"I say to thee weapons reach not the Way,
flame burns it not,
waters cannot overwhelm,
dry winds wither it.
Impenetrable, unharmed, untouched,
sure, invisible, by
and thought ineffable, ever all
thus is the Eternal Soul declared!"
"There is a science of recognition, though in large
part it remains esoteric. But some of the knowledge may be uncovered by the
uninitiated student if he seeks in the right place. Among the various races,
the East Indians form the chief repository of this science, and the language
employed, the Sanskrit, involves
terms corresponding to concepts for which there are no real equivalents in our
current western languages." - Franklin Merrell Wolff
Madhva said: "Man is the
servant of the Creator,"
his Dvaita philosophy.
Madhva has taken Reality in
Ramanuja said: "Man is a ray or spark of
established his Visishtadvaita philosophy.
Ramanuja has taken Reality
in ITs immanent aspect.
Sankara said: "Man
is identical with Brahman,"
established his Kevala Advaita philosophy.
Sankara has taken Reality in
ITs transcendental aspect.
"Yet, the right act is less, far less, than the right thinking mind.
Seek refuge in thy
soul; have there thy heaven!
Scorn them that follow virtue for
The mind of
pure devotion casts aside aspirations,
passing above them.
devotion devote thyself: with perfect meditation comes perfect acts,
right hearted rise more certainly because they
seek no gain
step by step, to highest seats of bliss.
When thy firm
soul has shaken off those tangled
oracles which ignorantly
then shall it soar to high neglect of what's denied or said, this
way or that way, in doctrinal writ.
Troubled no longer by the priestly
lore safe shall it live, and sure;
steadfastly bent on meditation.
This is Peace! "
"That man alone is wise who keeps the mastery
If one ponders on objects of the sense, there springs
attraction grows desire, desire
flames to fierce passion, passion breeds recklessness; then the
memory, betrayed, lets
noble purpose go and saps
the mind, till purpose, mind, and man
are all undone.
If one deals with objects
of the senses not loving and not hating,
making them serve his free soul, which rests serenely, such a man comes to
tranquillity; and out of that tranquillity shall rise the end of and healing of
his worldly pains, since the mind well governed by the soul sets the soul at
The soul of the
ungoverned is not his,
nor hath he knowledge of himself;
which lacked, how grows serenity? and,
wanting that, whence shall he hope for happiness? "
"He that acts in
thought of God, detaching end from act, will be
The world of sense can
no more stain his soul than waters mar the enameled lotus-leaf.
life, with heart, with
mind, nay, with the help of all five
senses - letting selfhood go - yogins toil ever towards their
soul's release. Such votaries,
renouncing fruit of deeds, gain
endless peace: the passion bound seeking
fruit from works, are fastened
Mankind errs here by folly, darkening knowledge.
whom that darkness of the soul is
chased by light, splendid and clear shines manifest the
Truth as if a Sun of Wisdom
sprang to shed its beams of dawn. "
- Krisna, from the Bhagavad-Gita, "the Song of the
Divine One", Hindu sacred text
Hindu monists follow Advaita philsosophy which sees each and every power
or force as aspects of One Supreme Being like a single beam of light is
separated into colors by a prism. One of the
most prominent Hindu monists is the saint Ramakrishna whose patron god was
Mother of all living things.
Although Hinduism is very diverse, one thing that unites all Hindus is
the quest for enlightenment, to
free oneself from
the cycle of rebirth and the concept of Ahimsa, which means "non-violence."
Hindus believe that everything on the Earth is part of the
spirit, and therefore everything needs
to be respected, preserved and protected.
Contemporary Hinduism, specifically Smartism, consists of a
trinity comprised of Brahma (the
Creator of worlds), Vishnu (the
Preserver of worlds) and Shiva (the
Destroyer of worlds).
In 1966 the Supreme Court of India defined the
Hindu faith to include these ideas; a
tolerance and willingness to
understand and appreciate the other's point of view based on the
realization that truth is many
faceted and a recognition of the fact that the means or
The basic tenets of Hinduism highlight
three aspects of self-regulation with which to
groom the physical, rational and spiritual facets of your life.
