In their realization, or in their practice of the Dharma, see her actually as a source of the Dharma also, or as a source of enlightenment. And they serve her through that perception, through that idea. And then it says, prostration to her whose letters, tutare, in whom? By their powerful light. So actually it means, by their powerful light, it means that from the mantra, or from the letters of her, we represent her. or whom, that many light rays issue out from these. So it means actually just the power of these sounds or the power of these mantras, through their power and through their ability, all different types of obstacles, whether the enemies or evil spirits or any type of negative force or negative qualities in this world, are able to be overcome by the power or by the light of her mantra.

[01:12]

It says that this light ray can fill the seven worlds benefiting all sentient beings. And here, these seven worlds are basically classified under three main categories, or three main worlds, which is known as the world of form, the formless realm, or formless world. That's it. That's it. So let me go back on that, actually.

[02:20]

When it says the seven worlds, she fills the seven worlds benefiting all sentient beings. Here, actually, the seven worlds, we've divided into three main categories. One is called the world of desire. And then there's the realm of form, and then the formless realm. And the first one, actually, the realm of desire, represents the first five types of sentient beings, like humans, and animals, and hell beings, and demons like this, and demigods or lower gods. And then the realm of form is actually just classified as one realm, but it's many different levels of gods within that. And the formless realm also is considered just one realm. And again, there's many different types of higher levels of gods within that. So these three realms of existence, there's seven subcategories. or the three main levels of the world of desire, the world of form, and the formless world, are benefited by her.

[03:22]

She's able to overcome them. She stamps down on them, in a sense, to overcome the obstacles that people have or that the light raises you out to benefit any and all sentient beings within them. Be generous because he's plucking me more than him. No. Him? Okay, good one. Okay. Happy. I can understand. You've never met a woman in your life? You've never met? No. You've never met a woman in your life? No. You've never met? No. You've not? No, no, no, no. Luba meba guba nema.

[04:31]

Luba meba nisimje chikya maleba. Luba meba guba nema. Luba meba guba nema. Luba meba nisimje chikya maleba. next verse actually which i think got left out of there somewhere it just it talks about tara who has the power to overcome the obstacles of... Actually, it kind of divides them into two ways. It says, like, ordinary beings, and she's able to help them, to bring them, to benefit them, to overcome their obstacles.

[05:35]

And even those, like, very powerful beings, like kings and other powerful people in this world, or powerful beings of any realms of existence, she's able to bring them under her control, though they have a lot of power. It just shows that she has even greater power. And she's able to bring all of them under her control, in order to benefit them and also for them to benefit others. So no matter who they are, whatever type of sentient being is in this world, she has the power to bring all those, to help all those and to control and to benefit them in various different levels. So the next verse says prostration to her who is worshipped by Shabda, Agni, Brahma, Vayu and Ishvara. These are just different names of different gods like fire god and god of air. and the creator of God, and some of the other gods.

[06:51]

And it says actually the first god, Chakra, is really the king of the gods. And even Chakra, who is the lord over all these other gods, who is so powerful that even him will go and worship Tathātā, that even the most powerful of all the gods sees himself as being someone much lower, who is observing Tathātā, and someone who needs to worship her. In Chinese, it's called Pisa Nangtang. In English, it's called Tsoi. In Chinese, it's called Tao Dao. In English, it's called Tao Dao. In Chinese, [...] it's called Tao Dao. In today's sohbat, we are going to speak in English. In tomorrow's sohbat, we are going to speak in Chinese. In the next sohbat, we are going to speak in Turkish.

[07:54]

In the next sohbat, we are going to speak in Kazakh. In the next sohbat, we are going to speak in Kazakh. In the next sohbat, we are going to speak in Kazakh. So, the next part of the verse, actually what it's showing is there's different beings in this world, like the different gods are on a very high level, or a more powerful level. But then also even other levels of beings, and here you're talking about different types of demons or different types of what they call zombies or romans, or just different classes of more types of maybe evil spirits in this world. And here it says demons or zombies or gandharvas or yakshas, which are different levels or different classifications of beings that even the collections of those, even though they have certain power and they're more powerful in some ways than a lot of the people in the world, even the collections of these types of spirits who are able to do a lot of harm or who have a lot of power to do many things in this world, but even they always show respect and praise and worship to Tara. In the beginning, when I was young, when I was four or five years old, my father died.

