For the Love of Yoga with Nish the Fish

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How To Worship Mā Durgā Apr 08, 2025

Show notes

Earlier this week, we celebrated the Spring Goddess Festival, Chaitra Navarātri or the 9 nights of the Mā Durgā! Naturally, we had a conversation about the very profound and very elaborate Durgā Pūjā which is performed on the last five days of the festival. We discussed how the Durgā Pūjā is the modern equivalent of the Vedic sacrifice par excellence, the Aśvamedha Yajña (horse sacrifice) and how performing Durgā pūjā can create the same amount of spiritual and secular merit! We discussed the communal aspects of Durgā Pūjā, mainly to explain why it is only open to householders. After our inquiry into why householders tend to be favored in the Vedic and Tantrik ritual traditions, we then offer a Durgā Pūjā substitute as per the teaching in the Kulārnava Tantra chapter on mantra-japa. We close with offering a simple durgā pūjā, a five-item offering that anyone can do to connect to the energy that is Durgā, who is none other than Kālī, who is your very own essence nature!
To worship, Durgā, first chant this mantra while visualizing her form in your heart:
oṁ hrīṁ kālābhrābhāṁ kaṭākṣair arikulabhayadāṁ maulibaddhendurekhām
śaṅkhaṁ cakraṁ kṛpāṇaṁ triśikham api karair udvahantīṁ trinetrām। siṁhaskandhādhirūḍhāṁ tribhuvanam akhilaṁ tejasā pūrayantīṁ
dhyāyed durgāṁ jayākhyāṁ tridaśaparivṛtāṁ sevitāṁ siddhikāmaiḥ॥

"one should meditation on Durgā who is called the Victorious One who is radiant like a dark storm cloud, who casts a sidelong glance at the group of foes, thus terrifying them, with a crescent moon tucked into her crown while holding a conch, discus, sword and trident in her hands, three eyed, riding on the shoulders on a lion, filling the three worlds with her radiance, surrounded by the 30 (33) gods* and who is worshipped by those desiring perfection and pleasure!"

Then, imagine she is present in the candle/lamp/picture or statue and offer the following items with the following mantras:
Offer flower with perfume or fragrant oil:
oṁ hrīṁ durge durge rakṣiṇi svāhā eṣa gandhaḥ jayadurgāyai namaḥ

Offer flower with sandalwood paste or just any fragrant flower:
oṁ hrīṁ durge durge rakṣiṇi svāhā idaṁ sacandanapuṣpaṁ jayadurgāyai namaḥ

Offer a vilva leaf (or alternatively, any other three-petalled leaf) w/ sandalwood paste:
oṁ hrīṁ durge durge rakṣiṇi svāhā idaṁ sacandanavilvapatraṁ / vilvapatrārthatripatraṁ jayadurgāyai namaḥ

Offer incense:
oṁ hrīṁ durge durge rakṣiṇi svāhā eṣa dhūpaḥ jayadurgāyai namaḥ

Offer a light / candle:
oṁ hrīṁ durge durge rakṣiṇi svāhā eṣa dīpaḥ jayadurgāyai namaḥ
PS: while you wave the incense and light clockwise around your deity (thrice around the feet, thrice around the heart, four times around the face and thrice around the whole statue/picture), you can chant the Durgā Gayatrī Mantra or the following:
oṁ jayantī maṅgalā kālī bhadrakālī kapālinī
durgā śivā kṣamā dhātrī svāhā svadhā namo’stute
Then,

Offer some sweets or fruits:
oṁ hrīṁ durge durge rakṣiṇi svāhā idaṁ naivedyaṁ jayadurgāyai namaḥ
Offer wine and/or water:
oṁ hrīṁ durge durge rakṣiṇi svāhā idaṁ karanodakaṁ jayadurgāyai namaḥ (for wine)
oṁ hrīṁ durge durge rakṣiṇi svāhā idaṁ pāniyōdakaṁ jayadurgāyai namaḥ (for water)
(you can consume the fruits, sweets, water and wine afterwards if you like or distribute them to friends/family)
I ran out of words! See the rest of the ritual here.

