Sanskrit Books from Various Sources, 'Devatma Shakti Kundalini Power - Swami Vishnu aracer.mobi' DOWNLOAD OPTIONS. download 1 file. Barcode: Call number: Digitalpublicationdate: Identifier: devatmashaktimbp. Identifier-ark: ark://. PREFACE TO THE THIRD EDITION Yoga Shri Peeth, Muni Ki Rat! (Rishikesh) have great pleasure in bringing out the third Edition of "Devatma Shakti (Kundalini) Divine Power" by His Holiness Shri Swami Vishnu Tirtha Ji Maharaj. True religion consists in communing with Him through.
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As such its manifestation on different planes of. The Indian mystics regard it as a living force of. Procreative fluids, prana and apana, prana and mind are the opposite charges of that force at different planes-physical, astral and psychic.
When the two opposite charges unite on a particular plane, they give rise to another set of a duality of, charges on the next subsequent plane. When the Residual Static Coiled Power is once roused at its basic centre, it commences its upward journey on higher planes through the union. This mystic power can easily be roused through Shaktipata.
A spiritual hand transmits a spark of the highest potentiality into the astral body of an aspirant and sets ablaze his or her Kundalini Power for the upward spiritual journey.
I have attempted to throw light on these subjects in this short book. The task , is huge and needs perfect practical experience for an elaborate and comprehensive treatment of the subject. I being but a novice and a mere apprentice in this mystic science, confess my inability to do full justice to the subject, and hope to be excused for drawbacks that may be found in such a short treatise.
Datta, Principal, Govt. College, Moradabid, now Inspector of Schools at Bareilly, for their revising the manuscript and helping me with their valuable sugges tions. I also owe a deep sense of gratitude towards Shri Mahamahopadhyaya Pt. Gopinath Kaviraj, M.
Sanskrit College, Banaras a well-known scholar of tantric literature , who has very kindly at the cost of his valuable time gone through the manuscript and has favoured me with a short foreword expressing his esteemed opinion. I take this opportunity to express my great indebtedness to my spiritual Master Shri Yoganandaji Maharaj also for his spiritual guidance and his valuable collections of authorities from numerous old texts that gave me material for the work.
I have quoted in this book certain passages translated from his Hindi work Mahayoga Vijnana. Further I have full sense of gratitude towards those friends too who have otherwise very kindly contributed towards its publication and made it available to the general readers. Dated Kundalini Power 'As of all' with hills, woods and lands the support is the lord of Serpents, so of all the treatises of Yoga the support verily is kundali. Kundalini It has been shown in the foregoing pages that the Vedic Uchchishtha Brahman figures in the Pauranic mythology as Sesha Serpent and is the Residual Serpent power left over after the creation is complete and the corresponding static adhyatma; is pictured as Narayana resting on the Serpent.
There sesha is described as supporting the Cosmos. In individual living beings the individualized Sesha left over after the physical body is built up is described as Kundalini Serpent, which supports the individual body, having Her Seat at Moolddhar Mool--root, Adhdrsupport the root or basic support of the spinal cord known to the anatomist as coccygeal bone or coccyx.
The corresponding static adhydtma is swayambhoolinga, self-born thallic-formed Shiva with the kundalini serpent coiling around three and half times, asleep with tail in her mouth placed at the top.
What aroused the Power uncoils and takes its march back to the evolutionary side loosening the bondage. She ascends the spinal nerve and displays higher visions during the march of ascent. At other times when She is not in communion, She resides in the Vishuddha Chakra of the Cervical region resplendent in Her purity. When awakened She is experienced by Yogins as a spiritual guide who directs, controls, governs and leads the aspirants on the spiritual path to moksha like a living conscious divine help-mate, with Her vigilant hand helping Her favourite all the twenty-four hours in sleep, dreams and waking state, and at times takes him up for the Saniddhic communion with Her Lord.
She then works character of a man and develop into instinct. The particular actions and environments are soon lost behind the vistas of past time and memory lets them slip off its hold, but their influence on the mind lasts tenaciously throughout the life and even transmigrates to future births. Certain children are by nature shy, polite, modest, truthful, peace-loving, merciful and possessed of fine character whereas others are mischievous, cruel and naughty.
Certain part of their character might b due to their training but mostly it would appear on exanplation that they got those characteristics from birth, family consequences having had little effect on them.
Different children of the same parents, brought up within the same surroundings under similar influences show quite opposite tendencies and inclinations. Character includes both good and bad habits a person has imbibed.