[09:20]

He died when he was four or five years old? Yes, my father died when he was four or five years old. So the next verse, it says prostrations to her who destroys the magic devices of others with the sounds of a trekking pet. So here what it means, what it says that the magic devices, it means just that some people who try to cause harm in the world to others, those who have the power either through black magic or the power to do different types of deeds that will really cause harm to you through whatever means.

[10:21]

It's almost saying actually there's different types into that there said that people could, they would bury things that belong to you or that would cause harm or they would do certain recitations of certain types of evil mantras or evil or bad types of recitations that can cause harm to others, or whatever method they would use, which here are called magic devices, just means methods to create harm caused by others to you, that by reciting the verses of Tata, especially her sounds, what are called her wrathful sounds, such as trep and pep, that these are able to be overcome, that they can't harm you in any way that they're turned back or are not able to approach you and you're safe in that way? So then also it says, who presses down with their right foot curved and left extended, blazing with

[11:31]

the blazing light of fire. So it just means actually that with her feet, they're a symbol of putting down or crushing anything that would cause obstacles or problems. So just like the seven levels of existence, it says actually that she puts her feet down on the seven levels of existence, or the three realms of existence, for example. By pressing down, whether it be with a curved leg or an extended leg, no matter where things arise, different forces that arise in the world that could cause obstacles, if she presses down on them, symbolically representing that she's able to overcome them, to suppress anything that might cause harm to you or to anyone else. And then it says, blazing with the blazing light of fire. It means that just from her body, and sometimes you can visualize it from her body, many light rays are actually, let's say, rays of fire are issuing out, tongues of fire, I guess you'd say, just come out of her body. And what it means actually is that no matter what kind of obstacle would come to her, because the fire is there, it would repel that and turn it back, turn it away.

[12:55]

So in the same way, it's just a symbol that nothing could ever touch her and nothing can touch you who worship her because the blazing of her fire, the blazing of her body is able to turn back or destroy obstacles that would approach you. It is said that if you do not do it, you will not be able to do it. If you do not do it, you will not be able to do it. Nūgī-jīpa, heṅgī-jīpa, meṅgī-jīpa, kṛṣṇa-jīpa, jāpa-jīpa, [...] jāpa-jīpa. So it says, next act, it says, frustrations to today, the great and fearful ones.

[14:10]

And here it means fearful one is the one who is able to overcome the eight great fears. So it means like fear from fire, fear from water, like fear from floods or different types of water, fear from wind, like storms or hurricanes or whatever, fear from snakes, fear from poison, fear from elephants, fear from being bound or tied up or imprisoned. And also fear from thieves or robbers. She has the power to overcome what are called the eight great fears. And if you have any of these types of fears, that through worship of her, through reciting of this prayer, that you are able to overcome these eight great fears. You give power, number of the monks, and you give power to another. You give power, number of the others. Maintainers.

[15:30]

Great demons. Great demons. nyo-mong-pa te su-ngo-de, kyu-kye-cha-ri-gye-mi, nyo-mong-pa te-la-gye-mi, te-li-nyo-ba-la-so-la-sa-ma, te-la-gye-mi su-ngo-de. Rangi nyo-mong-pa du-su-ngo-de, rangi li-le-me-la, te-li-nam-do-gyo-mi. Nam-do-gyo-me-sa-du, te-li-nyo-ba-la-so-la-sa-ma, te-la-gye-mi su-ngo-de. Rangi nyo-mong-pa du-su-ngo-de, rangi li-le-me-la, te-li-nam-do-gyo-mi. Nam-do-gyo-me-sa-du, te- JIGME KHUNCHEN LAMA PRABHUPĀDA So it says, frustration is to talk to the greatly fearful one who totally conquers brave demons.

[17:16]

And here, what's meant by brave demons, by a demon, a very powerful demon, says that in reality, there is no demon. There's nothing that can harm you. But because of one's own defilements, because of one's own attachment to self, one's own grasping of self, one's own desires and hatred and ignorance, because of these defilements, that demons arise. There's no other demon except caused by your own self, by your own self afflictions. So when it says brave demon, it means the brave demon actually that comes about, that hurts or harms you, is nothing but the reflections of your own mind, your own defiled mind. And if you don't have a defiled mind, if your mind is pure, then there's no conceptualization. If there's no conceptualizing mind, then actually one is gaining a stage of enlightenment, because the mind's not conceptualizing, it's not working under the influence of the defilements, it's not working under the influence of conceptualization, of grasping at a self. So, what's happening here then, it says that who totally conquers great demons is that the one who conquers great demons, Tara, who's the one who conquers great demons, means one who's able to overcome her own self-afflicted, her own self-causing demons.

