis and eventually the body, it is like a verb and a recipe at the same time, roughly, the Conduct of Ignorance produces poison and glue as substances.

    This is an interesting view on removal of poison.

    Perhaps there are different kinds, but, Water is the gist of it. And not everyone has incredibly infinite or Acintya power like Buddha, but Nagas do. And so if you get whomped by a big one, you are going to be sorry.

    I honestly think that happens here because other people notice it.

    Ten minutes after I leave, my head is dry inside and I can hear.

    And so my desire of Janguli to siphon some of the relatively minor, self-induced poisons, is flummoxed by this titanic oozing maggot which really owns this property probably since the planetary formation.

    Then, I suppose if someone becomes sensitive, you could probably feel places in your brain or body if they were "sticky" due to habits or evil thoughts.

    Habit, what is that...glued to a thing...what is the Impure Subtle Mind...Addiction.

    Addicted to duality? Yes, and so on from there.

    That is like saying Klista Manas is subtle or vajra ignorance, a degree above Sakkaya Ditthi, which is a degree above Moha--Ignorance--Tathagata Family. The four other sins are considered more emotional in nature.

    Moha--Avidya and Prajna are mutually exclusive.

    Moha is not the same as lack of worldly knowledge such as science or history, but it is ignorance of ultimate realities. There are many degrees of moha. Moha does not know the true nature of the object which is experienced and therefore its essence is, as stated by the Atthasalini non-penetration and its function "covering up" the intrinsic nature of the object.

    So in other words the relief of Moha is in releasing the disturbing emotions "under" it, and learning the unusual things "above" it.

    If Ignorance produces poison, and we would not become Angry unless we are Ignorant towards some particular stimulus, the results of anger are really the result of ignorance, more poison, with a particular mark.

    So when it says Ganapati holds Lust and Anger without attaching to them, feels no impulses, then, he is in a position to address Moha, by inhaling his Prana, as it were.


    Mahamayuri covers far more realms of beings than Janguli, and, in Yamari tantra, Parnasabari is more or less like a mother or advanced yogini to Janguli. So, this is like a set of sheaths of Mayuri in mostly Dharani Sutra aspect, Janguli is more tantric, and finally Parnasabari is a life-saver like a female Bhiasajya Guru, either one of those is tantric medicine made of pure tantric stuff.

    And so, hmm...Bhrkuti, initiation, then next is Parnasabari which...is the direct superior relative, brings Vajrashrnkala.

    Cross Over Water is to remove poison, but, I am sure there is more to it, because then Nagas are like mysteries which make it difficult for winds to enter the central, which is why Prajnaparamita was exhumed from there.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    Okay, I remember trying to figure out Sanskrit for "bde skyong 'khor lo". I don't think it was translated from Sanskrit in the first place, so I don't know whether there is a ready made term that does it.

    No, that does not translate "Root" or "Protector of the Head".

    It is interesting that it does associate skull and lower center, the way it seems that Sitatapatra's Parasol is inverted into Cunda's Bowl. It is like flipping down to Bowl and driving it lower and adding energy, Dipta or Vega.

    If we started yoga by hooking lower winds from the navel, this is like saying the lower power is no longer just from the legs, but from additional loosened knots of mystical nature.




    Quote Well, that sounds like very good news!

    I have no idea what will eventually happen, but, we endure the same dynamic as too many rats in a maze, too many gas atoms in a cannister, and that kind of pressure drives things to insanity.

    The "meantime" is not suitable at all, but, I think I made my point that some 80% of our misery is from the uncontrolled environment which, instead of fixing, is just going to be erased. We are each seeing the other in a way like an undeveloped child. That is why Uchusma Jambhala tapped me. I just have to eat it on the fact that someone would perceive and say that versus it being caused by things I know perfectly well are mentally, emotionally, and physically detrimental, being the first time that someone has more or less forced things on me that I otherwise would never do.

    I hope to get a new co-worker tomorrow, so that I can stop going in so much, because this will all be very time-consuming.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    The purpose of human vision is to recognize the world and be able to predict it -- so, for instance, you can move your arm to where the blow from your opponent is coming from in that martial art and intersect with it, so that you know what the objects are in your field of view.
    "Function", perhaps, but the purpose? Karuna.

    Predictive ability in terms of missiles or other collisions is still a subject of its own, it must be influential to some extent, just maybe not the complete story.

    We were trained to watch for those using peripheral vision; what we "look at" is relatively still.

    Such prediction becomes at least, in part, mental, like chess, knowing the opponent's next six moves is a sign of mastery.

    Then when you look at the fighting abilities of the blind, they must be using other senses as cues.

    So, granted--the description as you said it is accurate to a major extent, and probably entirely true for beginners. But I am in a position to argue that learning how not to get run over by a train is merely provisional to being able to visualize a five-colored Hum. How much of the development of physical consciousness is really about survival mode instincts?

    Perhaps Eden was in Kazakhstan, and early humans were just like nature babies born beside a tree, cartilaginous and really slow, having to do little but pick moss, relatively unmolested by ferocious attacks of a wumpus. and they were mostly in an intense dream that they were trying to connect to the physical world more concretely.

    More like a sloth or gentle lemur than a baboon.




    Quote It does this by literally remembering something that has never happened before (the present) as it is happening. And it does that by painting the place where your eyesight goes when it gets to your brain with memories, that match as closely as possible.

    So it's super good at painting pictures, out of the box. The clearest way to see something from your imagination or from visualization is by remembering it. And with human minds, you don't have to have seen something before to remember it.

    Ok, that is like what we would call Samjna Skandha. When I stop the skandha, it alters my vision.

    That is totally different than remembering something.

    Stopping the skandha results in a flow of living lights of which the cosmos is composed.

    Here, I would say the principle of Mrdu or "soft" is the most important. The softer something is, the more durable because the more everlasting, and in this sense it is "harder" because more permanent. That is the dual meaning of "vajra".

    The subtle body is much softer than the physical body, and so within that, there are further and further degrees of softness.

    Very inverse and exclusive to the physical, like Prajna and Moha. Moha thinks the wrong thing is harder or real.

    And so "cetasika" is probably the best translation of "static frames" or quantum unit of time, which must always experience seven things, but, it is likely to experience many more, due to distractions.

    So if I saw Red Elephant Face by remembering something I have never seen before, then I just remember it back into the present, a quarter second ahead of the lag of my operating system.

    I understand this and tend to agree with it even though I haven't really done it.

    I have interrupted the skandha, which changes the whole environment. At the simplest, I guess you could say there are lights which present forms, and there are still other aspects, which are somewhat blank or not doing so, like unexposed film--which is the Akash.

    Once Akash is "used", then the form of what happened never vanishes, which is why clairvoyance could be pretty limitless, when even time means nothing to it. The explanation is something like cosmic Akash is just an infinite fountain, and it is within the sphere of our Earth and its lower planes that the stuff becomes Astral Light wherein forms are made.

    The thing is, if you engage in looking at universal lights without much guidance, such as when you are me, you become a bit dazzled by seeing the energy of Parikalpita. Part of what I was able to see was natural and correct, but probably most of my interest was just in the fact of its existence, not its ability to do the work it could do.

    Optics was probably the only science course I made an A in.

    One thing that was unusual was that in my spectroscope lab, the sample turned out to be something extremely basic, and every time I used it, I kept seeing--I think it was a fourth emission line--which wasn't in the book. It was so basic that most of the answers were supposed to be pictured in the endplates of our general textbook, so, it was barely more than learning how to use the device.

    I dug around in the library and found a 1960s Russian book where the same sample matched my fourth line exactly.

    I...never tried to figure that out, since it seemed like some basic information, but it was not in any other books than that Russian one.

    As far as remembering much about those times, I don't, my personal history doesn't mean enough to me to pay that much attention to it, which is really a Castaneda idea. And then he is pretty much on the mark, you forget all that stuff too if you are going to quieten your mind completely.

    If it is not quiet, it is not soft enough for me to visualize anything. However the power flow out the optic nerve does not depend on the sun, I was able to partially conjure it indoors. That is because I do remember what this is, and not much else. I understand now how it is a lot more like Rainbow Guru, and what I was doing was more like being a tourist in the cemeteries or in some of those other continents if you were able to go around the sides of Mt. Meru. Even the strangeness of it was not robust enough to even be called the Six Realms (Gata) or the Talas.


    Related to the basis of Sadhana and Samadhi, let us for instance I am seeking to have Janguli as a Yidam. Then prior to her, I am going to at least concentrate one sequence where there is a Vajrasattva and certain things happen, then there is Voidness, and then there is a Vajradhara and different things happen. Then at that point I am going to ask him for a teaching by Janguli and then there is Voidness.

    Next when there is a Janguli I am going to ask her for a Nirakara meditation and to Emerge in Reverse Order. At that point I am going to do everything I can, such as stop, and attempt to reverse the winds and induce an altered state of consciousness which eliminates the mind as we know it.

    At that point, I--already know what the energy can do if I had *not* spawned a Noumenal Activity. There is a real thing in the way that Paratantra is real which says there are Eight Joys and Transference to an above-the-head chakra where there is little besides Higher Yoni Triangle and the Three Voids and Purnagiri Pitha or Prabhasvara.