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Lectures happen live every Monday at 7pm PST and again at Friday 11am PST
Use this link and I will see you there:
https://www.zoom.us/j/7028380815
For more videos, guided meditations and instruction and for access to our lecture library, visit me at:
https://www.patreon.com/yogawithnish
To get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

Why Non-Dualists Should Study Duality Apr 04, 2025

Show notes

When we fall in love with a particular kind of spiritual philosophy like advaita, non-duality we tend to become a little dogmatic and reject other forms of spirituality like duality. In our discussion called The 8 Schools of Shaivism, A Non-Sectarian Approach we made the point that a real Tantrik Shaiva will see all the teachings of Shiva as equally valid and since Shiva revealed both duality and non-duality as well qualified non-duality in the various āgamas/tantras, they must all be valid and true! The fullest practice of Tantra then makes use of all these schools and incorporates elements of each! Now, in this video, we talk about why it is so important, especially for non-dualists like us, to ground ourselves in dualistic philosophies and practices as part of firm foundation for spiritual life, as we argued here in 3 Ways to Stay Safe in Tantra!

You'll find a complete playlist of introductory lectures on Tantra in both theory and practice here.

Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.
Use this link and I will see you there:
https://www.zoom.us/j/7028380815
For more videos, guided meditations and instruction and for access to our lecture library, visit me at:
https://www.patreon.com/yogawithnish
To get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

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3 Ways To Stay Safe In Tantra Apr 03, 2025

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The past few weeks since Shiva Ratri, we've been giving a few talks on the "foundations of Tantra" both philosophically and practically to make the case that advanced transgressive, esoteric & non-dual sādhanas are best founded on firm, devotional, rule-adhering footing! We started our discussion with How To Practice Tantra Safely and then looked at the importance of duality and a non-sectarian approach in The 8 Schools of Shaivism, A Non-Sectarian Approach. Now in the third installment of this series, we break down the "3 foundational practices" that we see reflected in the life of Sri Ramakrishna Paramahansa!

You'll find a complete playlist of introductory lectures on Tantra in both theory and practice here.

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The 8 Schools of Shaivism, A Non-Sectarian Approach Mar 27, 2025

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Recently, we've been asking the question How To Practice Tantra Safely and we proposed that the historical progression of ideas in Shaivism presents a kind of graded syllabus where the traditions that come earlier (like the Vedas and the Shaiva Siddhanta etc.) act as firm foundations for the traditions that emerge later, like the transgressive, non-dual Goddess-oriented traditions (Kaula etc.).
Abhinava Gupta presents us with a kind of hierarchy for the various schools in Tantrāloka 29.51:
1. Veda (Smārta and Śrauta)
2. Vaishnava Tantra (Pañcarātra)
3. Pashupāta systems (Lakulīśan etc.)
4. Siddhānta
5. Vāma
6. Dakshina
7. Mata
8. Kula
9. Kaula
10. Trika (kulāt parataram trika)
Of course, the fact that he distinguishes "Kula" from "Kaula" is worth noting and perhaps worth discussing in depth on another occasion. In what sense the Trika is the "highest" is also worth questioning. In a sense. the Veda and Siddhānta might be the most important since they are the most foundational and yet in another sense, the Kaula and Trika might be the "best" because they are the most refined, specialized revelations of Lord Shiva for the most advanced practitioners.
In any case, the world of Tantra, both Hindu and Buddhist is full of "doxographical hierarchies" like this where other schools are accepted as true and good but only insofar as they can lead to "my" school which necessarily I will position as the greatest.
We find this strategy also in the Tibetan Tantra masterpiece "Progressive Stages of Meditation on Emptiness" by Khenpo Tsultrim Gyamtso Rinpoche where the various Buddhist schools are presented in a hierarchy.
This approach is called "religious inclusivism" and it is certainly better than "religious exclusivism" which says "my path alone is right and other paths are wrong!." In this video, I argue for a third approach as exemplified by Sri Ramakrishna: "all paths are equally, non-hierarchically good as many aspects of the Infinitely Varied One!" This view is called religious "pluralism" and it is to this view that our lineage belongs.
As such, in this video, having carefully examined these various approaches to the many schools of Tantra, we make a case for a non-sectarian reading!
We present the major 8 schools of Shaivism as follows:

Pāshupata dualism (includes Nyāya and Vaishesika)
The Lakulīsha Pāshupata
Shaiva Siddhānta Dualism
Shaiva Viśishtādvaita
Viśeshādvaita (Vīra Shaivism)
Nandikeśvara Shaivism
Raseśvara Shaivism
Shaiva monism (Advaita Shaiva Vada)

You'll find a complete playlist of introductory lectures on Tantra in both theory and practice here.