[18:30]

Because it says in scripture that without your own inner demon, your own inner demon of violence and afflictions, there can be no outer demon that's going to cause an obstacle to you. So the only way an outer obstacle can come to you, a demon or an obstacle or whatever is causing you problems, whatever your situation is, that outer obstacle that you feel is making trouble for you is nothing but a reflection of your own inner obstacle. And the great demon that really afflicts each one of us is our own violence, is our own desire for intervenience. So here it means that through the practice of Tatha, where she's the one, she has that stage that overcomes This self-perfection, it overcomes the self-impotence. Chittay, Tuesday, and Sunday.

[19:43]

part of that it says the one whose lotus face shows a wrathful mood. It says that though Tara, actually she's a very peaceful deity, that's why they call her the lotus face one, that she has this appearance of peacefulness and purity, at the same time there are occasions in order to help such beings who are very wrathful themselves or very demonic themselves, in order to help them that she takes on different appearances. So at times she takes on, for example, a wrathful appearance. So in order to overcome a certain problem or situation, instead of maintaining this peaceful face that she'll manifest a very angry or wrathful form or wrathful mood, And then it says, who slays all enemies. And here, enemies just refers to defilements, to obscurations of one's own self. So Tara is the one who's able to overcome or to destroy, who slays all enemies.

[21:00]

That means the enemies of defilements. It means desire, hatred, ignorance, and grasping. She's destroying these things. In the next verse, it says, prostrations to her, whose left hand poised at her heart, in a gesture symbolizing the three jewels. And when we visualize Tara, we always see that her ring finger and the thumb are held together, holding the lotus flower that comes up and blossoms at her heart. But her other three fingers are extended straight out. And these three fingers, then, is what is meant by saying, symbolizing the three jewels supported on her thumb. And then it says, her palms are adorned with a universal wheel.

[22:15]

So it means that one of the marks of enlightenment show actually like in the palm of her hand, or in the palm of any enlightened being's hand, there's a wheel. It's called the wheel, the dharma wheel. And actually the lines physically appear there. So it just says that her palms are adorned with a universal wheel. Rang gyi wei gyi tsuwa mang tsuwa mang saying, chya ngi kholo le, s chya yiwa ngi gyangwa, kholo gyalwa, gyei gyi kholo le, wei sayi tsuwe wei, shen gyi duk gyi wei sayi tsuwa tsuwa yong gyi gyangwa, khong pha tsa tsuwe. And then it says, whose radiance conquers all hosts of turbulence and obstacles. Again, actually, it's referring to this wheel in the hand. It says that from her hand, her hand in this form of gesture of giving, that from this light rays will issue out to benefit others. Or it says also that whose radiance conquers all hosts of turbulence and obstacles, that no matter what type of obstacle would come to

[23:16]

try to disturb her or anyone else, then by the rays of light issuing from the wheel in her hand, this is able to turn back or to destroy all these various types of obstacles that may arise. I'm just thinking about this. I'm just thinking about this. Yes. In the beginning, there was a king called Rabdu Gawa.

[24:22]

Rabdu Gawa was the king of Samjata. He [...] was the king of Samjata. No, but she can tell them that you're a gentleman. Sijjik. [...] So it says, prostrations to the greatly rejoicing one about whose head is an ornamental rosary of dazzling lights.

[25:25]

This refers actually just to the ornaments that she wears on her hair, or she kind of wears many different types of ornaments, but also on her head, she has like a tiara or a crown of many ornaments which are always emanating lights. It says, along with that, that she's, it says, who laughing, laughing hard controls demons and the world. Take him everywhere. Take him everywhere. Māyā'uḍaḥ. Okay, yeah, it says, prostration to her, prostration to the greatly rejoicing one about whose head is an ornamental rosary of dazzling lights.

