Shiva Inner Sanctuary Meditation

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3 Shiva Inner Sanctuary Meditation (Series: Shiva Yoga Meditation-Volume two) Lord Shiva and our Inner Life Mahadeva, Lord Shiva is not just totality of some good qualities. He is ALIVE. When you invoke him, when you invite him, he just happens so powerfully, so beautifully, so alive, living. He just makes all these parental conditioning, social conditioning, societal conditioning, root-patterns, engrams, he just makes them disappear, melts them away. When you invoke Mahadeva, Shivoham in you, don t think it is a technique. It does the help of technique also. If you do a technique what all help will happen to you, if you do a meditation technique what all the good things will happen to you, that also happens when you invoke Mahadeva in you. But, that does not mean Mahadeva is the totality of these few dead qualities. No. He is a LIVING, VIBRANT, CONSCIOUSNESS! See, if it is a technique, for example, if you have five layers of ignorance, if you meditate on Knowledge till the five layers melt down, you will experience the Knowledge. If you feel weak for last ten years, if you meditate on Power at least next ten months, then slowly, slowly, the weakness will melt down; you will feel power. That is a technique. If you have a blockage in your Kundalini energy flow, and blow your nose, do the Pranayama and Kriya properly till that blockage is removed, Kundalini will be awakened. That is a technique. But, when you meditate Shivoham, it is not the strength of your meditation is going 3

4 to decide the experience of Shivoham. No! He is conscious intelligence! You invoke him, you request him: Prabho, please be awakened in this body, in this mind, in this buddhi, in this intelligence. Let you radiate whatever I know as me, Aham. I am surrendering at your feet. I am completing it at your feet. Let you be. The experience of Shivoham, explosion of Shivoham, does not happen based on the strength of your practice. No. It happens because He is intelligent, He is consciousness. So, He just explodes. It is not like a technique: what you do, you get the result. No. You invoke Him, He fills you. He is there. He is there. He is there. So, don t think, If I chant crore times Shivoham, then Mahadeva may occupy my whole being, then I may experience Shivoham. No. He is not going to see your Japa bank balance, how many crore times you chanted Shivoham. No! You invoke him, He is there! Because, he is Consciousness, understand? This is the biggest difference between atheistic non-dual philosophies and theistic non-dual philosophies. Listen. In atheistic non-dual philosophies they say - any quality you meditate, you imbibe that quality. In theistic non-dual philosophy we say - apart from the power of our meditation, that quality, source of that quality is intelligence; so it fills you, the moment you invoke it. Shiva is not just the totality of few auspicious qualities, so by meditating, meditating, meditating on it you become that. He is totality of auspicious qualities, AND consciousness. That is why when you invoke him, invite him, he occupies you and graces through you, radiates through you. Not only he introduces himself to you, he introduces himself through you to everyone. He introducing himself to you is Authenticity. He introducing himself through you to others is Enriching. Mahadeva is the conscious intelligence. Shivoham is not technique; it is a conscious process. Meditate on Shivoham. Don t think your Japa repetition, the strength of your meditation is going to bring the results. No. He is conscious intelligence. You meditating is nothing but invoking him, requesting him to fill you, to radiate through you. Mahadeva...Mahadeva is Pure Consciousness. Mahadeva is embodiment of purity. Mahadeva is ALIVE. I can t say, just because I chanted Shivoham for millions of times, I started experiencing Mahadeva. No. Just because he is Consciousness, he accepted my request to walk into me; he started radiating himself through me. Understand, he is Consciousness is the good news I want all of you to know. He accepts your requests even if it is made once. He is Bholenath, simple guy. His presence is not heavy, demanding. No. He is not 4

5 Vaikuntavasi he needs the Lakshmi to press the feet, and the Ananthasesha for a bed, and the Milk Ocean for his presence, and all the best things, Shamanthaka, the best, greatest jewellery for wearing. No, I am not disrespecting Vishnu. All I am trying to tell you is, Mahadeva is Bholenath. Even if you are already depressed, like a cremation ground, you are almost there, your whole mind is dull, dead, depressed cremation ground, even then he is happy to dance there. And all your thinking, feeling, everything is full of negativity, negativity, negativity, like a ghost, even then he is ready to have you as his companion. Understand, he is too simple, and his presence is not that heavy. His presence is powerful, but not heavy. Heavy means, demanding. Powerfulness is different, heavy is different. He is Bholenath. His presence is never demanding. His presence is so powerful, but not demanding, understand. Invoke him, request him, pray to him, ask him, invite him to your inner-space. Mahadeva, whatever I know as Aham is a bunch of my root-patterns, social conditionings, parental conditionings, layers and layers of patterns, samskaaras, and the past-life karmas. But, this is not too big for you. You can burn all these. And this cannot be the reason why you are not happening through me. Can this stop you happening in me? I am completing this and surrendering at your feet. O Prabho, happen in me. O Mahadeva, happen in whatever I feel as me. Let Aham become Shivoham. Let Aham become Shivoham. Invite him. Invoke him. Request him. Understand, he is conscious, alive, present. I can t say he HAPPENED to Brahma and Vishnu and Devi on this very day. I should only say he is still HAPPENING! He is HAPPENING. It is pastpresent-future-continuous tense! I will have to create a new tense. I can t say it is past tense, present tense, future tense, or past-present-continuous tense. Past-present-future-continuous tense! That is the meaning of eternal. That is the meaning of eternal, understand. He is Bholenath. He is powerful, but he is not heavy. He is not demanding. You can have tenthousand SDHD Self-Doubt, Self-Hatred, Self-Denial. But that cannot stop Mahadeva getting invoked in you. He can just happen, and remove, burn all those SDHDs in a second. The moment you invoke him, he burns it away. I tell you, Shivoham is not just technique; it s a SPACE. It s a powerful space. Radiate the power of Mahadeva. Radiate the power of Mahadeva. Radiate the power of Mahadeva. Shiva, Shiva, Shiva. As I said, because he is not a demanding being, there is no pre-condition who can experience Shivoham, who can t experience Shivoham. No. Invite him authentically. Invoke him authentically. You will merge in him. He will 5

6 merge in you. The Ocean of Consciousness, Pure Consciousness, Mahadeva happens and radiates. He radiates. He happens. Shiva, Shiva, Shiva, Shiva, Shiva, Shiva, Shiva. Invoke him, invite him to radiate in your inner-space with the power of Shivoham, making Shivoham as the experience. Radiate Shivoham. Today the worship of Lord Shiva is confined to India only, but in the past this tradition was found all over the world. Much before the advent of the Christian era, there were many countries in the east and west where they had the ritual worship of Lord Shiva - the worship of an oval shaped stone. Archaeological discoveries in Mexico and different parts of Latin America have thrown light on this ancient form of worship. Even in the Kaaba, in Mecca, there is an oval shaped stone, venerated by Muslims the world over. To his devotees Shiva is the entire universe and the core of all beings. Hindu myth shows him appearing at the beginning of creation as a giant pillar of fire from which this world sprang forth. Yet he is also the most approachable of gods, for he is the lover of lovers and the devotee of his devotees. Of the 1,008 names of Shiva, Pashupati, Lord of Animals, is one of the most common. His special relation to animals along with his trickster nature reveal the deep connection of Shiva to shamanism and other gods such as the Norse Odin and the Celtic Cernunnos that came out of the Paleolithic traditions. Ethnologist Wolf-Dieter Storl was first captivated by Shiva when he was in India as a visiting scholar at Benares Hindu University. Lord Shiva is a study in contrasts: As the lord of dance he loses himself in ecstatic abandon; with his consort Parvati he can make love for 10,000 years. Both men and women worship him for his ability to unite and balance masculine and feminine energies. But as the ascetic Shankar he sits in deep meditation, shunning women, and none dare disturb him lest he open his third eye and immolate the entire universe. Lord of intoxicants and poisons, he is the keeper of secret occult knowledge and powers, for which he is worshipped by yogis and demons alike. Shiva dances both the joy of being and the dance of doom--but in every aspect he breaks through the false ego to reveal the true self lying within. This is his true power. Shiva literally means higher consciousness. It can also be understood in many other ways. You can say Shiva means purusha, the ultimate matter or the basis of creation. The reality and the basis behind the nature of the whole creation is 6

7 based on two factors. One is Shiva, pure, unchanging consciousness, and the other is Shakti, eternal evolution through action. And when Shiva and Shakti interact with each other, then there is the universe and there is creation. When you practice yoga and transcend the body and intellect, then you have certain inner experiences. These experiences, which many successful yogis have, often take the form of columns of light. If you read the life of Mohammed, the life of Zoroaster or the lives of the Christian saints, you will find that they all refer to columns of light. Now, these columns of light are not necessarily the same in everybody's experience. Sometimes you see a column of smoke and sometimes you see a column of light mixed with smoke. Sometimes you see it as oval shaped, sometimes as round shaped, and sometimes as pillar shaped. This experience of enlightenment, which has been described by so many different yogis, is what we mean by Shiva. Symbol of the Higher Self Within The Sanskrit word lingam has two distinct meanings. In general usage it refers to the male reproductive organ, but in the philosophical context it represents the causal body. That is how most people have misunderstood the real meaning of the Shiva Lingam. In many books written by western scholars, it is defined as 'the phallus of Shiva'. In fact, it does not mean this at all. The Shiva Lingam is the symbol of higher consciousness. The word lingam literally means 'occult symbol'. What is the real form of the human mind and the human emotions? Artists all over the world have tried to express the form of emotion through their art. How do you represent fear, love, hatred or ecstasy so that someone else can actually experience it? Do these things have form or are they formless? They do have a form, but they are not conceivable as such. You have to draw symbols for them, and it is only through those symbols that you come to understand what fear, love, hatred, etc., are all about. Now, what is the real form of your higher self? When you are a little beyond the mind, what is the form of your consciousness? When you have become perfect in mind, siddha, what is the form of your consciousness then? And when you are in deep meditation and you have forgotten everything that is happening outside, what is the form of your consciousness at that time? It is so difficult to describe. You have to use the language of symbols in order to understand it. From Mooladhara to Sahasrara According to the symbology of kundalini yoga, the Shiva Lingam can have three different colours. These three colours represent the three stages of purification or 7

8 evolution of consciousness- dim, consolidated and illumined. In mooladhara chakra there is a smoky lingam known as dhumra lingam. Ajna chakra has a black lingam, the itarakhya lingam, and in sahasrara chakra is found the luminous jyotir lingam. When a person of un-evolved mind concentrates, he experiences the Shiva Lingam in the form of a smoky column. It comes and then disperses, comes again and disperses, and so on. With deeper concentration, as the restlessness of the mind is annihilated, the lingam becomes black in colour. Then, continued concentration on that black Shiva lingam produces the jyotir lingam within, the illumined astral consciousness. Therefore, the black lingam of Ajna chakra is the key to the greater spiritual dimension of life. The human form of Lord Shiva Like the Shiva Lingam, Shiva also represents the higher self in man which is responsible for universal reality. He is symbolized as a human figure- a man like a sannyasin, wearing a deer skin, living in the wilderness, always seated in the lotus posture and always in Samadhi and meditation. His body is besmeared with ashes. These are not ordinary ashes, they are the remains of the burning bodies. This symbolizes the purification of mundane desires through the fire of tapas, or austerity. His arms, neck, shoulders and waist are girdled with hissing snakes, representing the awakened force of kundalini. In his matted hair, on the left side, he holds a crescent moon, the fourth day moon, representing ida nadi. On the right side of his hair is the Ganga, falling with great force, representing pingala nadi. Facing Shiva is a tortoise which has withdrawn into its shell. Its introversion represents the introverted mind of the yogi, remaining fully concentrated on spiritual life, the inner being or the inner point. These are all symbolic aspects of higher consciousness achieved during deep meditation. When you have withdrawn yourself from body consciousness, mind consciousness, matter consciousness and name and form consciousness, at that time, this is what you understand as Shiva. The Three Fortresses There are two other symbols associated with Lord Shiva which are especially important - the trident and the drum. In Sanskrit the trident is known as trishula and the drum as damaru. These two symbols relate to the spiritual practices of every yogi. Man has three bodies - the gross, the astral and the causal. These three bodies are like three fortresses, and are symbolically represented as a steel fortress, a silver fortress and a gold fortress. Now, beyond these three fortresses is a being which you have to tackle. 8

9 If you want to unite with that being, then you will have to somehow penetrate through these three impenetrable fortresses. The body, as you know, is so very difficult to transcend, and the mind and emotions are just as difficult. The difficulty is that we are not able to transcend the idea of the body, the mind or the individual consciousness, but still we want to realize that which is infinite. The yogi has to transcend these three; only then can he reach the innermost being. Now these three fortresses, symbolic of the body, mind and ego consciousness, are of different depths, and belong to the three gunas, or different qualities of nature- sattva, rajas and tamas. The gunas can be related to each of the three fortresses. At the grossest level, sleep represents tamas, meditation represents sattva and the active life represents rajas. When the mind is active, full of desires, ambitions, passions, fulfilments and frustrations, that is the rajasic state. When there is laziness, dullness, lethargy and inactivity, that is tamas. And when you have realized the futility of life, and when the mind is calm and completely unperturbed under any conditions of life, that is sattva or harmony. The trishula, or trident, represents these three states of nature in relation to the three bodies. The sound of the drum Now, when you practice meditation, at a certain moment you come in contact with certain inner sounds. These sounds are very many and they have been fully explained in nada yoga. Nada yoga is a sphere of experience and everybody who practices has to pass through that stage of experience. You begin to experience various sounds. They are known as nada, the sound, or as the inner melody, inner voice or inner music. Many yogis and mystics have spoken about this experience. These mystical inner sounds have been heard by many people in deep meditation. Some have heard the flute, others the sound of a bird, a thunder clap, or other movements. And they have described their experiences in their songs and hymns and in the various scriptures. The drum which you see with Shiva represents this aspect of experience. At a certain stage of meditation, one can hear the beating of the little drum called damaru. This is an indication of transportation of consciousness from this finite realm to that infinite one. So, the Shiva Lingam, the trident and the drum are not external objects; they are symbolic expressions of the deeper nature of reality. Shaivism In India, Shiva is very, very popular. There is a particular sect, philosophy and tradition called Shaivism, in which all of these symbols play an important part. 9

10 This tradition is very strong in Kashmir and South India. There are many hundreds of important books written on this philosophy and this symbology. All the Shaivites in India believe that the easiest way to approach the reality is to worship Lord Shiva. There are twelve important centres of Shaivism throughout India. One of them is in Kathmandu, and is known as Pashupatinath. Pashu means 'animal' and pari means 'master'; this is symbolic of the yogi who has gained mastery over his animal nature. Another centre of Shaivism is situated in the southern corner of India, in Rameshwaram. But one of the most important centres is right in Bihar, only ninety miles from Monghyr, in Baidyanath. It is such a very important place that the people in India call it the criminal court of Lord Shiva. Do you know what a criminal court is? It is a place where all kinds of problems are cleared up very quickly. In the months of July/August, if you happen to come to Bihar, you can see millions of people in orange dress - farmers, rich men, poor men, sick men, everybody, including the Maharajah of Nepal. They take a pilgrimage on foot to the Ganga and carry some Ganga water back to the temple at Baidyanath. Then they pour it over the Shiva Lingam and touch it. Just imagine- the Shiva Lingam there is almost fiat now because so many people have been worshipping it for thousands of years. Such is the popularity of Shiva in India. Enlightenment of the inner darkness Although there are thousands of Shiva temples, there are only twelve such leading centres in India. Now, the lingams installed in these centres are not called shiva lingams; they are called Jyotir Lingams. Jyotir means light; it is the opposite of darkness. What is darkness? When you can see nothing; when you can't identify anything; when all the colours and distinctions are completely merged and you are not able to distinguish what is what. But when there is light, you can identify everything. So, man is in darkness. He does not know what is beyond this plane of existence, this mundane experience. Perhaps he knows a little bit about dreams, but he is not aware that there could be other, greater states of awareness, or that he could attain them. Therefore, the inner field of man is completely in darkness. If you close your eyes, what do you see? Nothing. Sometimes, if you do a little Japa or mantra, you can see something like a movie screen or a television; otherwise you don't see anything. When you are angry, you know that you are angry, but you can't see it. When you are afraid, you know that you are afraid, but you don't know exactly what it is you are afraid of, because there is darkness. If there were light you could see 10

11 the fear, love and hatred; you could see everything. Many times people don't exactly know what is in their minds, because they only think, they don't see. So there should be light; there should be enlightenment. In that enlightenment, you begin to see things. You begin to see your animal nature and your spiritual nature; you begin to see your mental problems and your suppressions, repressions and oppressions. You begin to see all the subjective things that you have not seen before. When does it happen and how does it happen? It can only happen if there is enlightenment. The light grows more and more and you begin to see more and more. You begin to see, not just think. In the same way, the higher experience also can be seen, and the twelve jyotir lingams symbolize that enlightened state of man. They are situated all over India and throughout the year people visit them on pilgrimages. There is never an inauspicious time to see them. Inside the Shiva Temple The courtyard of a Shiva temple may cover miles, but the temples themselves are always very congested. The moment you enter a temple, the first thing you come across is a bull. This bull is called Nandi and is representative of the total ego of man's personality. You may have seen pictures of Lord Shiva riding this bull; it is his vehicle. The bull does not ride on Shiva, Shiva rides on the bull. But in our case, it is the bull which is riding on us. This bull also represents our first introduction to our self. When you want to go in, first you must confront the animal, or instinctive aspect, within yourself. The animal is not merely an owl, goat, deer or horse; it represents the lower instincts of the consciousness. Then, inside the temple, you find a Shiva Lingam, an oval shaped stone. Most of these oval shaped stones come from the bed of the River Narmada, which flows through the centre of India and emerges into the Arabian Sea. I don't know how it produces these stones. The lingams found in all the different Shiva temples of India come only from this particular source- the zone of the Narmada River. However, the twelve Jyotir lingams which I have talked about do not come from the Narmada River. There is a clear distinction in India between these two types of lingams. One type is called Narmadeshwara lingam because it comes from the Narmada zone. The second type is called swayambhu (self-born) lingam, because it originated at the same place where it now stands. The twelve Jyotir lingams are swayambhu lingams. They were not removed from their original place; rather, a temple was erected around them. On the other hand, 11