Fundamental Eternal Values can be classified into
Self-control (Brahmacharya) -
self-regulation of all physical
Non-injury (Ahimsa) -
self-regulation of all
Truthfulness (Satyam) -
self-regulation of all
Eight specific things an individual does to emerge
as a content individual:
awe of God
maintain pure and
avoid all acts that will cause
practice straightforwardness in dealing with
maintain cleanliness of the surrounding environment
only to express
ideas of permanently truthful
self-control with respect to all
your sense enjoyments
maintain a relationship of understanding,
tolerance and compassion
chakraEach chakra is an
energy-center that holds the consciousness of the
emotions in the body. The health of our chakras depends on the state(s) of
our emotions. When we shift the focus of our consciousness, we transform the
energy throughout the body.
Chakra, literally "wheels of spinning
energy", has been used as a way to understand human emotion and energy for over
4,000 years. Within the human body there are seven major energy centers named
the chakra located within the body in front of the spinal column, aligned
vertically up and down the spine.
The lowest chakra, the
root chakra residing at the
base of the spine,
controls issues of the
The second chakra, above the pubic bone, controls
emotion and sexuality.
The third chakra, solar plexius,
controls identity and interpersonal relationships.
fourth chakra is the heart chakra. Three
chakras below heart ... and three above.
The chakras below the heart govern
earthly aspects of our being while the chakras above the
heart govern spiritual aspects of our
being. Heart chakra is exactly in the
center, the bridge that connects earthly aspect with the divine aspect.
The fifth chaka, the throat chakra, controls thought forms, internal
dialogues, verbal and non verbal expression - communication in general.
The sixth chakra,
the third eye chakra above and
between the eyes, controls intuition,
vision, an ability to understand situations precisely and the ability to
understand an individual's emotional state through
The seventh chakra, the
crown chakra, controls awarenes, higher
consciousness and allows a master to
plumb subconscious depths
consciously leading to complete
empathy with and understanding of
reality - Christ
"Suddenly, with a
roar like that of a waterfall,
I felt a stream of liquid light entering my
brain through the spinal cord.
Entirely unprepared for such a
development, I was completely taken by surprise; but regaining my
self-control, keeping my mind on
the point of concentration. The illumination grew brighter and brighter, the
roaring louder, I experienced a rocking sensation and then felt myself slipping
out of my body, entirely enveloped in a halo of light. It is impossible to
describe the experience accurately. I felt the point of consciousness that was
myself growing wider surrounded by waves of light. It grew wider and wider,
spreading outward while the body, normally the immediate object of its
perception, appeared to have receded into the distance until I became
unconscious of it. I was now all consciousness without any outline,
without any idea of corporeal
appendage, without any feeling or sensation coming from
the senses, immersed in a sea of light
simultaneously conscious and aware at every point, spread out,
as it were, in all directions without any barrier or material obstruction. I
was no longer myself, or to be more accurate, no longer as I knew myself to be,
a small point of awareness
confined to a body, but instead was a vast circle of
consciousness in which the body was
but a point, bathed in light and in
a state of
exultation and happiness impossible to describe." - Krishna, Pandit Gopi,
Kundalini: Path to Higher Consciousness
Kundalini gurus help initiates
release "the serpent power" to balance the
"root chakra" which resides at the base of the spine. The release of "the
serpent power" through an
awakening process involves
bodily manifestations as a consequence
of the "awakening of an
individual's Kundalini.'' The awakening brings up memories of
past trauma releasing a powerful
energy source lying dormant in the form of a coiled
serpent at the base of the spine.
When freed and properly channeled "the serpent power" reputedly has the capacity to
effect great physical
Initiates undergoing a
Kundalini awakening process
often find it difficult to control their behavior; during power rushes of
Kundalini energy, initiates often
emit various involuntary sounds,
and their bodies move in strange
and unexpected patterns. Among the most common physical manifestations -
unmotivated and unnatural laughter or
crying, talking in unknown
indecipherable tongues and making a variety of
animal sounds and
clinical psychologists might define these strange physical manifestations
as a release of pent up tension or repressed sexual
the sandal tree, the
fruit-bearing tress, the cows, the
Ganga- all teach practical Vedanta to the world. They live to serve
humanity in a disinterested spirit. The Sun radiates its light alike over
a cottage of a peasant and a
palace of a king . The flowers waft
their fragrance to all without expecting anything. The cool, refreshing waters
of the Ganga are drunk by all. The sandal
tree wafts its aroma even to the man who cuts it with an axe. The fruit-bearing
trees behave in the same manner. They please the gardener who nourished them as
well as the man who cuts them. The cows live to nourish babies, the children,
the invalids and the convalescents.