[26:52]

So the first one says the greatly rejoicing one, it just means actually... So the Greatly Rejoicing One just means that whatever people in this world wish for, whatever their desires are, that she's able to fulfill their desires. So in that way, she's what is called a Greatly Rejoicing One. People rejoice when they see her, because people know that whatever they wish for, that by praying to her, it'll be accomplished. So it says, prostrations to her, to the Greatly Rejoicing One, about whose head is a ornamental rosary of a thousand lights. And again, so it means like, on her head are these crown of jewels, or different ornaments that she wears, and from these many light rays that she pours, that she's very brilliant, she's very dignified, she's very honorable. And it's just like if you saw someone who's a very powerful person, that you would have a very, it would have a humbling effect on you. So in the same way, anyone that sees Tara, sees someone who is really very powerful, who's very special,

[27:54]

And it does humble you, it brings you down to a level of understanding what power or what greatness is really like. And then it says, who laughing, laughing hard, controls demons in the world with tutare. So it just means that by her laugh, by her laughter, by her sounds of her mantra, even that sound alone is able to overcome different types of evil forces in this world. When I tell that, you know, Yamukhevaranda, you do not know. You know, he talks, he has this, you do not know, I think. But I think, you know, I think, if I wish, I should, I wish. Actually when it says laughing laughing hard it's always just showing it was just saying actually doesn't mean like ordinary kind of laugh you know someone laughs but actually even in some of the uh the verses to

[29:08]

to different Dharma protectors, sometimes it says that they use terms or they'll use sounds like ha-ha or he-he. And actually, that's what it's referring to. It's like a sound that appears to be like a sound of laughter, but in actuality, it's a sound of overcoming obstacles through that means. In fact, there are three kinds of Buddhas. The first one is the Buddha, the second one is the Buddha, the third one is the Buddha, and the fourth one is the Buddha. The third one is the Buddha, and the fourth one is the Buddha. The third one is the Buddha, and the fourth one is the Buddha. The next verse says, Frustrations to her who has the power to summon the entire assembly of earthly protectors.

[30:25]

And here again it talks about a different class of beings. There's different types of spirits in the world, like earth spirits or tree spirits or what are in some of the teachings like in the Vajrayuti Laya teaching where it talks about like there's eight direction guardians or eight local guardians or earth guardians. He was talking about these classes of guardian spirits in the world, that even these actually, the Tathagata has the power to summon them. And not only summon them, but they turn into like servants or attendants or messengers, couriers for her activities, that they even submit to the power of Tathagata. It is the same for me. [...]

[31:36]

And the next part of the verse says, who completely rescues every destitute one with a wrathful moving letter of home. So sometimes in order to overcome certain types of obstacles for other living beings, the Tathāgata will take on a very wrathful form, takes on a wrathful appearance. And when she does that, then the essence of her wrathful appearance appears in the form of a letter of home within her heart. And from that letter of home, appearing in the wrathful form, the light rays or sounds can issue forth from that in order to help others. So it says that through the wrathful movement of the letter O, so the movement of the letter O, when she's in a wrathful form, that from this, actually, she's able to emanate forms or sounds or light in order to dispel unfavorable conditions for those who are experiencing them, and not only to dispel those unfavorable conditions, but also to bring forth to them all favorable conditions. So to overcome their obstacles, get rid of those things, and then also to bring benefit for them. So it means, in other words, that she dispels the destitution of others, and then not only dispels the destitution, but then also on top of that, replaces that with happiness and joy.

[33:29]

In the 7th year of [...] the 7th It says prostrations to her who has a crescent moon as a head ornament. So it means actually that in Tara's head, within her hair, sometimes you see a symbol where she has a small crescent moon. So it means a very small sliver, like the first day of the new moon. It's a very, very small moon. But even that, even though it's so small, that that moon is so small, that when it emanates from Tara, when it emanates from her hair, the brightness of that can dispel many, many great obstacles.

[34:45]

So even though it appears to be small, even then, her power is so great that it emanates in a greatly magnified form. And also it says, upon her, upon whose knot of hair, Amitabha, from whom continuous light rays issue forth. So it just means that when we visualize Tara, we always see also on top of her head is the image of Amitabha sitting there. And from his body, light rays are continuously issuing forth. And this just represents that always Tara, constantly, at all times, is always benefiting others. And her work of benefiting sentient beings is constant and ceaseless, just as the light rays issuing from Amitabha are constant and ceaseless.

[35:48]

chanda gawa thamma, [...] Kawa kongzi zane, nima dunsha, nima dunsha. Nima [...] dunsha, nima dunsha. And then also it says, frustrations to her who dwells in the midst of a garland of flames like the fire at an eon's end. And according to Buddhist thought, it says actually that when an eon, when the world goes through its evolutionary stages, at the end of a period, at the end of an eon, what happens at that point is actually that instead of one sun, there are seven suns that appear.