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How To Practice Tantra Safely Mar 25, 2025

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Perhaps one of the most important and foundational lectures we've ever done, this talk features a broad overview of Tantrik non-duality in the beginning and then moves on to make a case for a Vedic lifestyle and basic devotion as important foundations for more dramatic, esoteric, non-dual and transgressive practices of Goddess-oriented tantra.
We also study the Vedic (and pre-Vedic) roots of Tantra and look at a few of the early schools of our tradition such as the Mīmāmsa, Pāśupata, Lakulīśa, Nyāya & Vaiśeshika to derive from them some grounding ideas for practicing Tantra safely!
This lecture was given just after Shiva Ratri and Sri Ramakrishna's birthday and so we attempt to map the historical progression of ideas in Shaivism unto the life of Sri Ramakrishna where we see all these ideas expressed!
Books Referenced:
1. Gospel of Sri Ramakrishna by Swami Nikhilananda, a translation of the Kathamrita by M.
2. Sri Ramakrishna and his Divine Play by Swami Chetanananda, a translation of Lilaprasangha by Swami Saradananada
3. Sri Ramakrishna and His Disciples by Sister Deva Mata
4. Ramakrishna and His Disciples by Christopher Isherwood
5. Sri Ramakrishna: A Prophet For The New Age by Richard Schiffman
(if you're new to the literature, I would start with 3., 4. and 5. before moving on to 1. and 2. from the list above) ^

You'll find a complete playlist of introductory lectures on Tantra in both theory and practice here.

00:00:00 Meditation on Lord Shiva
00:02:00 Tantrik Non-Duality in a Nutshell
00:08:40 Other Flavors of Tantra and the Progression of the Tradition
00:10:36 (a digression on exegesis vs eisegesis) and "doxographical hierarchy"
00:13:15 finding the foundations for Tantrik practice & the avatāra (incarnation of God)
00:19:10 our project: mapping the history of Shaivism/Tantra unto the life of Sri Ramakrishna to make a case for finding the foundations for Tantrik practice!
00:20:39 The importance of Texts and accountability in teachers
00:51:51 Staying Grounded as a Foundation for Esoteric Tantrik Practices
00:55:58 Why this PSA is especially relevant after Shiva Ratri
00:51:12 The importance of Veda and Vedic living, the true foundation of Tantra
01:13:00 Rta, living according to the Rhythm of Nature & Fulfilling the 5 Debts to Rsis, Gods (Forces of Nature), Ancestors, Community and Animals/Plants.
01:14:15 An Aside on Why Swami Vivekananda is Not On My Altar...
01:15:45 Sri Ramakrishna's Adherence to the Veda and Brahminical Codes of Conduct
01:20:02 Shaiva Tantras in the Vedas and "before" the Vedas: the History of our Tradition
01:26:00 Nyāya and Vaiśeshika are early Shaiva Schools!
01:28:50 Why Logic and Thinking Clearly are So Important! (lessons from Nyāya)
01:30:19 The Transgressive Practices of Early Shaivas (Lakulīśa Shaivism) and the Cult of Bhairava as a way of moving beyond the Veda in the name of Devotion!
01:35:45 the Shaiva Siddhānta as the foundation for all Tantra & Puja as the foundational Tantrik Practice

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The 3 Malas: 3 Reasons Why You're Not Enlightened Mar 25, 2025