    As to the teaching that there are Sixteen Joys and other modes of Transference, I cannot say I have done it, but it is made from the above.

    So then I try to get Janguli to go there with me, and, later, I reflect back to her as a first image or prime entity in a new cosmos. Slowly we expand and fill all the Directions, offer boons to beings, and then she is done and I return to Guru or Vajradhara. At that point he could probably do his Sarvadurgati Maha form which was more like the sun I believe.

    I can do that in a Yoga view just because I am familiar with what is the most difficult part, evidently, in explaining to others. Many sadhanas only use half of an Inverted Stupa, and the ones that show the remainder, hardly say anything about it. So then if you are able to get anywhere close to what they call the Citta Cakra of it, then you are also close to Bharati or The Vessel, which is the source of coolness and to what I could only call a spiritual experience. Most people will have a difficult time, generally six months of daily effort, to get Tapas to begin with. Look at Yeshe Tsogyal. I could do it in a few weeks just because I have already done it. But both the energetic ground state and the entire process can be forced by Hatha Yoga. That is closer to how I know.

    Now if one manages to connect with a past-life devi, such as happened with Nairatma in revealing Hevajra Tantra, what then?

    Luipa must have been invoking Vajravarahi and it didn't work because he already had a different aspect.

    You could, perhaps, even transit, such as from having lived as a Manasa devotee to Janguli now.

    Aside from the sentience that I probably did have a lifetime in some kind of yogic current, I don't think about it.

    I will say in conjunction with the retinue of Mahasri Tara, that, on a Dharani basis, Mayuri and Janguli are like an outer path of Marici and Ekajati. These latter two extend well above the Akanistha, the actual abode of Mahasri Tara. That is why she is a high-level mistress requiring prior accomplishment, Khadira and Mahattari being such a basis.


    "Remembering what was never there" seems to be an apt way to develop visualization.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    I'm sorry shaberon. I was called a "Manchurian Candidate" who would commit murder on behalf of Public Health on the anti-vax thread. I'm going to have to take a break from Project Avalon. I don't take such an accusation lightly.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    I strayed into something about the Kumaon Calendar, which is conversant with Bhairava and the Nagas, as well as Ganesha Chaturthi, Naga Panchami, giving various monthly festivals as known in the region. And so firstly we find there is another Sitabani, which is not in Bihar or Uttarakhand:

    The eleventh of the dark half of Jeth is called the Apara eka-
    dasi or ‘ super-excellent eleventh,’ the best of all the elevenths of the
    dark half which are held sacred by the pious. No noted fair takes place on
    this day and it is merely a nominal festival in these hills. The last day of
    the dark half is called Vata-savitri amavasya, when Savitri, the personified
    form of the sacred Gayatri verse, is worshipped by a few. The second of
    the light half of Jeth is known as the Anadhydya dwidya, and on this day no
    new task is given by a teacher to his pupils. The tenth of the light half
    called the Jeth Dasahra, which is generally observed thronghont the lower
    pattis or subdivisions. Special assemblies are held on this day at the
    temples of Uma at Karnprayag, Uparde at Amel, Bageswara, Koteswara
    and Sita at Sitabani in Kota, &c. This Dasahra marks the birth of Ganga,
    the worship of the Nagas and Manasa. The eleventh is called the Nirjala
    ekadasi, when drinking water is forbidden to those who profess to be de¬
    vout.


    Sitabani is in Kota---which there are at least five such places, none that I can track down in Kumaon or Himachal Pradesh. "Kota" is almost the same as Durga, "fortress", recognizable as in Devikota on the Coromandel Coast, Pitha of Lankesvari.

    So, that article didn't clarify much, except giving a Manasa day apart from Nag Panchami and associating Sita with Sitabani, and so, by inference, Koteswara as Rama.

    As soon as we hit any kind of common Indian name, there is a deluge of...too many uses of it. Who knows how many "Cool Groves" there could be in a single state, let alone across what was once an empire. We should probably accept one as having been there in Bihar, even if it is no longer current.

    It has been explained as the source of Upa Yoga or, i. e. the transition from Kriya to inner practice. Although it is a cemetery, it is considered peaceful--again I cannot recall a single name of another one of these, or if they are mentioned anywhere.

    Since it is less important to us what the "actual places" are or were--and there is not much directly telling us about peaceful mode--I think it is strongly suggested in the following symbolism. From previous notes:


    Cemetery Yoga appears to originate from the mahasiddhas at Sitabani charnel ground. In peaceful mode, it goes with Peaceful Vajrapani and Eight Nagas. This seems close to the change that happens to basic Pancha Raksha mandala where Mantranusadharin becomes a rakshasha and Sitabani sits north with Amoghasiddhi from having left Amitabha/red/desire. In other words, "successful accomplishment of transference of desire to the formless, or dharmadhatu" for her.


    What goes on during Cemetery practice is a type of feast, in the manner of dancing Ganesh, who is Ganapati, and the feast is a Ganachakra. One may use a variety of Charyapada songs, written mostly in sandhabhasya, and so Nath or Baul can probably also give equivalents, this rite is also the provenance of Dattatreya. This is not much of a home shrine affair. If you do not currently have access to a charnel ground, a dismal location is best. You probably won't have offering bowls or practice notes; maybe a staff.

    One of the most basic Hindu cemetery songs would just be Kali Gayatri:

    Om mahakalyai ca vidmahe
    smasana vasinyai ca dhimahi
    tanno kali prachodayat




    But in Buddhist terms:

    "The union of these two, Moon and Sun, is great bliss. Ali is the Moon and Kali is the Sun. Gauri and the other Yoginis are proclaimed to arise from the union of the Moon and Sun."

    The array of fifteen yoginis [in Hevajra] stand for the nadis, but rejects the sixteenth related to waning phase of the moon:

    The Enlightened Consciousness is the Moon comprised of
    fifteen digits. The Moon is the Great Bliss which is of the
    nature of Ali, the fifteen vowels, the Yoginis being aspects of
    the Moon. [cemetery yoginis are different shades of moonlight or Sukla]

    the composite yogini's mantra of fifteen deities is:

    OM AH A A I I U U RI RI LI LI E AI O AU AM HUM PHAT SVAHA

    Pukkasi u, Savari r, Candali r, Dombi l, Gauri l, Cauri e, Vetali ai, Ghasmari o, Bhucari au, Khecari am.

    The mantra's roster starts with Pancha Prajna, i. e. Locana and others (A A I I U I believe), then adds Ten Directions as the Eight Gauris plus nadir and zenith. If you look at it backwards, the Ah would be sixteenth and skipped, or else is Nairatma or something. There is a technical point as to why the sixteenth is omitted, but I do not recall it.

    As we see, there is a point to what we might call lunation yoginis, which in this case are not Yidam deities, but, timeless parts of one's own-being. So thi Moon or First Void is pretty important, it "is" a male aspect, but then in the tantras, it fans out and displays as females. This is the major part of Abhisambodhi, which you could learn on a Kriya basis, as well as of tantric Hevajra, which intends to use the real inner Abhisambodhi towards the climax of its rite.


    Here is something which would seem to correspond to the Gauris, which Hevajra takes for granted:


    Jalandhara used Padmavajra's Vajra Lamp (Hevajra commentary) to define the eight awakenings (what we would probably call initiations in Hevajra) as Generation Stage. What stands out is that step seven is the same as Seven Syllable deity.

    The eight consecutive awakenings according to Jalandhara are delineated as follows:

    The first includes the steps beginning with the meditation on emptiness, generation of the disks of the elements, up to the manifestation of the celestial palace. These steps constitute the awakening by means of knowledge of all aspects (thams cad
    mkhyen pa nyid mngon par byang chub pa).

    The second, comprising the steps from the creation of the multicolored lotus in the center of the mandala, which is the seat of the main deity, up to the full manifestation of the causal Vajradhara and of the deities of the retinue, is the awakening by means of knowledge of the paths (lam shes pa nyid mngon par byang chub pa).

    The third, comprising the steps of contemplation beginning with the entrance of the mind of the intermediate
    being into Hevajra up to the emanation of the deities created in the wombs of Hevajra’s consorts, is the awakening by means of knowledge of all aspects (rnam pa thams cad shes pa nyid mngon par byang chub pa), i.e., knowledge of the bases ( gzhi
    shes).

    The fourth, the invitation of the pristine-awareness deities and the total merging of these into the pledge deities, is the awakening by means of the manifestation of all aspects in their entirety (rnam pa kun mngon rdzogs mngon par
    byang chub pa).

    The fifth, the steps of initiation, sealing with the lord of the family, and receiving offerings and praise from the goddesses, is the awakening of the peak yoga (rtse mo’i mngon par byang chub pa).

    The sixth, the step of tasting the nectar, is the awakening by means of realization of the sequential yoga (mthar
    gyis gnas pa’i mngon rtogs).

    The seventh, the spontaneous arising as a white Hevajra with one face and two arms, performed after the step of effecting the
    benefit of sentient beings, is the awakening by means of the instantaneous yoga (skad cig ma gcig la mngon par byang chub pa).

    The eighth, entering the state of luminous clarity subsequent to the spontaneous arising, is the awakening by means
    of the dimension of reality (chos kyi sku mngon par byang chub pa).