When once a habit is formed it requires a hard struggle to quit it; one has to undo the whole lot of mischief that has been done on the mind by the long process of repetition. Therefore we ought to be ever watchful as to how a particular incident impresses us. If our minds are proof against outer influences we have no fear of contracting any habits.
Particular incidents and individual actions do not much count but it is the animus and the motive that is to be taken care of, as they are responsible for the formation of a man's nature. A person's social, moral, intellectual and spiritual culture is thus built by a gradual discipline of mind through long thinking and by acting up to the ideal in his mode of living. Thus a mind free from attachment and hatred, always deeply engrossed in high pursuits, not minding the likes and dislikes of the objective world or ups and downs of life, steers through his mission with brave, fearless and undaunted heart, stands like a rock against the waves of the seething ocean of life.
He forms a ,character, firm and bold, not affected by the society he moves in, but moulding the latter after his own fashion. He works hard and lives a busy life working miracles all his life, butt himself remaining unaffected like a lotus leaf in water. Such persons are called jiwanmuktas and are free from the worldly bondages even in life, and after death shall be absorbed into the universal, spirit no more to be reborn no passively as when sleeping but as divine mother on all the three planes of physical, astral and causal bodies.
Her movements are then felt, Her voice heard, and presence experienced. She then becomes a Reality and not simply an object of imagination and conjecture. To a person of the modern education every idea connected with spirituality conveys an impression of something like nothing; if anything it is of a nature paling into the realm of unreality and superstition. To students of physic science, Metaphysics, every thought pertaining to God and Powers of the Spiritual World suggest an abnormality of brain, any attempt to understand or systematize phenomena of the higher planes of spiritual life a waste of time, and any expression of Divine Powers is simply absurd and meaningless.
But fortunately in recent years attention of some of our educated persons on Western lines has taken a turn. The teachings of the Arya Samraj and Christian Missionary that had been working to cut at the very root of old beliefs have by reaction aroused a sense of curiosity to understand them, their mystic significance and philosophy. But such of them who possess a sense of reverence for old traditions are generally accused of blind superstition, though at times rightly, but not necessarily always.
Faith is not always superstition. Faith combined with constructive reasoning prepares ground for sound knowledge. Faith governs the motive power and breeds desire for knowledge, which in turn gives necessary impetus for research work; sound and constructive reasoning 'shows the right path and guards against loopholes and pitfalls.
Strong faith tempered with sound constructive reasoning is, therefore, what a research student of any field must need.
But for some time past we have been witnessing in our educated people a tendency of fostering that line of reasoning which is justly named destructive, absolutely devoid of faith. This tendency has been making the mind of our youths a barren land of hot sands where no seed of spiritual knowledge can grow.
Five senses combined with admittedly incomplete aid of inference are by such men regarded quite sufficient to unravel the vast hidden treasures of knowledge lying behind the superficial phenomena of Nature. The sixth son can claim that the whole store has been explored. We may still be picking up pebbles on the shore of the deeps of knowledge. When it can be so said about our knowledge. Metaphysics and occult sciences, have already given glimpses in that direction.
We see that this Universe is a play of two kinds of forces secular and spiritual; physical and metaphysical. Physical science gives us information of the former and over the other it possesses no jurisdiction.
It is it not fool hardiness on its to discount and set at nought the vast field of knowledge that transcends its very bounds, deny, denounce and ignore what is beyond its approach and try to judge and measure things spiritual with physical standards? Kundalini Shakti has met a similar fate.
She is identified with some nerve unknown to the anatomists. Even Dr. Rele, the learned author of the work "Mysterious Kundalini ", has been led to identify the Mother Kundalini with the right vagus nerve.
But in fact kundalini is as much the vagus or any other nerve as soul is an atom in the physical body, heart or brain. The author of the "Mysterious Kundalini" has been led to such a belief as he appears to have confused the kundalini shakti with the power of muscle and nerve control which is not the case.
Even a person without his kundalini shakti awakened can acquire the power of controlling, at his will, muscles and the autonomous working of pulse and heart, and on the contrary a person with his Kundalini well awakened may fail to do the same at will. It is true that the nervous system governs and controls physical, mental and intellectul faculties and as such also the spiritual powers to an extent, but the relation between the two is like that of a radio receiver and the electric power which works it both from in and out, internally through wires and externally without wires.