Vedanta is very practical.
It does not preach an impossible ideal.
But you must have
perfect faith in yourself first.
There is neither birth nor
You are your
Māyā deludes you
into accepting hyperreality.
identify your Eternal
Soul with the perishable
You foolishly imagine that you are subject to birth
Free yourself from the clutches of
Sri Sankara, the great proponent of
Advaita philosophy has said that the world is an illusion and the goal of man
is to find Reality behind the
Veil of Cognitive
Blindness. Plato and many other
Western philosophers noted
the world is mere appearance and the
noumenon is the only solid Reality.
The over soul of the
Western philosophers is
the Brahman of the Upanishads - the
Atman of the Vedantins.
Soul, the Paramatman, supports the individual soul , a spark, of the 'over
soul.' The 'Over Soul' is the 'substance' of
Spinoza or the 'Things in itself' of
Kant. The Essence of Vedanta has slowly seeped
into the minds of Western philosophers and they have accepted the existence of
Eternal Soul which is distinct
from body and mind.
traditionally hold that Vyasa categorised
the primordial single Veda into
four. Hence he was called Veda Vyasa, or "Splitter of the Vedas," the
splitting being a feat that allowed people to understand the divine knowledge
of the Veda. The word vyasa means split,
differentiate, or describe.
Vyasa appears for the first time as the
compiler of, and an important character, in the Maha-bha-rata. It is said that,
he was the expansion of Lord Vishnu
Himself who came in Dwaparyuga to make all the Vedic knowledge available in
written form which was available in Sound form at that time. Vyasa's
Jaya, the core of Mahaābhaārata is structured in the form of a
dialogue between Dhritarashtra and Sanjaya, his advisor and chariot
Shiva-Nataraja, the Lord of the
Dance"Breathe deeply," said Vijaya, "and as you breathe pay
attention to this smell of incense. Pay your whole attention to it; know it for
what it is - an ineffable fact beyond
words, beyond reason and beyond explanation. Know it in the raw.
Know it as a mystery. Perfume, women and prayer -
those were the three things that
Muhammad ibn 'Abdullāh
loved above all others. The inexplicable data of breathed incense, touched
skin, felt compassion and beyond them, the mystery of mysteries, the One in
plurality, the Emptiness that is all, the Suchness totally present in every
appearance, at every point and instant. So breathe," he repeated, "breathe,"
and in a final whisper, as he sat down, "breathe ."
murmured the old priest ecstatically.
Together they moved forward,
climbed and, three quarters of the way up the altar stair sat down side by side in
the penumbra between darkness and the light of the lamps. Very quietly Dr.
Robert began to talk about Shiva-Nataraja, the Lord of the Dance.
at his image," he said. "Look at it with these new eyes that the
moksha-medicine has given you. See how it breathes and pulses, how it grows out
of brightness into brightness ever more intense. Dancing through time and out
of time, dancing everlastingly and in the eternal now. Dancing and dancing in
all the worlds at once. Look at him."
Scanning those upturned faces,
Will noted, now in one, now in another, the dawning illuminations of delight,
recognition, understanding, the signs of worshiping wonder that quivered on the
brinks of ecstasy or terror.
closely," Dr. Robert insisted. "Look still more closely."
