Khajuraho Matrix of Love
BY PANDIT RAJMANI TIGUNAIT
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60
KN OWN TODA TODAY Y AS THE HOME OF EROTIC SCULPTURES, Khajuraho is one of India’ India’ss biggest tourist attractions. Located in the wilderness of central India, it is a living museum of art, dance, architecture, political history, religion, philosophy, and spirituality. Tourists from all over the world flock here to see its perfect
m u a B a s a l a d a M y b s o t o h P
I was a university
blend of art and architecture—yet sadly many come
student when Khajuraho first
only because they expect to see temples covered with
came to my attention.
erotic carvings. If spiritual wisdom, as Indians proclaim,
Newspapers and magazines were filled with stories
is the sages’ gift to the world, then the Khajuraho tem-
about the discovery of a complex of magnificent tem-
ple complex must be the core of India’s spiritual her-
ples belonging to all the major faiths and subtraditions
itage. But not a single scholar, researcher, or author that
of ancient India—Hindu, Jaina, and Buddhist. Covered
I have discovered so far has ever tried to see these tem-
with intricate carvings, the temple complex had been
ples through the eyes of the masters who created them.
mysteriously abandoned for at least seven centuries.
What I have learned from the scriptures and
o g i a r C y l l e h S d n a
———
These articles focused on the physical aspects of the
experienced at the feet of adepts has filled my heart
site—where the stones used in these temples had come
with the conviction that Khajuraho is the place where
from, which temples were built first—and most of all,
sacred and mundane merge and the wall between sensu-
they told of the elaborate carvings—of humans, ani-
ality and spiritual ecstasy vanish. This is the meeting
mals, nymphs, demigods, gods, and goddesses—that
ground between human and divine. Here the yogis dis-
covered the walls. The graphic sexuality of the images
covered the purpose and meaning of life and mastered
was presented as the defining characteristic of these
the art of transforming the primitive urges for food, sex,
temples, and the notion I gathered was that they were
sleep, and self-preservation into spiritual means. They
offensive, disgusting, and frankly pornographic. I won-
used this sacred site as a laboratory for understanding
dered how such elements had made their way into our
the dynamics of nature’ nature’ss opposing forces—masculine
glorious and sublime heritage. After all, propriety is the
and feminine, lunar and solar, active and passive—and
hallmark of Indian culture, and self-discipline is central
used that knowledge to master the art of joyful living.
to our code of conduct. Why had the builders of these
And here they guided their followers
temples stained Indian culture in
to build temples that seekers could
the name of religion?
use as a map for discovering the numberless shrines within themselves.
Several years after the discoveries at Khajuraho hit the popular press, I began my doctoral work on the philosophy of the Sri Vidya tradition. This philosophy philosophy,, the quintessence of tantrism, holds that life is beautiful and that the world is a manifestation of pure consciousness (known as Sri Vidya, the Divine Mother). Through the realization that she is our mother we become established in our blissful self; fear of death
L A N O I T A N R E T N I A G O Y
61
vanishes and the urge to cling to
to pervade the images covering the walls of the temples
life melts away; death and birth
at Khajuraho.
are seen as a game of hide and seek. The way to gain experien-
Sri Vidya, which is respected by even the puritanical
tial knowledge of Sri Vidya and
swamis of the Shankaracharya order, include erotic con-
participate in this divine game
cepts? None of the professors in Banaras and Allahabad
ourselves is described step by step
could explain it, and the swamis who were known for
in a yantra known as Sri Chakra.
their profound knowledge of Sri Vidya dismissed my
This yantra was the
queries. Fortunately I had already met my guru, Swami
subject of my dissertation. Sri
Rama, who was a master of Sri Vidya. Using my disser-
Chakra is a miniature representa-
tation as an excuse to broach the subject, I asked him
tion—a geometrical map—of both the universe (the
how a force that presides over the uncontrollable urge
macrocosm) and the human being (the microcosm). It
of kama of kama (desire) could be characterized as the goddess
consists of ten circuits, each representing a specific layer
described in the second circuit of Sri Chakra. The ensu-
of matter, energy, energy, and consciousness. By understanding
ing discussion was long and involved; it emerged in bits
each layer and the relationships among them, we gain a
and pieces during the next several years. And even after
complete understanding not only of ourselves but also
all that, my understanding was still incomplete.