Kundalini shakti too works inside the body through the wires of the nervous system and from outside without their help.
Sir John Woodrofle in his foreword to the "Mysterious Kundalini" has correctly and in the clearest of expression has refuted the nerve view of kundalini in these words.
As such she cannot, in my view, be identified with any of the products which she becomes. Kunddini is in my opinion a gross form of Shakti. Again he says, "She is then not as such in my view, a nerve or any other physical substance or mental faculty but the ground substance of both, which, on being roused ascends and is merged in the higher tattwas ending in shiva shakti tattwas, when she is said to be merged in Param Shiva.
Kundatini is the Dynamic Real as the residual power, the power left over after the production of Prithivi, when she coils herself around the Swayabhoo I,Linga or Static Real and rests ". We fully endorse the above view, as has already been pointed out that Pran-Shakti, the Dynamic life principle, left over after the involutionary process has worked out a human body or a body of the animal or vegetable kingdom is called kundalini shakti but she has the potentiality of being roused for spiritual evolution only in human beings.
In the different treatises of Hatha Yoga such as Hatha Yoga Pradipika and others, seat of the kundalini shakti is described to be located in the centre of an egg like kanda root in the pelvic region. Some regard it as a muscle at the lower part of the body between the genital organs and the rectum, known to the yogin as yonisthan; others consider it as those muscles which cover the bony coccygeal and sacral triangular portions of the vertibral column with the seat of kttndalini at the base of the sacrum and at the top of coccyx, where the terminal part of the spinal cord rests.
Again, others consider ganglion impar as her seat. Her description as sleeping there, as a coiled serpent, appears suggestive to the wrong idea that kundalini is a particular nerve and that idea is strengthened by the fact that for awakening the power all works, on hatha yoga invariably prescribe a course of physical exercises.
It is also thought that through regular practice of those exercises the nervous system with its various ganglia is stimulated to give rise to a sort of physical reactionary force resembling muscular impulse. But roused kundalini is not a temporary result of the nervous stimuli, she is a permanent power working throughout, independent of the nervous system, divine by nature, and source of our life, intelligence and consciousness, though her activity comes to manifestation through nerves, heart and brain.
The physical exercises of certain nerves help to rouse her dormant power just in the same way as by revolving a dynamo electricity is generated, electric power by no means being identical with the metallic wires wiapped round a magnet. Kundaini is also roused by Divine Love and devotion and utter self surrender to God, through "Japam" or repetition of His holy names, His meditation and spiritual knowledge.
She is also awakened by the favour of spiritua1 masters who by a mere touch or a kindly look do in a second, arouse the kundalini shakti of those whom they are pleased to favour. The last process is known as initiation through shaktipat, that is, transmission of shakti. The first is the cosmological cycle of cosmic manifestation from the Shiva principle to the last physical plane and back; then there is a second cycle of psychogenesis, i.
Again, there is a third cycle, the cycle of transmigration of souls of individual beings, the bodies of different planes serving like vehicles. The fourth is the cycle of procreation of individual species of all bodies from the whole body organism into the seed form and then the evolution of the body from the seed.
Every seed possesses potentiality of evolving out a corresponding living body in all its details and every tree involves its whole self into innumerable seeds of its species over again. Similarly; in the case of animals and mankind there are male and female bodies which work out in their respective bodies male and female seeds, the two combined give birth to fresh forms of their species.
But every microcosm is cosmos in miniature, and therefore the cosmic involutionary process can be individually given the evolu-tionary turn in the top most perfect microcosm of human form. The Hindu sages have pointed out that it can be accomplished through living a life of celibacy named by them as brahmacharya, which is conducive to God realization, because it leads the individual male or female to Brahman. Shukra or semen in the seed form, is the last stage of involution having been worked out in the course of the cosmic half of the cycle.
According to the Hindu thinkers it is said that in the womb a young one takes six months to develop from embryo to its completeness of physical body, and during the seventh month soul enters it to inhabit; that is, the body evolves out of the spermatozoa and the full course of evolution takes six months when it becomes fit f or soul to reside in.
Thus evolution on the physical plane is independent of soul for six' months and is sustained with life by mother like other limbs of her body and during the seventh month it becomes a separate soul. The evolution of the psychic component then commences and continues even after birth for the whole of life.
Therefore spiritual evolution can be set in motion on both the planes. Hat ha Yogine give start from the lowest physical plane, whereas Raja Yogins ignore the physical side and take up the psychic one from the very beginning.