a long minute of silence, "Dancing in all
the worlds at once," he repeated. "In all the worlds. And first of all in the
world of matter. Look at the great round halo, fringed with the symbols of
fire, within which the god is dancing. It stands for Nature, for the world of
mass and energy. Within it Shiva-Nataraja dances
the dance of endless becoming and passing
away. It's his lila, his cosmic play. Playing for the sake of playing, like
a child. But this child is the Order of Things. His toys are galaxies, his
playground is infinite space and between finger and finger every interval is a
thousand million light-years. Look at him there on
the altar. The image is man-made, a
little contraption of copper only four feet high. But Shiva-Nataraja fills the
universe, is the universe. Shut your eyes and see him towering into the night,
follow the boundless stretch of those arms and the wild hair infinitely
"Nataraja at play among the stars and in the atoms. At play
within every living thing, every sentient creature, every child and man and
woman. Play for play's sake. But now the playground is conscious, the dance
floor is capable of suffering. To us, this play without purpose seems a kind of
insult. What we would really like is a God who never destroys what he has
created. Or if there must be pain and death, let them be meted out by a God of
righteousness, who will punish the wicked and reward the good with everlasting
happiness. But in fact the good get hurt, the innocent suffer. Then let there
be a God who sympathizes and brings comfort. But Nataraja only
dances. His play is a play impartially
of death and of life, of all evils as well as of all
goods. In the uppermost of his right hands he
holds the drum that summons being out of not-being. Look at the uppermost of
his left hands. It brandishes the fire by which all that has been created is
forthwith destroyed. He dances this way - what happiness! Dances that way - and
oh, the pain, the hideous fear, the desolation! Then hop, skip and jump. Hop
into perfect health. Skip into cancer and senility. Jump out of the firmness of
life into nothingness, out of nothingness again into life. For Nataraja it's
all play, and the play is an end in itself, everlastingly purposeless. He
dances because he dances, and the dancing is his maha-sukha, his infinite and
bliss," Dr. Robert repeated and again, but questioningly, "Eternal bliss?" He shook his head.
"For us there's no bliss, only the oscillation between happiness and
terror and a sense of outrage
at the thought that our pains are as integral a part of Nataraja's dance as our
pleasures, our dying as our living."
"Suffering and sickness," Dr.
Robert resumed at last.
"Old age, decrepitude, death. I show you
sorrow. But that wasn't the only thing the Buddha showed us. He also showed us the
ending of sorrow."
"Shivayanamar" the old priest cried triumphantly.
"Open your eyes again and look at Nataraja up
there on the altar. Look closely. In
his upper right hand, as you've already seen, he holds the drum that calls the
world into existence and in his upper left hand he carries the destroying fire.
Life and death, order and disintegration, impartially. But now look at Shiva's
other pair of hands. The lower right hand is raised and the palm is turned
outwards. What does that gesture signify? It signifies 'Don't be afraid; it's
All Right.' But how can anyone in his senses fail to be afraid? How can anyone
pretend that evil and suffering are all right, when it's so obvious that
they're all wrong! Nataraja has the answer. Look now at his lower left hand.
He's using it to point down at his feet. And what are his feet doing? Look
closely and you'll see that the right foot is planted squarely on a horrible
little subhuman creature - the demon, Muyalaka. A dwarf, but immensely powerful
in his malignity, Muyalaka is the embodiment of
ignorance, the manifestation of greedy,
possessive selfhood. Stamp on him, break his back! And that is precisely what
Nataraja is doing. Trampling the little monster down under his right foot. But
notice that it isn't at this trampling right foot that he points his finger;
it's at the left foot, the foot that, as he dances, he's in the act of raising
from the ground. And why does he point at it? That lifted foot, that dancing
defiance of the force of gravity - it's the symbol of release, of moksha, of
liberation. Nataraja dances in all the worlds at once - in the world of physics
and chemistry, in the world of ordinary, all-too-human experience, in the world
finally of Suchness, of Mind, of the Clear Light. . . . "
"And now," Dr.
Robert went on after a moment of silence,
"I want you to look at the other statue the image of Shiva and the Goddess.
Look at them there in their little cave of light. And now shut your eyes and
see them again - shining, alive, glorified. How beautiful! And in their
tenderness what depths of meaning! What wisdom beyond all spoken wisdoms in
that sensual experience of spiritual fusion and atonement! Eternity in
compassion with time. The One joined in marriage to the many, the relative made
absolute by its union with the One. Nirvana identified with samsara, the
manifestarion in time and flesh and feeling of the Buddha Nature."
" Shivayanama." The old priest lighted another stick of incense and softly,
in a succession of long-drawn melismata, began to chant something in Sanskrit.
On the young faces before him Will could read the marks of a listening
serenity, the hardly perceptible, ecstatic smile that welcomes a sudden
insight, a revelation of truth or of beauty.