[37:08]

And the seven suns are so strong, so powerful, that it burns the whole world up, actually even the mountains, the earth, everything, even dust particles all turn into fire and it's just an incredible fire that blazes until the whole universe actually is destroyed, the whole world is destroyed at that time through this fire and that's the last thing that happens at the end of a neon. So just saying actually that Tara's body is so brilliant, that her persona is so great, so brilliant, it's just like being the fire at the end of a neon, which is so powerful that when you see Tatha, that her brilliance, her splendor is as dignified or as radiant as that kind of fire that you would see at the end of the world. What's that? Mother Chai, if you do this, it will not harm you, it will not harm you.

[38:18]

If you do this, it will not harm you, it will not harm you. If you do this, it will not harm you, it will not harm you. If you do this, it will not harm you. If you do this, it will not harm you. So sometimes it says actually that Tara appears in a more peaceful form. So earlier in the verses it says sometimes, for example, it says that her right foot is curved in and her left is pushed out. And this actually is referring more to like a more peaceful and playful form. Here it says that within this garland of flames like the flames of the fire of the Neon Zen, it says, who completely vanquishes the encircling army of the enemies of happiness with her outstretched right leg and her bent left leg. So it's just showing the opposite form. But here, her right leg goes out and her left foot comes in, and just showing that she can take on different appearances, and this is to represent a more wrathful appearance, that within this great flame, within the brilliance of this fire, that she can appear in a very wrathful form to overcome

[39:27]

all unfavorable or dissatisfying conditions that may happen to anyone and then destroy them and bring happiness to all. In the beginning, there was a person who was a monk. I [...] was a monk. Canaan Doja, that was it. We didn't go to Canaan Doja to have tea. We went deep, that's starting that day. We came back and continued up. Now I think I can't go. I'm afraid I'm not going.

[40:29]

Henan, I don't like it. I can't stay here. I'm afraid I can't stay here. I'm afraid I can't stay here. I'm afraid I'm not going. If you don't have love, you can't have love. If you don't have love, you can't have love. If you don't have love, you can't have love. In the evening, there was a big fire. I think it was a big fire. I went into the house, and there was a big fire. So the next one says, frustrations to her whose left hand in menacing mudra strikes the earth, who

[41:40]

in a wrathful mood, and with the letter Hum, tames the seven types of beings. So again, it's talking about how to take on a wrathful appearance. With her left hand, she gives a gesture of threatening with her left hand, and then with her left foot at the same time is doing that, as she's trampling or she's stamping on the ground. And this is to represent a very wrathful appearance that, along with the gesture of her hand in the wrathful mudra, and also with stamping the ground with her foot, She transformed into a wrathful appearance, almost an appearance like Vajrapani, a very wrathful deity. And then also the letter HUM from her heart, or reciting the letter HUM to emanate this sound that she's able to overcome. or bring to peace those that create problems in this world. It says the seven types of beings. So it means like the hell beings, the hungry ghosts, and those in the state between death and life, and with various levels of existence, or those who have problems in this world, that she's able to overcome them or tame them and bring them out of their obstacles and bring them to peace.

[42:49]

Next it says prostration to her who is peaceful and virtuous. Peaceful, I'm sorry, who is blissful and virtuous. Blissful here means the one who possesses the bliss which is free of all requirements, the bliss which is without any residue. Or in other words, someone who's overcome all the worldly constraints or worldly bondages and is completely free of that they have a certain or a great bliss. So she actually who has that state of bliss and who is virtuous means that all her deeds are completely free of any non-virtuous action whatsoever or non-virtuous taints. She's completely virtuous and completely in bliss at all times. Then it says, whose calm in her field of practice is calm nirvana.

[44:00]

So it means she who has gained the state of realization of nirvana, who has gained the state of liberation, and also having gained that state in all her activities, also were pervaded by that state of calmness. In other words, they're able to liberate, they're able to bring peace to the world. Svābhānaṁ na yāngā-karmāṇi vipassu bhūtyaṁ bhajīmāṁ sva-bhaktiṁ. Nāgi kūṭi mūṭi, nyoṁ mūṭi. Śeṅge pāṇḍa nyoṁ mūṭi. Nyoṁ mūṭi. Nyoṁ mūṭi. Nāgi kūṭi nyoṁ mūṭi. Nyoṁ [...] mūṭi. Śeṅge pāṇḍa nyoṁ mūṭi. Nyoṁ mūṭi. And then also it says, who was able to destroy great unwholesome actions. So it means she's one who's able to see all her defilements and transform them into a state which is a state of non-defilement.