12 Narmadeshwara lingams are ceremoniously brought to a particular temple and installed there. The Shiva Lingam is erected on a platform, over which hangs a copper pot filled with water. From a small hole in the pot a little bit of water drips over the shiva lingam all the time, day and night. The little bit of water that drips from that copper pot represents the constant process of nectar in the human mechanism. As you may know, in the higher realms of human consciousness, there is a constant flow of nectar and this is what makes you immortal. Shiva ratri: the union of Shiva and Parvati Once a year, all the devotees of Lord Shiva observe a special day called Shiva ratri. Shiva, of course you know, means 'the higher consciousness', and ratri means 'night'. Shiva ratri is known as 'the dark night of the soul'. The story of Shiva ratri is most interesting, and has much meaning behind it. Lord Shiva was engaged to Parvati, the daughter of the Himalayas, who came from a kingdom high in the peaks of those majestic mountains, which are always covered with snow. Now, a day was fixed for the marriage ceremony. It is the tradition in Indian weddings for the boy to go with the marriage party to the girl's home and escort her to the ceremony. So Shiva went with his kith and kin to Parvati's snow-capped kingdom, where all the arrangements for the reception had been made. It was a beautiful city with beautiful men and women, and everyone was happily anticipating the arrival of the groom's party. The little children were especially happy because in India the wedding celebration is a time of great excitement for children. Eventually Shiva and his party arrived, and the children went with great anxiety and excitement to meet them. The moment they saw the party, however, they became terribly frightened. Some children fainted on the spot, some developed epileptic fits and the rest all ran. The ladies who were waiting and watching from the balconies also fainted, because Shiva was riding on a huge bull, he had one cobra here and another cobra there, and ashes were smeared all over his body. Behind him followed a procession of ghosts and demons. Some had their mouth in their stomach, some had only one foot and some had three. They were all freaks of nature. What a peculiar party it was! Then everybody brought this news to Parvati's mother. They said, 'Your son-inlaw is horrible! And his companions are absolutely obnoxious!' Parvati's mother could not believe it. She came out and looked for herself and was also horrified. She decided, 'I am not going to give my daughter to this wretched fellow.' And there was pandemonium in the whole city. Everybody was disturbed. But Shiva kept moving with his companions steadfastly towards the house where the marriage ceremony was to take place. 12

13 According to the Hindu marriage customs, there is a particular area which is designated as the marriage area. Now, as soon as Shiva and his party passed through the portals of that area, they were all transformed. Shiva became a beautiful young man, and all his companions became divine beings, with shining robes, glittering adornments, sweet scents and garlands of flowers. And so the marriage was duly performed amidst great joy and celebration. Now, at the time of marriage in India, the boy has to announce his whole genealogical lineage - his father, his father's father, etc. So when they asked Shiva who his father was, he said, 'No father, no mother.' 'Then how were you born?' they inquired. He said, 'I was never born.' 'But', they said, 'you look so young!' 'I am forever young,' Shiva replied. Then they asked, 'Where is your home?' Anywhere in the forest,' he said. 'Well,' they said, 'you must have some relatives at least.' He said, 'All the ghosts, dead souls, apparitions and spirits are my relatives; fear and anger are my relatives; they are all my relatives.' Then they asked him, 'Well, where is our daughter going to live?' 'Oh,' Shiva said, 'no special arrangements are necessary; she can just become part of me. One half of my body can be male and the other half female.' You see, Lord Shiva and Shakti are neither male nor female. They symbolize our highest aspect of life. The divine union which takes place when Shiva comes to meet Shakti is Shiva ratri. It represents enlightenment in absolute darkness, the evolution of creation in empty space, the manifestation of knowledge in Nirvikalpa. When the whole of Maya sleeps, this is what sannyasins call Shiva ratri. It signifies the passing of the entire universe and all worldly attachments into the unconscious state where there is no abode nor any sensual possibilities. This is the end of all directions into which the mind, the sun, moon and stars have all disappeared. Here the fire of passion is extinguished and there prevails only shoonyata. This state of consciousness is called Shiva or Shankara, the state of siddha. But this is not the final state, the ultimate aim. Beyond shoonyata where everything is submerged, the universal consciousness which is Shiva and the universal power which is Shakti meet in advaita mudra in great bliss and happiness, fear and surprise, on the highest summit of Mt. Kailash. Then afterwards, Shiva escorts Parvati back down to the earthly level. Thus they become one, but for the sake of the universe, they live and function as two, in order to make the higher knowledge manifest in the material world. This is why householders as well as sannyasins celebrate Shiva ratri. Meditation on the Chakra Symbols The symbols of the chakras form the basis for many of the advanced practices of yoga. For these practices, you need to be familiar with the names, colours and 13

14 shapes of the chakras. Of course, it is not strictly necessary that you visualize only these particular symbols throughout your practice. Your experience and your visualization of the chakras can be different according to your choice. But the symbols that I am about to describe are the traditional ones, and they have a scientific meaning as well as a sacred history behind them. The attributes of the chakras There are three gunas, or qualities - rajo guna, tamo guna and sato guna, and all three are present in the chakras. However, in certain chakras there are more tamo guna qualities, fewer rajasic ones, and even fewer sattvic. Other chakras are more rajasic, less tamasic or more sattvic. Each chakra also contains innumerable other faculties. For example, you might have heard that when mooladhara chakra begins to awaken, certain instinctive feelings or emotions are aroused. Likewise, when swadhisthana chakra begins to awaken, all the faculties concerning sexuality, jealousy, hatred and so on come up. And when anahata begins to awaken, one feels more compassion, love, sympathy, equality, etc. When manipura begins to awaken, the vasanas associated with food become very powerful. People experience strong desires to eat, to taste different foods, to look at food or hear about it, or to enjoy other material things. During this period of time, the consciousness is thinking about these objects of desire all the time, about enjoying and exhausting them. So in mooladhara, swadhisthana and manipura, you feel like enjoying and indulging the senses, without ever thinking about having to transcend them. Awakening the chakras It is not possible to predict which faculty of which chakra will awaken, and when. Perhaps one faculty of mooladhara and another faculty of swadhisthana will awaken at the same time. Then what will happen? Or if two faculties of manipura and two faculties of Ajna awaken together, what will happen? Your vasanas will say, 'Oh! Good food, good house, good wife, good children, enjoyable life.' And the detached awareness in Ajna will say, 'Oh, these things are rubbish; they are illusion. I do not want them; they are all taking me deeper into the Maya.' So there is conflict. This second voice is the wisdom which is speaking, but the human urges always say the opposite. Therefore, at these times a guru is most necessary for every human being. This means having an external guru, not merely saying arrogantly, 'The guru is within me,' because usually you are not able to consult the inner guru, and most of the time he does not reply. 14

15 The chakras keep awakening any time and all the time. Not necessarily only through the practice of Kriya Yoga, but through pranayama or asana they may also awaken. They can awaken even due to eating, walking or talking too much. They can be awakened in so many ways, by social activities as well as by personal sadhana. They are being opened and awakened all the time. This process begins right from our birth and even before, and it will continue after our death too. By practising tantra, yoga and tapasya, we are trying to accelerate this awakening. You cannot rely on nature for total awakening because you can never know whether it will take you up or down. It is only for this reason that we use the techniques of tantra and yoga to open and awaken the chakras fully. The coloured lotuses The chakras are symbolized by lotus flowers, each with a different number of petals. There is only one exception, which I will discuss later. The first chakra is mooladhara, located within the spinal cord at the tail-bone. Its symbol is a four pedalled deep red lotus. Next is swadhisthana, at the third disc of the spine; it is a vermilion lotus with six petals. Manipura, behind the navel within the spinal cord, is a ten petalled yellow lotus. Then comes anahata, behind the heart in the spinal cord- a twelve pedalled blue lotus. Vishuddhi, behind the throat, is a sixteen pedalled purple lotus, and Ajna is a grey or cream coloured lotus with only two petals. Then comes bindu- the one chakra that is not a lotus. Bindu means 'point' or 'dot'. Bindu is like the full moon in the night sky- big, round and golden. Finally comes sahasrara, a thousand pedalled red lotus. The chakra symbols are actually much more complex than this. There are particular animals, elements and sounds which can be found in the lotus petals, above the flower, in the stem, and also at the root of the stem. Each chakra has its own mantra, and the individual petals of each chakra have their own mantras as well. They are always vibrating, each petal producing a different syllable. In each chakra, different deities also reside, which can be awakened or known through the mantra. These deities have certain forms, colours and qualities, but at this stage they would be too complicated for you to understand. They can only be intuited after you have learned and practised kriya yoga, and your consciousness is prepared to understand and accept them. Meditation on the Chakras Preparation for the practice Now we will try to concentrate on the colours and petals of the chakras, and we will try to visualize them. 15

16 Please be seated in one of the meditative poses. Sit in padmasana, siddhasana, vajrasana or sukhasana, whichever you can maintain easily, without discomfort, for fifteen to twenty minutes. Remove your eyeglasses and close your eyes and mouth. Rest your hands lightly on the knees, with the elbows relaxed. The fingers should be in chin or gyana mudra, with the index fingers at the root of the thumbs, and the other three fingers together and straight, but not stretched. The back and the head should be straight, but at the same time, there should be no tensing or tightening in any part of the body. See that the head, back and spine are in one straight line. Neither raise the shoulders nor lower them. Do not lean the head to either side. Keep absolute consciousness and awareness of the instructions, and try to visualize the chakras described, at their correct location. Visualization practice First, take your consciousness to mooladhara, at the seat of the perineum. Visualize mooladhara chakra as a four pedalled dark red lotus. Then visualize swadhisthana chakra, a six pedalled vermilion lotus, at the bottom of the spinal cord. Manipura, a yellow lotus with ten petals, behind the navel. Anahata, a blue lotus with twelve petals, behind the heart. Vishuddhi, a purple lotus with sixteen petals, behind the throat. Ajna, a grey coloured lotus with two petals, behind the eyebrow centre. Bindu, like the full moon, a golden moon at the top back of the head. Sahasrara, a thousand pedalled bright red lotus at the crown of the head. Please go on visualizing each of them in turn, one after the other, going from mooladhara up to sahasrara, and from sahasrara back down to mooladhara. Train your consciousness to visualize the chakra symbols in their correct position. Be careful not to visualize the symbol of vishuddhi at swadhisthana, or the symbol of mooladhara at anahata. 16

17 Visualize mooladhara, a four petalled dark red lotus; Swadhisthana, a six petalled vermilion lotus; Manipura, a ten pedalled yellow lotus; Anahata, a twelve petalled blue lotus;. Vishuddhi, a sixteen pedalled purple lotus; Ajna, a two pedalled grey lotus; Bindu, like the full moon; Sahasrara, a thousand pedalled bright red lotus. Please try to visualize the symbol of each chakra. You have to remember them for the future. Keep yourself alert and aware of the lotus symbols- how they look, their shape and colour, their root and their stem. The Mantras In each of the chakras try to find the pericarp at the centre of the flower, where the petals are joined to the stem. Within that centre section of the flower is a written mantra. Of course, these mantras are primarily sounds, but they are also Sanskrit syllables, written in Devanagri script. There is a different mantra, with a different sound, for each chakra. The sound belonging to mooladhara chakra is Lam; swadhisthana, Vam; manipura, Ram; anahata, Yam; vishuddhi, Ham; ajna, Om. Actually, there are three sounds associated with ajna. From left, to centre, to right, they are Ham, Om and Ksham. Bindu is the point from which sound emanates. It is the creator of all sound or vibration, but in itself, it is soundless. And sahasrara also has no sound. So inside the four petals of the mooladhara lotus is written the mantra Lam; Inside the six vermilion petals of the swadhisthana lotus is Vam; Inside the ten yellow petals of the manipura lotus is Ram; Inside the twelve pedalled blue lotus of anahata is Yam; Inside the sixteen pedalled purple lotus of vishuddhi is Ham: Inside Ajna are Ham, Om and Ksham, on a two pedalled grey lotus. Then comes bindu, the soundless centre, without colour or form. Finally, the thousand pedalled bright red lotus of sahasrara. Please remember them again... Finish Hari Om Tat Sat. Please inhale deeply, and while exhaling, chant Om. 17

18 Now become aware of your physical body seated on the floor. Become aware of the whole environment. Become aware that you have been practising meditation on the symbols of the chakras. A Word on the Lord Shiva Mantra ( To repeat any mantra as already mentioned in above : one should repeat it with full awareness of its meaning.) Repeat Om Namah Shivay, with the feeling that you are bowing to Shiva your true inner self. Repeat this mantra with respect. The inner self is the form of God in you. So as you say Om Namah Shivay i.e. I bow to Shiva ; you are actually bowing to God The great almighty. The repetition of the name of God is equivalent to be merged in his very being. When you repeat God s name in your mouth, in one way, you experience the God itself. Just repeat this mantra with faith and it s powerful phonetic vibrations will start doing miracle for you. Mantra Meditation The Power of Repetition What actually is a mantra Mantra repetition simply means repeating a sentence or group of words that have a phonetic significance. just that s it. Mantra is intrinsically related to sound. Mantra is sound, and sound is reverberating in everything in this universe. When water flows, the gurgling sound it makes, is mantra. When wind blows through the trees, the rustling sound it produces is mantra. When we walk on the earth, our footsteps produce sound, and that too is mantra. Within human beings there is a self-born, indestructible sound which repeats itself constantly, along with our breathing and this sound is also a mantra. Sound has enormous power, in fact it has the power to create an entire universe. It is written that God originally manifested as sound. According to ancient Indian belief in the beginning there was sound, which reverberated as Om and from that sound everything came into existence. Even modern scientist are beginning to recognize as our ancient sages did, that there exists a vibration which reverberates ceaselessly throughout the cosmos. When letters and syllables come together, they form words. Both our spiritual and our mundane life are possible only because of words; without language, we cannot carry out any of our activities. Each word we use has its own power and produces it own reaction. A mantra is no ordinary combination of letters and 18

19 syllables, but a living force. The name of God is not different from God. Mantra has been called the sound-body of God: It is God in the form of sound. In Bhagavad Gita Lord Krishna says, Among rituals, I am the ritual of mantra repetition. The influence of mantra: How it affects the meditator The mantra meditation can completely transform our inner being. Our inner state is created by the thoughts and feelings that continuously arise in us. Outwardly we may appear to have fixed identities-one person may appear to be a lawyer, another an engineer, another a doctor, another a professor. But inside, we are a continually changing mass of consciousness. When we project the beam of mantra into this fluctuating mass, it stabilizes it and focuses it in one direction, the direction of the self. It helps us to transcend our confusion, our fantasies, and the constant changes of the mind. Repetition of the name of God causes a kind of earthquake in our inner consciousness. Whatever thoughts arise in our daily life, they are recorded within us and form impression that are difficult to remove. But when we repeat the name, all these thoughts and impressions are erased, and the name of God is recorded. At every moment, what we think is what we become. If the anger arises in the mind and we identify ourselves with it, we become angry. In the same way, if we continually repeat the mantra with great love and interest, we will become absorbed in God. By its very nature the mantra has the ability to transform our awareness into an awareness of ourselves as Self which is a part of supreme self-god. How to repeat the mantra : You can repeat the mantra silently or loudly but it should be at the same speed at which you talk. You can also coordinate it with the breathing, repeating it once with the inhalation and once with exhalation. Repeat it very carefully, just as a miser looks after is wealth. Listen it as you repeat it, and in that way your mind will become permeated with mantra. If you repeat the mantra when you breathe in and breathe out, it will circulate throughout your body, permeating every one of your blood cells. then even the room in which you have been repeating become saturated with it. It is said, Mantra is that which protects the one who repeats it. The power of mantra is beyond your imagination You can understand the meaning of the mantra, but you cannot measure its strength. Mantra is the living force of God. Therefore, repeat it with respect. 19

20 If you devote even half hour or an hour every day to repeating the mantra, you will function much more effectively in your worldly life, and your heart will be filled with joy. You will begin to experience the self very easily. Expanding Consciousness through Meditation If you wish to enter the spiritual life, you have to feel the necessity of the inner life. You have to feel that if you are secure and satisfied in the inner world of yourself, only then will you have security and satisfaction in the outer world. The spiritual life gives you inner peace, joy and bliss in abundant measure. People cry for name, honour, degrees, earthly achievement, success and progress and so many things. Obviously, they are right in their own way. However, if you want to enter the spiritual life, you should start crying inwardly from this very moment on for PEACE of mind, and the awakening of your inner consciousness. 1. Why has meditation become so popular in recent times? 2. So what exactly is meditation? 3. What is Self-Realisation? 4. What is the difference between meditation and yoga? 5. What is the difference between prayer and meditation? 6. Is meditation a science? 7. What is spirituality? 8. Is Spirituality Scientific? 9. What is mysticism? 10. What is the difference between Spirituality and Religion? 11. What is Spiritual Meditation? 12. Do you have to be a monk to be successful in meditation? 13. Isn t it self-centred to sit around meditating all the time when there is so much suffering in the world? 14. Is meditation a form of brainwashing? 15. Where did the science of meditation first develop? 16. When did meditation come to the West? 17. What kind of meditation do you teach? 18. Aren t you biased? You only practice one type of meditation how can you be objective about other methods? 20