of the world in which we live. The first circuit (the square with four gates)
2 0 0 2 R E B M E T P E S / T S U G U A
62
Why,, I wondered, did the sublime tradition Why tr adition of
——— By the summer of 1980 I was writing the final
maps the dynamics of the physical level of day-to-day
draft of my dissertation, and each evening I read
existence. The second circuit (the three circles joining
Swamiji what I had written that day. Then one night, as
the sixteen-petaled lotus) maps the dynamics of the
I was reading a passage on the psychological and spiri-
psychological world, the emotional level of reality; it
tual significance of the erotic goddesses located in the
explains how we enjoy or suffer from the interplay of
second circuit of Sri Chakra, Swamiji cut me off in mid-
the positive and negative emotions that have their roots
sentence. “For ages religion has imposed a taboo on
in the depths of our unconscious mind. This circuit
sex,” he said, “even though it is a natural urge of all
describes the dynamics of these forces in the language
living beings. People talk of suppressing and repressing
of mythology, in which the currents and crosscurrents
this urge, but no one teaches how to manage and mas-
of our emotional world are presented in anthropomor-
ter it. Repression results in frustration and anger; an
phic form—and these forms (and even their names)
angry person becomes delusional. From there loss of
carry the same deep sense of eroticism that were said
memory ensues. Then they are no longer able to exer-
This conversation awakened in me a strong desire to visit Khajuraho and see those temples with my own eyes, but twenty-two more years were to pass before I had that privilege. In 1985, however, I came tantalizingly close. That year Swamiji asked me to meet him in the little town of Tikam Garh in central India, and several days later we drove to nearby Khajuraho so that he could catch a flight to New Delhi from the aircise their power of discrimination and they become irrational. In an attempt to avoid the pain of their selfcreated misery, they blame others. “There are only two options for dealing with
port there. Gazing at the rugged hills that lined the winding road between Tikam Garh and Khajuraho, Swamiji said, “This is an amazing land, full of surprises. Its spir-
this urge. You can condemn it and fight it—but by
itual history dates further back in hoary antiquity than
doing so you turn your mind into your enemy; once
any other part of India. People come here looking for
your mind has become your enemy, you are a hopeless
diamonds in the mines of Panna, not realizing what a
case. The other option is to work with it, to try to
profound, esoteric wisdom is also buried here. It is one
understand what this urge is, how deeply rooted it is,
of my master’s most favorite places. As a kid I walked
how it affects your sleep and your dreaming, how it
in these jungles and mountains. This is where my mas-
affects your breathing pattern and your thought
ter helped me overcome my fear of snakes.”
processes. Try to understand why it is called manmath
Swamiji was lost in reverie for a few minutes.
[the churner of mind], the governor of your entire
Then he said, “Like the
being.
Himalayas, this land is “Who has ever succeeded in conquering the
the abode of Shiva. In
power of desire with an enemy mind? Better to trans-
the Himalayas the
form your psychological foes into friends. There are
Divine Mother was born
negative tendencies—anger, hatred, jealousy, greed, and
as Parvati, and here as
the rest—and there are positive tendencies, such as love,
Matangi. She is an
kindness, compassion, non-attachment, and forgiveness.
embodiment of compas-
Put both these negative and positive tendencies in a
sion and the presiding
container, shake them up, and the mixture that emerges
deity of all the fine arts.