    So, he mentions the seventh stage, which is very close to Peaceful Vajrapani.

    This is not Sutra, it is tantra, but a very exoteric and well-known one, Sarvadurgati Parishodhana, which is Upa Yoga is it not...that is about the right way of describing tantra any way you take it..you combine five-fold Vairocana with a Wrathful Initiation, which is mostly aimed at Trailokya Vijaya, and purging the lowest planes of Kama Loka. So if you generalize the understanding of that into "Vajrapani Abhisekha", then it should not be too hard to accept that there are "energetic equivalents" of the same thing, such as Vajrabhairava or Yamantaka, or the beginning of Sadhanamala, and at the very least, we know it is permeated with wrathful cemetery yoga.

    The grounds of transformation.

    And so for example, there is Six Arm Sukla Tara, who is just described as sitting there, lunating. She lacks the extensive teaching of Hevajra, etc., but if I felt myself as capable of facing all the cemeteries at one time, that is her level of existence. Because it is not defined which or what kind of cemeteries, then she can basically help you any way you do it.


    Because you are intended to pacify everything that needs to be tamed, then, yes, as you begin to accomplish this, you would begin to have peaceful cemeteries in the inner sense--which takes us to Citta Cakra as indicated by Inverted Stupa.


    This one is rather strange, since the parts under it are very detailed and contain all the yogic complexities of the subtle body. But then Citta is not really "the next step up". Instead it is at the other end of a Noumenal process. When you are in the Triangle or Nirmana Cakra, then yes, you are somewhat moving prana to the heart, but, moreover, you are moving it to the throat, which is the main office of combining the five-fold Vairocana into the wrathful and mental sphere. Then the Throat energy should eventually start affecting the head, which, so to speak, lightens and elevates, until you begin to experience nectar. When this oozes back down through the throat, and starts to loosen the knots at the heart, then you are beginning to be in Citta Chakra and Mind Purification or Citta Vishuddhi, which is the segue' to Completion Stage.

    Sarvadurgati Parishodhana might not talk about luminous white heruka made by cultivating subtle winds, but it does give the spiritual perspective of it.


    Roughly, Peaceful Vajrapani is Sutra-based, and blue or green, according to the top of his article. At the end, before leaving it at that, referring to Sarvadurgati Parishodhana:


    Three of those mandalas depict a peaceful Vajrapani at the center. He is white in colour and holds a vajra and bell, seated in vajra posture.

    Reverse-engineer that, and it says peaceful white Vajrapani is purely tantric.

    Some forms of Vajrapani are identical to the white Vajrasattva, peaceful and solitary. Differentiating between Vajrapani and Vajrasattva is done through understanding the context of the image in the painting. For sculpture, sometimes it is almost impossible to know which deity is intended.

    Vajrapani almost always has a vajra; bell is not required.

    The peaceful forms in IWS are green, and there is something undefined in Mitra Gyatsa, so it is tough to dispute that peaceful white Vajrapani is pretty specific.

    Now the art site's description are mostly copies from a handful of mandala catalogues, whereas we can supplant much of this information from the tantras themselves, since in this case we can find a Tibetan-to-English as well as Sanskrit Sarvadurgati Parishodhana. I do not recall where it says the Naga mandala has Peaceful Cemeteries--obviously these are lacking from the art. But that can be ascertained, and so, for most purposes, he could be considered as facing Sitabani Cemetery, and so we should make some pretty fast associations.

    Vajrapani is the main holder of tantric secrets, and so in these quick vignettes we should see something like Has Pacified the Cemeteries followed by Heart Center.


    Vajrapani, white in colour, with one face and two hands, holding in the right a vajra to the heart and with the left a bell at the left hip; adorned with ornaments of jewel and garments of silk, with a green aureole and blue nimbus behind.

    In the surrounding four main and intermediate directions on a large eight petalled lotus are the Eight Great Nagas and consorts: Ananta, Takshaka, Karkota, Kulika, Vasuki, Shankhapala, Padma, and Varuna; blue, white, red and yellow in colour, with one face and two hands holding their own unique symbols each embracing a consort in the same appearance as themselves. The heads are crowned by the hoods of five snakes with the lower body in the form of a snake with a spotted coiled tail; adorned with jewel and gold ornaments.










    His Citta Chakra is simply a Pancha Jina, wherein he has replaced Vairocana.

    At the center of the complex circle is Vajrapani, peaceful, white in colour, with one face and two hands. The right hand holds to the heart an upright gold vajra and the left a bell turned up at the hip. Adorned with a crown of gold, earrings, necklaces, bracelets and the like, he wears green and red garments of silk. With the legs in vajra posture, he sits atop a multi-coloured lotus, surrounded by a green nimbus and areola.

    The buddhas have also been whitened, and they show Sambhogakaya:









    Along the top is the lineage of the Maha Vairochana Sarvadurgati Tantra. Starting at the left is the buddha Vairochana, Vajrapani, king Indrabhuti, the younger king Indrabhuti, Acharya Nagarjuna, Nagabodhi, Jnanavajra, Oddiyana Anandagarbha, Rabjor Shenyen, Padmakara Varman, the great translator Rinchen Zangpo and the younger translator Legshe.

    At the lower left side is white Tara and above is a wrathful three faced six-armed deity. Above that is a wrathful female Krodha Bhurkumkhuta holding a vase. At the side is yellow Parnashavari and a wrathful blue figure with one face and two hands. At the lower right is a yellow male bodhisattva like figure performing the mudra of blessing with the right hand and the left in the mudra of generosity with a stream of light extending from the palm nourishing the mouth of the patron below. Above is white Achala, holding a sword, lasso and seated in a kneeling posture. Above that is a small figure of red buddha Amitayus. At the side is blue Bhutadamara Vajrapani with one face and four hands and white Mahapratisara, female, holding a sword and wheel.


    These are Ngor pieces and you can follow from White Pratisara that this is the gate of Hevajra and, one might say, a specially-kept set of white deities--this one being more or less the fulcrum of White Heruka or Seven Syllable deity.

    Two more such Citta Cakras:












    You are supposed to gain this fairly contemporaneously with blue forms as the wrathful aspect. They are generally separate practices. When combined, they still arise at different times.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    I'm going to have to take a break from Project Avalon. I don't take such an accusation lightly.

    I understand. I found that I had to back down from very much thread-swimming. When we get down to it, no, I don't think a room full of all posters would work out too well. I have seen little "persuasion" or viewpoint-changing due to the presence of others or their topics. Usually just a matter of time before something unpleasant shows up.

    Shake it off and come back around to this, at least.

    I have been told many things which were ridiculous, and I accidentally chased one person off the site by trying to type sarcasm, which was unfortunate because I was basically agreeing with the guy about the unappreciated nature of volunteer work, after someone else had already started accusing him of being NWO or some such pet slander because he worked in the Lions' Club.

    This is a centuries-old tradition for us. The privilege of hearing someone else's angry opinion about things that are not true to begin with.

    That usually happens to me several times a day.

    Vajrapani-based martial arts has gotten me through. Now it is tantric Upeksa.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Shake it off and come back around to this, at least.
    Thank you for that advice. I did find one person on that thread who actually wants to have a real debate, exchange of facts or of "facts" in some cases, but not invective. I probably won't change any minds, but it is hard for me to just watch while people disseminate BS that could hurt somebody if they listen to it and get sick.

    I will get caught up with your previous posts. I wanted to tell you about something I had found out just before that dust up happened.

    Here is a paper about "Lajja-Gauri". After carefully going through data from other sites, and focusing himself on carvings of the "Headless Goddess" who goes by that name, which is always usually called a "euphemism" because it isn't the real name of the goddess, apparently, he deduces that she is probably Shakambhari (bhari is the same 'bara' as in the Jain 'Digambara', meaning '-clad') who is 'clad in vegetables'. He also cites findings at Mohenjo-Daro and elsewhere, especially along the edge of the Himalayas in the foothills from the Indus all the way to Bihar and Bengal, he decides that she is pre-Aryan, she survives always and forever in village and local culture, and she only becomes prominent and rises to the level of other gods during famine. She is the goddess that brings food during famine, which is why she is covered in vegetables.

    She is part of the Siddha culture, which is a much better and more accurate name for what I was calling the 'cemetery deities'. The heads of this substratum religion, which is always in the shadows whenever Brahminical power is extant, are Siddhas, not Brahmins. They are frequently lower caste, they are even more frequently probably women, and they are part of a shakti religious substratum that roots in Mohenjo-Daro and Harappa and probably all over the rest of the subcontinent and its diaspora, and probably recruits in all local Siddha or Mayavin strains especially if they are put down by the Brahmins. My theory is that during Pala when Buddhism was ascendant, these people and their deities were welcomed by and converted to Vajrayana Buddhism and resulted in a mutually beneficial pooling of tantra talents. When Pala fell, many of them escaped to places like Nepal and Tibet, and elsewhere.

    I think the 'squatting woman' that I've never 'labeled' in my shaking because I thought maybe she was one of my own poses (like the silvery dakini that is involved with flitting) is this adi-shakti.

    She is identified or rather inducted as, when she is anything in strict Hinduism, with either Lakshmi or with Kubjika. The author also lists other identifications.