21 19. How do you know if this is the right meditation technique for me? 20. Do I need to have a Guru to learn meditation? 21. What does meditation cost? 22. How much time does it take? 23. What are the benefits of meditation? 24. How soon will I feel something in my meditation? Meditation and Spirituality 1. Why has meditation become so popular in recent times? a. The research. Due to advances in technology, particularly in the field of brain monitoring devices such as fmri scanners, the long reported benefits of meditation are now becoming measurable. Now a formerly sceptical audience are curious to experience the benefits of meditation first hand. b. It promotes good health. A growing number of doctors and scientists recognise the beneficial physiological effects of meditation, especially in the areas of stress relief and relaxation. c. Meditation has received widespread coverage in the media. Sports people and health care professionals openly advocate meditation, and magazine editors and advertisers now portray meditation as a normal part of everyday life. d. Meditation is becoming accepted as a part of popular culture. Meditation was first introduced to the Western world in ancient Greek times, nearly 3,000 years ago, but this knowledge was to a large extent lost over time. It was re-introduced to the Western world at the beginning of the 20th century, and European intellectuals were exploring oriental mystical philosophy, which has its roots in meditation, long before that. But it took the revolution in thinking of the 60 s generation, and events like the Beatles taking up meditation, to create widespread public awareness of the practice. Now that same generation have entered middle age, and some of the values that they embraced during their youth have gained broad-based acceptance. e. Nowadays we have access to vast reservoirs of knowledge from many cultures. We can choose from the best that a wide variety of traditions have to offer. People have sometimes asked me why I chose a spiritual practice originating in a culture other than my own. Just because something originates in another country does not mean it is unsuitable for us. Computer science was first developed in America, but no one suggests that computers are not useful elsewhere. Meditation originated in India and has been practised for thousands of years in Asia, but people from all backgrounds can experience its benefits. 21

22 f. Meditation is a way for people to explore their own spirituality. At a time when many people are disillusioned with institutionalised religion, meditation offers us a method to enter our own inner world, and experience spirituality directly. 2. So what exactly is meditation? Meditation has been described as a kind of concentrated thinking, but this does not mean just any kind of concentrated thinking. Concentrating on a pet rock or an ice cream is not meditation. Meditation is the process of concentrating the mind on the source of consciousness within us. Gradually this leads us to discover that our own consciousness is infinite. This is why the goal of meditation is sometimes described as Self Realisation. 3. What is Self-Realisation? The goal of meditation is to realize who we really are at the core of our being. The philosophy of yoga says there are two different levels to our inner self: our mental or emotional self and our spiritual self. The mental self is sometimes called the individual mind. It is limited because it is strongly associated with our limited physical body and is the cause of the feeling I am this individual person our ego. But our real sense of self-awareness comes from our connection to a wider, subtler form of consciousness. Yogic philosophy says there is a reflection of an infinite, all knowing form of consciousness within our minds. This Infinite Consciousness is unchanging and eternal, and is at the core of our true spiritual Self. When we identify with the small ego-centred self this is called relative reality, because that small self is prone to change and death. But when we realize that there is a subtler, permanent reality behind the relative one and we see that our true nature is pure unlimited Consciousness, this is known as Self Realisation. 4. What is the difference between meditation and yoga? To many the word yoga means a series of physical exercises stretching and tying our bodies into impossible knots. But these physical postures are only one aspect of yoga, known as asanas. The physical postures of yoga are practiced for their health benefits, and because they help to prepare the body for meditation. Yoga is both a philosophy of life and a system of spiritual practice. The word yoga actually means union between the individual self and Infinite Consciousness. Meditation is the most important practice in the yoga system and is the means by which this merger or union is achieved. So yoga is a system or science that enables an individual to develop themselves physically, mentally 22

23 and spiritually, and meditation is the practice that makes the mental and spiritual development possible. 5. What is the difference between prayer and meditation? Evidence of the existence of religion dates back more than 40,000 years. Early religions were animistic, believing that the forces of nature were beings or Gods, and later pantheistic, worshiping many deities, and assigning divinity to the invisible but powerful forces of nature that held sway over people s lives. These gods were feared and were appeased through prayer or sacrifice. As society evolved, people gradually realised that there must be a single guiding power behind all these forces of nature, and theistic religions emerged the belief in only one God. But the relationship was still based on fear, flattery, appeasement and attempts to persuade God to grant favours to individuals. Some religious prayer still reflects this today. Philosophically, praying to God requesting something or asking God to do something, even for someone else, seems illogical. According to all the theistic scriptures of the world, God is an all-knowing (omniscient) and infinitely benevolent being ( God is love ), who already knows if somebody s mother is sick, or someone is unhappy, and surely cares enough to do whatever is necessary to help them. Any concerns, or ideas we have originate with God anyway, so telling God how to run the universe seems inappropriate, to say the least. In yoga philosophy it is said that since Infinite Consciousness has given us everything, we should not ask that Entity for anything. Prayer can take various forms. What I ve described above is known as intercessory prayer asking for God s intervention in our affairs. More sophisticated forms of prayer include prayers of gratitude, worshipful prayer, contemplative prayer and meditative prayer. These can help to bring the worshipper closer to God through cultivating devotion, the feeling of attraction towards the Infinite Consciousness. But as long as it is based on a dualistic conception of God, meaning that human beings and God are kept inherently separate, prayer cannot be considered meditation. Spiritual meditation places no limit on our realization. It is a non-dualistic practice, and its goal is to merge our inner I feeling with the Infinite Consciousness. I think it very likely that all of the great spiritual teachers practised some kind of spiritual meditation and initiated their closest disciples into this practice. This was their treasured inner teaching. Often however, with the passing of time, this esoteric part of their teachings was lost or watered down, their later followers were left with only their outer teachings about morality and 23

24 philosophy. But the key to realising what these enlightened individuals realized has always been, and will always remain, spiritual meditation. 6. Is meditation a science? Science (from Latin scientia knowledge) is most commonly defined as the investigation or study of nature through observation and reasoning, aimed at finding out the truth. The term science also refers to the organized body of knowledge humans have gained by such research. Since the yogic approach to spirituality uses both observation and reasoning to approach the inner truth, and the tradition of yoga constitutes one of the most ancient organized bodies of knowledge in the world, I think it reasonable to consider it a science. But by its nature it is a somewhat subjective science. Meditation has been described as Intuitional Science. Extensive laboratory tests have demonstrated the physiological effects of meditation, but this only shows us its external effects. Even a recording of a person¹s brainwave patterns is just a measurement of physical electrical waves. It does not tell us exactly what they are thinking or feeling. The only real laboratory for testing meditation is the mind itself, and the results need to be experienced personally. Another name for this science is Tantra the science of spiritual meditation, which enables the practitioner to merge his or her unit mind into Infinite Consciousness. 7. What is spirituality? Spirituality is that which concerns Infinite Consciousness. First let me make it clear that spirituality should not be confused with spiritualism, which is concerned with mediums, communicating with the dead etc. Spirituality concerns Infinite consciousness the same ultimate Truth that was realised by the great spiritual teachers throughout history such as Buddha, Jesus, and Krsna. According to spirituality, the goal of life is to merge the individual mind into Infinite Consciousness, and the way to attain this is by practising spiritual meditation and similar or associated practices. 8. Is Spirituality Scientific? The central idea of spirituality that Infinite Consciousness is the ultimate reality is common to most oriental and some occidental forms of mysticism. It is not so remarkable that this idea is widely accepted by mystics and philosophers, but in the last century many scientists have pointed out parallels between quantum theory and the mystical view of reality described in the ancient texts of Taoism, Buddhism and yoga. 24

25 Not only Albert Einstein but virtually all his contemporaries including Werner Heisenberg, Niels Bohr, Erwin Schrodinger and Max Planck, in fact most of the pioneers of modern physics testified to a belief in mysticism. When Heisenberg (discoverer of the Heisenberg Uncertainty Principle ) went to India and met with Rabindranath Tagore, the Nobel prize winning poet and a great yogi, he was enormously relieved to find someone who didn t think his ideas were crazy. The ancient yoga philosophy seemed to be saying much the same thing about reality as still-evolving Quantum Theory. This has been the subject of much discussion and many publications, particularly since the 1960s. 9. What is mysticism? The unending endeavour to bridge the gap between the finite and the infinite is mysticism. The most beautiful and most profound emotion we can experience is the sensation of the mystical. It is at the root of all true science. Someone to whom this emotion is a stranger, who can no longer stand rapt in awe, is as good as dead. That deeply emotional conviction of the presence of a superior reasoning power, which is revealed in the incomprehensible universe, is my idea of God. Albert Einstein 10. What is the difference between Spirituality and Religion? The founders of all the great religions taught spirituality, yet religion and spirituality are not the same. When my own spiritual master was asked if he was trying to start a new religion he replied: I am not interested in religion. I am interested in human beings and the goal of human beings, and how to bridge the gap between the two. Many religions may make the same claim, but the reality is that all too often the spirituality taught by the founders of those religions has been lost, or obscured by dogma and ritual. There are profound differences between the teachings of Christ and the practices of mainstream Christianity, between what Krsna taught and Hinduism, between the teachings of the Buddha and Buddhism as it is observed today. Over time, divisions have developed within religions, which have sometimes led to persecution and even war. When you look at the darkest periods of religious history, it is hard to believe that people could depart so far from the exalted teachings of their great preceptors. The original message was spiritual, but to varying degrees that spirit has been diluted or lost through mistranslation and misinterpretation, through the loss of spiritual meditation practices, through the attempts of less evolved individuals to cloak spiritual concepts in dogma, and through religions devolving into political institutions. 25

26 Within all the major religions there are mystical traditions that include many of the features of spirituality. Generally though, they do not represent mainstream religion, and in many cases have even been branded as heresy, and the propagation of such teachings has all too often been rewarded with persecution. What we are left with in our various religions is a somewhat confusing blend of spiritual truth and dogma. If we wish to sift out the spiritual elements it is important to understand the real differences between spirituality and religious dogma. With the passing of time, these differences within mainstream religion have become increasingly distinct: a. Spirituality is theistic, and has a highly developed and rational concept of God or Infinite Consciousness. Religious dogma can be theistic, as in Judaism, Christianity and Islam, or atheistic, such as some forms of Buddhism, Shintoism, and perhaps even communism. Dogmatic Religions generally have either a poorly developed and irrational concept of God, or no concept of God at all. b. Spirituality is non-dualistic, and generally proposes that the purpose of human life is to realize that our individual consciousness and the infinite consciousness of God are the same, and to merge our individual consciousness into Infinite Consciousness. Many theistic religions are dualistic, propounding a fundamental separation between God and the world and the belief that the purpose of human life is to enter into a relationship with God and go to heaven after one dies. c. Spirituality as in the meditation practice is practical, and can be experienced and realized by practising spiritual meditation or something similar. The focus is inward, taking the practitioner towards a personal realisation. Religions on the other hand, emphasise faith and belief, and though they teach people different types of prayer, most of the actual practice is externally focused, consisting of rituals, festivals and ceremonies. d. Spirituality is a lifestyle choice, and is integrated into every aspect of a person s existence. Religion is generally a compartmentalized part of a person s life, practised primarily in temples and churches. Religion can only serve its proper purpose of liberating the faithful from ignorance and spiritual darkness, to the degree that it remains true to its original spiritual essence. 11. What is Spiritual Meditation? In Spiritual meditation our mind is directed towards a spiritual idea. The simplest way to conceive of this is to think of infinite love, peace and happiness, 26

27 or an entity embodying that. We may call it God, but the name is not important. What is important is to remember that this infinite love is within us and surrounding us. If we pause to consider, it becomes apparent that every experience we have ever had took place within our minds. If we want lasting happiness or love, what better place to look than at the source of these feelings? Spiritual meditation is concentration on a spiritual idea, an idea associated with Infinite Consciousness, an idea that is greater than our selves. As we contemplate this vast and beautiful idea, our mind is transformed into pure consciousness that has no boundary. So spiritual meditation is the effort to merge our sense of I into Infinite Consciousness. 12. Do you have to be a monk to be successful in meditation? Clearly not. Buddha was a monk, but Shiva regarded by many as the father of yoga, had three wives. (This was not unusual 7000 years ago) Swami Vivekananda was a monk, but my own Guru, Shrii Shrii Anandamurti, was married. And many great spiritualists were women, such as St Theresa of Avila (a nun) and Anandamayi Ma (who was married). One choses to be a monk for both personal and practical reasons, but I certainly do not see it as any kind of pre-requisite for spiritual practice or success on the spiritual path. 13. Isn t it self-centred to sit around meditating all the time when there is so much suffering in the world? I could be. It rather depends what you would be doing if you weren t meditating. If the answer is watching television, by all means, meditate. But if it means you are neglecting your family, or using it as an excuse to avoid doing something for others, that is another matter. Close Your Eyes and Open Your Mind. 14. Is meditation a form of brainwashing? While it is no doubt true that the minds of some people could do with a good wash, I have to say that meditation is not a form of brainwashing. Usually when people express concern about brainwashing, they are afraid of losing control of their minds and being manipulated. Meditation actually helps to protect us against having our minds manipulated by strengthening our willpower and making us more self-aware. 27

28 If you re seriously concerned about other people manipulating your mind for their own purposes, I suggest that the first thing you do is switch off your television, a device which is used to great effect by advertising companies, amongst others, to influence people¹s behaviour. 15. Where did the science of meditation first develop? Tantric meditation was first developed by the tribes of South India 10-15,000 years ago, as an expression of their natural desire to understand their own consciousness. About 7000 years ago it was further developed by Shiva, the great yogi of ancient India. This practice has since spread and been absorbed into different mystical traditions, including yoga, Taoism, Sufism, Zen Buddhism and Tibetan Buddhism. Similar practices have also emerged in indigenous cultures. 16. When did meditation come to the West? Meditation practices were introduced into Europe at the time of the ancient Greeks, some of whom travelled to the East and learned from Indian yogis and philosophers. Alexander the Great, a student of Aristotle, brought a yogi back with him from India to be his spiritual advisor. The great Greek mystic and social reformer, Apollonius, found wisdom in the East and was greatly revered for his spiritual power. He was an advocate of universal religion and propagated the idea of internal rather than external worship. Refusing to champion one popular cult against another, he declared that he was concerned with the spirit rather than the form of religion. The early Judaic and ancient Egyptian religions were heavily influenced by oriental mysticism, and many people believe that Jesus may have practised and taught a form of yogic meditation that he learned in India during the 18 years of his life that are unaccounted for in the Bible. After the collapse of the western half of the Roman Empire in the fourth century, when most of the libraries of Europe were burned, yogic meditation practices died out in the West. Later both indigenous and Christian mysticism were actively suppressed, particularly during the dark period of the Inquisition. Europe became something of a spiritual desert, focusing its attention on intellectual and technological development, militarism, trade, exploration and conquest. Religious institutions started to take a greater interest in politics than in spirituality. But in the 1890s a spiritual renaissance began in Western civilization with the reintroduction of oriental practices by Swami Vivekananda, the dearest disciple of the great Indian saint, Sri Ramakrsna. Vivekananda was the first modern yogic master to come to the West at the beginning of the twentieth Century. This period saw the emergence of the Theosophists and Rudolf Steiner s school of 28

29 Anthroposophy as well as a growing interest in Eastern mysticism amongst European intellectuals like Carl Jung, Aldous Huxley, and Herman Hesse. After Swami Vivekananda others followed, and in the 1960 s, interest in eastern spirituality exploded in Europe and America, quickly spreading across the globe, even as far as New Zealand. The most refined expression of this merging of cultures may be found in the writings of the great Indian mystic and philosopher Shrii Shrii Anandamurti, who was the first spiritual preceptor to create a harmonious blending of occidental rationality and oriental mysticism. He was the founder of the modern spiritual movement, Ananda Marga 1, meaning The Path of Bliss. Although spiritual meditation originated in southern India in ancient times, its influence can be found in many spiritual traditions. Today it continues to address a universal human need. 17. What kind of meditation do you teach? The nature of the object or idea you choose to concentrate on in meditation will dictate the outcome. Meditation can be done for spiritual growth, or for relaxation and stress reduction, or even for some other reason, such as success in a sport or a career. The distinguishing feature of all spiritual meditation techniques, as taught in the great spiritual traditions, is that the technique has at its heart the idea of Infinite Consciousness it is the contemplation of the infinite. 1 In 1955, while still leading a normal life as a railway official, Prabhat Ranjan Sarkar formed the organization Ananda Marga ( Path of Bliss ) with the twin purposes of spiritual progress and social change. To this end he began training missionaries to spread his teachings of Self-realization and service to humanity all over India and later throughout the world. Reflecting the broadness of his universal vision, Ananda Marga subsequently became a multi-faceted organization with different branches dedicated to the upliftment of humanity through education, relief, welfare, the arts, ecology, intellectual renaissance, women s emancipation, and humanistic economy. In 1963, he established the Education, Relief and Welfare Section (ERAWS), which runs schools, orphanages, medical units, retirement homes, free kitchens, drug rehabilitation centers and homes for shelterless women throughout the globe. The Ananda Marga Universal Relief Team (AMURT) has rendered disaster relief in fire, flood, typhoon, earthquake and war, and received numerous citations from the United Nations, the Red Cross and many governments. Modern writer, philosopher, scientist, social theorist, and spiritual leader, Prabhat Ranjan Sarkar has attracted a following in more than 130 countries. His books have been translated into all the world s major languages, and his unique blend of historical perspective and social commentary has been the inspiration for social activists seeking progressive alternatives to capitalism and communism. From his early childhood in Bihar, India, where he was born in 1921, Prabhat Ranjan Sarkar has been attracting others by his deep love for humanity and guiding them along the path of self-realization. Adjusting the ancient science of Tantra Yoga to meet the needs of this age, he developed a scientific and rational philosophy (based on the immanence and transcendence of God) and taught a system of practical spiritual disciplines for physical, mental and spiritual development. Recognizing him as a spiritually realized master, his followers called him Shrii Shrii Anandamurti, which means He who attracts others as the embodiment of bliss, or simply Baba (father). Those who followed his teachings found their lives transformed as they overcame the weaknesses and negative tendencies of the mind to experience a deep peace and bliss within. Inspired by his selfless example, they focused their efforts on serving the society and elevating the oppressed. 29