is called a human being, a combination of the subhu-
In the Hindu pantheon
man and the divine. The key to inner unfoldment is to
she is generally known as Nila Sarasvati [Blue
understand both the unwanted and wanted parts of
Sarasvati], and in the Tibetan tradition as Tara. In the
ourselves and transform that which is not conducive to
esoteric tradition of tantra she is Matangi, the daughter
our growth. A wise man makes the best use of every-
of the sage Matanga, who begot her here at a site now
thing he has, even his negative tendencies and weak-
known as Maihar. There are hundreds of siddha of siddha shrines
nesses. How to do this is called spiritual practice. And
pulsating with spiritual energy located between Vindhya
to give a graphic description of spiritual practice, espe-
Vasani in the north to Omakareshwar on the bank of
cially the method of reconciling the positive and nega-
the Narmada River in the south. Khajuraho is in the
tive aspects of mind found in the Sri Vidya tradition,
center of all these shakti shrines.”
the sages employed art, dance, sculpture, and architecture. The temples of Khajuraho are a living example.”
When we reached Khajuraho we went to the Oberai Hotel for lunch. “It is odd that I am eating in a
L A N O I T A N R E T N I A G O Y
63
hotel at Khajuraho,” Swamiji mused. “I have spent so
competing for our attention where to find the temple.
many winters here with my master and other sadhus sadhus.. In
“There is nothing at Sixty-four Yoginis,” they insisted.
those days we got alms from nearby villages, cooked
“This is the most important place.” Failing to find any-
our own meals, and lived in these deserted temples.
one who would tell us how to get where we wanted to
This place takes me back in time, pulling forward the
go, we bought tickets and entered the western complex.
sweet memories of the love of the Divine Mother that I
Directly in front of us the majestic temple of Shiva
received at the Temple of Sixty-four Yoginis.…”
soared into a clear blue sky. On the right stood one big
Afterwards, as he was standing in front of the hotel,
temple and several small ones, all breathtakingly beauti-
Swamiji looked into the distance toward the Temple of
ful. Immediately to our left was a pair of temples—one
Sixty-four Yoginis and said, “I will take you to my
dedicated to Shiva, the other to Vishnu—both rivaling
mother.” But when we went to hire a car we were told
mountains in might and grandeur. We approached the
that vandalism had caused the Department of
Vishnu temple and my companions busied themselves
Archeology to temporarily close the area to visitors. So
photographing the wealth of beautifully sculptured fig-
we left without going anywhere near the place that
ures covering the exterior walls. There were figures of
Swamiji had described as one of the greatest vortices of
elephants, horses, armies marching to battle, peasants
spiritual energy on the planet.
doing their chores, ladies putting on makeup, royalty
Years passed. Swamiji left
attended by servants, women drying their hair, mothers
his body, and after a time I wrote his
nursing their babies, and a lover seducing her beloved.
biography, At the Eleventh Hour. Hour.
Here were the famous figures in erotic embraces, some
After it was published many stu-
compatible with the aesthetic standards of Indian cul-
dents, fascinated by the story of
ture—graceful and pleasingly erotic—and others so
Swamiji’ss experience with his master Swamiji’
overtly sexual that, depending on the eye of the beholder,
at the Temple of Sixty-four Yoginis,
they might evoke feelings of lust or disgust—or force the
asked me to take a group to
viewer to stop and reflect on their purpose and meaning.
Khajuraho. I agreed, but first I
Leaving my companions to their photography,
wanted to see this place with my
I pulled myself away from the spectacle of the outer
own eyes. So this past spring, when I
walls and went inside. In contrast with the voluptuous-
went to India with my wife and
ness of the exterior, the interior was serene, pervaded
three students, we included in our
by an aura of sanctity. I noticed that the closer I came
itinerary several days at Khajuraho.
to the inner sanctum, the more abstract the art, and I found myself deciphering the symbolic meaning of the
Filled with anticipation, we flew into
2 0 0 2 R E B M E T P E S / T S U G U A
64
personified figures and geometrical patterns on the
Khajuraho airport on a clear day in early April. I
nearby walls, pillars, and ceilings. As the seeker within
remembered Swamiji telling me, “This is a place on the
me tried to grasp the correlation between this temple
planet where nature has arranged these hills in the for-
and the human body, I began to get a glimmer of how
mation of Sri Chakra.” I wished I had an aerial map so
the architectural plan of the temple, in conjunction with
that I could see the arrangement of the hills and dis-
the arrangement of these hundreds of sculpted images,
cover which spots correspond to the various circuits of
could be used as a map for the pilgrimage from body to
Sri Chakra.