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We now turn to a very sophisticated discussion about the reasons why we are not immediately, spontaneously aware of the fact that we are non-dual, pure Consciousness in which the world shines non-differently. If I am Shiva, as this tradition tells me, then why don't I know it? How does Shiva hide himself from himself? To explain the mechanism of self-concealment (and also to point the way to instant liberation), we receive this teaching on the 3 malas, the 3 "impurities." In Shaiva Siddhānta, these malas are seen as substantive (i.e real) and therefore must be actually removed through grace. In Non-Dual Tantra, Abhinava reframes "mala" to mean just "ajñāna", ignorance as you can see in the verse below from the Tantrasāra:
अज्ञानं किल बन्धहेतुरुदितः शास्त्रे मलं तत् स्मृतं पूर्णज्ञानकलोदये तदखिलं निर्मूलतां गच्छति। ध्वस्ताशेषमलात्मसंविदुदये मोक्षश्च तेनामुना शास्त्रेण प्रकटीकरोमि निखिलं यज्ज्ञेयतत्त्वं भवेत्॥४॥
Ajñānaṁ kila bandhaheturuditaḥ śāstre malaṁ tat smṛtaṁ pūrṇajñānakalodaye tadakhilaṁ nirmūlatāṁ gacchati|
Dhvastāśeṣamalātmasaṁvidudaye mokṣaśca tenāmunā śāstreṇa prakaṭīkaromi nikhilaṁ yajjñeyatattvaṁ bhavet (4)
Ignorance alone is the cause of bondage and it is that ignorance which is called impurity by the scriptures. With the rising of the moon of perfect knowledge, that ignorance is uprooted completely ! When Pure Consciousness is revealed as a result of the destruction of all impurities: that is indeed what is called Liberation! Therefore by means of this Tantrasāra, I will reveal that highest Reality!
This is a very radical reframe and it allows for the view that a person can (a) be instantly liberated and (b) can enjoy liberation even while embodied!
Verses from the Paramārthasāra on Mala:
तुष इव तण्डुलकणिकामावृणुते प्रकृतिपूर्वकः सर्गः।
पृथ्वीपर्यन्तोऽयं चैतन्यं देहभावेन॥२३॥

This emission of Prakriti down to Prthvī covers consciousness with (the feeling of) a (limited) body the way the husk covers a grain of rice.

परमावरणं मल इह सूक्ष्मं मायादि कञ्चुकं स्थूलम्।
बाह्यं विग्रहरूपं कोशत्रयवेष्टितो ह्यात्मा॥२४॥
The supreme veil of the (ānava) mala, the subtle kancukas composed of Māyā (kalā, vidyā, rāga, kāla, niyati) (i.e mayīya mala) and the external, physical body (kārma mala) are the three sheaths which cover the Self.

This class is part of our Paramārthasāra series which is an introduction to Non-Dual Tantrik metaphysics in theory and practice. You can follow along with the series here.

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Vivekananda's Triangle of Love & How Jñāna = Bhakti Mar 23, 2025

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There have been many, many profound moments in Swami Vivekananda's Bhakti Yoga but this is perhaps the signature lecture: the "triangle of love". Here, Swamiji defines just what prema, true ecstatic love for God looks like: this is the kind of love that knows no bargaining and knows no fear; It has nothing to gain and nothing to lose; It is It's own Highest Ideal!
In this short lecture, we really come face to face with what Bhakti really is.
And right before this lecture, Swami Vivekananda offers a note of reconciliation between Bhakti and Jñāna, the Paths of Love and of Knowledge by claiming that "Higher Knowledge and Higher Love Are One To The True Lover." We take a preliminary pass at both these profound talks!

You'll find a playlist of classes from our series on "Swami Vivekananda's Bhakti Yoga here: https://www.patreon.com/collection/728434

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The Perfect Jñāni, Knower of God is the Perfect Bhakta, Lover of God Mar 23, 2025

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In our Vivekananda's Triangle of Love & How Jñāna = Bhakti we introduced Swamiji's signature idea: the three things that make love worthy of the name as well as the idea that Bhakti, Devotion and Jñāna, Philosophy are really ultimately the same thing. This is the core theme of the book, I think. Now, in this lecture, we expound on those two ideas by reading the next lecture, "The God of Love is His Own Proof" which really drives home the point of how Jñāna and Bhakti are two ways of describing the same thing. We quote two verses from the Bhāgavat Gīta, Chapter 7 to substantiate the claim. Finally, we "special treat" in this class is a reading of an excerpt from "The Life of Swami Vivekananda by His Eastern and Western Disciples" which gives us a rare, profound and moving glimpse into Swami Vivekananda's own inner struggle with the Bhakti and Jnana aspects of his personality!