30 In Tantric meditation the practitioner learns a personal technique through a process of initiation and is taught a mantra which is repeated mentally. He or she is taught how to withdraw the mind from the external world and how to concentrate internally. The primary goal of Tantric meditation is to merge the individual consciousness into Infinite Consciousness. This is the type of meditation taught in the modern Tantric school of Ananda Marga (The Path of Bliss). 18. Aren t you biased? You only practice one type of meditation how can you be objective about other methods? I may be biased none but an enlightened soul is perfectly objective. I think the technique I am practising is the best, at least for me otherwise I d be doing something else. At the same time, it seems obvious that there are many paths to enlightenment otherwise how could people from different traditions have attained Self-Realisation? I try to keep an open mind, and from my study of a wide variety of teachings I have understood that there are common psychological and spiritual principles that can be used in spiritual practice. The extent to which these principles are understood and applied will determine the effectiveness of a technique in taking us forward on the path of spiritual progress. For example, it is a widely accepted tenet of psychology that as you think, so you become. If this principle is applied in spiritual meditation, it means we should concentrate on the idea of infinite consciousness. But if we have been taught since childhood to feel guilty, or afraid of God, this will make it more difficult to practice. If, on the other hand, we are taught that we are children of the Divine, and that our true nature is perfect and loving, then the feeling of bliss in meditation comes far more naturally. It is not necessary to learn all techniques in order to grasp how they work. In any event it would not be possible in one lifetime it is hard enough to master even one. 19. How do you know if this is the right meditation technique for me? This is something you have to decide for yourself. If you come across a practice that makes sense to you, and feels right, I suggest you try it. If you then experience that it is bringing the kind of changes you feel you need, keep doing it. If you experience difficulties, be patient. Don t be too hasty to switch to another technique. You may face the same problem again, and be forced to realise that the problem was with you, not with the technique. If, after giving it your best shot, it still doesn t seem to be working, try something else. But don t keep shopping around forever you should try to find a technique you re happy 30

31 with and stick with it. Remember those holes we were digging for water? If you keep starting new holes you re going to get pretty thirsty. 20. Do I need to have a Guru to learn meditation? The word Guru means dispeller of darkness, and really refers to the Infinite Consciousness acting as teacher and guide to individual souls. So since Infinite Consciousness is omnipresent, the real Guru is within us already. It is called the Higher Self Within. When an individual has attained Self-Realisation, they are often referred to as a Guru, because the Infinite Consciousness within them is able to act and speak without the distortions of ego. So they are able to play the role of a perfect teacher and guide to others. In the Bhagavad Gita, Arjuna asked his Guru, Krsna, whether it was possible to attain enlightenment through the guidance of the Divine, inner Guru, without the assistance of a Guru in physical form. Krsna told him that it is not essential to have a physical Guru, but if you do not, it will probably take you about 10,000 times as long to attain enlightenment. Fifty-three years ago, I wanted to learn meditation but I didn t know how to begin. I read some books on the subject, and with what wisdom I could glean from their pages I began to practice. Which means I wasn t teaching myself I was learning from those authors. Indirectly, they were my first teachers, even though they were no longer alive. Soon I realised that I needed clearer guidance and I began searching for a living teacher. The fact that you re reading this book indicates that you want information about meditation. All of the knowledge in this book comes, directly or indirectly, from a Guru. Practically all of the spiritual books of the world derive their ideas from great spiritual teachers Gurus. If they don t, they should. Gurus are the pioneers on the spiritual path who go before us and light the way, guiding those who follow. Some people are afraid that having a Guru means you have to follow someone blindly. This is a misconception. A guru I met in my twenties, often quoted an old scripture that says that if a child says something rational we should accept it, and if God Himself says something irrational we should discard it like a straw. Genuine spirituality does not deny rationality. And what is the rational course when seeking self-knowledge? When we are entering the mysterious realm of consciousness, the most rational course is to take the advice of a guide who knows the territory well. And this territory can, at times, but quite deceptive, and difficult to traverse. If you read about the lives of great saints and yogis like St Francis of Assisi, or 31

32 Milarepa of Tibet, you will see that they all had to face many trials and tests, and transcend the temptations of pleasure and power in order to attain true greatness. At these higher stages on the spiritual path, the guidance of the Guru is more important than ever. If you do not have the chance to meet personally with a real Guru (and they are few and far between) do not despair. It is possible to learn from a Guru through their writings, through learning of their inspiring example, and directly from people they have appointed to pass on their teachings and techniques. And through meditation it is possible to establish a personal relationship with your own inner Guru. 21. What does meditation cost? My personal view is that spiritual meditation should be available to anyone, regardless of their economic status. In my tradition we give personal meditation instruction free of charge, provided the student has a sincere desire to practice regularly. This does not mean that all of our programs, such as retreats and classes are free, but we do our best to keep them affordable. Although personal instruction is free, there is a price. To get results from meditation you have to put something into it your own valuable time and effort. 22. How much time does it take to learn meditation? I recommend that beginners spend at least 20 minutes twice a day in meditation. Later this can be increased to two half hour sessions. This will give a good result, though some people choose to meditate for longer periods and experience even greater benefit as a result. How much you get out of your meditation is directly related to what you put into it. 23. What are the benefits of meditation? Extensive studies have been made of the physiological and psychological benefits of meditation, but I prefer to simply relate the benefits I ve experienced personally from this practice: a. I feel more mental peace. b. I am much more emotionally balanced. c. I am more creative. I have always practiced a variety of creative arts, and when I started meditation I felt that I d tapped into a rich new spring of inspiration, ideas and insights. Many writers, musicians and thinkers report that their inspiration usually comes when the mind is quiet. It seems 32

33 quite natural that the calming effect of meditation should give us easier access to the deeper, creative level of our minds. d. I discovered a profound Sense of Purpose in life. I have a growing sense that all life is moving in a positive direction towards greater awareness, towards a greater feeling of oneness and harmony. I feel that I am also a part of that same flow of conscious evolution. e. Improved self-awareness. Introspective practice makes us more aware of our own motivations and qualities. This is not always a comfortable thing, but if we don t see ourselves as we really are, how can we improve? More often it is inspiring to discover the amazing potential within ourselves. f. I have a developing sense of universal love. As I am more in touch with the source of my own consciousness, I am more aware of the consciousness in everything. I feel more love within myself, and greater love and compassion for others. This naturally helps me relate to others more easily. g. I enjoy good health in spite of my old age. I lead a very busy life even in retirement I travelled frequently in my life and there are constant demands on my time. Yet I do not suffer from the stress related illnesses that afflict many busy people. Meditation and the natural lifestyle associated with it are definitely a recipe for a long and healthy life. h. Improved will power and concentration. Over the years I have noticed my mind becoming clearer and stronger. If we exercise a physical muscle, it develops. The same is true of the mind. i. I really enjoy meditation. Sometimes it is hard work requiring concentration, but when it really flows it can be intensely blissful more blissful than anything else I ve experienced. It is far better than taking drugs, or so I m told. j. I am happy and peaceful. I don t suppose I m the happiest man in the world, though I m working on it. But I know that I am much happier than I was before I started on the path of meditation (not of religion), and this feeling has grown over the years. Who wouldn t be? I m more emotionally balanced, more creative, I m developing as a person, I sense a profound meaning in my life, I feel closer to the Godhead Divinity Within, closer to people, I feel more love. Of course I m happier. I d have to be crazy not to be! 24. How soon will I feel something in my meditation? Here¹s what happened to a friend of mine. 33

34 In the early 1970s, John was a young man living in London (United Kingdom). He and his friends had become interested in meditation, and they all learned from a yogi, John R. Sinclair like myself. After learning meditation, John practised very regularly, for thirty minutes twice a day but he didn¹t feel any effect. After a week or two he began to worry and asked his teacher what was wrong. They discussed what he was doing, and the teacher reassured him and told him and that he just needed to be patient and keep practising. Meanwhile, all John s friends were enjoying their meditation, and some were having nice experiences. He continued. After another two weeks he became really frustrated and came to his teacher again and said he was not sure if he could go on. The teacher told him, We are having a weekend meditation retreat in two weeks time. I am sure that if you keep practising, and come to the retreat, something will happen. Reluctantly John agreed to keep trying. He was afraid that if he gave up, his friends would ridicule him, so he kept at it but began to hate meditation. By the time the time for the retreat came around he didn t even want to go, but since he had said he would, he couldn t easily back out without looking like a failure. The retreat was partly at Sundial House, Tunbridge Wells (UK), headquarters of Meditation Group for the New Age, and Creative Meditation Group, and everyone had planned to meet at a nearby Hotel (forgot the name) in the morning. Now it happened that John s London house was infested with wood eating insects called Bora. Since he was going away, he planned to ignite a Bora Bomb a canister of poisonous gas which kills these insects and stops them eating all the wood; otherwise they will eventually make the wood of the house fall down. So he put his luggage outside, lit the Bora Bomb, came out and locked the door. When he got to the bus he realised he had forgotten his wallet. Part of him thought, Great! Now I ll miss the bus and I ll miss the train and I won t have to go to the retreat. But he thought he still had to try to get there in case he was interrogated by his friends, so he ran home. Then he had to wait for his breathing to slow, as the house was full of poisonous gas. By the time he had caught his breath, gone inside holding his breath, retrieved his wallet, and got back to the bus stop, the bus had gone. Good, he thought, but I suppose I should try to hitch hike. He was confident that no one would stop as he had tried to do it before and never succeeded in getting a ride from this stop. So he put out his thumb. The first car stopped. Where are you going? the driver asked. To the railway station (Victoria Station). 34

35 No problem, I¹m going there too. He was caught. He arrived at Victoria Station just in time to meet his friends and then he was stuck in Tunbridge Wells for a weekend meditating and chanting and eating vegetarian food, all of which he was now beginning to detest. His meditation was worse than ever and he was completely depressed. Everyone else was so happy and high and he thought maybe he was the only person in the world who could not meditate. If they had not been in Tunbridge Wells he would have left and gone home. Finally the last meditation session of the retreat began, and he thought, This is the last time I am going to meditate in my whole life. Fantastic! They were all chanting so happily and he was thinking, So what? Who cares? I just want to get out of here. He sat down for what he thought would be the last meditation of his life. Within seconds after closing his eyes he had an amazing experience. He felt as if the top of his head had been removed and was open to the whole universe. He lost all awareness of his body and became lost in a blissful trance. Afterwards he felt overwhelmed and went up to people in tears saying, It works, it works, like a fool. So that wasn¹t the last time he practised meditation after all. A colleague of mine calls that my can opener story. So how soon will we feel something in our meditation? Everyone s mind is different, so it is difficult to answer this question precisely. Some people I know had an incredible experience the first time they sat for meditation. More commonly, people find it hard at first, and begin to enjoy it as they develop more concentration and mental stillness. Some, like John, have dramatic tales to tell. Others give up and never find out what might have happened if they had persisted just a little longer. One important thing to realize from John R. Sinclair s story is that all those weeks when he thought nothing was happening during his meditation were actually an essential part of the process, and that a deep change was going on within him all along. It just took some time to come to the surface. If we really want to know how long we will have to practise meditation before we too can taste its benefits, there is only one way to find out. The sooner we start, the sooner we ll know. So let us close our eyes and open our minds, and accept that meditation practice involves an effort. If you undertake this wonderful practice with sincerity, I am sure you will long thank the day that you did. 35

36 The Whole Yoga as It Is In classical Indian thought, Yoga in the general sense refers to a particular way of spiritual practice and as such has been taken up by most of the spiritual traditions in India, Hindu, Buddhist and Jain. In this regard, Yoga suggests to us characteristic practices of asana, mantra, pranayama and meditation. Yoga in this broader sense as spiritual practice has five basic types. 1. Jnana Yoga, the Yoga of Knowledge, using meditation for Self- Realization 2. Bhakti Yoga, the Yoga of Devotion, seeking union with God as the Divine Father or Divine Mother 3. Karma Yoga, the Yoga of Service, emphasizing ritual worship of the Divine and service to living beings 4. Raja Yoga, the Royal Yoga of higher techniques and methods, mainly of mantra and meditation. 5. Hatha Yoga, the Yoga of Effort or of lower techniques and methods, mainly asana and pranayama. All schools of Indian spiritual thought, orthodox and unorthodox, employ one or more of these approaches of Yoga, which they may define in different ways or use relative to different philosophical backgrounds. Many groups employ an integral approach using aspects of all five of these. Yogic methods can be found in all branches of Indian spiritual and religious literature, whether the Vedas, Epics, Puranas, Agamas and Tantras, as well as in many special Yogic texts or Yoga Shastras. The integrative approach of Yoga pervades the culture of India as well, including its literature, drama, music, dance, science, medicine, and even grammar. It is this broader approach to the meaning of Yoga that we find in Vedic teachings going back to the Rigveda, not simply Yoga as asana as in modern parlance. However, besides this general meaning and not to be confused with it, Yoga in a specific sense refers to one of the six classical schools of Vedic thought, those philosophies that accept the authority of the Vedas. This is the Yoga school or Yoga Darshana, which is also called Samkhya-Yoga owing to its connection with the Samkhya school of Vedic thought, with which it is intimately associated. Unfortunately many people, particularly in the West, confuse Yoga as a general term with Yoga as one of the six Vedic schools, which breeds many distortions. They tend to see Yoga Darshana, particularly the Yoga Sutras of Patanjali as the basis of all Yoga, when it is more accurately the main text of one important branch of Yoga, but not the entire field of Yoga. There are Shaivite, Vaishnava and other Yogas as well, which have their own primary Yoga texts and teachings. 36

37 Yoga and the Vedas: Vedic Mantra Yoga It is difficult to think of the Vedas without thinking about Yoga, as the Vedas promote spiritual knowledge born of meditation, the way to achieve which is the practice of Yoga. Yoga is a term that is first found in the Vedas, where the root for Yoga, yuj, meaning to unite, yoke or harness is common, not only relative to horses and chariots, but also relative to the mind and senses. Even the yoking of the Vedic chariot (ratha) is symbolic of deeper Yoga practices of controlling the mind. Sometimes people today fail to see the yogic nature of the Rigveda because we are approaching Yoga with a recent modern idea of Yoga as mainly asana or physical postures. Asanas do not have a major role either in the Vedas or in classical yogic texts, including the Yoga Sutras, which only devotes two of two hundred sutras to them. The Vedas do address with Yoga in an obvious but different way. The Vedas as mantras begin with Mantra Yoga. This is not uncharacteristic of Yoga as a whole as even the Yoga Sutras emphasizes Pranava or the Divine Word as a prime principle of Yoga practice, implying importance to Mantra Yoga The Vedas are themselves mantras and reciting them is itself a path of Mantra Yoga.[i] Even later Mantra Yoga continues to use Vedic mantras like Gayatri as well as resting upon the Sanskrit language, the origin of which is in the Vedas. Yet mantra has an application in action, which is ritual or karma. Vedic Mantra Yoga has its corresponding Karma Yoga. The Vedas outline the original rituals behind the practice of Karma Yoga, which in India today still extensively employs Vedic fire offerings. Mantra is meant to teach Dharma or the laws of life. As such, the Vedas encourage sacrifice, giving and helping others that is the basis of Seva or service, another important aspect of Karma Yoga. Ritual can be defined as a way of sacred action in which we use name and form to approach the nameless and the formless. The implements, substances and materials used in the ritual are not employed for their literal or practical value, though there are correlations. The Vedic fire offerings are not done to produce heat or cook food but to carry messages to the higher worlds. The consecrated Vedic fire is not simply a fire. The substances offered into it are not used merely as fuel for the fire. They indicate movements and offers of the heart. Ritual is way of bringing the sacred or Brahman into action. When that ritual action is turned within, it becomes Yoga. Yet this Vedic ritual is not only outward but also inward. The inner sacrifice involves the offering of speech, prana and mind to the deity within the heart. Yoga can be traced to this inner sacrifice (antaryaga) that includes mantra, pranayama and meditation, a point already noted. 37