    Edit line:

    I almost forgot this piece. You have looked into Mercury very carefully, I had wondered if there was a connection with the Chinese, given that they do alchemy based on cinnabar -- which is mercury ore. Here is a research paper in which they did analysis of all steps in the process of making the Ayurvedic compound rasasindura, including spectometry and nanoscale structural analysis. The process begins with elemental mercury, washes and cleanses it, and then makes pure HgS, which again depending on crystallization is in fact cinnabar.
    Last edited by Old Student; 31st May 2021 at 04:28.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    If this thread is going to quiet down for a while, I have one more comment related to where we left off.

    I probably also will compose an index for all this because it is too hard to remember and find everything in sixty pages.


    Cemetery Yoga is crucial to tantra, however, all the themes of origin probably go into a pan-Indian view of Nath and Sabar Tantra. This is because Buddhist Mahasiddhas are actually "accepted" by Hindu Yogis.

    This is why Mayuri is probably actually ancient and primordial, mainly in the region between Bihar and Orissa, and why so many of our Vajrayogini lineages derive from Shavaripa:


    He later met the Mahasiddha Saraha and the incomparable Nagarjuna, from whom he received Mahamudra instructions. He practiced these and attained complete realization. Shavaripa then passed these instructions on to his disciple Maitripa, who passed them on to the Tibetan translator Marpa. He was also an important early lineage master in the transmission of the practices of the Six-armed Mahakala which were then passed from Maitripa to Khedrub Khyungpo Naljor, the founder of the Shangpa Kagyu tradition. Another special transmission of his is that of the Six Yogas of the Kālacakra tradition, the so-called "Six-limbed Vajra Yoga" or simply "Six Vajra Yogas" (Skt. ṣaḍañga-yoga). Over the centuries he appeared at crucial times to various masters and transmitted these teachings to them.

    Followed by a supplication from Dolpopa.


    Here is the context of Maitri leaving Vikramasila for Sri Parvata and the Vindhya Hills. Maitri trained in logic and Sutra, and then was taught Yogacara mental processes by Ratnakarasanti, before going on pilgrimages.


    According to Masters of Mahamudra:


    Mudra is the term used to describe Dombipa's "mystic consort." On the sensual plane she is the "other body", the karma-mudra, employed in sexual yoga. On the non-dual, ultimate level she is the jnana-mudra, the "seal of awareness" stamped upon every experience of body, speech and mind.

    ...The vignette of Dombipa's purification by fire is a common enough motif in tantric legend (e.g. Padmasambhava's burning with Mandarava); fire may indicate the fierce passion that is transmuted into pure awareness by meditation upon its essential nature as mind pure in itself; imperviousness to fire indicates a yogin's control of the elements and may signify that his body has become immaterial, in his own vision, like a rainbow body; the halo that surrounds the wrathful deities in Tibetan iconography is the fire of wisdom that burns away the veils of thought and emotion.


    As yoginis, Sabaris were lower than Dombis and Candalis. They are also the most desirable as consorts.

    Tantrism arises from the Kadambari and flesh offerings to Candi in this hill country, which can also be shown to be the particular domain of the weaver caste which also spread to or influenced Bengal.

    Sabari girl wears peacock feathers.

    Sabara followed a master who spread Karuna; Lokesvara's teachings induce a thoughtless trance of sublime compassion, which results in Mahanirvana, not the nirvana of extinction.


    That actually is the nucleus. It is "thoughtless" or "image free", while in the basis of Karuna, almost exactly like Ratnakarasanti's Sutra-based arguments promoting Prajnaparamita, or, "the original system" of seventeen mandalas.

    Mayuri does not quite seem to be a name of any individual, but it does conjure up a standard costume of Sabaris.

    Parnasabari is an ascetic, whereas Sabari is a Gauri in the Hevajra tradition. However by the logic, they are both pisacis.


    The sabaris were said to wear garlands of ganja and their lovers were high all the time, gladdened with passion. Saraha takes this as a metaphor for Buddhist tantric practice.

    So, as a class, yes, these seem to have to do with the slopes of Meru, often accompanied by music or wearing bells. That, of course, means an inner condition.


    As members of the Pancha Raksa, Pratisara and Mayuri also have external or further appearances, while the other three do not, as far as I have ever seen.

    The Imperial Beijing basket includes:

    mahamayuri vidyarajni mandala citrana vidhi
    mayuri rajni suvarna varna vidya mantra sutra


    In Sadhanamala, Varada Tara has Mayuri and Janguli.

    Sita Tara has Mayuri and Marici.

    Mayuri is one of four with Mahasri Tara.

    Her personal sadhana is a Maha form with six arms who arises from Mam and is Vidyarajni.

    In the Pancha Raksa, she is Nose and Matsarya Vajri. She is on a sun disk in Ratna Family (Karma Family expresses Irsya), which is Vedana Skandha, and seems to have the power of Asoka Grove:

    aśoka-vṛkṣopaśobhitā tatpārśvasthitā, sasaptaviṣasañchādanakarī
    saraudrakapilādirākṣasīvidhvaṃsanakarī samastanāgādīnāṃ
    santrāsanakarī devanāgayakṣagandharvair namaskaraṇīyā

    and in her mantra is Amritavilokini Garbhasamraksani.

    Matsarya is Avarice in Prajnaparamita Sutra and Dharma Samgraha, whereas in general usage it is Envy; Irsya is Envy and Jealousy in general usage as well as the sadhana. Here, matsarya replaces the more common "lobha" as the name of greed, whereas in other sadhanas, it may revert to jealousy.

    Mayuri is a very big and very straightforward Jewel Family being here, whereas she is not in other places.


    That is tantric; one of the main purposes is

    pūjāstutyamṛtāsvādapūrvvakaṃ


    Svāda (स्वाद).—[svad-svād-vā ghañ]

    1) Taste, flavour.

    2) Tasting, eating, drinking.

    3) Liking, relishing, enjoyment.

    4) Sweetening.

    5) The beauty or charm (of a poem).


    Because it is with Pratisara, it is like an outer form of Hevajra.

    Vilokini has her origin with Padmanartesvara, whereas Mayuri is Amritavilokini in something that seems designed to bring you a Taste of Nectar. It is a Maha Rudra Krama. These are Bodhisattvas of the Prajnas themselves.

    Two goddeses have a plume, Janguli and Jvalamukhi, implying this power is a close tangent of theirs.

    So, I would tend to say, the presence of Mayuri is most obvious in Sadhanamala and the sytem of Tara, whereas the inspiration of her cannot be dated, and she is perhaps paramount among the low castes and perhaps is the equivalent of Sabari in Hevajra Tantra.

    Krsnayamari Tantra probably has the only retinue of that kind with Janguli, Mayuri, and Parnasabari among others. Because it implies Mayuri is "already accomplished", then it probably is a stage beyond the Pancha Raksha.



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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    She is part of the Siddha culture, which is a much better and more accurate name for what I was calling the 'cemetery deities'.

    Okay. Well, yes, I just call it Yoga, as a personal thing. But as everyone says, Cinnamasta is recognized by both "creeds".

    I believe I have seen that about Lajja Gauri previously, and in her case there is a reason that a lotus should be on the neck stump. Lajja or shame--modesty has much to do with Samaya Vows.


    With the name Shakambari, it is Parvati or Adi Shakti in a particular scene:

    Shakambhari devi is the third form of the Mother as depicted in the "Murti Rahasyam" part of "The Devi-mahatmyam".

    She is currently well-known:

    This Shaktipeeth of Mother is the continual place of Goddess. It is said that Mother appeared in a self-proclaimed form here. According to public opinion, the first darshan of this Dham of Jagdamba lakshmi was done by a shepherd. The samadhi of which still remains in the temple premises.

    Maa Shri Shakambhari Devi Ji is Sakshat Lakshmi Swaroopa. Shakambhari Devi appeared in a self-proclaimed form on the divine hills of Shivalik at the behest of Lord Vishnu.

    She is also called Banashankari (वनशंकरि) or the Goddess of the forest.

    She is at least as old as Mahabharata:

    There, for the space of a thousand celestial years, she of excellent vows, month after month, had subsisted upon herbs, O king of men! And attracted by their reverence for the Goddess, many Rishis with wealth of asceticism, came thither, O Bharata. and were entertained by her with herbs. And it is for this that they bestowed on her the name of Sakamvari.


    Renuka is also at least as old as Mahabharata and also a decapitated goddess, and she is mother of Parasu Rama. She is like Cinnamasta but also Horsehead Rite:

    Parashurama found and apparently beheaded her, allegedly along with the woman who belonged to fishing community who had tried to protect Renuka Devi. When he later brought them back to life, he is claimed to have mistakenly attached the woman's head to Renuka's body, and vice versa. Jamadagni is alleged accepted the former as his wife Renuka, while the latter remained to be worshipped by all caste people as Yellamma, the mother of all. Matangi, Renuka, and Yellamma are all names of the Goddess.

    Going further along in Wiki:

    Lajja Gauri, is also known as Aditi, Adya Shakti; Renuka wife of sage Jamadagni, who is worshipped for fertility as Matangi and Yallamma (everybody's mother)...She is the most ancient Goddess form in the religious complex that is today referred to as Hinduism, whose worship is prevalent in villages of Gujarat, Maharashtra where a notable sculpture dating 150 - 300 CE was found at Amravati (now kept at State Museum, Chennai).

    however there is the assertion:

    Further, most fertility goddesses of the Ancient world are similarly shown headless, while giving prominent focus to the genitals.

