Puruṣa is the pure witness that has no attributes. All attributes are of the nature of Prakṛti, which is saturated with three fundamental qualities, known as guṇas. Guṇas are initially in perfect equilibrium, known as mahat. When Prakṛti is permeated by the formless Puruṣa, the guṇas go out of balance, exploding into the material universe.

The buddhi, ahaṅkāra and manas together make up what is known as citta, the field of thinking and feeling.

While some traditions teach us that we are a part, or a spark of, the Divine, the View of this path is that we are the whole—the One Reality. The LSN is magnificent in its teaching of this path since it begins with the nāma Śrīmāta (see N1) that reveals the contraction of the limitless, non-dual Divine into limitation and duality, and ends with the

Most of the time, what we think is intuition is merely a product of past impressions. To know the difference between the two takes a highly discerning buddhi.

Loss is inevitable. We age and lose our youth, our physical and mental abilities, and our loved ones. We can’t seem to keep the clock from ticking or the world from changing. No matter what we do, we can’t have just one side of any duality. Joy will always be accompanied by pain, gain with loss, hope with fear, and so on. This never-ending cycle of

the very act of creation is the Divine limiting itself. Everything that exists is therefore a manifestation of this limitation. Accordingly, the very question of why suffering exists lies in the realm of limitation. When we transcend limitations in our own sādhanā, such questions stop making sense and stop arising. Imagine a movie that you pay good

In general, every mantra and chant contains six “limbs” that bestow it with unique powers and characteristics. These six limbs (known as ṣadanga, see N387) are invoked at the beginning of the chant through a practice known as ṛṣyādi (ṛṣi and other) nyāsa. Nyāsa involves touching various parts of the body while chanting or uttering certain mantras.

Devī’s Śaktis Created from her own essence. Sampatkarī from her goad. Aśvārūḍhā from her noose. Vārāhī (a.k.a. Daṇḍanāthā Devī) from her arrows; she is the commander-in-chief who rides the chariot known as Kiricakra. Mātaṅgī from her bow; she is the prime minister and rides the chariot known as Geyacakra. All the śaktis of the Śrīcakra.

The more valuable way to chant it is to understand it in ever-deepening practice so that it transforms us at the most fundamental level. If the LSN is deeply studied and applied in sādhanā and in life itself, no other practice would be needed for liberation. This is the approach explored in this book.