But evolution on the physical plane is no less valuable. It prepares ground for higher developments and makes the whole foundation solid for full development. Therefore even the latter class of aspirants have to observe Brahmacharya, though they neglect Hatha yoga.
At death the psychic body involves back to the seed form and migrates with soul to take up a fresh body which has been built and kept ready in the womb of some other mother. This physical supplement is built through evolution of the impregnating fluids supplied by the parental bodies, which have involved into them the seed for fresh form of their own species.
The course of spiritual evolution breaks through both the physical and psychic cycles and puts a stop to further tranamigration.
The individual soul loses Its individuality and becomes one with Brahman. The involutionary course of Prana to vegetable and animal kingdoms is described in the Chhandogya Upanishad by a simile of five fold sacrifice known as Panchagni Vidya, the science of five fires.
There it is said that Gods offer oblations of Shraddha to the heavens as the first sacrificial fire and soma is produced. They again offer oblations of soma into Parjanya, the electric zone of atmosphere as the second sacrificial fire and rains are the result.
Again, they offer oblations of rains on to the earth as the third sacrificial fire producing vegetable food for animals. Next, they offer oblations of vegetable food to the animal body, the fourth sacrificial fire and the result is spermatozoa of the male genital fluid, i. Lastly, they offer oblations of semen into the ovum of a female, which is compared with the fifth sacrificial fire, giving birth to an offspring.
Heavens the divine plane, Parjanya - the electric zone of clouds, earth, male body and the female womb are the five fold successive sacrificial fires and shraddhti, soma, rains, food, semen, and the child, are the successive stages of involution in which the original Prdna emanating from the Adhyatmabhava gets involved. Shraddhd is that favourable disposition of heart combined with happiness of mind which, when directed towards superiors inspires faith and when directed towards juniors, inspires beneficence.
It is the first product of Prana. See Prashnopanishada 6, 4 "From Prana comes Shraddha. When a man reverses the involutionary cycle in his own body he makes a start with the control of his sex energy.
A Hatha yogin through the practice of what is known as Bajrolimudra learns the art of sucking up his semen through his genital organ during sexual intercourse and thus gives it an evolutionary turn through its assimilation in his own body, but an ordinary person tried to do the same through control of sexual impulse and refraining from conjugality.
Semen is called the gross vindu. The internal five fires, the subtle vindu and soma is known as the finest vindu.
These three vindus are to the Yogin three forms of his own self. Semen, the male impregnating fluid, is called Shukra and also vindu in the sanskrit language and the fluid discharged by ovaries of females which when combined with spermatozoa of the male semen develops instantly into an ovum of the embryo, is called Raja and is also regarded as vindu.
Ovaries of female are glands similar to testies of the male genital glands. The science of yoga informs us that Raja ia also present in the males but in an undeveloped coiidltion and is situated in the perinium muscle known to the yagins as yontsthan. Similarly Shukra in undeveloped condition is present in the females. Thus Shukra and Raja both exist in the bodies of both males and females.
A yogi combines the two oppositely charged fluids in one's own system and starts the evolutionary action. Translation Gita ch 15 verses 13 and 14 where the lord as omsa is shown nourishing vegetable life and as Vaishwanara digesting the food taken in by animals: That vindu is of two kinds, white and red, white is called Shukm and.
Red like the Vindrura tree, raja is situated in the yonisthan and in the seat of the moon resides the vindu. Vindu is Shiva, Raja is shakti; Vindu is the moon and Raja is the sun; the combination of both is very difficult; through their union only the highest stage namely of soma is achieved.
Union of Shukra and Raja outside one's self within the womb of a female produces an offspring; but within one's own. Soma in turn brings samadhi through merging of mind and prana into the Self. Soma has been described above as the life giving fluid that descends from heavens, with the moonlight and takes the form of parjanya and showers down with rain, builds up vegetation and enters the body with the vegetable food and is ultimately transformed into semen.
One, whose semen, instead of getting out, rises up back into the system reverts it again to soma. Thus a life of celibacy affects the loosening of the utilise their juices, they are assimilated by the system for health building purpose or some better one. Such persons are called Urdhvaretas, because their creative energy goes up instead of flowing out. Through the control of sex impulse, the creative energy of a person is raised to higher planes.
Napolean Hill, an American writer, in his work 'Think and grow rich,' says that sex energy can be transmuted to higher creative energies of science, art, poetry, etc. We quote below his own words: "If it is not transmuted into some creative effort, it will find a less worthy outlet.