    Nothing specifically of her has been found prior to the first century.

    Because Durga Suktam is based in things which I think can be traced to almost 300 B. C. E., I still take that as one of the oldest written evidences of devi-based Tapas.

    Because there are not records or artifacts, it is hard to say for sure what yoga or tantra amounted to in the various traditions that had probably been around with perhaps little interest in writing or art.

    If we look at the Upanishads, we would say yes, there certainly was some kind of male-based practice which is actually still the same as Mantra King of Six Family Wheel, prior to Buddha. Those documents were, of course, in the hands of the Priests, who only has them by way of permission from the Warrior Kings who originally had it. Buddha, of course, decided to chisel through this restriction of access.

    In a clever footnote, Lajja Gauri is a daughter of Daksa like Sati and Gauri. She was non-Vedic and probably absorbed via Matsya Purana.



    Quote She is identified or rather inducted as, when she is anything in strict Hinduism, with either Lakshmi or with Kubjika. The author also lists other identifications.

    Well, as soon as we do that, she is roped into the fold. Either one is a major tantric Ista Devata to which a practitioner would probably devote their life.

    As it seems, the oldest name of a practice is Matangi.


    Dattatreya or Lord of Yoga is practically a primordial being who reincarnates, offspring of Rishi Atri.

    He is the motif of the '"honey bee" Yogin who has realized advaita knowledge.

    The Tripura-rahasya refers to the disciple Parasurama finding Dattatreya meditating on Gandhamadana mountain, Near Rameswaram, Tamil Nadu. Avadhuta Gita is the high point of Dattatreya Tantra.

    Bhairava's dog is said to have its origins with the Sabaras, who worshipped dogs, and Dattatreya usually has dogs.


    Matangi's father is really Matanga Sabara.


    In practice:

    For the most of Datta mantras Lord Parama Siva in the form of Sabara (an old man of Kirata tribe) was the preceptor. It is interesting to note that the Parameswara the embodiment of Jnana was the preceptor for all the mantras of Dattatreya the Yogeswara.


    According to a post, Dattatreya founded Sri Vidya, Sabara Tantra for the lay people, Svacchanda Bhairava Tantra, and that aspect of Vajrayana which owes to Matsyendranath.


    It is not as tidy as one could hope, but it seems Dattatreya is inextricable from what we have of Sabaris.


    By way of minor familiarity with some modern colloquialisms, the adjective janguli is used in horticulture with respect to plants that have a feral, wild, rangy look, rather than cultivated or domestic, the kinds of things that would be rejected by breeders for their looks, but probably are more hardy in nature.




    As another example, this is authorless and undatable, Pancha Raksa Devi Stotra from Nepal.

    Firstly it is unusual because it does not follow the order of casting either of the mandalas, wherein Pramardini is first or in the eastern position in either case. I tend to take that as meaning a "class" of vajra samadhis has been begun, not final.

    But secondly it follows something that almost makes more sense in practice--Pratisara is still first or central, and then her first deity is Mantranusarini and the last is Pramardini. That makes more sense in the context of mantra practice leading to final samadhi, according to their names.

    The song is relatively brief with about five couplets per devi.

    So to just examine a few characteristics from them, we find:

    Mantranusarini--

    buddhādhiṣṭhānato

    Buddha consecration like with Parasol, Sarva Buddha Adhisthana Adhistithe.


    mantrānusāriṇo lokān nānye mantrādayo grahāḥ |


    Mayuri--

    duṣṭaṃ kṛṣṇabhujaṅgaṃ ca naraḥ svāntikaṃ pālayet |

    Kṛṣṇabhujaṃga (कृष्णभुजंग):—[=kṛṣṇa-bhujaṃga] [from kṛṣṇa] m. ‘black snake’, Coluber Nāga.

    brahmādayo lokapālā yaddhāraṇyā samāpnuvan |

    svāni svānyadhikārāṇi māyūrīṃ praṇamāmi tām || 2 ||


    Svani (स्वनि).—

    1) Sound, noise.

    2) Fire.

    Śvānī (श्वानी):—[from śvāna > śvan] f. a female dog, bitch


    something about a golden tuft:

    svarṇāvabhāsaṃ śikhinaṃ nālabhajjapinaṃ kudhīḥ |

    and death reanimated:

    mṛtasaṃjīvinīṃ devīṃ māyūrīṃ praṇamāmi tām || 4 ||


    Sitavani--

    related to Rahu:

    yaddhāraṇīmanujapan rāhulo bhadramāptavān |


    possibly grafted to Sitala who in turn is equivalent to Hariti or Pukkasi:

    pāpatāpe śītakarīṃ śītalādyupasargataḥ |


    happens to be the only one concerning a cemetery:

    śmaśānasthena muninā yā samuccāritā purā |

    followed by actions on Graha and Granthi.


    Pramardini--

    yakṣarākṣasabhūtānāṃ damanīṃ duṣṭacetasām |

    and is like a successor or re-iteration of Mayuri:

    mṛtasañjīvanaṃ loke naumi sāhasramardinīm || 5 ||


    She is called Naumi in each couplet: I offer my obeisances to, ninth, lotus, or perhaps Naumi Janaka, i. e. daughter of Janaka.

    In each case here, it is just an epithet before her name, Sahasra Mardini, which is grinding, crushing, destroying, and Durga as Mahisa Mardini. Actually, her mantric name is still Pramardini, so I guess these lines are more like adjectives or sub-epithets.


    That may not quite be a basket of doctrine, but it shows some kind of understanding which might not exactly be apparent from the household Pancha Raksa. The basic one is, again, probably a way to slip tantra into the hands of lay people.

    Here, Sitavani comes forward as a cemetery, which makes a lot of sense compared to the historical ones, and her relationship is a word that could be its own negative depending on context, but in this combination is most likely:

    Āsthāna (आस्थान).—

    1) A place, site.

    2) Ground, base.

    3) An assembly; आस्थानाध्यासनाश्रितः (āsthānādhyāsanāśritaḥ) Bhāg.6.7.5.

    4) Care, regard; see आस्था (āsthā).

    5) A hall of audience; K.8,14.

    6) Recreation ground (viśrāmasthānam).

    -nī An assemblyroom.


    Mayuri also has a constant epithet per couplet, Pranama, obeisance or bowing; each devi has some variety of "nama" like an elaboration of "namostute". Therefor "naumi" probably carries this association.


    I believe it could be reasoned that on one side, White Vajrapani does represent cemetery-ness in terms of doctrine, particularly by sending love to those ferocious Nagas and placing them in non-dual union, and on the other side, Sitabani is not really teaching doctrine so much as experiencing the practice mostly on a Dharani basis.

    In the basic Pancha Raksa sadhanas, Green Mayuri of Karma Family is the only one besides Pratisara to have her own mantra, or two, the first of which marks her Four Places. She has a lunar aspect, and blue and white additional faces; her main item is Plume, and she shows Srngara Rasa. The other Raksas are just forms, with Sitabani bottled into a very non-distinct Lotus Family appearance, which again makes sense compared to Siddha Sabara getting his inspiration from Lokesvara and so forth, she represents the foundation of Karuna but not in elaborate detail, since she seems to have more to do with accomplishing the cemeteries, and eventually replaces Mayuri in Karma Family or Accomplishment.

    The basic panel is the same as Bari tradition, which states that the chieftess Pratisara arises from Vairocana Mayajala tantra, and then:

    Maha Mayuri, green, with three faces and six hands. The main face is green, the right black [and] the left white and each face has three eyes. The three right [hands] hold, a peacock feather, arrow and [gesture of] supreme generosity. The three left [hold], a jewelled yak-tail fan, bow and vase held at the side. With the moon as a backrest, wearing peaceful ornaments and garments. Seated in the half [vajrasana] posture.


    She seems to concern a relatively strange move where North goes South, or some kind of response from Karma Family to Jewel Family. In each case she is a striaghtforward representative.


    Her presence is only implied here with Siddha Avadhutipa, because of the presence of Sita Tara. This thangka shows certain clarifying details: White Cause Hevajra and Blue Result Hevajra, and at the bottom the "two kinds" of Sita Tara, first the four-armed one from Sadhanamala, then Atisha's Seven Eyes Tara. Correspondingly, original Sita who would have Mayuri as an attendant is closer to Bari lineage, whereas Atisha brings in different Taras and his own Pancha Raksa.







    Also going by Vajravali relationships, Pancha Raksa can be seen as a mostly Jewel Family-centered rite on the upper left, followed by Vasudhara. At the bottom, Usnisavijaya is on the right, and the other is an "unidentified" red deity, probably male doing humkara:







    The Pancha Raksa are all peculiarly Buddhist or Buddha-emanated deities, except for Mayuri; Amulet, Spell, Cool Grove, Destroyer.