psyche and psyche to soul. But I told myself not to
We checked into our hotel and hired a taxi to
jump to conclusions—this temple was only one of
take us to the Temple of Sixty-four Yoginis. When it
many.. And furthermore, my long-cherished conviction many
dropped us outside the gate of what is known as the
told me that the Temple of Sixty-four Yoginis lay at the
western temple complex, we asked the swarm of guides
heart of all these secrets.
I left the Vishnu temple to find my compan-
River flows invisibly underground in Allahabad at the
ions still photographing the exterior walls. Almost an
physical confluence of the Ganga and Yamuna Rivers,
hour had passed and they had not even entered the
the goddess would be invisible here as well. As a stu-
building. This struck me as a metaphor for how we
dent of yoga I found the presence of these rivers at the
live—taking pictures of this external world throughout
entrance to the inner sanctum highly significant,
our lives and tucking the rolls of film into the bottom-
because in tantric texts the rivers Ganga, Yamuna, and
less niches of our unconscious, so absorbed in the spec-
Sarasvati equate to the ida, pingala, and sushumna
tacle before us that we never turn our attention to the
energy channels (nadis) in the body. The confluence of
interior world.
these three nadis is the ajña chakra (the center between the eyebrows), and from there begins the passage
Thinking that the best way to decipher the
(Brahma nadi) to the highest realm of consciousness,
meaning and purpose of the Khajuraho temples would
which in the temple of the body is the sahasrara
be to work our way systematically through the com-
chakra, the seat of the Supreme Being. Passing through
plex, we set off for the temple in the farthest right-hand
the confluence of the three rivers, I entered the inner
corner, commonly believed to be dedicated to the sun
chamber and saw a small statue of the sun god standing
god. This time I decided to make a cursory survey of
in a niche behind a small altar. “Aha!” I thought, seeing
the whole temple, exterior and interior, and then study
the simple, unadorned image of the sun here in the
both systematically. Climbing Climbing the platform, I walked
inner sanctum. “The truth is simple. Its beauty cannot
around the temple, noting that the carvings were
be measured by worldly yardsticks. The soul does not
arranged in three main layers, each with its own partic-
seek acknowledgement from outside for its fulfillment.”
ular characteristics. Then I entered the interior, deter-
The elegant simplicity of the inner chamber
mined to avoid analysis. Instead I wanted to see only
gave me a clue as to how to use this temple as a map.
that which captured my attention spontaneously. In this
I went back outside, scanned the
frame of mind I traversed the narrow passage that led
whole structure—the steps lead-
to the main hall. In the center was an elevated square;
ing up to the square platform
in the dome above it I saw a design that looked like a
and the tapering temple building
yantra. And there in a corner, I glimpsed the figure of a
in the center—and the relation-
mother cradling her infant.
ship between vastu shastra
Adjoining the main hall was the entrance to
(sacred architecture) and tantra
the inner chamber. Statues of the sacred rivers, Ganga
became clear. clear. I understood how
and Yamuna, stood on either side. But I saw no statue
the vortex of energy located at
of Sarasvati. I told myself that just as the Sarasvati
the perineum serves as the
foundation of that complex structure that is the human
It is the second layer that makes the mind
body,, why this vortex is called muladhara (“main body
quiver and time freeze. Here are gathered a bevy of
base”), why it is depicted as a square, and why the
nymphs and damsels, come to attend the wedding of
radiant oval-shaped shiva lingam sits in the center of
Shiva and Parvati. Here Kama Deva (Cupid, the god of
that square.
desire, who was reduced to ashes by the flame that
Now I shifted my attention to the exterior
flared from the third eye of Shiva) stands restored to
walls. I walked around the temple four times, looking
life, an arrow of flowers fitted to his bowstring. Having
closely at each of the first three layers of images in turn.