38 Just as the Vedas imply Yoga, so does Yoga imply the Vedas. The science of Yoga arose in a Vedic context and employs a Vedic terminology like the Purusha and the use of OM, the great Vedic mantra. Most of the great Yoga teachers who have come to the West have been steeped in Vedic teachings as well. Many have been Swamis in Vedantic orders. The term Yoga arises in the Rigveda itself and is first explained in more obvious terms in s early Upanishads like the Svetashvatara and Katha, which are said to be Yoga Shastras or Yoga texts. Many great Vedic Rishis were regarded as great Yogis including Vasishta, the most famous among them. Hiranyagarbha, the reputed founder of the Yoga tradition, is a Rigvedic deity often connected to Savitar, the Vedic Sun god, with Vasishta as his main disciple Some modern scholars generally not trained in the inner meaning of the Vedas have tried to separate Yoga from the Vedas because Yoga as a specific term is not common in the Rigveda. They fail to note that many other synonyms of Yoga practice do occur in the Rigveda, including karma, yajna, mantra, tapas, svadhyaya, and dhyana. The Vedic rishi or seer is also a Yogi who has higher powers of consciousness, can commune with the deities, and becomes a deity as well. The Vedic Yoga and Other Yoga Texts and Teachings Yoga is a common topic in all Hindu teachings whether the Tantras, Puranas, Mahabharata or Vedas. The Mahabharata, which includes the Bhagavad Gita, has long sections on Yoga. The Upanishads teach the main principles of Vedantic philosophy and Samkhya that the Yoga system uses. The Upanishads deal with the themes of Yoga as Om, mantra, meditation, control of the mind, knowledge of the Purusha, and so on that are of value in Yoga. Many Upanishadic sages like Yajnavalkya (who represents the solar line of Vedic thought) were regarded as great yogis as well. In addition there is a whole set of Yoga Upanishads that arose at a later period. The Vedic Yoga is arguably the origin and seed of the other Yogas. The Rigveda with its thousand hymns is one of the longest Yogic texts and reflects the teaching of the greatest number of rishis and Yogis. Many yogic and Vedantic teachings, starting with the Upanishads, look back to Vedic teachings or paraphrase them. Others recast Vedic teachings but in a new language. Yet for others Vedic principles are there, like Agni and Soma, which are common in Tantras that do not explain specifically their Vedic connections. The Mahabharata, the great epic in which the Bhagavad Gita, occurs has many explanations of Vedic teachings in its Moksha Dharma section, which like the Gita deals with the highest Self-realization. The Gita is filled with allusions to the Vedic Yoga, but largely recast in a later language around the figure of Lord 38

39 Krishna. Krishna says that he taught the original Yoga to Vivasvan, who in turn taught it to Manu. This specifically identifies Krishna s Yoga with the Vedic Yoga. Among the seers, Krishna says he is Ushanas, who is the foremost among the Bhrigus. Shaivite Yoga goes back to Shiva, along with Rudra and the Maruts in the Vedic language. Rudra is said to be the personification of the Vedic sacrifice, as in the famous Rudram chant of the Krishna Yajur Veda. Shaivite Yoga was earlier called the Pashupati Yoga in the Mahabharata, from Shiva as Pashupati or the lord of the wild animals. One of the cornerstones of the Siddha Yoga tradition, Kashmir Shaivism is a branch of the Shaivite philosophical tradition that explains how the formless supreme principle, known as Shiva, manifests the universe. It is a tradition that recognizes the role of the Guru and shaktipat in spiritual unfolding. It also describes the means or practices that enable us to reconnect with our innate divinity. Kashmir Shaivism Consciousness is the most intimate experience of life, the essence of life itself. Among the many spiritual traditions born and developed in India, one ancient philosophy Kashmir Shaivism has explored it completely. Kashmir Shaivism explains that reality is understood to be just One and that reality is Shiva. He is the pure conscious nature that manifests as all things. Like a light that shines and illumines everything, the light of consciousness shines, illuminating its own infinite manifestations. This shining of Shiva is eternal, unending, undivided, and in all ways unconditioned. What we live and experience in our daily lives, in every moment, is part of that immense consciousness. He shines, manifests, and is everything and everybody all that happens in our lives, as well as the means by which we perceive it all. If you ask a fish what water is, the fish will reply what water? In the same way, man recognizes least that which is the greatest constant in his life the experience of being Conscious. The essence of the entire teaching is that anything we do for our spiritual development is ultimately to achieve the recognition that there is only that one reality and it is who we are: we are that Shiva who is shining and manifesting as all things. I have always felt that what the Tantric were teaching was very much in consonance with what one would aspire to experience in one s own life. And the way it was all expressed was also wonderfully beautiful. 39

40 Kashmir Shaivism s View of God In Kashmir Shaivism, God is understood to be Shiva Awareness (male) and Shakti Power (female). The two are actually not separate (duality) they are the one in the same (non-duality). Their love is known as the Tantric marriage which describes the union of lover (Shakti) and beloved (Shiva). It is said that Consciousness, Shiva, out of his pure freedom (svatantrya), chooses to create bondage. He chooses to forget his true nature, out of his desire to be all things, thus he manifests that which is impossible creating a world of dualities (his Shakti) without ever losing his oneness. To ask why Shiva would create the universe and undergo contraction and suffering is a serious question. There are many possible answers. You could say that given infinite time and space, infinite Consciousness would willingly explore every possibility. The Dream Theory Imagine you live in a dimension where you have total control. Nothing happens without your permission, and everything you want to happen happens. For a while, you d probably enjoy innumerable pleasures and luxuries. Then, after not so very long, you d get bored, and you d invent adventures for yourself to go on that seemed to include challenge, such as rescuing a damsel from a firebreathing dragon. But even that would pale eventually because you re always in control. The challenge isn t real, because there is no possibility of failing. Sooner or later, you fall into boredom. Then one day a magical machine appears with a big button, and next to the button a sign. The sign says: If you push this button, anything could happen. Joys beyond your wildest dreams, and fears beyond your darkest nightmares; or more probably, both. If you push it you will forget you pushed it and be plunged into a world of infinite possibility. Will you take the chance? Will you go on the adventure? The question is not whether you ll push the button. It s just how long will you wait? The story shows that as much as we think we would be happy bending the world entirely to our individual will, we would not. It is only by giving full range to all the possibilities within consciousness that we will be satisfied with our true infinite nature. What better way to feel freedom, than to be bound and limited? 40

41 The Divine Separation Once Shiva and Shakti separate, the divine pair, yamala, like the yin-yang, incorporate all the dualities within them. Two spirits separate for the sheer joy of coming back together, which continues in an endless cycle, known as the divine play, a universal game of hide and seek; concealment (nimesa) and revilement (unmesa). Shiva loves to re-discover his true Nature, again and again. I offer salutations to the God and the Goddess: the infinite parents of the world. The lover, out of boundless love, has become the Beloved. Because of Her, He exists, And without Him, She would not be. 41 Jnaneshwar Maharaj The more deeply we grow in our individual spirituality, the more genuine is our experience of unity. To remove the feeling of duality, we must first establish our separateness. Healthy separation creates what we call a feeling of two-ness, which is just as important as oneness. You must understand that the feeling of oneness can only happen if we are first in the feeling of two-ness. Coming together is only possible if we are first apart. I have purposely thrown myself from infinite bliss into finite experience, just so that I can find myself again. Like a gem, hidden by its own brilliance, Consciousness is hidden by all the mental and emotional manifestations that are its own creations. The whole play is happening within Shiva s consciousness. When Shiva opens His eyes, the universe is created. When He closes His eyes it disappears. You will never have a universe beyond your own awareness. Thus, you are the aware subject of the universe you experience. You are Shiva. He begins in ecstasy and freedom, undergoes limitation and suffering out of His own free will, and then yearns for and achieves the recognition and attainment of His true nature. He takes the form of the Guru and teaches Himself in the form of the seeker the path to Consciousness. The goal of our sadhana, once recognizing this divine play, is to gain spiritual liberation through worldly experience. The universe evolves back into consciousness through its various experiences. What is the Goal of this Tradition? There is nothing to do other than to realize your own true essential nature, which is Shiva consciousness. Once realized, the main insight is that the subject, or Consciousness, is not separate from the object, or matter. The liberated being

42 should experience directly that the object he perceives is contained within his subjectivity, that is, within Consciousness. A liberated being sees the universal (macrocosm) in the specific (microcosm). If everything is made of the same Consciousness then every part recapitulates the whole. As above, so below; whatever is true of God is also true of us. If we want to understand God or the universe then we would do well to understand ourselves. A human being is a hologram of the universe. The ocean is contained in the drop. This mystery transcending time and space is the essence of Consciousness. Trika Philosophy Kashmir Shaivism is also called the Trika philosophy, the three-fold science based on the three energies of Shiva, because it discusses these three subjects: 1.The nature of the Absolute (Para Subjective Supreme Energy) 2.The nature of the human being and contraction (Apara Objective Inferior Energy) 3.The method by which contraction is overcome, or sadhana (Parapara Cognitive Intermediate Energy) As long as one resides in the contracted objective energy one is the victim of sadness and sorrow and is entangled in the wheel of Samsara (repeated births and deaths). One symptom of contracted awareness, is a complete denial of higher reality. This denial is not based on blindness but on the absence of experience. So one has to emerge from objective, contracted energy and enter into the supreme subjective energy, in which one is liberated from all this sadness, and becomes absolute in the attainment of final liberation. The Five (plus one) Powers of God The Divine exercises its five powers as an expression of its innate freedom (svatantrya-shakti) and total autonomy. These powers pervade all reality, and nothing exists separate from them. They are the fundamental nature of God. Kashmir Shaivism invites us to recognize the powers as our own. Svatantryashakti pervades all five powers and thus is considered to be the sixth power. The human individual is nothing but God in a contracted form. When the individual looks at himself, he notices that he has the same qualities as the Absolute, though they are shrunken and contracted. God has perfect will, perfect knowledge and perfect ability to do, while the human individual has all of these powers in limitation. They show up in him as three basic knots within his being. The first knot is limitation of will. The human individual experiences it in his heart as a painful sense of separation, weakness and grief. This is the 42

43 fundamental birth trauma in which God becomes the individual. The limitation of knowledge is experienced in the mind. The human mind experiences darkness and confusion and strains to understand the truth. The third knot is experienced in the navel area and is felt as a sense of frustration and lack of fulfilment. 1. Power of Consciousness Chit-Shakti The power of being eternally and absolutely conscious and present. At the cosmic level, this power is pure unconditioned presence, aware of itself and the universe that unfold within it. At the individual level, we experience it as the awareness that allows us to experience both ourselves and the world around us. It is the fundamental experience of being sentient and is shared by all creatures. 2. Power of Bliss Ananda-Shakti The bliss that arises when Supreme Consciousness experiences its own true nature. At the individual level, it can be experienced as every kind of natural happiness: the simple feeling of relaxation or contentment, the satisfaction of eating a delicious meal, the ecstasy of orgasm, the subtle joy of falling in love, or the deep meditative blissfulness. 3. Power of Will Iccha-Shakti The creative impulse of Supreme Consciousness to want to be all things. At the individual level, it is the fundamental will to live, to exist, as well as every form of desire. Our will, or desire, is the source of all creativity. 4. Power of Knowing Jnana-Shakti The power of intuitive knowing and self-organization. It s the Supreme Intelligence that runs the universe, the power of knowing that exists within every cell. At the individual level, in the human mind, it is the capacity to know, to plan, to discern, and to make judgements. 5. Power of Action Kriya-Shakti The power of Supreme Consciousness to do anything, such as bring universes into form. To do the impossible, which is create duality while maintaining unity. At the individual level, it manifests as the activities we perform as humans 43

44 Vedic Yoga and the Yoga Sutras Yamas and Niyamas Among the most obvious connections of the Vedic Yoga with classical Yoga can be found in the Yamas and Niyamas, the yogic principles and life-style practices that constitute the first two of the eight limbs of Yoga, and the three aspects of Kriya Yoga. The Vedas are first of all an attempt to embody and teach dharma. Classical Yoga, as a Vedic tradition, rests upon the dharma foundation of the Yamas and Niyamas, the Yogic principles of right living. The Yamas and Niyamas of Yoga are nothing new but a summation or essence of Vedic Dharmic principles found throughout older Vedic texts.[iii]the Yamas and Niyamas reflect the Vedic idea that one must have a dharmic foundation in daily life in order to truly approach the spiritual path. Kriya Yoga of the Yoga Sutras consists of the three principles of Tapas, Svadhyaya and Ishvara Pranidhana, which form the foundation of the Niyamas. Tapas is perhaps the key principle of Vedic practice, relating specifically to Agni, the basis of the Vedic Yoga and is often identified with the Yajna or the Vedic sacrifice. The Rigveda states that it is through Tapas that the universe is created.[iv] Agni gives us the power of tapas, self-discipline, aspiration, willpower, and inner heat. Agni is connected with Tapo Loka or the realm of Tapas, in Puranic thought. Tapas is the first word of the second section of the Yoga Sutras. Svadhyaya commonly means study of the Vedas in Vedic texts, including the Upanishads. It does not simply refer to Self-study in a general sense but to the study of those specific Vedic teachings that were part of one s family background or given by one s guru. Its fruit in the Yoga Sutras is the vision of the Ishta Devata, or chosen form of the Divine that one worshipped in traditional India. These were the prime Hindu Gods and Goddesses of Shiva, Vishnu, Brahma, Surya, Ganesha, and the many complimentary forms of the Goddess or Divine Mother. Yet perhaps the most obvious connection between Patanjali Yoga with the Vedic Yoga is the emphasis on Ishvara Pranidhana. Ishvara pranidhana involves surrender to the Divine as the supreme inner power, which is reflected in the Vedic Bhakti or Namas Yoga that involves surrender to the deity in the form of the Vedic Ishta Devatas. Ishvara, or the Lord, is a synonym for Indra, the ruler of the Vedic Gods. Ishvara-pranidhana is primarily Indra-pranidhana in Vedic terms. Relative to Ishvara Pranidhana, Patanjali emphasizes the importance of Pranava, the primary Pranava which is OM. As the Vedas are the development of 44

45 Pranava, he is thereby referring to not just the chanting of OM but the study of the entire Vedas. This makes sense as Patanjali was also a famous Sanskrit grammarian. Sanskrit grammar is also said to develop from Pranava or Om. It is one of the Vedangas or limbs of the Vedas. The Yamas are common dharmic principles in Vedic texts. Ahimsa or nonviolence is a key principle of Yajna or sacrifice, and is commonly extolled in the Bhagavad Gita and Mahabharata. Sacrifice or Yajna does not mean harming other creatures. It means offering everything to God. Even the rare animal sacrifices that were performed in Vedic times, like Native American ritual killing of the buffalo, were mainly for people who depended upon animals for food. Satya or truthfulness is one of the main principles of Vedic thought. In the Rigveda, the Vedic Gods are called satya, particularly Indra. The triune principle of Satyam Rtam Brihat, the truth, the right and the vast is a prime Vedic principle. Brahmacharya is a key Vedic principle meaning dwelling in Brahman, not simply celibacy but the internal consecration of all one s energies. It is widely extolled in Vedic texts. Saucha is an important Vedic principle of cleanliness, particularly various forms of ritual bathing that were done on a daily basis. The text Yogi Yajnavalkya goes into great detail into various forms of Snana or bathing as a Yogic practice including the Mantra Snana or using mantra to bathe the mind. Pranayama and the Other Limbs of Yoga The dominant deities of the Vedas are those of the Pranic sphere like Indra, Vayu and Vata, Rudra, the Ashwins and the Maruts. Indra as the Supreme Deity of the Vedas is first of all the cosmic and supreme Prana. He is the lord of the air and atmosphere. While we find specific pranayama practices taught in Vedic texts, we do see many hints about them, as well as a frequent extoling of the power of Prana and Vayu. The five Pranas are discussed in detail in the Yajur Veda. The Vedas also deal with meditation and particularly with Samadhi. The Rigveda itself speaks of various states of bliss, spiritual intoxication or the flow of Soma. These are not simply drug-based inebriations but a poetic rendition of the Vedic experience of Samadhi that was the goal of all the teachings embodied in the Soma hymns. Tantric Yoga and Hatha Yoga Traditional Tantric Yoga consists of using ritual, mantra, pranayama and meditation, much like the Vedic approach, including recognizing Agni and 45

46 Soma or the cosmic fire and nectar powers. Agni relates to the Kundalini Shakti and the three lower chakras that are the seat of Agni in Tantric thought. Soma relates to the nectar of immortality or the Moon in the crown chakra and the three higher chakras in general. In this way, Tantric Yoga develops from the Agni-Soma Yoga of the Rigveda, but recasts Agni as the Goddess and Soma as Shiva as its dominant symbolism. The inner Vedic Yoga of Agni and Soma could easily be called Vedic Tantra and supplemented with all the practices of later Tantric Yoga, which may reflect older secret Vedic practices as well. Tantric Yoga rests upon the mysticism of the Sanskrit alphabet whose roots are in the Vedas. It includes the use of many mantras, including a number of Vedic chants like the Gayatri Mantra. The main different between the Vedic and Tantric Yoga is that the Vedic Yoga rests upon a symbolism of light whereas the Tantric reflects a more anthropomorphic symbolism of male and female energies. This gives Tantra an iconic presentation, whereas the Vedic is naturalistic. But even here there is considerable overlap. It is actually easy to see the Vedic basis of traditional Hatha Yoga, because Hatha Yoga is first of all a Yoga of the Sun and the Moon, which are Agni and Soma. Hatha Yoga looks at the Sun and the Moon through the solar and lunar nadis or the Ida and the Pingala. It looks at Agni as Kundalini and the digestive fire, and Soma as the crown Chakra. Primary Practices of the Vedic Yoga The Vedic Yoga like classical Yoga is a complex and many-sided discipline designed to address the needs of all the different levels and temperaments of human beings. The Vedic Yoga addresses all of life and works with all of nature, like a symphony using many instruments, with many movements, scales, tones and harmonics. Though it has its practical methodology and precise application, the Vedic Yoga cannot be reduced to any simple pattern, formula or method. One could compare it to a great banyan tree, with roots in both the air and on the ground, and many trunks and branches, on which many creatures can live and find nourishment. Its very complexity is daunting as it reflects the teachings of numerous seers over many centuries. Yet we can still access it today, if we learn how to reorient our vision and awareness in the right way. Vedic deities represent various yogic approaches, principles and values but in a symbolic or hidden form. This is one reason why later Yoga s, philosophies and Vedic sciences could find their inspiration in looking at Vedic mantras in different ways. Yet it also caused some later thinkers to hold that the Vedic teaching lacked depth and spirituality and was only ritualistic in nature. To enter into the Vedic Yoga requires an inward turning of the mind and heart, a turning 46