He at at another place in the same connection also admits a very close relationship between sex desires and spiritual urges. Therefore he desires his readers to control and direct their creative energy to its best use, which is inborn with every person and on its plane of physical expression surpasses every other impulse in the shape of sex energy.
This energy which finds outlet in the form of sexual indulgence in ordinary cases, is not to be curbed and annihilated; that will mean emasculation, but should be made to flow through higher and nobler spiritual channels.
He also adds that transmutation of sex energy can easily make a man or woman develop in him or her the 'sixth ,sense' of what he calls the creative imagination, otherwise known as the inner voice of inspiration, Ilham or Divya adesha, the divine communications. A yogi does not stop there, but with full determination proceeds on to reach the top of complete evolution of self.
To him secular achievements are merely of secondary significance. On account of its being a diffused gaseous matter, it is perhaps somehow connected with water. According to the nebular theory it is supposed that all stars and planets in their earliest stage of formation appear in the form of nebula, and are formed of some substance perhaps the same as astral fluid, it is also said that the bodies of ghosts and spirits are also formed of the same substance. Naked souls with psychic faculties cannot move without the support of some medium serving them as vehicle and water in the form of a fine substance form their astral covering.
This substance pervades all space and is fire proof; therefore after cremation of physical body the astral body rises up to the moon, the sun or other heavenly stars.
In the first oblation gods, viz. Shankacharya, discussing the subject at great length proceeds to say that the word shraddha, a word for faith, stands for waters in the form of some astral fluid; because every thing consumed in the sacrificial fire is reduced to that fluid and is projected towards heaven with the mental force of the devotee's faith.
All our noble and virtuous deeds, our prayers and oblations offered with faith project that astral fluid from ourbodies to the higher regions. The moon being the nearest heavenly body and a satellite of the earth attracts the astral fluid thus projected up and converts it into soma which in turn falls on the electric atmosphere of the earth and showers with rains, it descends with rain water and takes the form of sap in vegetables, and lastly takes the form of semen when vegetables are consumed as food.
Therefore astral fluid plays a very significant part in our system. Ovum in the womb and the embryo in its full development is thus the creation of astral fluid; and when a departed soul embodied in astral fluid enters the womb, the astral fluid composing the astral body links it with the physical component of the young. That is how the fourth cycle gets into co operation with the third.
Thus a person on death casts off the old physical body, transmigrates in an astral body, enters a womb and gets into the already built fresh physical body perhaps predesignated for that particular soul. The astral fluid serves the purpose of linking the astral body with the still loose and free astral part of the physical body. A yogi through Brahmacharya acquires control over the astral fluid in his body.
But the fact that the astral fluid is also an involute form of Prana should not be lost sight of. Ths treatises of yoga have named the body formed of astral fluid as Pranamaya Kosha and the physical body as Annamaya Kosha, coverings formed of Prana and food respectively, the third sheath consisting of mental powers is called the psychic or Manomaya Kosha. Shraddha a mental disposition makes a person confer beneficence on juniors and receive benedictions from superiors through the medium of Pranamaya Kosha astral fluid serving as via media, whose flowing currents are felt by a yogi.
A yogi inverts the outflow of his semen and converts it into soma and thus acquires control over the astral body. Such a yogi can at will connect and disconnect the link connecting the astral and the physical bodies.
The reversed course of five fold internal evolutionary turn of semen to aoma is as given below. In the first stage semen is sacrificed into the fire of the opposite sexual fluid situated in the muscle between the anus and the genital organ, when the two charges unite, heat is produced which converts semen into a finer substance, which is perhaps absorbed by the various glands in the body, which in turn generates a kind of electric power and is by analogy called personal electricity, which then concentrates at mooladhar and rises up the spinal.
Spinal passage corresponds to the outer atmosphere is regarded as a passage to the sun. See Vichaspati's commentary on Yoga Darshan sutra 3, Seat of the sun is supposed in the navel region with face downwards emitting poison, which is thereby turned upwards and begins to give up soma, i. Soma rises up the cerebellum where lies the seat of the moon and corresponds to the heavenly region where soma is converted into the astral fluid.
Seat of soma is therefore at the midpoint of eyebrows "The atmospheric electricity is the fire corresponding to the internal, i.