his abode in the minds of all living beings, Kama Deva
The fourth time I walked around the temple I surveyed
has stirred the psyche of all the wedding guests: young
all three layers together, comparing and contrasting the
and old, the higher gods and the lesser gods, mortal
nature and characteristics of the images carved into
men and women, saints, sages, and yogis—all are in a
each. I tried to understand their role in the world of
festive mood. Here we see Shiva’ Shiva’ss host of attendants—
matter and energy, as well as their place in the celestial
ghosts, goblins, demigods and goddesses, and demons
realm that scriptures depict through myth and symbol.
of various shapes and sizes—giving full rein to their
What I discovered was startling.
tastes and interests. All is celebration. Shiva, no longer
The motifs in the bottom layer depict the full
an ascetic with matted hair and a body smeared with
range of our worldly experiences—pleasure and pain,
ashes, is here transformed into the most handsome
success and failure, loss and gain, birth and death.
bridegroom in the three universes. The allure and charm
Here horses and elephants serve as beasts of burden, as
of his best man, Lord Vishnu, puts millions of Cupids
pleasure mounts, and as machines of war. Here the
to shame. Even though much has been made of
human figures busy themselves as carpenters, palan-
Khajuraho’ss erotic art, I was surprised to see that relaKhajuraho’
quin bearers, hunters, reapers, threshers, soldiers,
tively few of the images are sexually explicit, although
tradesmen, and royalty. The women cook, weave cloth,
many have a romantic flavor. But in every sculpture you
sweep, nurse infants, play with children, bathe, and
can see the perfection of aesthetic expression—this is art
apply henna. Everyone here is busy finding their way
at its finest. Some of the more sensational erotic images
through life’s myriad
depict behavior that is unacceptable in civi-
tasks and challenges.
lized society, society, yet the truth of the matter is that even in the most evolved societies there are pockets of those who involve themselves in all manner of licentious behavior. Here, while giving graphic expression to the full range of human life, the artists captured it all in an aesthetically graceful manner.
our destination, yet the stream of life carries us along. The natural urges for food, sleep, procreation, and selfMoving my eyes up to the third level, I saw
preservation are common to
statues of the highest-ranking gods—Vishnu, Brahma,
all humans, yet every individ-
Shiva, Indra, and their consorts. This row emanates a
ual is unique. Our physical
sense of power, dignity, and grace, for these are the gods
capacity, emotional maturity,
of protection and nourishment, the presiding deities of
and intellectual grasp are
nature’s finer forces. All are endowed with the unre-
never identical, and so our
stricted power of will, limitless virtue, beauty beauty,, knowledge,
perception of the world
and pure, selfless love. Compassion is the hallmark of
varies. And yet all of us see a
their being—all they know is love and all they do is give.
difference between pleasure
Above this third row the temple narrows into
and pain, loss and gain, suc-
a square cone covered with designs that grow increas-
cess and failure, honor and
ingly more abstract as it rises to the peak; there the
insult. None of these experi-
structure comes to a point and dissolves into limitless
ences last long, and yet we
space. I stood entranced by the unspeakable beauty
busy ourselves in clinging to
emitted by the space where the sky kisses the tip of the
those we like and trying to rid
temple. Is there a piece of art anywhere in the world, I
ourselves of those we dislike.
wondered, that can rival the beauty manifesting from
At the same time our natural
the tip of this temple? Does the beauty emanate from
urges dictate that we must eat, sleep, enjoy life, seek
the temple, or from the space, or from the union of the
success, and, above all, survive. This is life. And this is
two? This beauty has no form, no boundary—only a
what is depicted here in the bottom layer of the tem-
frame of reference, the place where the tip of the temple
ple’s exterior walls. No matter what our profession, we
meets the sky sky..
experience fear, insecurity, hatred, jealousy, and greed interspersed with intervals of joy, pleasure, honor, honor, gen-
As I stood there absorbed, I felt as if my con-
erosity, and love. Only when we are free from these
sciousness stretched from the temple’s platform to its
issues do we have the opportunity to explore the deeper
top. It was inside me and I was inside the temple; the
dimensions of life and experience the fulfillment that is
temple was not different from me. “Can there be an-
not found in this base level of existence.
other laboratory where we can study life so effortlessly?”