    Four Arm Sita is remembered from

    Lineage: Chintamani Raja, Pandita Amoghavajra, the Translator from Kham Bhikshu Bari.
    Last edited by shaberon; 31st May 2021 at 23:38.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Mudra is the term used to describe Dombipa's "mystic consort." On the sensual plane she is the "other body", the karma-mudra, employed in sexual yoga. On the non-dual, ultimate level she is the jnana-mudra, the "seal of awareness" stamped upon every experience of body, speech and mind.

    ...The vignette of Dombipa's purification by fire is a common enough motif in tantric legend (e.g. Padmasambhava's burning with Mandarava); fire may indicate the fierce passion that is transmuted into pure awareness by meditation upon its essential nature as mind pure in itself; imperviousness to fire indicates a yogin's control of the elements and may signify that his body has become immaterial, in his own vision, like a rainbow body; the halo that surrounds the wrathful deities in Tibetan iconography is the fire of wisdom that burns away the veils of thought and emotion.


    As yoginis, Sabaris were lower than Dombis and Candalis. They are also the most desirable as consorts.

    Tantrism arises from the Kadambari and flesh offerings to Candi in this hill country, which can also be shown to be the particular domain of the weaver caste which also spread to or influenced Bengal.
    So several things. Sabara/i being lower than Dombi or Candali just emphasizes my point about a siddha tradition that lies perennially below the surface and has a lot that makes it seem older than the Aryan invasion. The article on the Headless Goddess also references what in your reference for the Sabari are called the Vindhya hills. There is a discrepancy between ancient and modern for what the term means, it was before a subset of, and therefore usually an alternate term for the Satpura range, which is the wave of hills along the edge of but before you get to the Himalayas. In that article, he mentions that this is the place where this goddess of drought and famine keeps recurring, but he put it as the whole range, and not something necessarily to the West (where the Vindhya proper are).

    Quote He was also an important early lineage master in the transmission of the practices of the Six-armed Mahakala which were then passed from Maitripa to Khedrub Khyungpo Naljor, the founder of the Shangpa Kagyu tradition.
    The Bon eagle shaman, the one who learned at the feet of Niguma.

    Quote Sabari girl wears peacock feathers.
    I saw that.

    Quote So, I would tend to say, the presence of Mayuri is most obvious in Sadhanamala and the sytem of Tara, whereas the inspiration of her cannot be dated, and she is perhaps paramount among the low castes and perhaps is the equivalent of Sabari in Hevajra Tantra.

    Krsnayamari Tantra probably has the only retinue of that kind with Janguli, Mayuri, and Parnasabari among others. Because it implies Mayuri is "already accomplished", then it probably is a stage beyond the Pancha Raksha.
    This seems to work out perfectly. One note going forward, the term 'gauri' can mean a lot of things, but in the case of Lajja Gauri it just means 'woman'. Lajja Gauri is interesting as a term, Lajja means 'shame' in both Kannada and Bengali, but Gauri doesn't mean anything in Kannada. The term Lajja Gauri is used even by locals as a name for, not the name of, the headless goddess. At least the terminology has to have gone east to west, not the other way around.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    So several things. Sabara/i being lower than Dombi or Candali just emphasizes my point about a siddha tradition that lies perennially below the surface and has a lot that makes it seem older than the Aryan invasion.
    Perenially so.


    Here are some tidbits from Mandalas Life who can translate the Pratisara Sutra better than me, and it may not be about Rahu:


    It is said that one who holds the Dharani of Mahapratisara will be protected from all forms of illness, eliminate the past non-virtuous karma, protect from all sorts of dangers. They take rebirth in higher realms. Their body becomes a vajra body not affected by fire, weapons, and others.

    In Bhadrakalpavadana it is said that Buddha Shakyamuni renounced his palace life before the birth of his son Rahula. He touched his wife Yasodhara’s navel with his thumb finger of the right foot and made a great vow that she be protected from great dangers which were to come to her in the future.

    After his great renunciation, Yashodhara bore his child for six years inside her womb. Before the delivery of the child Rahula, she was put to many hazardous trials and tribulations by his cousin Devadutta. But in all cases, Yashodhara came out unhurt due to the miraculous power of Mahapratisara Devi.


    Mahamayuri or Mahamayuri Vidyarajni is a bodhisattva and female Wisdom King in Mahayana Buddhism. Her origins are said to derive from an Indian goddess of the same name. She is also the name of one of the five protective goddesses in the Buddhist Pantheon.

    She is also known as the Queen of the secret sciences. Mahamayuri-Vidyarajni is known as the Godmother of Buddha in Mahayana Buddhism. Mahamayuri is believed to have the power to protect devotees from poisoning, either physical or spiritual.

    In Buddhism, Mahamayuri’s demeanor is in contrast to the wrathful attitudes of male personifications of the Wisdom Kings.



    According to the Mahasitavati Sutra, at one time Lord Buddha was dwelling at the cemetery of Sitavan in Rajagriha.

    At that time Venerable Rahula was troubled by many evil beings. Then Rahula went to see Lord Buddha and reported this incident with tears in his eyes.

    The Buddha then suggested to him to recite the Dharani of Arya Sitavati...



    So, there is a Sitabani cemetery in Rajgriha, Bihar, where this, and...most of the furture synthesized tantra...comes from.

    Yes, I would say that Sabara and its derivatives and synonyms probably refer to the most authentic intra-Indian precursor of the yoga and tantra we have now. Buddhist Sabara was inspired by Nagarjuna and Karuna. This exemplifies our refinement of the older shamanic method.



    Quote This seems to work out perfectly. One note going forward, the term 'gauri' can mean a lot of things, but in the case of Lajja Gauri it just means 'woman'. Lajja Gauri is interesting as a term, Lajja means 'shame' in both Kannada and Bengali, but Gauri doesn't mean anything in Kannada. The term Lajja Gauri is used even by locals as a name for, not the name of, the headless goddess. At least the terminology has to have gone east to west, not the other way around.

    Same. In a sense, when you get a decent understanding of Adi Shakti, any Array or Vyuha of her becomes fairly easy to comprehend.

    Buddhist Cinnamasta mainly comes from Laksminkara and is Tri-kaya Vajrayogini, which could be construed as having traditional fertility as part of its outer rites, but again is really refined into something more.

    I edited more Pancha Raksa stuff into the previous post, and, there is another version from NSP which apparently most of the art is based from, and it is hard to find a Sadhanamala Green Mayuri with Plume and Fly Whisk.

    Mayuri is not just Pancha Raksa, but, she is in a puzzle with Sambhogakaya or Akanistha or Forest of Turquoise Leaves Tara, as well as with Janguli and Parnasabari in Krishna Yamari Tantra. That is why when I look into pisacis and yoginis, I keep winding up here, a somewhat self-contained bundle of the entire possible pantheon.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Okay. Well, yes, I just call it Yoga, as a personal thing. But as everyone says, Cinnamasta is recognized by both "creeds".
    It would predate anything we recognizably call yoga nowadays. In fact, it should predate the use of Sanskrit, as well, which might be why naming is such a difficult thing. The other is the periodicity. The goddess only becomes recognizably worshiped during droughts and famines, so she's kind of like a cicada who isn't there all the time but is always in the collective subconscious.

    Quote Well, as soon as we do that, she is roped into the fold. Either one is a major tantric Ista Devata to which a practitioner would probably devote their life.

    As it seems, the oldest name of a practice is Matangi.
    If I had to guess, the reason why there are names within tantric Buddhism and the names are harder to pin down or differ a lot in developed -- Brahminical Hinduism is that they are acceptable to the Vajrayana Buddhists, and anathema to the Brahmins who's power they challenge by being spiritually powerful and of low caste.

    Quote Pramardini--

    yakṣarākṣasabhūtānāṃ damanīṃ duṣṭacetasām |

    and is like a successor or re-iteration of Mayuri:

    mṛtasañjīvanaṃ loke naumi sāhasramardinīm
    Sounds really sweet. Destroys yaksa raksasa, mrtasanjivanam loke -- the land of the hell of the dead, sahasramardinim destroyer of thousands?

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Getting back to Lajja, if there is an unwritten tradition of her from the hills, there is a written one in the Puranas.

    The following copies Siva Purana, which is close to the same as any of them when you clip the Shiva parts out. This layer is about planetary creation and is the Viraj. In Orissa, this becomes Brahma Viraj and Vach Viraj; in Saivite tradition, it is Ardhanarisvar; it recognizes itself as two halves and separates and begets progeny in space and time.

    Lajja is in an older generation, before Sati, Smrti, and Svaha:




    12. The man was Svāyambhuva Manu, the greatest of the means (of creation). The woman was Śatarūpā, a yoginī, an ascetic woman.

    13. The auspicious lady was accepted by Manu with due matrimonial rites, O dear one, he created beings through her by the process of sexual intercourse.

    14-16. He begot of her two sons Priyavrata and Uttānapāda and three daughters Ākūti, Devahūti and Prasūti, all of them very famous. He gave Ākūti in marriage to Ruci and the middle one to Kardama. He gave Prasūti the younger sister of Uttānapāda in marriage to Dakṣa. Their sons and progeny are spread over the world both mobile and immobile.

    17. Ruci begot of Ākūti the couple Yajña and Dakṣiṇā. Twelve sons were born of Yajña and Dakṣiṇā.

    18. O sage, Kardama begot of Devahūti many daughters. Dakṣa begot twenty-four daughters.

    19. Thirteen daughters Śraddhā etc. were given to Dharma in marriage by Dakṣa. O lordly sage, listen to the names of Dharma’s wives.