With the completion of this evolutionary course a yogi acquires control over his astral body having reverted the fourth cycle of involution. But this is possible only after first mastering the Bajroli and Khechari mudra, or his Kundalini Power having been awakened, because it is the awakened kundalini only that starts the uncoiling of the involved forces and sets them into action.
Having thus acquired control over the procreative phase of involution, the third cycle of transmigration is also brought under control and emancipation from the cycle of births and deaths is made possible. Mind, astral fluid and Soma are lunar products, therefore Soma and astral fluid impart strength to mind, make it stable and give it the evolutionary turn towards Prana, the primary cause of all creation. Soma is the highest form of vindu and semen the lowest.
Science of yoga prescribes practices which make a yogi taste of the Soma fluid. In the case of ordinary persons, it flows down the spinal cord in the ordinary course of nature and is burnt in the fire of the Sun; but a yogi through the practice of khechari makes it drop down the nasal roof and by raising his tongue into the palatial cavity above the soft palate begins to taste it.
The fluid so tasted rejuvenates his whole system; perhaps all glands of his body become charged afresh with vitality bringing in youth-like age even to old bodies. Such a yogi can digest even poisons with no harm to his system. In conclusion we may say that a seed is the last product of creation and every seed possesses two lobes, serving the function of a female and a male, both combined have the power of germinating, so is the case with the animal kingdom.
In the case of human beings when the two are made to combine internally they instead of procreating for the continuation of their species, evolve out a force which makes. As in the case of sex enjoyment both the parties experience a kind of sensual pleasure, in the same way the union of all dual forces, viz. In one case it goes down and takes up the form of Viaarga Bhava, in the other it radiates without being involved, it then animates the individual bodies with the rays of life and is called Prana.
The Universal Prana is called Mahat or Sat in manifestation, a universal life principle, whereas in individual cases the two aspects are clearly perceptible as body and life.
The physical and astral bodies of a person belong to the category of Bhootczbhava, which reflect life with the reflection of Prana, whose rays emanate from the individualized Adhyama Bhava.
At death the individual Prana leaves the physical body, which in consequence begins to decompose into its components in the universal Bhootabhava where these components dissolve into their respective elementary forms. But death does not cause separation of the astral body from Prana. The rays of prana which during life radiate from the self stop their out flux at death and revert to their centre in the subconsciousness of the causal body, Karan Sharir, taking within their fold the senses, mind, intellect and consciousness, intact into subconsciousness as happens during sleep, and the karan sharir migrates to take up a fresh physical body.
Whereas at moksha the components of the astral body undergo an evolution and one after the other evolve to prana which merges into the Adhyatma Bhava and then in the Paramabhava. Therefore it is said that In answer to the question of Kausalya Ashwalayan, Rishi Pippalada speaks as follows, about the individual prana vide Prashnopanishad "From Self this prana emanates.
As Aura or Shadow is to the body so it is within it, it pervades and dominating the mind it comes into the body 3. Of these hundred each sends forth another hundred and then the latter send forth off-shoots, seventy-two, each a thousand times. In these pervades and flows Vyana 3. Mantrapushpam —Swami Devarupananda Meditation and Its Methods — Swami Vivekananda Emerson Sen — G. Mehra Pancha Janya —Gajendrakumar Mitra Patralekha —Anirban Practical Spirituality —Swami Lokeswarananda Prarthana o Sangeet —Ramakrishna Mission Principles of Tantra Part 1 —John Woodroffe Principles of Tantra Part 2 —John Woodroffe Puja Pranali —Sudin Kumar Mitra Ramakrishna Paramahansa — Swami Lokeswarananda Ramayan Anudhyan —Swami Tathagatananda Sakti and Sakta — Sir John Woodroffe Shantirupini Sarada —Swami Devedrananda Srimadvagavatgita 1st Part —Sahitya Mandir Srimadvagavatgita 2nd Part —Sahitya Mandir Srimadvagavatgita 3rd Part —Sahitya Mandir Srimadvagavatgita —Edited by Dhirendra Nath Sengupta Srimadvagavatgita —Edited by Jagadish Chandra Ghosh Dhar Weightman The Dhammapada —Juan Mascaro Delaney Woodroffe Trilingual Dictionary —Sanskrit College Upanishad Prasanga 2nd Part — Srimad Anirban Valmiki Ramayan —Rajsekhar Bosu Veda: Mimangsha —Anirban Veda Rahasya —Sri Aurobindo Veder Parichoy — Dr.
Jogiraj Bosu Vishnusahasranam —From Geeta What is my Duty?