47 away from our current civilizational boundaries, and an ability to embrace the language and mentality of an earlier humanity. However, beyond its seemingly immense intricacy and labyrinthine maze of forces, the Vedic Yoga follows a coherent and structured process that unfolds in each human being in a similar way. Though we are all different at one level, at another level, we are all part of the same species, the same life, and the same consciousness, following the same rhythm of action and expression. In our inmost souls, we are all part of the onrush of an imperious Divine Will to reach the Supreme, which power has its own law and follows its own seasons. Once we understand the basic principles of the Vedic Yoga, we can begin to discern how its apparently discrete elements fit together into an integral and organic whole. That is why in the end, whatever Vedic deity is followed, one merges the deity into light, bliss, oneness and transcendence. Vedic Deity or Devata Yoga The Vedic is a Deity Yoga or Devata Yoga, just as is common in Hindu, Buddhist and Native traditions, including Tantric and Puranic approaches. The Vedic Yoga requires that we awaken the deities within our own minds and hearts and learn to work with them in all the forces of the universe. The Rigveda in particular is the Vedic book of the deities or Devatas, revealing their names, natures and functions. It is through these Divine powers that the Vedic Yoga and Vedic Dharma proceeds. Mere practice of Vedic mantras or techniques is not enough to constitute a true Vedic Yoga. It is the Vedic deities that are the agents and the instruments of the Vedic Yoga, not we ourselves, our ordinary minds or human personalities. To understand the Vedas, we must understand the meaning the Vedic deities and come to a living experience of their manifold powers. Each Vedic deity represents an important approach to inner knowledge, energy and delight. It is both a reflection of the Supreme Godhead and a way to its realization. We can experience these Vedic deities like Indra and Agni as vividly as any other Divine form or manifestation. Ultimately, the Vedic Yoga requires that we understand the deities or cosmic powers behind all that we do. This begins with the biological forces behind our body, breath, and senses and extends to the spiritual principles behind the cosmos Agni, Awakening the Soul s Search for Divinity through its Many Lives The first step not only of the Vedic Yoga, but also of most inner development, consists of awakening the soul or the deeper consciousness of immortality within us. Yoga in the inner sense is a process for the soul or our eternal being to 47

48 unfold. Yoga is not for the profit or entertainment of our transient personality caught in the illusions of this present birth. Yoga s purpose is to develop the greater potentials of our inner being, of which our outer personality and selfimage is but a veil or an impediment. One must first be willing look beyond the ego self, its urges, demands and expectations to even approach Yoga in the classical sense of the term. In yogic thought, what could be called the soul or inner being is the individual Self, our internal or core consciousness that persists throughout the karmic cycle of birth and death, the Jivatman of Vedantic thought. The soul has many bodies, many lives and many personalities. Yet behind these outer formations, the soul has an inherent sense and sure awareness of its own immortality, its Divine purpose, and its Divine goal. For Yoga to be an authentic spiritual practice, it must be done by the soul. Yoga done by the ego or by the mind is a Yoga done only in the shadows, in the darkness of ignorance, not in the light of higher awareness. Our practice of Yoga should be a practice of the heart beyond any social, commercial, personal or cultural concerns. Yet this Yoga of the heart is not a Yoga of the physical, emotional or psychological heart. It is a Yoga of our immortal essence as an eternal soul, whose true labour in its many lives is Yoga, the search to realize its divine and cosmic potential. Awakening the soul of Yoga requires bringing our inner fire or soul flame forward as the guide and master of our being. It means awakening to our inner guru and linking up with the inner tradition of truth. This usually requires the light of the outer guru, teaching and tradition, in one form or another, to help us. Lighting our inner fire and keeping it burning through our daily lives and throughout all our states of consciousness as waking, dream and deep sleep is the foundation of all deep Yoga and meditation. This Yoga of the Inner Fire or Agni Yoga consists of the cultivation of higher awareness through mantra, inquiry and meditation. For this there is a wonderful Vedic verse that Sri Aurobindo emphasized: The mantras love him who remains awake. The harmonies come to him who remains awake. To him who remains awake the Soma says, I am yours and have my home in your close friendship. The fire remains awake, him the mantras love. The fire remains awake, to him the harmonies come. The fire remains awake, to him the Soma says, I am yours and have my home in your friendship. Rigveda V At first, this Agni or sense of God-consciousness is but a spark, a flicker or a small flame hidden deep in the subconscious mind, a mere latent potential. The Vedic Yoga rests upon a surrender to that fire, a cultivation of that fire until it 48

49 can guide us back to the universal light that is its origin and goal. Yoga consists of various offerings of body, speech, senses, mind and heart into that inner fire. The fire in turn grows with each offering, granting us greater illumination, understanding and well-being. Eventually that small spark becomes a mighty flame that consumes all impurity and then expands into a great spiritual Sun within us, full of truth and light, with unlimited powers of illumination. The power of Agni, its tapas-shakti, purifies, heats, ripens, transforms and delivers us from the darkness to the light. We cultivate that fire through right intention, consecration, mantra, inquiry and meditation. This inner fire develops through a higher power of the will, attention, concern, higher values, and a deeper search and inquiry in life. Through this power, our own spiritual striving, all the other Divine powers have a place to manifest within us, and do so in various ways to different degrees. Developing Indra, the Master Force of Self-Realization Once the flame of the soul is awakened and has come forth to guide our development, manifesting the Gods or Divine powers, we must soon contact and set in motion the master force, the Divine consciousness in order to achieve the ultimate goal. The Vedic God Indra represents the cosmic consciousness that descends into the human being as the lightning flash of direct perception that reveals the highest truth. This descent of grace from above links up with the ascending power of our soul fire from below. Indra is the God-consciousness within us that carries the cosmic and supracosmic Divine in seed form. As ascending and descending forces, Agni and Indra complement one another and comprehend the yogic quest. This Indra consciousness enters through the fontanel and takes its seat in our heart along with Agni. Indra manifests through the perceptive power of the higher or great Prana (Maha Prana), the master life-force behind the universe that is ever seeking greater self-expression, self-mastery and self-realization, ever marching forward to the goal of realizing the entire universe within the mind. These two great powers of Indra and Agni, enlightened Prana from above and awakened will-power from within, overcome all obstacles and manifest all the other Gods or truth principles. The cultivation of the master force consists of pranayama, discriminating insight, and deep meditation. It involves a revolution at the core of our consciousness itself. This means an inner battle between the powers of light and darkness, a movement from the darkness to the light, in which we can no longer 49

50 accept anything limited or superficial into our being. Indra is the spiritual warrior who causes us to see the supreme. Though the Indra force begins to manifest at an early phase of the Vedic Yoga, it is only when the Yoga is complete that his full power can be known. Otherwise that Indra energy must face various obstacles and opposition, the various enemies that he must defeat and conquer along the way. Developing Surya, the Enlightened Mind There are many Vedic Sun Gods, called Adityas, which mean powers of unbounded energy and forces of primal intelligence. The Adityas represent the different powers and principles of the illumined mind and heart. Following a solar symbolism, they are usually said to be seven or twelve in number. The Adityas reflect the principles of Dharma and modes of conduct. Each indicates a teaching that is necessary for our higher realization. Most important of the Adityas are the pair Varuna and Mitra, who much like Soma and Agni which they are often identified with represent the overall cosmic duality. Varuna and Mitra are great Lords of Dharma and instill in us Dharmic values, allowing us to lead a Dharmic life. In terms of sadhana, Varuna, which means the vastness, represents the discrimination between truth and falsehood, the recognition of karma and the necessity for purification. There is something stern about our meeting with Varuna, who effaces the ego into the higher truth. Yet Varuna protects the Soma principle or cosmic waters, which his grace releases once we have purified ourselves. Along with Varuna is Mitra, who is the deity of compassion and love, opposite to and complementary to Varuna s stern judgment. Mitra, which means friend, is the Divine Friend who leads us like a friend and causes us to seek friendship and harmony with all. Mitra connects us to Agni as the principle of light and the inner guide. Besides these Mitra and Varuna as the third Aditya is Aryaman, the one who holds the power of nobility and refinement (Arya). Aryaman represents law and force in action, the ability to help, mediate and harmonize. Mitra, Varuna and Aryaman govern the three higher luminous heavens (rochanas) beyond the ordinary three realms of earth, Atmosphere and Heaven. The fourth Aditya is Bhaga, who holds the power of bliss and delight. He is much like a masculine counterpart of the Goddess Lakshmi, granting not only worldly wealth but spiritual abundance and the richness of devotion. Along with Mitra, Varuna and Aryaman, Bhaga forms the four kings or great rulers of 50

51 Dharma. Bhaga is connected to Savitar, the transformative aspect of solar energy, which represents the ascending Divine will in creation. Our Agni, the flame of our inner mind as it develops unfolds the truth principles or dharmic powers represented by the Solar Godheads. They show a progressive development and expansion of the light of truth from the flame to the Sun. They complement the master force and insight of Indra, with various powers of knowledge and illumination. The Yoga of the higher mind (Buddhi) includes meditation on the Adityas and awakening their powers within us. Indra is also present behind the Sun Adityas as their ruling force. Developing Soma: The Ecstasy of Samadhi Yoga is a methodology of achieving the state of Samadhi, the level of bliss or Ananda, in which the mind is absorbed in God or in the Self that is its origin. Soma is the Vedic deity of Samadhi, in which all the Vedic deities merge. Soma is lauded as the king of the Gods. All Vedic deities drink the Soma, are energized by the Soma, and are themselves manifestations of the Soma power of bliss. This Soma or bliss is the creator of all but also the goal of all. Agni is enkindled to prepare the Soma. Indra reaches its fullness of power by the Soma or ecstatic essence of delight that he is the main drinker of. It is his drinking of the Soma that energizes Indra and affords him his master power. The Sun as an enlightenment force exists to take us to the higher bliss of Soma. Soma is the food, milk and lifeblood of all the Vedic deities. It is the unfoldment of the inner Soma that makes one into a rishi or a seer and gives great creative powers. The Vedic Yoga reaches its culmination in the free flowing of Soma that is the highest Samadhi. In Samadhi one learns to drink the immortal Soma that is the consciousness of immortality. Other Vedic Deities The many other Vedic deities that we find lauded in the hymns serve mainly supplementary roles, generally relative to the sphere of the main deity that they relate to as Earth, Atmosphere or Heaven, which are the spheres of Agni, Indra and Surya (Aditya). There are many forms of Surya or the solar force of light and dharma of the world of heaven. We have mentioned several. There is a group of deities the Adityas. There is also Ushas as the Goddess of the Dawn. The solar deities reflect the principles of Dharma or illumined intelligence. There are many deities of the atmosphere that connect to Indra. These include Rudra and Brihaspati. In addition, there are group deities the Maruts, Rudras and Ashvins. These atmospheric deities reflect Prana and energy. 51

52 Agni and Soma do not have so many associated deities but there are some and they have many hymns of their own. With Agni is most commonly the group of deities the Vasus. With Soma are various watery deities and Goddesses. The Yoga of Light The Vedic deities are primarily in their natural symbolism forms of light, with four forms being most prominent: Agni or Fire, Soma or Moon (reflected light), Indra or lightning, and Surya or the Sun (illumination). Yet these aspects of light function not only in the outer world but also in the inner world. In the psyche, Agni or Fire is will, Soma or Moon is the reflective aspect of mind and emotion, Indra or lightning is the energetic aspect of the mind as the power of perception, Surya or the Sun is the illuming power of the mind as awareness. There are four related light centres in the subtle body: Surya Sun Spiritual Heart Awareness Soma Moon Crown chakra Reflection Indra Lightning Third Eye Perception Agni Fire Root Speech Through understanding these four energy centres, we can see how the subtle body and its chakra system was well known to the Vedic seers and integral to the Vedic mantras. The Vedic Devatas or Godheads of light reflect the deepest energies of our own consciousness and their integral unfoldment. The Texts of Vedanta The Sacred Texts Vedanta is one of the six traditional schools of Indian philosophy. Siddha Yoga meditation draws on the Advaita, or non-dual school of Vedanta, which emphasizes the one supreme principle that is the foundation of the universe. Upanishads The inspired teachings, visions and mystical experiences of the ancient sages of India, the Upanishads form the concluding portion of the Vedas. With immense variety of form and style, all of these scriptures (exceeding one hundred texts) give the same essential teaching: that the individual soul and God are one. Vedas Among the most ancient, revered, and sacred of the world's scriptures, the four Vedas the Rig Veda, Atharva Veda, Sama Veda, and Yajur Veda are regarded as divinely revealed, eternal wisdom. 52

53 Viveka Chudamani or The Crest Jewel of Discrimination An eighth-century philosophical commentary on Advaita Vedanta written by the sage Shankaracharya, this text expounds the teaching that only Brahman, the Absolute, is real. Yoga Vasishtha A very popular Sanskrit text on Advaita Vedanta, probably written in the twelfth century, this text is ascribed to the sage Valmiki. In it, Vasishtha answers Lord Rama's philosophical questions on life, death, and human suffering by teaching that the world is as you see it and that illusion ceases when the mind is stilled. History of Kashmir Shaivism For centuries (dating back to 3000 B.C. Early Indus Civilization) the teachings of Shaivism were imparted as a secret doctrine to the aspirant or disciple. The written history of Kashmir Shaivism started around 8th or 9th century A.D. by Vasugupta, when he discovered the Shiva Sutras. Since then, the written teachings started becoming more common. The philosophy of these Tantras was re-originated at the beginning of Kali Yuga by the sage Durvasa. The teachings emerged in the wonderful magical world of the Kashmir Valley, which was once the intellectual and artistic center of the world and attracted brilliant men and women from many lands including China, Greece, and Tibet. The people of Kashmir were cultured and loved learning; and along with the enchanted perfection of its natural beauty, snowy mountains, pristine lakes and rivers, green forests and valleys all made Kashmir a womb for creative thinking. The Shaivite Master Swami Lakshman Joo was recognized as the last living preeminent exponent of Kashmir Shaivism in the oral tradition until his passing in In his lifelong dedication to the philosophy and practice of Kashmir Shaivism, he lectured extensively on the subject for the upliftment of all spiritual seekers and to preserve this great tradition for future generations. The entire body of Kashmir Shaivite thought was collected and presented in a superb expression of the Sanskrit language by the great Abhinavagupta in his magnum opus the Tantraloka. The enlightened masters who wrote these texts intentionally veiled the true meaning, which was only intended for the chosen, advanced aspirants who had purified their consciousness. In my view, the texts of Kashmir Shaivism reflect the transmission of the eternal wisdom that would have been known to all in the Satya Yuga. In our current Kali Yuga, these Sanskrit texts reveal the sacred 53

54 understanding of our real nature as the Oneness and also provide true enlightening means (upayas) for the journey Home. The Texts of Kashmir Shaivism One of the cornerstones of the Siddha Yoga tradition, Kashmir Shaivism is a branch of the Shaivite philosophical tradition that explains how the formless supreme principle, known as Shiva, manifests the universe. It is a tradition that recognizes the role of the Guru and Shaktipat in spiritual unfolding. It also describes the means or practices that enable us to reconnect with our innate divinity. Shiva Sutras The Shiva Sutras are the scriptural authority for Kashmir Shaivism. A Sanskrit text revealed by Lord Shiva to the sage Vasugupta in the ninth century, it consists of seventy-seven sutras or aphorisms detailing the nature of Consciousness. Pratyabhijnahridayam Literally translated as The Heart of the Doctrine of Recognition, this is an eleventh-century treatise by Kshemaraj. It states, in essence, that individuals have forgotten their true nature by identifying with the body. Realization is a process of recognizing or remembering one's true nature, the inner Self, full of supreme bliss and love. Spanda Karikas One of the fundamental scriptures of Kashmir Shaivism, this ninth-century collection of 53 verses describes how the yogi who remains alert can perceive the divine vibration, or spanda, in all moments of daily life, thus regaining the vision of unity-consciousness. Vijnana Bhairava An exposition of the path of yoga originally composed in Sanskrit sometime prior to the ninth century, it describes 112 dharanas or centering exercises which give the immediate experience of union with God. Kularnava Tantra This ancient treatise sheds light on the mysteries of the Guru, the disciple, the mantra, and worship as cornerstones of our spiritual evolution. Other Significant Texts Many of the Siddha Yoga teachings are expressed within them. 54