The greater our freedom from fear and doubt,
I wondered. “Is there a scripture that explains life as
the greater our ability to enjoy this world. The realm
vividly as these temples do? Is there any teacher who
that is not engulfed by the darkness of fear and doubt is
can impart a vision of the full spectrum of life in such a
the playground of celestial beings. This is what is
practical and experiential way?” In a flash it was all
depicted here in the temple’s second row. row. For those who
clear: We come to this world without knowing who
have reached this level, life is a celebration, a heavenly
sent us here. We are born, and yet we know neither the
sport here on earth. Here life is beautiful, for Kama
cause of life nor its source. We have no knowledge of
(continues on page 96)
>>>
L A N O I T A N R E T N I A G O Y
67
distracted, disoriented, and entan-
Khajuraho
Matrix of Love
(continued from page 67)
Deva, the god of desire and plea-
R E B M E T P E S / T S U G U A
96
gled that we forget the higher pur-
the journey through the first two
pose and meaning of life. During
levels, we reach the level of realiza-
the spring of life, celestial nymphs
tion depicted in the third row of the
descend from heaven and make our
temple wall. Here are the higher
body,, mind, and heart their playbody
gods, such as Brahma, Vishnu,
ground. Kama Deva shoots his
Shiva, and Indra—the forces of cre-
arrows and we become his victims
ation, preservation, and demolition,
joyfully.. When we realize joyfully re alize that we
and the mighty force that executes
have become the victims of sense
the divine plan. These lofty beings
pleasure, some of us impose
are accompanied by the protectors
restraints on ourselves and suffer
(digpalas).. of the ten directions (digpalas)
from suppression. Some of us care-
Wisdom and compassion are the
lessly flow with the current and are
hallmarks of the divine forces resid-
swept away by indulgence. The rare
ing here, and it is here that we find
ones among us enjoy all the plea-
a clear direction. Confident that we
sures of the world without drown-
are on the right path and will reach
ing in them, for they remain ever-
our goal, we put our whole mind
aware of the higher purpose and
and heart into all our endeavors.
meaning of life.
This confidence opens the doors to
How beautifully this state
self-trust, courage, and enthusiasm.
sure, has imbued it with his own
of life is depicted on these walls!
Patience and endurance become
joy. Spring has arrived. Shiva, the
Looking through the eyes of those
part of our nature; sloth and
spirit within us, who had lost his
who created these temples, it is
despondency vanish forever forever.. The
taste for life and resorted to asceti-
clear that this second row of images
indomitable will of the soul
cism, no longer sees the world as a
is a dynamic depiction of the ener-
(sankalpa shakti) begins to flow
prison. Determined to enjoy life in
gies that preside over both love and
through our thought, speech, and
its fullness, he has returned to the
lust, granting either spiritual free-
action. In the language of tantra,
world to meet his bride. He is beau-
dom and fulfillment or sensual slav-
this is where we gain access to the
tiful, his best man is beautiful, and
ery and frustration. Where else in
manipura chakra, the navel center
his bride is beautiful. That’s That’s how life
the world can you see a portrayal
filled with shining gems.
is when we are no longer in the grip
of divine love imbued with purity
of fear and doubt. Trust in ourselves
and devotion side by side with
tion we know that the force of
and faith in life returns. Infused
images of unbridled lasciviousness?
divine protection is watching over
with self-appreciation and self-
As Swamiji said, a human being is a
us. Why worry or be anxious? We
respect, we actively seek fulfillment.
combination of both divine virtues
also know that our personal desires
and subhuman tendencies. The spir-
and ambitions are a reflection of the
Here at this level of life
2 0 0 2
When we have completed
Kama Deva, the god of desire, fol-
itual journey begins with the recog-
lows us vigilantly. The Creator has
nition that a welter of thoughts,
assigned our minds as Kama Deva’s
feelings, emotions, urges, and habit
abode, and we never know when
patterns swirls within us; we
and how he will shoot his arrows.
become true spiritual seekers only
That is why, while partaking of the
when we adopt the techniques of
celebration of life, we become so
self-transformation.