[45:18]

And being able to transform her own defilements, to see her own defilements in their true nature, in other words to see them So though someone may possess defilements here, the method of overcoming them is to see them in an ultimate state. And able to overcome those defilements in an ultimate state, then she gets rid of them. And able to get rid of them, she's able to get rid of the defilements of other living beings by seeing them through nature. He will have it. [...]

[46:19]

He will have it. [...] He will have it CHINESE LANGUAGE This is prostration to her who slays the bodies of the enemies encircling happiness, who liberates by the formulation of the ten-letter mantra in HOM. So here, actually, is referring to two different mantras, with the letter HOM as its center,

[47:21]

manifestation, that through these marches then she's able to slay the bodies of enemies. In other words, she's able to overcome obstacles to oneself and others, those who obstruct one from gaining happiness. It says, Prostrations to her, Tūrē, who stands with her feet. And again, here Tūrē and standing with her feet are showing a wrathful appearance and meaning that through the manifestation of Pāḍa that we can overcome obstacles naturally, that they can naturally be destroyed. obstacles can be seen in their true nature. In other words, they can be dissolved into their own dissolution. They can be dissolved naturally into their own state.

[48:25]

In the past, there was a man called Rangmandala. He was a great sage. [...] He was a great sage And then it says, the one in the form of the syllable HUM who shakes Mount Mandara-Vindhya and the three worlds. So this is just saying again that from this letter HUM, this wrathful letter, that she's able to move the whole world, Mount Mandara-Vindhya being great mountains, but the three worlds means like the world of desire, the world of form, and the formless world. that through the power of her sound, the power of her mantra, or through the power of her home, that she's able to subdue these or shape these and show the great power that she has to work for the world.

[49:44]

When we talk about highest level number, we don't talk about the channel number, so it's high, tall, so we have to talk. So we need, uh, the way you can go channel number is, if you're going to talk Arabic, Next it says, prostrations to her who holds the hair-marked moon, shaping the form of the goddess's leg. So this just refers actually to Tara, on occasion we'll see some poses where she holds the moon in her hand. And this is just showing that the light of the moon or the purity of the moon is able to overcome darkness. So also through the purity of her own power, purity of her light, the lightness, that obstacles or especially the defilements like desire, hatred, ignorance are able to be dissolved or to dissolve into their mental state.

[50:54]

If you don't do it, I will do it. [...] GURU DĀSA'I KṚRAMĀNANDARAMĀNDARAMĀNDARAMĀNDARAMĀNDARAMĀNDA So then it also says that the three poisons are purified as she pronounces the two Tara's in the letter Pe.

[52:02]

So this means actually that even without reciting these letters, even just by seeing them, by relying on the sight of these different letters, like the letters Tara or the letter Pe, for example, that just by relying on these alone, seeing these alone, that the three, it says the three poisons means like desire, hatred and ignorance, are able to become pure, are able to be purified through relying on them, even if you don't even pronounce them. M.N. Yes, yes. What is your name? My name is Mimari. What is your name? My name is Mimari. What is your name?

[53:05]

My name is Mimari. Here it says, Prostrations to her served by the king of gods, the gods and men of everyone. And we were just discussing actually it's not correct in the English when it says men are everyone. Actually it says it affects me, my Inva, which means it kind of looks like a man, but it's not a man.

[54:06]

Or it looks like a human being, but it's not. It's more like if you see someone who's kind of dressed up like a joker. Actually here it's a kind of a spirit that when you look at him, it looks like a person, but it's not really a person. It kind of looks like a joker. It's kind of like chocolate colored. I don't know what it is. But anyway, it's not a man. So that's what's referred to here. Unfortunately, there's a lot of classes of beings that don't... We don't have English words for it. This actually, this class falls into a class called Yakshas. It's kind of a human class of beings. But anyway, they kind of look like a person, but they're not. So anyway, it says, prostrations to hers, who is served by the king of gods and gods. So she's served by the gods, not even the gods, even the king of the gods. And even those obstacles, those kind of people-looking things, that they also, they can't, any obstacles they would give, actually, but they're dispelled.

[55:09]

All the obstacles caused by them are also dispelled by Tara. And actually, they turn around and serve her. It's not that I don't like it, but it's [...] not that So I'm not going to be doing that. I'm not going to be doing that. He could do it by day. He could do it by day. He's saying he's going to do it. He's [...] going to do it.