55 Bhagavad Gita One of the world's spiritual treasures and an essential scripture of India; a portion of the epic Mahabharata in which Lord Krishna instructs his disciple Arjuna on the nature of the universe, God, and the supreme Self. Jnaneshwari This is a majestic commentary in verse on the Bhagavad Gita, written by Jnaneshwar Maharaj when he was sixteen. It was the first original scriptural work written in Marathi, the language of the people of Maharastra, India. It is a work of both great poetry and transforming spiritual insight. Yoga Sutras of Patanjali The sage Patanjali wrote this classical series of yoga aphorisms in Sanskrit. In them, he expounds different methods to attain the state of yoga or samadhi, in which the movements of the mind are stopped and the yogi comes to rest in the Self, a state of supreme bliss. Poet-saints One of the ways that the great understandings of the Indian philosophy spread among people was through the songs and words of the poet-saints. In all parts of India, particularly in the west and south, these saints composed songs that revealed the secrets of the mystical path. Bhakti Sutras The Sage Narada composed this classic scripture on devotion. Bhakti yoga is the path of union with the divine based on the continual offering of love and the constant remembrance of the Lord. The Indian Epics The Mahabharata is a great epic poem in Sanskrit, composed by the sage Vyasa. Within this vast narrative is contained a wealth of India s secular and religious lore. The Bhagavad Gita occurs in the latter portion of the Mahabharata. The Ramayana, one of the great epic poems, is attributed to the sage Valmiki. The Ramayana recounts the life and exploits of Lord Rama, the seventh incarnation of Vishnu. This story is rich with spiritual meaning and has been told and retold down through the ages. Enacting the epics as Golden Tales has been a part of the children s experience of Siddha Yoga retreats the world over. 55

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57 Shaivism Theology Learning Shiva Tattva - The Reality of Shiva In Me the universe had its origin, In Me alone the whole subsists; In Me it is lost Siva, The Timeless, it is I Myself, Sivoham! Sivoham! Sivoham! Salutations to Lord Siva, the vanquisher of Cupid, the bestower of eternal bliss and immortality, the protector of all beings, destroyer of sins, the Lord of the gods, who wears a tiger-skin, the best among objects of worship, through whose matted hair the Ganga flows. Lord Shiva is the pure, changeless, attributeless, all-pervading transcendental consciousness. He is the inactive (Nishkriya) Purusha. Prakriti is dancing on His breast and performing the creative, preservative and destructive processes. When there is neither light nor darkness, neither form nor energy, neither sound nor matter, when there is no manifestation of phenomenal existence, Shiva alone exists in Himself. He is timeless, spaceless, birthless, deathless, decayless. He is beyond the pairs of opposites. He is the Impersonal Absolute Brahman. He is untouched by pleasure and pain, good and evil. He cannot be seen by the eyes but He can be realised within the heart through devotion and meditation. Shiva is also the Supreme personal God when He is identified with His power. He is then omnipotent, omniscient active God. He dances in supreme joy and creates, sustains and destroys with the rhythm of His dancing movements. He destroys all bondage, limitation and sorrow of His devotees. He is the giver of Mukti or the final emancipation. He is the universal Self. He is the true Self of all creatures. He is the dweller in the cremation-ground, in the region of the dead, those who are dead to the world. The Jivas and the world originate from Him, exist in Him, are sustained and rejected by Him and are ultimately merged in Him. He is the support, source and substratum of the whole world. He is an embodiment of Truth, Beauty, Goodness and Bliss. He is Satyam, Sivam, Subham, Sundaram, Kantam. He is the God of gods, Deva-Deva. He is the Great Deity Mahadeva. He is the God of manes (Prajapati). He is the most awe-inspiring and terrifying deity, Rudra, with Trisul or trident in His hand. He is the most easily pleased 57

58 (Asutosha). He is accessible to all. Even the untouchable Chandalas and the illiterate rustics can approach Him. He is the source of all knowledge and wisdom. He is an ideal Yogi and Muni. He is the ideal head of an ideal family with Uma as His devoted wife, Lord Subrahmanya, the brave general of strength and courage, Lord Ganesa, the remover of all obstacles. Sadasiva At the end of Pralaya, the Supreme Lord thinks of re-creation of the world. He is then known by the name Sadasiva. He is the root-cause of creation. From Sadasiva creation begins. In Manusmriti He is called Svayambhu. Sadasiva is unmanifested, He destroys the Tamas caused by Pralaya and shines as the selfresplendent light bringing forth the five great elements, etc., into being. The Shiva Purana says that Siva is beyond both Prakriti and Purusha. Siva is Mahesvara. He is the witness, well-wisher and nourisher of all beings. The Gita says: Upadrashtanumanta cha bharta bhokta mahesvarah. Mahesvara conducts the work of creation according to His will and pleasure. The Sruti says, Mayam tu prakritim viddhi mayinam tu mahesvaram. Know Prakriti to be Maya and Mahesvara to be the wielder of Maya or Prakriti. The Sakti of Siva works in two different ways. Mula Prakriti and Daivi Prakriti. Mula Prakriti is Apara Prakriti from which the five elements and other visible objects and the Antahkarana are evolved. Para Prakriti is Chaitanya Sakti which converts the Apara Prakriti and gives name and form to it. Apara Prakriti is Avidya and Para Prakriti is Vidya. The controller and dispenser of these two Prakritis is Lord Siva. Shiva is distinct from Brahma, Vishnu and Rudra. Lord Shiva is the Lord of innumerable crores of Brahmandas or worlds. Isvara united with Maya gives rise to Brahma, Vishnu and Rudra out of Rajas, Sattva and Tamo Gunas respectively, under the command of Lord Siva. Brahma, Vishnu and Rudra are the trinities of the world. There is no difference among the trinities, Brahma, Vishnu and Rudra. By the command of Mahesvara these three do the creative, preservative and destructive duties of the world. The work of all the three deities is done conjointly. They all have one view and one definite purpose in creating, preserving and destroying the visible universe of names and forms. He who regards the three deities as distinct and different, Siva Purana says, is undoubtedly a devil or evil spirit. The Lord who is beyond the three Gunas, Mahesvara, has four aspects: Brahma, Kala, Rudra and Vishnu. Siva is the support for all the four. He is the substratum 58

59 for Sakti also. Siva is distinct from the Rudra included in the trinities. Rudra is really one though according to the different functions He is considered to have eleven different forms. The first face of Shiva does Krida or play, the second does penance, the third destroys or dissolves the world, the fourth protects the people and the fifth, being knowledge, fully covers the entire universe by its power. He is Isana the creator and promoter of all beings, from within. The first form of Shiva is the enjoyer of Prakriti as Kshetrajna Purusha. The second is Tatpurusha resting in Sattva-guna, rooted in Bhogya-Prakriti, the Prakriti-enjoyed. The third is Ghora rooted in the eightfold Buddhi like Dharma, etc. The fourth is Vamadeva rooted in Ahankara and the fifth is Sadyojata, the presiding deity of the mind. The eight forms of Siva are Sarva, Bhava, Rudra, Ugra, Bhima, Pasupati, Isana and Mahadeva, rooted respectively in earth, water, fire, air, ether, Kshetrajna, sun and moon. Ardhanarisvara Brahma was unable to create and bring forth creatures from his mental creation. To know the method of creation he did Tapas. As a result of his Tapas Adyasakti arose in Brahma s mind. Through the help of Adyasakti Brahma meditated upon Tryambakesvara. Pleased by the penance of Brahma, Lord Siva appeared in the form of Ardhanarisvara (half male and half female). Brahma praised Ardhanarisvara. Lord Siva then created from His body a Goddess by name Prama-Sakti. Brahma said to the Goddess: I was not able to bring forth creatures by my mental creation. Though I created the Devatas yet they could not multiply. Therefore, I wish to bring forth creatures by intercourse. Before Your appearance or till now, I was not able to create the endless female species. Therefore, O Devi, be merciful and take birth as the daughter of my son, Daksha. World-Teacher The most auspicious and useful work beneficial to mankind ever carried out by Lord Siva, is to impart the knowledge of Yoga, Bhakti, Jnana, etc., to the world. He blesses those deserve His grace and who cannot get out of Samsara without His grace. He is not only the World-Teacher but also an ideal example to the Jivanmukta or sage. He teaches by His very actions in His daily life. Pasupata Yoga Uniting the self with the true Shiva Tattva by the control of the senses is real wearing of Bhasma, because Lord Siva through His third eye of wisdom burnt passion to ashes. The meditation of Pranava should be done through Japa. One should attain the real Jnana, Yoga and Bhakti by steady practice. In the heart, 59

60 there is a ten-petalled lotus. It has ten Nadis. It is the Jivatma s abode. This Jivatma lives in a subtle form in the mind and it is Chitta or Purusha itself. One should ascend to the moon by cutting open or transcending the Dasagni Nadi by the regular practice of Yoga as instructed by the Guru and practising dispassion, righteousness and equality. The moon then gradually attains fullness, as it gets itself pleased with the Sadhaka on account of his regular application in Yoga and purification of Nadis. In this state, the Sadhaka overcomes waking and sleeping state and through meditation merges himself in the object meditated upon in this waking state itself. Shiva Purana The Shiva Purana has twenty-four thousand shlokas. These are divided into six samhitas or sections. The names of the sectiosn are jnana samhita, vidyeshvara samhit, kailasa samhita, sanatkumar samhita, vayaviya samhita and dharma samhit. Each samhita is further subdivided into chapters (adhyaya). Jnana samhita has seventy-eight chapters, vidyeshvara samhita sixteen, kailasa samhita twelve, sanathkumar samhila fifty-nine, vayaviya samhita thirty and dharma samhita sixty-five. The Shiva Purana was recited by Vedavyasa s disciple Romaharshana, alternatively, Loma-harshana. Romaharshana and the Other Sages There were many sages who lived in a forest named naimisharanya. One day, these sages accosted Romaharshana and said, Romaharshana, you are blessed. You have taught us a lot, but we are still not satisfied. You have had the fortune of studying under Vedavyasa and there is nothing that you do not know, past, present or future. Tell us about Shiva, we do not know very much about Shiva. Romaharshana replied, I will relate to you that which you want to know. And I am not going to make anything up. Many years ago, the sage Narada had wanted to find out about Shiva from his father, Brahma. Whatever Brahma had instructed his son. I am going to relate to you. Brahma At the beginning of creation, there was nothing in the universe. The universe was not there either. It was only the brahman (divine essence) which was everywhere. The brahman was neither hot nor cold, neither thick or thin. It had no beginning and no end. There was water everywhere. Lord Vishnu manifested himself in his great form and slept on the water. While Vishnu was sleeping, a lotus flower (padma) sprouted from his navel. It had many petals and its stem shone like a thousand 60

61 suns. From the cells of the lotus Brahma was born. He began to wonder, There seems to be nothing around except for this lotus. Who am I? Where did I come from? What am I supposed to do? Whose son am I? Who made me? Brahma thought he might find the answers to these questions if he explored the lotus a bit. Perhaps he ought to try and find the centre of the lotus. Brahma descended down the stem of the lotus and wandered around for a hundred years. But he could not find the flower s centre. He then decided that he might as well go back to the cell from where he had been born. But despite wandering around the stem for another hundred years, Brahma could not find the cell. By then he was so tired that he gave up and rested. Suddenly he heard the words, Brahma, perform tapasya (meditation). Brahma meditated for twelve years. When the twelve years were over, the fourarmed Vishnu appeared before Brahma. In the four hands Vishnu held a shankha (conch shell), a chakra (a bladed discus), a gada (mace) and a padma. Brahma didn t know who this person was and he asked, Who are you? Vishnu didn t directly answer the question. Instead, he replied, Son, the great Lord Vishnu has created you. Who are you to call me a son? demanded Brahma. Can t you recognize me? came the reply. I am Vishnu. It is from my body that you have been created. But Brahma was not convinced. He began to fight with Vishnu. The Linga While they were thus engaged in fighting, a shining linga (Shiva s image) arrived on the scene. It seemed to have no beginning or end. Vishnu said, Brahma, let us stop fighting. There is a third being here now. What on earth is this linga? And where did it come from? Let us try and find out what this is. You adopt the form of a swan (hamsa) and go up. I shall adopt the form of boar (varaha) and go down. Let us try and find the extremities of this linga. Brahma agreed. He became a whilte swan and flew up. Vishnu became a white boar and went down. They looked for four thousand years, but could not find the end of the linga. So they returned to where they had started off from and began to pray. They prayed for a hundred years. After the hundred years were over, the sound of om was heard and a being with five faces and ten arms appeared before them. This was Mahadeva or Shiva. Vishnu said, It is good that Brahma and I have been fighting. It is because of our fight that you arrived. 61

62 Shiva replied, We are all three parts of the same entity and have been divided into three. Brahma is the creator. Vishnu is the preserver and I am the destroyer. There is another being named Rudra who will be born form my body, but Rudra and I are really one and the same. Let Brahma create now. Shiva disappeared and Brahma and Vishnu gave up their forms of a swan and a boar. Creation There was water everywhere. In the water, Vishnu created a huge egg (anda). He then himself entered the egg in his huge form. Meanwhile, Brahma started to pray. From the powers of his meditation he created several sages (rishis). Kardama, Daksha and Marichi were among them. Marichi s son was Kashyapa. Daksha had sixty daughters and thirteen of them were married to Kashyapa. The children of Kashyapa and these daughters became adityas (gods), daityas (demons), danavas (demons), trees, birds, snakes, mountains and creepers. Thus was the world populated. A being named Rudra, who was none other than Shiva himself, was also born from Brahma. Rudra lived on Mount Kailasa. Daksha s daughter Sati was married to Rudra. But Daksha and Rudra did not like each other. Daksha arranged a yajna (sacrifice) and he did not invite Rudra to attend this sacrifice. Although Sati was not invited either, she went to attend the ceremony. But Daksha insulted her so much that Sati gave up her life in protest. This so angered Rudra that he sent his companions to destroy the sacrifice, disrupt the ceremony, and kill all the gods who had gone to attend it. This was done. But Rudra was subsequently pacified and brought the dead gods back to life. The sacrifice was completed. Sati herself was reborn as the daughter of the mountain Himalaya and his wife Menaka. She was known as Parvati and she was again married to Rudra or Shiva. Tarakasura There was an asura (demon) named Tara. Tara s son was Taraka. Taraka wished to defeat the gods. He therefore went to a place named Madhuvana and began to perform very difficult tapasya. He gazed at the sun and stood there with his arms raised. He stood on one leg and that too, only on the toes of his feet. A hundred years passed. For those hundred years, Taraka drank only water and had no food to eat. For the next hundreds, he gave up that also and lived only on air. A hundred years were spent in performing tapasya inside water, another hundred years on earth and a hundred years more inside fire. For 62

63 a hundred years he performed tapasya upside down, standing on his hands. And for yet another hundred years, he hung upside down from the branches of a tree. The meditation was so difficult that Brahma was pleased. He appeared before Tarakasura and said, I am pleased with your tapasya. What boon do you want? If you are pleased, replied Tarakasura, grant me two boons. The first boon should be that no one created by you should be as strong as me. The second boon should be that I should be killed only by Shiva s son. Shiva at that point of time had no sons. Sati had died and although she had been reborn as Parvati, she had not been married to Shiva. Brahma granted Tarakasura the two boons. The demon went to a city named Shonitapura and began to live there. All the other demons made Tarakasura their king. Thanks to the boon. Tarakasura was so strong tha the easily defeated the gods. He conquered the three worlds and drove the gods out of heaven. He stole all their belongings and employed the gods as his servants. The despondent gods went to Brahma and asked him to find a solution to the Tarakasura problem. I can t, said Brahma. It is because of my boon that the demon has become so powerful. Besides, my boon says that Tarakasura can only be killed by Shiva s son. Shiva has got to have a son. He is now performing tapasya in the Himalaya mountains. Parvati is also in that region. Do something so that these two fall in love with each other and marry. The Burning of the God of Love The gods decided to follow Brahma s advice. But how could it be ensured that Shiva and Parvati fell in love with each other? The king of the gods was Indra and the god of love was Kandarpa or Madana. Indra summoned Kandarpa. You have to help us, said Indra. There is no other way out. Shiva is performing tapasya in the Himalayas. Parvati is also in the region. Make sure that the two fall in love. That is your job. Kandarpa went to the place where Shiva was meditating. And as soon as the god of love appeared, the place took on the traits of a spring which was pernnial. Flowers bloomed and bees buzzed among the flowes. Cuckoos sang and fragant breezes started to waft throught the forest. Shiva tried to concentrate on his meditation. But he kept getting distracted. While all this was going on, who should arrive there but Parvati? She was so beautiful that Shiva was smitten with love for her. Parvati also seemed to like Shiva. 63

64 But life is never simple. Shiva was, after all, Shiva. He realized that something was wrong. How could his meditation have been disturbed? How was it that the season seemed to be spring although it had no business to be spring? When Shiva glanced around, his eyes fell on Kandarpa who was hiding. He realized that it was Kandarpa who was responsible for all this mischief. Shiva was angered. He had a third eye in the middle of his forehead. From this third eye flames sprouted and these flames burnt Kandarpa to ashes. Kandarpa s wife was Rati. When Rati saw that her husband had been burnt to ashes, her grief knew no bounds. At first she lost consciousness. When she recovered, she lamented, Woe is me. What is going to happen to me? My husband, my love, where have you gone? The gods and Rati sought out Shiva. They explained that it had been no fault of Kandarpa s. He had been asked to disturb Shiva s tapasya because of the Tarakasua problem. What would happen to Rati now? Shiva replied, What has happened has happened. Nothing can be done about kandarpa now. He will eventually be born in the city of Dvaraka as Krishna s son Pradyumna. Rati will then be reuntied with Kandarpa. But till such time, let her simply wait. The gods dispersed, still despondent. The matter of Shiva and Parvati s marriage had not progressed at all. Parvati s Tapasya But Parvati had fallen in love with Shiva and she didn t know what she could do about it. She thought of Shiva all the time. One day the sage Narada came and told her, Shiva is only pleased with tapasya. Without tapasya, even Brahma and the other gods do not get to see Shiva. Why don t you perform tapasya? Parvati decided to do what Narada had asked her to. She asked her parents for permission. Her father agreed with alacrity. Although her mother Menaka was not at all keen that Parvati should perform difficult tapasya, she too eventually agreed. Parvati gave up her jewellery and handsome clothes. She wore deerskin instead. There is a peak in the Himalayas known as Gouriskikhara. It is there that Parvati went for her tapasy. The meditation was very difficult. During the monsson Parvati meditated while seated on the ground. In the winter she mediated under the water. Wild beats dared not harm her. All the gods and sages assembled to see this wonderful tapasya. The gods and the sages also began to pray to Shiva. Lord, can t you see that Parvati is performing difficult tapasya? They asked. No 64