You'll find a playlist of classes from our series on "Swami Vivekananda's Bhakti Yoga here: https://www.patreon.com/collection/728434

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3 Tantrik Meditations on Sarasvatī Mar 21, 2025

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In our paddathi (ritual manual), throughout the nyāsa section which we've been studying together over the past few weeks, we find these Sanskrit verses. They are all dhyāna-ślokas, meditation mantras for the Goddess of Speech, Parā Devī or Sarasvatī. This argues the case that nyāsa is not only about consecrating the body, it is also about invoking the Goddess of Speech and meditating upon her as an act of devotion. In a sense, the nyāsa section in our pūjā is itself a kind of Sarasvatī Pūjā! Anyway, since we weren't able to have to have a class on Vasant Panchami last month (which is the day we celebrate Sarasvatī and which also is the first day of Spring in the Vedic calendar) I decided to use this Spring Equinox to discuss the Goddess! May all these words be an offering to Her who is speech and articulation Itself!
Here are the three meditation mantras we find in our book, along with some loose translations:
oṁ pañcāśallipibhir-vibhakta-mukhadōḥ-pan-madhya-vakṣaḥsthalāṁ bhāsvanmaulinibaddhacandraśakalāmāpīnatuṅgastanīm mudrāmakṣaguṇaṁ sudhāḍhyakalaśaṁ vidyāṁ ca hastāmbujairbibhrāṇāṁ viśadaprabhāṁ trinayanāṁ vāgdēvatāmāśrayē
"I take refuge in the Goddess of Speech who is three-eyed and radiant who holds in her lotus hands a mudra, a rosary, a pot of nectar and a book, whose breast are full, who is adorned by the crescent moon and whose face, mouth, hands, body are formed by the 50 distinct letters!"
oṁ sindūra-kāntimamitābharaṇāṁ trinētrāṁ vidyākṣasūtra-mr̥gapōta-varān dadhānām pārśvē sthitāṁ bhagavatīm-api kāñcanābhāṁ dhyāyēt karābja-dhr̥ta-pusataka-varṇamālām
"Who is beautiful with vermillion, who is adorned with jewelry, who is three-eyed, who shows the boon-giving gesture and who holds a rosary, a book and a young deer, the Divine Goddess who is beside Shiva, radiant like gold; one should meditate upon her who holds a book and a garland of letters in her lotus like hand!"
oṁ akṣasrajaṁ hariṇapōtamudagraṭaṅkaṁ vidyāṁ karairavirataṁ dadhatīṁ trinētrām
ardhēndumaulimaruṇāmaravindasaṁsthāṁ varṇēśvarīṁ praṇamata stanabhāranamrām
"Who holds a rosary and a young deer, whose brows are high and beautiful, adorned with earrings, who constantly holds a book in her hands, who is three eyed, who's crowned is adorned with a half moon and who sits in a red lotus, slightly bent from the weight of her full bosom, She is the Goddess of Speech! I bow to Her!

Here is our complete playlist of puja classes: https://www.patreon.com/collection/233799

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Why Are Eclipses So Important in Tantra? Mar 19, 2025

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Last week on Friday we had a full moon and total lunar eclipse! In the light (or lack thereof) of that (haha), and because we are entering into eclipse season, we took some time on Friday to discuss the Tantrik significance of the eclipse, both lunar and solar. Who exactly is Rahu and why is he considered an inauspicious graha, planetary spirit? How does Rahu cause the eclipse? And are eclipses auspicious or inauspicious? We ask these and other questions. We look at verse 8 of our text, the Paramārthasāra of Abhinava Gupta where he uses the eclipse as a metaphor for Consciousness becoming revealed in those entities with a subtle body to show how Abhinava Gupta subtly reinterprets what is usually considered inauspicious to be in essence, auspicious! We also look at how the eclipse metaphor is used throughout the tradition to argue for its importance in Tantrik theory and practice!

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