[56:09]

It's like this, it's [...] like this who dispels quarrels and bad dreams by intentionally wearing armor." So what he's referring to is just like the mantras of a deity, certain deities will have different mantras placed over their body as if they're an armor for the person doing that meditation. So here also it just refers that Tara herself has the armor of her own mantra, but through this mantra through the armor of the mantra or through the brilliance of her own body that she's able to overcome or dispel quarrels and here it means quarrels means people who are saying bad things against you or in the text it's referring to also like those like in old times actually when people would debate or people would really have great arguments very vicious arguments with each other that if you're being harassed by others in certain ways then

[57:27]

that this would be able to overcome that. Or also, if you have bad dreams or a really disturbing nightmare, things like this, that through the grains of your own armor, the grains of the armor of Tathagata, the grains of Virmānta, or the syllables of Virmānta, these are able to be dispelled. Tathagata nirvāṇa-dhāvā yuñjñe, jñe bhagavata rūpa-sannidhi. Tathagata nirvāṇa-dhāvā yuñjñe, jñe bhagavata rūpa-sannidhi. Tathagata nirvāṇa-dhāvā yuñjñe, jñe bhagavata rūpa-sannidhi. In the past, there were many people who came from far away, but now there are only a few people who have come from far away. He's the trouble in this.

[58:30]

He's the trouble in the other. [...] It says, prostration to her whose two eyes, the sun and full moon, illumined by their light rays, who removes very fearful diseases through reciting tu-tara and twice-spoken tara. So here actually refers to her two eyes, the right eye symbolizing the moon, the left eye symbolizing the sun. The moon representing a more peaceful manifestation, the left, or the sun, representing a more wrathful manifestation, and tu-tara representing a peaceful form, and tara representing a wrathful form, that it means that through her vision, in other words, peaceful vision or a wrathful vision, or through the utterance and the power of her mantra, whether the peaceful mantra like kutada or a wrathful like kada, that she's able, or one is able to overcome different fearful diseases, and here it means diseases like very contagious diseases like smallpox or different types of very

[59:45]

powerful diseases that they're even able to be overcome by the power of Tathagata's vision and voice. So prostrations to her endowed with the strength of calm by the array of the three truths. So here the three truths refers to the three symbols in her body, Oma and Hum. the truths of these letters, that she's able to calm or to purify various defilements or obscurations. And through the truths of the three letters, representing the body, voice, and mind of Tathagata, all obstacles or difficulties are pacified.

[60:50]

You didn't be chosen to be Jumbatul Nisr. Yes. Yes, I'm sorry. You didn't be chosen to be Jumbatul Nisr. [...] So then it says, she destroys the host of evil spirits, the walking dead. to the most excellent lady. It just means that through the mantra, these ten syllables of the mantra, of her mantra, of her speech, that all types of evil spirits, whether they be like general evil spirits, or what they call walking dead, or zombies, or just different classifications of spirits, or obstacles, or unfavorable conditions, or whatever it is that's attacking us, that even by the power of her mantra, again, that these are dispelled and purified.

[62:09]

Yes. So I'm not saying that she wouldn't... Yes, sir. So it says, this is the praise of the root mantra and is offered with 21 prostrations. So the praise of the root mantra just refers to both the mantras, both the peaceful mantra and the wrathful mantra. So this being a praise of those mantras that it's offered, it's given along with prostrations. And then, the name of the mantra that they're talking about, they're talking about, who you want to be when you grow up. Who [...] you want to be when you grow up. Yes. [...] In the Taj Mahal, there is a statue of Baba.

[63:59]

In the Taj Mahal, there is a statue of Baba. [...] It is said that there is a place called Chikshiishi. It is said that there is a place called [...] Chikshiishi. In this way, we can get rid of all the negative karma. We can get rid of all the negative karma.

[65:02]

Yes. Yes. He said, why don't you build a well? I said, why don't you build a well? [...] I said, why So, these 21 verses of Tathagata actually explain that there's two different types of explanation that can be given to them. One is actually just referring to Tathagata in her own form, like the green Tathagata, just generally referring to the different verses to parts of her body or to her physical being.