    20. Their names are Śraddhā (faith), Lakṣmī (fortune), Dhṛti (fortitude), Tuṣṭi (satiety), Puṣṭi (nourishment), Medhā (intelligence), Kriyā (rite, activity), Buddhi (intellect, wisdom), Lajjā (Bashfulness), Vasu (wealth), Śānti (peace, calmness), Siddhi (achievement, accomplishment) and the thirteenth is Kīrti (fame).

    21-23. The eleven younger daughters were Khyāti, Satī, Sambhūti, Smṛti, Prīti, Kṣamā, Sannati, Anurūpā, Ūrjā, Svāhā and Svadhā who were respectively married by Bhṛgu, Bhava (Śiva), Marīci, the sage Aṅgiras, Pulastya, Pulaha, the excellent sage Kratu, Atri, Vasiṣṭha, the fire-god and the Pitṛs (manes).

    24. The great aspirants Bhṛgu and others took the hands of these famous daughters. Thereupon the entire universe consisting of three worlds, mobile and immobile was filled (with progeny).


    And you can see from there the relative split wherein, so to speak, Sati becomes part of our earth as we know it.

    According to some, the etymology of heruka is from Ruci:

    Ruci (रुचि).—A son of Brahmā and a Prajāpati. This prajāpati married Ākūti the daughter of Manu Svāyambhuva. A son and a daughter were born to Ruci of Ākūti. The son was the incarnation of Viṣṇu. He was named Yajña. The daughter who was incarnation of Mahālakṣmī was named Dakṣiṇā. Yajña was brought up in the hermitage of Svāyambhuva and Dakṣiṇā grew up in the hermitage of Ruci. When they grew up Yajña married Dakṣiṇā. Twelve sons, named Toṣa, Santoṣa, Pratoṣa, Bhadra, Śānti, Iḍaspati, Idhma, Kavi, Vibhu, Vahni, Sudeva and Rocana, were born to the couple. In the time of Manu Svāyambhuva these twelve were called the Tuṣitas, a group of devas (gods).

    one of the five created to make one's taste intensified; through Ākūtī twins born, yajña and dakṣiṇā; they married and became parents of 12 sons called Yāmas

    Ruci (रुचि) refers to:—Taste; ruci develops after one has acquired steadiness in bhajana. At this stage, with the awakening of actual taste, one’s attraction to spiritual matters, such as hearing and chanting, exceeds one’s attraction to any type of material activity

    also lustre, ray of light, beauty.

    Lajja is in most if not all of the Puranas in an ethereal league which we can rapidly append many philosophies and sadhanas. See where someone has tried to equate Lajja to Uttanapada would be confusing.

    Here is an argument that Lajja Gauri is Aditi and is in the Vedas, although it does not give sources. This idea was a "suggestion" by Bhattacharya, which is currently unsupported. The "vedic reference" consists of interpreting Lajja as "unbound" so her meaning would be the same as Aditi.

    Also, there is slightly more archaic evidence indicating Bhima Devi as an older personal name.

    More complete puranic versions say Daksa had a hundred daughters, such as Aditi and twelve others given to Kasyapa.

    There isn't anything that quite says "Lajja Gauri became Puranic Aditi", but there is a Lajja in these same puranas.

    Devi Bhagavata Purana calls Dharma's thirteen wives collectively, Prana and Mahamaya. She then decapitates Vishnu, who experiences Hayagriva and Horse Head rite involving Visvakarma. It is not as detailed as nectar and the Aswins, but close to the same.




    There perhaps are old artifacts identified as Bhima Devi, who has a temple without her artifacts that is not quite as old, but, according to Wiki:


    Archaeological excavations have revealed that this region, extending from Pinjore to Nalagarh, establishes earliest habitation by man to 1.5 million years ago. This is based on tools of Paleolithic period found in quartzite formations in the region.

    Bhimadevi belongs to the Shakti tradition that was derived from the Buddhist tantric goddess. Further, in the Devi Mahatmya it is said that in the Western Himalayas of Himachal Pradesh (Pinjore region adjoins Himachal Himalayas), Bhimadevi appeared in an enormous form of Bhimarupa (Bhima’s form) and gave protection to the sages (munis in Sanskrit).


    According to a visitor:

    According to mythology, Bhima Devi is one of the 5 goddesses who currently have existing awakening powers. It is mentioned in the Goddess Mahatmya.

    From the Puranic tales, Bhima Devi is one of the 5 Devis who are present in the present times as mentioned in Devi Mahatmay. There are four main temples of Bhimadevi. Three others are at Sarahan in Himachal, Nepal and in Maharashtra.

    It is also believed that Pandavas spent time here during their incognito year of exile. A small town called Viratnahar still exists close to this temple & Kurukshetra is not too far. They say they used to worship Kali at this temple. Pinjore was originally called Panchpura meaning the city of the 5. Is it referring to 5 Pandavas? Maybe.

    The temple may have been a part of the Devi Kshetra along with Chandi Mandir, Manasa Devi Mandir and Kalka Devi Mandir close by.

    Across the road is an ancient Shiva Temple. It is also dated to the time when Pandavas lived here. The temple is called Bhimeshwar Mahadev indicating that it was installed by Bhima. I saw a similar temple at Bhimtal in Kumaon.



    In the story, Gandhari has karma with Bhima, and, she is also characterized by bhima as her mood generally, and in Sadhanamala:

    ugra-bhīmabhayānakāyai yoginīyai bhīṣmabhaginīyai


    Hiuen Tsiang recorded a Bhima Devi in Gandahar.

    In other senses, she is the Kula Devi of Bhima.

    or:

    Bhīmādevī (भीमादेवी) is the name of a sacred spot mentioned in the Nīlamatapurāṇa.—The abode of Bhīmādevī is the modern village Brān in Phāk Pargana on the east shore of Dal lake.


    Here is a major argument that Devi Bhagavata is "the" Bhagavata Purana, onto which Srimad Bhagavatam is a Vaisnavite graft.

    According to Wiki, the Purana describes different rings of mothers:

    The Devi Purana (6th – 10th century) mentions a group of sixteen matrikas and six other types of Matrikas mentioned, apart from the Saptamatrikas.[19] It introduces the Loka-matara (mothers of the world), a term used in the Mahabharata, in the very first chapter. Kind to all creatures, the Matrikas are said to reside in various places for the benefit of children.[19] The text paradoxically describes the Matrikas as being created by various gods like Brahma, Vishnu, Shiva, Indra as well as being their mothers.[19] Devi Purana describe a pentad of Matrikas, who help Ganesha to kill demons.[19] Further, sage Mandavya is described as worshipping the Māṭrpaňcaka (the five mothers) named Ambika (Kaumari), Rudrani, Chamunda, Brahmi and Vaishnavi and who have been established by Brahma; for saving king Harishchandra from calamities. The Matrikas direct the sage to perform worship of Māṭrchakra(interpreted as a Yantra or Mandala or a circular shrine to the Matrikas), established by Vishnu on the Vindhya mountains, by meat and ritual sacrifice.

    On an icon related to sixteen matrikas, her appearance is quite close to Bagalamukhi.

    She is definitely mentioned in Devi Bhagavata Purana in pilgrimage sites beginning with Kolhapur. Because that has so many chapters, it is hard to see if it says something else about her.

    Here is a study on the history of tantra and/or puja compared to the Vedas, placing the first identifiable Pancha Ayatana at ca. year 300.

    It then places this in the context of Bhima Devi temple, and finds the elusive Vinayaki. They think the Buddhists call her Ganapati Hrdaya.

    So the indication is this area was a melting pot of various yoga trends. The five Pandavas are said to have worshipped Kali here. And so, yes, since the yoga view is that Mahabharata uses them as fivefold form, and involves Gandhari, these mystical written elements had been around for a few centuries until finding tantric murtis based on these principles, ca. 300, around the same time that Buddhist Sutras at least added Mind and Subtle Mind, which become fully evoluted in the tantras over the next few centuries.

    One Bhima Kali temple was originally Bhima Devi, and has Hindu and Vajrayana assets. Buddha is present and it still makes sacrifices. It is also thought of as an Ear Pitha.

    As specifically the left ear, she was also part of a ring of eight matrikas which defeated Banasura.

    So far no one seems to say who Bhima Devi "is", but, you can find the strong association to Bhima Kali and Gandhari.

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    Default Re: Does Anybody Else Have Clear Body Experiences?

    Quote Posted by Old Student (here)
    It would predate anything we recognizably call yoga nowadays. In fact, it should predate the use of Sanskrit, as well, which might be why naming is such a difficult thing. The other is the periodicity. The goddess only becomes recognizably worshiped during droughts and famines, so she's kind of like a cicada who isn't there all the time but is always in the collective subconscious.

    Yes; I certainly think that Tamils are quite profound.

    When we studied "the mysterious Todas", they were arch-rivals of the Mulla Kurumbs, who hurt or kill at a glance; by contrast, Todas heal by "love from the sun", hold the buffalo sacred and live on its milk, and can stop a Kurumb by simply approaching and they will be stunned or paralyzed. Siddhas from timeless time who thought they had eastern or Lemurian origins and arrived at a site marked by monolithic graves that had perhaps been built by giants.