At this level of our evolu-
yiextra.org Would you like to visit Khajuraho and learn how these temples can be used as a map to guide your spiritual practice? Join Pandit Rajmani Tigunait Tigunait on the Spiritual Excursion to Tantric Shrines in February 2003. For more information visit www www.yiextra.org. .yiextra.org.
divine will, and we know that all of our actions, no matter how worldly some may seem, are leading us toward inner freedom and fulfillment. This realization helps us live in the world and yet remain above it. Here the distinction between worldly duties and spiritual practices vanishes. In every situation and circumstance of life the upward move-
Circle #46
ment of the soul continues. Propelled by inner joy, it travels upward. The journey beyond this point is represented by the higher
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September 23 - 30, 2002 Mana Le’a Gardens, Maui, Hawaii www.maui.net/~mlg/
this experience gives us the freedom to explore ever-new dimensions of reality. There is a joyous thrill in
Visit the above websites for more info or call 703-525-YOGA/888-SUN-YOGA www.sunandmoonstudio.com
encountering the limitless beauty and glory of the infinite. The wisdom intrinsic to the soul spontaneously inspires us to use all worldly resources as a tool to understand the subtle functioning of the reality within. Scriptures call this sponta L A N O I T A N R E T N I A G O Y
neous process an inward journey. This temple is a perfect map of the inward journey. It is the temple of the sun god. Some
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>>> Circle #44
A workshop that gives a greater understanding of the body we live and practice in.
Perfect for practitioners, teachers and teachers training programs. program s.
Visit our website at www.yoganatomy.net or call David Keil at 305.535.8338 for more information on hosting or taking this fun and informative workshop
Khajuraho (continued)
people call it the temple of Yamaraja, the Lord of Death, who Circle #59
is also the son of the sun. Still others believe it is the temple of Chitragupta (the god of hidden mystery), who in Hindu mythology is described as the adviser to the Lord of Death, the overseer of the process of dying and what comes after. The ambiguity is itself significant. How many of us really know about the great temple of our body? Is it merely a genetic extension of our parents? Is it just a locus for experiencing pleasure and pain? Is it simply a vehicle for transporting us from the delivery room to the funeral home? Is it the abode of a conscious being who is busy exploring the vast sensory world? Is it simply a vehicle for the mind? Or is it the meeting ground for the individual soul and universal consciousness? The narrow passage lead-
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ing to the main hall of the temple, the elevated square in its center and the unique yantra carved out in the dome above it, the inner chamber adjoining the main hall, the statues of Ganga and Yamuna—all are a graphic portrayal of the soul’s jour-
2 0 0 2
ney from the limbs and organs of
R E B M E T P E S / T S U G U A
the physical body to the energy channels in the subtle body. The images and other designs found on
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the interior walls tell us explicitly Circle #15
what goes on in our astral body when consciousness stands at the threshold of death. How profound is the
by andrew cohen
image of the mother, protectively cradling her infant, that is tucked away at the edge where the supporting pillar meets the dome! During the last moments of our life, when the conscious mind, along with the nervous system and brain, slips away and even our memory no longer accompanies us, who is there at the edge of our consciousness to cradle our soul with infinite love and patience? The experiential knowledge of this motherly force
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watching over her helpless baby (the departing soul), which comes with
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Circle #25
setting, years of study may be required to see this, and even then, it may remain bookish knowledge and never become a living reality. I stood there sharing my understanding of Khajuraho with my companions. Yet I knew something was missing. I had no recollection of Swamiji ever talking to me about the Chitragupta temple. It was reverence for the Temple of Sixty-four Yoginis that held the central place in his heart, and I was convinced that it must hold the key to completing my understanding and uncovering the mysteries of all these temples. As my eyes again fell on the bottom two rows of figures I L A N O I T A N R E T N I A G O Y
said to myself, “Fear and doubt hold us back from enjoying nature’s abundant gifts. We know that life is precious, yet we rarely find the motivation to make good use
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>>> Circle #2
Tantra Seeing her army
Tantra is the path of quick and certain results. Yet we must begin this spiritual quest like we begin all other journeys—by starting where we are.