[66:28]

And we talked about her voice, her mind, all that, but it's basically referring to her physical being and the different qualities that she possesses in relation to that. There's also another way to explain these 21 verses is to relate them to each of the 21 different manifestations of Tara. So one of them represents a white Tara, one of them represents a green Tara, one represents a blue Tara, one represents a black Tara, like that. Then we could take all the 21 different manifestations of Tara in those 21 different forms. There's actually, Kutsuma gave a series of initiations up in Oakland not too long ago, where she gave all forms in it. So also these 21 verses can refer specifically to each one of those 21 different types or forms of Tathā, manifestation of Tathā. Here in this case what this was referring to was a general explanation of her body, not to each one of these specific forms of Tathā, but instead referring to the physical essence of Tathā and showing her hands or her feet or her mantras and showing that the same idea

[67:29]

is applied to both. Whether we say it's one of those specific 21 forms of Tathagata, or it's just this one form that represents all of them, that the same types of activities can be accomplished. For example, the different types of activities are like to have long life, or to increase intelligence, to increase your merit, to overcome obstacles. Actually, they're said like there's like four main types of activities. You can do peaceful activities, increasing activities, controlling activities, and wrathful activities. So these four main types of activities are accomplished through this, where we can make actually a specific manifestation of Prana to represent each of those types of activities. So here the explanation of the whole 21 verses is showing that these different types of activities are combined in this one form of Prana, whether to show like she has one hand out in one position or another position, or part of her face or the things in her hair, or whatever, these are showing these different activities that can be accomplished through her. And it's applying the symbolic representation of this physical form of Tara to these different activities.

[68:34]

So what this does then means that when you recite this prayer, this verse of Tara, it says you can recite it like one, two or three times every day, or as many times as you can, that what you're doing is you're invoking the essence or the power of Tara through these 21 verses because they represent the various physical aspects of Tatha herself. And that by reciting these, that if you do this recitation with very strong and very pure faith, that whatever your desires are, whatever your wishes are, there's not a better method for them to be accomplished in the recitation of this prayer itself. Because the power of Tatha is completely manifested throughout this prayer. So, I'm going to show you how to do it.

[69:50]

So, I'm going to show you how to do it. So through reciting this prayer, Tata, actually you don't have to You don't have to do a meditation first. You don't have to create yourself in the form of Tara. Just in your own ordinary form that you can recite these verses to her at any time.

[70:52]

You can do it when you're driving or walking along. You can do it when you're doing work. You can memorize it. You can do it any time you want. You can do hard work and hold the paper at the same time. Any time, you know, you can recite this at any time, any occasion. And through this, actually, you're able to you'll be able to accomplish whatever you wish, I mean, to gain prosperity, to gain wealth, to gain merit, to gain long life, to overcome obstacles, whatever it is that you need, whatever desires or whatever the situation calls for, that through doing this practice, reciting this prayer with very great faith, that all these can be accomplished. And Jetsuma was saying herself that when she first came to Canada, when she left India and came to Canada, where she lived, the other Tibetans said actually she didn't know anybody at all. She was basically just her family, by themselves, without really knowing, being familiar with anyone. And when she got there and feeling very unfamiliar, feeling a bit lost, actually she revived, she said personally she revived on Tara, reciting this prayer, and

[71:53]

her own personal experience, her own personal vision of what has happened to her in her life, that it's been through the prayers of Tatha and through this practice and even the recitation of this 21 verses to Tatha that she's been able to overcome. in her life to run very smoothly and very nicely. And for that reason, she's very happy to be able to present this here today. And also it says actually this time in the world, this present situation in the world, which is seen to be

[73:05]

quite a very good time and an auspicious time in the world, that it says in many occasions by many others, such as the Buddha or Avalokiteshvara, that at this time in the world, that through the recitation and the prayers of Tara and through relying upon Tara, that this is a special occasion when really her blessings and her power are most effective, and that just by relying on her, at this time that many of your obstacles and much happiness in your life can arise through her. QS. NIRDHARANA MAHARAJHA QS. NIRDHARANA MAHARAJHA QS. NIRDHARANA MAHARAJHA And also Tibet, as many of you are aware, there's four different traditions of Tibetan Buddhism.

[74:20]

But all the four traditions equally have very great fame in Tathagata. All of them worship her and do rituals to Tathagata every day. And all they see, actually, Tathagata is the same. It's not a different Tathagata for each sect, actually. of which I see, and look upon Prada, the same Prada, and rely upon her very slowly, and see the progress in her. I would like to end this here today at this point and tomorrow what you'd like to do is when we convene tomorrow's first actually to do a group meditation

[75:22]

of the Tara that we have received the initiation for today and received the text for. We will do a group meditation on that tomorrow. At the conclusion of that, there's some other verses that follow along with this prayer to Tara that she would like to explain. And then, if there's time after that, if people have questions or ideas or things you want to ask or think are important, she'll try to answer them at that time. So she'd like to recite prayers of dedication. KUNYAN PRAJAPATI [...]

[76:34]

I'm not going anywhere.

[77:02]

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