"Liberation," Dr. Robert
began again, "the ending of sorrow, ceasing to be what you ignorantly think you
are and becoming what you are in fact. For a little while, thanks to the
moksha-medrcine, you will know what it's like to be what in fact you are, what
in fact you always have been. What a timeless bliss! But, like everything else,
this timelessness is transient. Like everything else, it will pass. And when it
has passed, what will you do with this experience? What will you do with all
the other similar experiences that the mokhsha-medicine will bring you in the
years to come? Will you merely enjoy them as you would enjoy an evening at
the puppet show, and then go back
to business as usual, back to behaving like the silly delinquents you imagine
yourselves to be? Or, having glimpsed, will you devote your lives to the
business, not at all as usual, of being what you are in fact? All that we older
people can do with our teachings, all that Pala can do for you with its social
arrangements, is to provide you with techniques and opportunities. And all that
the moksha-medrcine can do is to give you a succession of beatific glimpses, an
hour or two, every now and then, of enlightening and liberating grace. It
remains for you to decide whether you'll co-operate with the grace and take
those opportunities. But that's for the future, Here and now, all you have to
do is to follow the mynah bird's advice: Attention! Pay attention and you'll
find yourselves, gradually or suddenly, becoming aware of the great primordial
facts behind these symbols on the
"Shivayanama!" The old priest waved his stick of incense.
At the foot of the altar steps
the boys and girls sat motionless as statues.
-adapted from Aldous
The Saiva Siddhanta Philosophy
The central doctrine of the Saiva Siddhanta
philosophy is that Shiva is the Supreme Reality, and that the
soul is of the same essence as Shiva, but not identical.
eternal consciousness unlimited by
time, contains the seeds of eternal bliss in gnosis. Lord Shiva is engaged in
freeing the souls from the thraldom of matter. Lord Shiva assumes the form of
an Avatar out of His intense compassion for mankind.
Lord Shiva, the
all-doing and the all-knowing Lord of compassion, graces us as saviour and
mentor. Lord Shiva wishes that all should know Him and attain the blissful
Siva-Pada. Lord Shiva watches the activities of each individual soul and helps
it in its onward march. Lord Shiva liberates each individual soul from
culturally imposed fetters or bonds.
Shiva is eternal, changeless,
formless, independent, omnipresent, omnipotent, omniscient, one without a
second, beginningless, causeless, taintless, self-existent, ever-free,
ever-pure and perfect.
Lord Shiva pervades the whole world by His Shakti.
He works through His
Shakti. Shakti is the conscious energy of Lord Shiva. Shakti is the very body
of Lord Shiva. Shakti is the instrumental cause.
Maya is the material cause.
Lord Shiva is the first cause of
Satyam undergoes evolution for the
benefit of Pasu (Souls). The whole
process of Creation is for the sake of the
Satyam is real and eternal.
Reality of matter and souls forms
the body of the Lord.
Pasu are by nature infinite,
all-pervading, eternal and all-knowing like Lord Shiva (Pati).
think that they are finite, limited and little-knowing, ignorant and temporary.
The soul learns, by long experience, that this Samsara is full of pains
and is transitory, and that he can attain eternal bliss and immortality only by
attaining Sivatva or the nature of Siva or God-realisation.
develops Vairagya (dispassion), and Viveka (discrimination between the real and
the unreal, the permanent and the impermanent).
The attainment of
Shivatva or Shiva-nature does not mean complete merging of the soul in Siva.
The liberated soul does not lose its individuality.
liberated soul continues to exist as a soul within the Creator and Sustainer.
Shivatva is the realisation of an identity of essence in spite of
The liberated soul attains the nature of Shiva or the
Creator and Sustainer, but it is not itself Shiva or the Creator and Sustainer.
Hindu military science recognizes two kinds of warfare - the
dharmayuddha and the kutayuddha.
Dharmayuddha is war carried on the
principles of dharma, meaning here the Ksatradharma or the law of Kings and
Warriors. In other words, it was a just and righteous war which had the
approval of society.
On the other hand, kuttayuddha was unrighteous
war. It was a crafty fight carried on in secret. The Hindu science of warfare
values both niti and saurya i.e. ethical principles and valor. It was therefore
realized that the waging of war without regard to moral standards degraded the
institution into mere animal ferocity.
The necessary education, drill,
and discipline to cultivate militarism were confined to the members of one
community, the Ksatriyas. This prevented the militant attitude from spreading
to other communities and kept the whole social structure unaffected by actual
wars and war institutions.
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buildings and in which each and every individual is encouraged to develop a
personal relation with the Creator and Sustainer through the pursuit of the
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American social mores and values have declined precipitously
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