grind to a halt, the Divine
Khajuraho
— Pandit Rajmani Tigunait, Ph.D.
(continued)
Mother summoned her beloved son, Ganesha. Marching fearlessly, he reached the immobilized
of it. From where can we get this
army, and with his powerful tusks
motivation? Philosophical knowl-
he crushed the yantra and blew the
edge and intellectual understanding
dust away with so much force that it
are not enough.” Then I remem-
vanished from the known universe.
bered a story from the Brahmanda Purana. Purana.
here in our world. The benevolent A demon named Bhanda-
bound by laziness, miserliness, inferi-
thing”) was born from his own
ority complexes, sleep, drowsiness,
ashes, and after conquering the
procrastination, a lack of self-esteem,
entire world, he went on to conquer
and the loss of self-identity. Despite
heaven. When the denizens of hea-
countless schools, colleges, teachers,
ven pleaded with the Divine Mother
preachers, temples, and mosques,
for help, she summoned all the god-
still we find ourselves stuck. Where
desses—the benevolent forces of cre-
is the empress of the universe and
ation—and marched on the demon’s
where is her son? My long-cherished
capital. As they approached, the
conviction told me that the answer
effective, we are on the way
demon threw a yantra over them, a
to these questions could be found in
to learning how to use tantric
yantra imbued with the powers of
the Temple of Sixty-four Yoginis.
laziness, miserliness, a sense of infe-
That is where, for ages untold, she
bring about both worldly and
riority,, sleep, drowsiness, procrastiriority
has been residing with her son. That
spiritual success. Reading
nation, a lack of self-esteem, and
is where the knowers of the mystery
the loss of self-identity self-identity.. Under its
seek her help, and that is where,
potent spell some of the goddesses
driven by compassion, she com-
fell asleep asleep instantly; instantly; the rest were
mands her beloved son, Ganesha, to
overcome by laziness, drowsiness,
vanquish the forces of fear and
and procrastination. “Why bother
doubt. We determined to find the
conquering anyone?” they thought.
place the next day day..
“Who knows if we will win? And if
Coming in the next issue: Coming the next issue: What we in discovered at the What we discovered at the Temple of Sixty-four Yoginis. Temple of Sixty-fo Sixty-four ur Yoginis.
eople embarking on a spiritual quest often find
it difficult to comfortably merge their spiritual path
with wit h wor worldl ldly y int interes eres ts. If we understand how tantric rituals work and what make makess t hem
wisd om in our dail y life l ife to
TANTRA UNVEILED can be the first step in this incredible spiritual journey.
TANTRA TANT RA UNVEILED:
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we lose, we’ll be killed or captured. Will the Divine Mother come to our
R E B M E T P E S / T S U G U A
100
forces within us have been spell-
sura (“the demon that spoils every-
P
2 0 0 2
This is what has happened
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•
rescue? Our present is uncertain,
www.Hima laya nIn stitu te.o rg
but the unknown future is even
Himalayan Institute Press
more frightening.” And so with these thoughts, even those who 7 5 5 0 2 0
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remained awake were rendered inert.
Pandit Rajmani Tigunait, Ph.D., scholar, philosopher, and author, philosopher, author, is Spiritual Head of the Himalayan Institute. His most recent book, At the Eleventh Hour: The Biography of Swami Rama, is available from the Himalayan Institute Press (800-822-4 (800-822-4547 547 or www.HimalayanInstitute.org).