    I have no problem in at least thinking that a high degree of magic has been around for a million years or more, as well as believing in Historical Buddhas across all time. But what was "once known" disintegrates from corruption, war, and natural disaster. To this, independent aboriginal tribes are probably the most resistant, and so if there was some kind of Dattatreya and Matangi lineage at some 9,000 years old, I would expect to find it in the wilds, rather than civilization.





    Quote anathema to the Brahmins who's power they challenge by being spiritually powerful and of low caste.
    and, in most cases, non-Vedic.

    So with a lot of those, they are Puranic, "traditional" to some village or region.



    Quote mrtasanjivanam loke -- the land of the hell of the dead

    sañjīvana (संजीवन).—n (S) Revival, re-animation, resuscitation. 2 Anything by which resuscitation is effected; as a mantra, an elixir &c.

    Mṛtasaṃjīvana (मृतसंजीवन) refers to “reviving the dead” and represents one of the various siddhis (perfections) mentioned in the Kakṣapuṭatantra verse 1.11-13.


    It is also a drug, "...a treatment for people who are in a state of suspended animation due to a fatal snakebite or other pathological conditions. It is said that, by applying a kind of sternutatory to the corpse, the dead are immediately brought back to life."



    in Jataka Tales:

    The Bodhisatta was a famous teacher in Benares, and among his pupils was a young brahmin, Sanjiva, who was taught a spell for raising the dead, but not the counter spell. One day he went with his companions into the forest, and they came across a dead tiger. He uttered the charm and restored it to life. The tiger instantly killed him and fell down dead again.


    Sanjiva is one of the Eight Hot Hells or Seven Patalas, but lacks the -na or -ni, even though it holds the same basic meaning, "reviving hell".

    That is why I took it as the transmutation of Death to Life, in the world (loke), obeisance to you (naumi), destroyer of thousands.

    There she is like the drubbing change to potentially mischievous yaksas and flash-eating raksasas, resulting in deathlessness, synonymous for full Vajra Kaya or awakened/transformed subtle body.

    Artists do not recognize that the major Maha Mantranusarini is a White Twelve Arm form in Jewel Family, Mam-arisen like Mayuri, and she is Vimala and Viraj. She undergoes the most drastic change and seems to kick Lotus Family out of the mandala completely. They would do a double-take, if, according to the instructions, you wanted to put Pramardini in the center, you can focus her that way. You could do it from the basic mandala or this weird one. She has no stand-alone sadhana other than a form. This system, as it were, allows you to draw them in and increase the in relation to the whole unit.

    Since she "is", as far as I can tell, Final Samadhi, and no one else is exactly, and, she came from Buddha, the un-written-ness of her is rather profound.

    Again, she is "this way" of applying a Vajra Family Bodhisattva, so it can be seen how she branches to further relations. In Mahamaya Tantra, she would simply be Vajradakini, and so on.

    Pratisara is Mamaki, so, here, we also have a Sutra-based outer version of Guhyesvari, perhaps like having Locana in Vajra Family.


    Digging around a little more, I see that 84000 is a 100-year project, coupled with a sixty-year project called Kumarajiva, which is translation to Chinese.

    It is great to have these, however, as with DSBC, a large list of text titles is simply bewildering to the novice, and you would have little idea why so much or what format to them.

    But we can find a bit more about Pramardini, which refers to Buddha's visit to plague-ridden Vaisali; in the notes for an aspiration prayer, we see she also begins a text transition to "final samadhi":

    One intriguing difference between the Mahāvastu version and the Ratana-sutta on the one hand, and these verses from Destroyer of the Great Trichiliocosm on the other, comes in the second of the two stanzas on the Dharma (1.­4, where the term ānantariya (“immediate,” “uninterrupted”) applied to meditative absorption in the first two texts is rendered in the present text not by a linguistic equivalent but by vajropama (“vajra-like”), a term that is functionally equivalent in that it, like ānantariya but in different systems (especially in Mahāyāna texts), applies to the stage of the path where the practitioner transitions to the state beyond learning.

    vajropama <--> vajrapamo?

    She reverts poisons which drain vitality, which come from the vassals of the Four Kings.

    Aspiration prayer


    Pramardini is called Destroyer of the Great Chiliocosm:

    A close perusal of these five texts might then lead the reader to construe them as standard Mahāyāna texts with a preponderance of elements‍—magical mantra formulas, ritual prescriptions, pragmatic aims, and so forth‍—that only later coalesced and developed into a typically tantric practice tradition with its own unique set of view, meditation, and conduct. To complicate things further, the core of the Mahāmāyūrī, for one, is rooted in Indian Buddhist traditions that predate even the rise of Mahāyāna. The Mahāmāyūrī also appears as a remedy for snakebites in the earlier Mūla­sarvāsti­vāda-vinaya­vastu. This accords with Gregory Schopen’s general observation, based on inscriptional evidence, that “dhāraṇī texts were publically known much earlier and more widely than texts we think of as ‘classically’ Mahāyāna”.


    Regardless of their bibliographical position in the Tibetan canon, the Five Protectresses have been among the most popular texts used for pragmatic purposes throughout the Mahāyāna-Vajrayāna Buddhist world. While it seems certain that these texts each developed independently and were only later combined into a five-text corpus, their popularity is attested by their eventual spread to Nepal, Tibet, Central Asia, China, Mongolia, Korea, Japan, and Indonesia (Hidas 2007: 189). In East Asia, the textual tradition associated with the Mahāmāyūrī in particular was instrumental in integrating Buddhist and indigenous notions of divine kingship. Moreover, the tradition of all five goddesses and their texts still occupies a place of central importance today in the Vajrayāna Buddhism practiced by the Newar population of the Kathmandu Valley in Nepal. Newar Buddhist communities of Kathmandu have even translated the texts of the Five Protectresses into the modern vernacular, based on which they continue to stage a number of annual rites for a broad range of pragmatic purposes. Newars often propitiate the Five Protectresses together by means of a five-section maṇḍala and other tantric elements that do not necessarily feature in the scriptures themselves. This tradition reflects a specifically tantric ritual treatment of the texts, which, judging by the presence of tantric sādhana practices associated with these five texts in the Tibetan Tengyur collections, had already developed by the time the Tibetan translations were executed.

    Arguably, it is Nepalese tantra, which has a Sutra version across Asia.


    Pramardini Dharani Sutra

    It mentions Citrasena and Tumburu amongst the yaksas, and:

    The majestic, terrific form
    Known as Hārītī,
    And Caṇḍā Caṇḍālikā
    Surrounded by her five hundred sons,


    Describing Pramardini, she has "mandala components" or is similar to thirty-seven point enlightenment:

    Concerning this he continued, “Bodily mindfulness, tranquility and insight, the three absorptions, the four bases of supernatural power, the four thorough relinquishments, the four foundations of mindfulness, the four concentrations, the four truths of the noble ones, the five faculties, the five powers, the six kinds of mindfulness, the seven aspects of awakening, the eightfold path of the noble ones, the nine successive stages of meditative equipoise, the ten powers of a thus-gone one, the eleven liberated sense fields, the twelve links of dependent origination, the twelvefold wheel of Dharma, the sixteen recollections of inhaling and exhaling the breath, the eighteen unique attributes of a buddha, and the forty-two letters‍—all this, Brahmā, is in the queen of incantations called Destroyer of the Great Trichiliocosm.


    a couple verses:

    There is nothing comparable to the absorption
    That perceives the vajra-like, non-dual path‍—
    The manifestation, in due order, of what is most desired,
    The permanent accomplishment of the teacher’s absolute practice.
    Thus, it is called the most precious gem.
    By this truth may there be well-being here!



    Since those who strive with firm resolve
    And enter Gautama’s teaching
    Gain access to ambrosia,
    Remove darkness, and attain nirvāṇa,
    They are called the most precious gem of the Saṅgha.
    By this truth may there be well-being here!


    It appears to have multiple mantric sections with a few instances of things like kali, harini, and savari.

    Mantranusarini is similar but considerably shorter, having many variants including her own name, suggested as Mantranudharini, and a lot of non-Sanskrit names until future refinement.

    At the end, it refers to Buddha curing a person's problems by the 84000 sections of teachings.

    Neither one is much of a direct praise or invocation to a deity, but, "her" as the compound of mantric power used by Buddha.


    Vaiśalī is an archaeologically important site dating to the Ganges civilization (1000 BCE).—Nearly a millennium after the Indus civilization had collapsed, the Ganges civilization arose in the first millennium BCE. Among the first cities were, for example, Rājagṛha in Bihar.

    Did we not recently see this same quote describing Ekajati?

    Ānanda, there is a rākṣasī called Mahākālī with one thousand sons who lives at the seashore and travels 80,000 miles in a single night.

    What that translation shows us is that from the time of "Lotus Sutra vernacular" to here, there was kind of a standard, but, so many textual variances, that to make a single version was a compromise.

    Did they say that "Dharani culture" was outside of and prior to the recognizable written form of Mahayana, yes, and does this loosely correspond to a lay person's yoga or tantra, yes.
    Last edited by shaberon; 1st June 2021 at 09:43.

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