65 one has meditated like this before. No one will meditate like this in the future. Please grant her what she wants. Shiva adopted the form of an old brahmana (the first of the four classes) and appeared at Parvati s hermitage. Parvati welcomed the old man and worshipped him with flowers and fruits. Why are you meditating? asked the brahmana. What is it that you want? I wish to have Shiva as a husband, replied Parvati. You are indeed stupid. Said the brahmana. That is like giving up gold for a piece of glass or giving sandalwood for mud. Does anyone give up the water of the Ganga and drink water from a well instead? Marry one of the gods instead, go and marry Indra. Shiva is a stupid fellow. He has three eyes and five faces. His hair is matted and his body is smeared with ashes. He wears snakes as garlands. He is always accompanied by ghosts, He has no clothes and no wealth. No one knows who his parent are. He lives in the forest and his throat is blue with poison. I think you are making a big mistake. Forget about Shiva and don t waste your life. The Brahmana s words angered Parvati. It is you who are stupid, she said. You don t know a thing about Shiva. He is the lord of everything. You have insulted Shiva and cursed am I that I made the mistake of worshipping you. You are again going to say something nasty about Shiva. But before you can do that, let me go away. I shall not stay to hear Shiva insulted. As Parvati was about to depart, Shiva adopted his own form and said, Where are you going? I thought that you were praying for me. You can t forsake me now. I am not going to let you go. Ask for a boon. Please marry me according to the prescribed rites, replied Parvati. Shiva agreed and Parvati returned home. The Marriage Shiva called the seven great sages (saptarshis) and asked them to go to Himalaya as his messengers. The message was that he wished to marry Himalaya s daughter Parvati. Himalaya was delighted to see the sages and even more delighted to learn that Shiva wanted to marry Parvati. A date was fixed for the marriage. The day of the marriage dawned. Gandharvas (singers of heaven) sang and apsara (dancers of heaven) danced. All the gods came to Kailasa to accompany Shiva on the procession. Himalaya had also got ready. He had built many gates in front of his house and had placed flags on them. The beauty of Himalaya s 65

66 residence at that time is impossible to describe. When the procession arrived at the residence, Parvati s mother Menaka rushed out. Let me see Shiva, she exclaimed. Let me see my son-in-law. My daughter Parvati has performed tapasya to obtain Shiva as a husband. He must be exceedingly handsome. The first person Menaka saw was Vishvavasu, the king of the gandharvas. Vishvavasu was very handsome and, at first, Menaka thought that this was Shiva. But when she was told that this was only a singer who entertained Shiva, she thought that Shiva would be more handsome. Then her eyes fell down on the handsome Kubera, the god of wealth, and she thought that this had to be Shiva. Kubera was more attractive than Vishvavasu. But Menaka was told that this was not Shiva either. Then came Varuna, more attractive than Kubera. But this was not Menaka s son-in-law. Nor was her son-in-law the great god Yama, handsomer than Varuna. The handsome gods Indra, Surya and Chandra passed by. But Narada told Menaka that these were not Shiva, they were simply Shiva s servants. Menaka s joy knew no bounds. If these were the servants, what was the master going to be like? She mistook Brahma, Vishnu and Brihaspati for Shiva, and each time Narada told her that she was wrong. Where then was Shiva? Finally Shiva came and Narada pointed him out to Menaka. At the sight of her son-inlaw, Menaka fell unconscious. Shiva was surrounded by ghosts on all sides. The faces were fierce, their complexions were dark and they made a tremendous racket. Shiva himself rode on bull. He had three eyes, five faces and ten arms. He was smeared with ashes and the moon adorned his forehead. He was dressed in a tiger s skin and a garland of skulls hung around his neck. No wonder Menaka fainted. When she recovered, she began to lament. She scolded Himalaya, Narada and Parvati for her misfortune. Brahma, the other gods, and the sages tried to pacify Menaka. But to no avail. I will not permit my daughter to be married to Shiva, Menaka said. I will give her poison instead. I will throw her into a well and kill her. I will chop her up into pieces with a weapon. I will hurl her into the sea. I will kill myself. I will get Parvati married to someone else. Not to Shiva. Parvit resolved, I shall not marry anyone other than Shiva. Is a jackal a fit replacement for a lion? Vishnu then tried to pacify Menaka. But this did not succeed either. Fianlly Narada asked Shiva to display his beautiful form and Shiva obliged. This form is exhibited only to those who are very faithful to Shiva. Everyone was charmed 66

67 by this beautiful form, even Menaka. His body shone like a thousand suns and a crown sparkled on his head. His clothes glittered and the lustre of his jewels put the stars to shame. Menaka begged forgiveness for her foolishness and now there were no further obstacles to the marriage. Under Brahma s supervision, the marriage ceremony took place and Shiva and Parvati returned to Kailasa. Kartikeya Shiva and Parvati s son was Skanada or Kartikeya. When the baby was very small, it got lost in some reeds. Six princesses discovered the baby in the reeds and each wanted to bring up the baby as her own son. All of them finally cooperated in bringing up the body. These princesses were the Krittikas and the boy came to be known as Kartikeya. The gods got to know from Narada that Kartikeya had been brought up by the Krittikas. They came and appointed Kartikeya their general. The army of gods then invaded Tarakasura s city Shonitapura. A terrible fight raged for ten days. The gods completely decimated the demons and Katikeya killed Tarakasura. After the victory celebrations were over, Kartikeya was restored to his parents. Tipura Tarakasura had three sons named Vidyunmali, Tarakaksha and Viryavana. These three began to perform tapasya. For a hundred years they meditated standing only on one leg. For a thousand more years they lived on air and meditated. They stood on their heads and meditated in this posture for yet another thousand years. Brahma was pleased at this difficult tapasya. He appeared before them and said, What boon do you want? Make us immortal, answered Tarakasura s sons. I can t make you immortal, replied Brahma. I don t have the power. Ask for something else instead. Very well, then, said Viyunamali, Tarakaksha and Viryavana Grant us the following. Let three forts be made. The first will be of gold, the second of silver and the third of iron. We will live in these forts for a thousand years. At the end of the thousand years, the forts will become one. This combined fort will be called Tripura. And it anyone can then destroy Tripura with only a single arrow, that shall be the death destined for us. This rather unusual boon Brahma granted. There was a danava named Maya who was very good at building work. Brahma asked him to build the forts. The 67

68 golden fort was built in heaven, the silver one in the sky and the iron one on earth. Tarakaksha got the golden fort, Viryavana the silver one and Vidyunmali the iron one. Each of the forts was a big as a city and had many palaces and vimanas (spaces vehicles) inside. The demons populated the three forts and began to flourish. The gods did not like this at all. They first went to Brahma, but Brahma said he could not help them. After all, the demons had got Tripura thanks to his boon. The gods then went to Shiva for help. But Shiva said that the demons were doing nothing wrong. As long as that was the case, he did not see why the gods wre so bothered. The gods then went to Vishnu. Vishnu s suggestion was as follows. If the problem was that the demons were doing nothing wrong, the solution was to persuade them to become sinners. Out of his powers Vishnu created a man. This man s head was shaven, his clothes were faded and he carried a wooden water-pot in his hands. He covered his mouth with a piece of cloth and approached Vishnu. What are my orders? he asked Vishnu. Let me explain to you why you have been created, replied Vishnu. I will teach you a religion that is completely against the Vedas. You will then get the impression that there is no svarga (heaven) and no naraka (hell) and that both heaven and hell are on earth. You will not believe that rewards and punishments for deeds committed on earth are meted out after death. Go to Tripura and teach the demons this religion, which they are dislodged from the righteous path. Then we will do something about Tripura. The being did as he had been asked to. He and four of his disciples went to a forest that was near Tripura and began to preach. They were trained by Vishnu himself. Therefore, their teachings were convincing and they had many converts. Even the sage Narada got confused and was converted. In fact, it was Narada who carried news of this wonderful new religion to king Vidyunmati. King, he said, there is a wonderful new teacher with a wonderful new religion. I have never heard before. I have got converted. Since the great sage Narada had got converted. Vidyunmati also accepted the new religon. And in due course, so did Tarakaksha and Viryavana. The demons gave up revering the Vedas, they stopped worshipping Shiva s linga. Vishnu and the other gods then went to Shiva and began to pray to him. When Shiva appeared, they told him that the demons had now become evil and should be destroyed. They had even stopped worshipping Shiva s linga. 68

69 Shiva agreed to destroy Tripura. Vishvakarma was the architect of the gods. Shiva called Vishvakarma and asked him to make a suitable chariot, bow and arrow. The chariot was made entirely out of gold. Brahma himself became the charioteer and the chariot was speedly driven towards Tripura. The gods accompanied Shiva with diverse weapons. By then a thousand years had passed so that the three forts had become a single Tripura. Shiva instilled a divine weapon known as pashupata into his arrow and shot it at Tripura. The arrow burnt up Tripura into ashes in a split second. While the celebrations were going on, the shaven-heads religious teachers arrived. What are we supposed to do now? they asked. Brahma and Vishnu told them to go and live in the desert. The last of the four eras was kaliyuga and in kaliyuga, evil would reign supreme. When kaliyuga arrived, they were to come back and begin their teaching afresh. Sita and the Ketaki Flower Romaharshana told the assembled sages, It is easy to please Shiva. But Shiva must never be worshipped with a ketaki or a champaka flower. Why, what is wrong with these flowers? asked the sages. Let me tell you about the ketaki flower first, replied Romaharshana. Rama s father Dasharatha asked Rama to spend fourteen years in the forest. So Rama went to the forest with his brother Lakshmana and his wife Sita. The three of them started to live on the banks of the river Falgu. News reached the forest that Dasharatha had died in their absence and a shraddha (funeral) ceremony had to performed for the dead king. Rama sent Lakshmana to a nearby village to get the necessary ingredients. Time passed and Lakshmana did not return. Rama then went to get the ingredients and look for Lakshmana. But Rama too did not return. It was almost noon and the ceremony had to be performed before noon. In desperation, Sita decided to perform the ceremony herself. She went and bathed in the Falgu river and lit an earthen lamp. She then made the offerings (pinda) to the dead ancestors herself. Immediately, a voice was heard. Sita, you are blessed, it said. We are satisfied. In utter amazement Sita watched some disembodied hands appear in the air to accept the offerings. Who are you? Asked Sita. I am your dead father-in-law, answered the voice. The funeral ceremony has been successful. I have accepted your offerings. 69

70 But Rama and Lakshmana are going to believe me, said Sita. They will never believe that such disembodied hands appeared out of thin air to accept the offerings. They have to. answered the voice. You have four witnesses. The first is the Falgu river. The second is the cow over there. The third will be the fire. And the last one will be the ketaki bush. Rama and Lakshmana returned and said, Cook the food quickly. There is very little time left. We have to complete the funeral ceremony before noon. Sita told them what happened, and naturally, the two brothers did not believe her. They made fun of her and suggested that she was lying. Sita called upon her four witnesses, but each denied that it had seen anything. Without arguing any further, Sita cooked the food and Rama made offerings to his ancestors. A voice was then heard from the sky. Why are you calling us again? it said. Sita has already satisfied us. I refuse to believe that, said Rama. Indeed, it is true, retorted the voice. Ask the sun god. The sun god confirmed that everything had happened just as Sita had said it had. Rama and Lakshmana were ashamed that they had doubted Sita and were also impressed with the power of her virtue. But Sita cursed the four false witnesses. She cursed the Falgu river that it would henceforth only flow underground. She cursed the ketaki flower (pandanus odoratissimus) that it would never be accepted by Shiva as an offering. She cursed the cow that its mouth would henceforth become impure. It had, after all, lied with its mouth. The hind sections of the cow would however continue to be pure. And finally Sita cursed the fire that it would consume everything indiscriminately. That is the reason why a ketaki flower must never be used to worship Shiva. Narada and the Champaka Tree Nor must a champaka flower be used. In the land of Gokarna there was a temple dedicated to Shiva. Narada decided that he would go and visit the temple. On the way, he saw a flowering champaka tree and stopped to admire it. A brahmana came there to pluck flowers from the tree. But seeing that Narada was there, the brahmana refrained from plucking any flowers. Where are you going? asked Narada. The brahmana lied and replied, To beg some alms. 70

71 Narada went to the temple. Meanwhile, the brahmana plucked flowers from the champaka tree and placed them in a basket that he covered up well. Narada met the brahmana again on his way back from the temple. Where are you going now? He asked the brahmana. The brahmana lied again, Home, he said, I could n t get any alms. Narada s suspicions were aroused. He went to the champaka tree and asked, Has that brahmana plucked any flowers? What brahmana? replied the tree. I don t know of any brahmana. No one has plucked any flowers. Narada went back to the temple and discovered fresh champaka flowers lying there on top of the Shiva linga. There was another devotee praying there. Narada asked him, Do you know who came to worship with these champaka flowers? Yes, I do, replied the devotee, It is an evil brahmana. He worships Shiva every day with champaka flowers. Thanks to Shiva s blessings, he has completely brainwashed the king and has secretly been stealing the king s wealth. He also oppresses other brahmanas. Narada asked Shiva, Why do you encourage such evil? I am helpless, replied Shiva. I cannot resist it if someone worships me with champaka flowers. Just then, a brahmana woman came running with her tale of woe. Her husband was crippled. But they had managed to get some money from the king so that their daughter could be married. They had also received a cow from the king. But the evil brahmana was claiming that half of whatever they had received was his. It was due to his good offices that the king had been so generous, he was saying. The evil brahmana had already appropriated half of the money. But how was a cow to be divided? Narada then decided that something needed to be done about the champaka tree and the evil brahmana. Apart from everything else, the champaka tree was a liar. Narada cursed the champaka tree that its flowers would never be accepted by Shiva as an offering. He cursed the evil brahmana that he would be born as a rakshasa (demon) named Viradha. But the brahmana had been a devotee of Shiva. So the curse was qualified by the stipulation that Viradha would be killed by Rama and would then again become a brahmana. Ganesha The door to Parvati s place was guarded by two of Shiva s companions, Nandi and Bhringi. But Parvati s companions, Jaya and Vijaya, didn t like this at all. 71

72 They thought that there should be a guard who would be answerable to Parvati rather than to Shiva. It was Parvati s place, not Shiva s. Moreover, Shiva was in the habit of walking in at awkard moments, and Nandi and Bringi never stopped Shiva. Jaya and Vijaya asked Parvati to do something about this. Parvati took some clay of a pond and fashioned the clay into a very handsome son. She dressed the son in beautiful clothes and jewellry. He was named Ganesha. Parvati told Ganesha, You are my son. Stand at the gate and do not allow anyone to enter. Ganesha picked up a rod and began his duty as sentry. Parvati went to have a bath. Soon Shiva turned up with his companions. Where are you going? asked Ganesha. You cannot pass. My mother is having her bath. I am Shiva, answered Shiva. Who is Shiva? retorted Ganesha. I don t know of any Shiva. You cannot go in. Shiva tried to ignore Ganesha and enter, but Ganesha started to beat Shiva with the rod. Shiva then asked his companions to remove this upstart. But they only got thrashed by Ganesha in the process. Nandi tried to grasp one of Ganesha s legs and Brhringi the other. But Ganesha uprooted a wooden door and beat them so hard that they fled. The gods and the sages all came to see what the uproar was about. Shiva told Brahma, Why don t you try to pacify that creature? Brahma advanced to reason with Ganesha. But Ganesha didn t know Brahma; he thought that this was another one of Shiva s companions. He therefore grabbed Brahma and tore off Brahma s beard by the handful. Brahma fled in pain. This had become a matter where Parvati felt her pride to be at stake. So she kept Ganesha supplied with weapons. The gods attacked Ganesha with all sorts of weapons. He drove them back. Vishnu told Shiva, This fellow can only be killed with some trickery. Otherwise, he seems to be invincible. Ganesha flung a mace at Visnu and hurt him considerably. He struck down Shiva s bow with another mace. Vishnu and Ganesha then began to fight, with the sudarshana chakra being used by Vishnu and maces by Ganesha. While this duel raged, Shiva crept up stealthily from behind and cut off Ganesha s had with his trishula (trident). This was the trickery that Vishnu had planned for. 72

73 When Parvati learnt of Ganesha s death, her ire was roused. She got ready to destroy the universe and everyone was alarmed. Narada was sent to Parvati as a messager. He was to try and pacify Parvati. But Parvati agreed to relent only if two conditions were satisfied. The first condition was that Ganesha should be brought back to life. The second condition was that Ganesha should be accepted as a god and should enjoy all divine rights. These conditions wre readily accepted. Ganesha s headless body was cleaned and bathed. But the head could not be found. It had been lost in the heat of the battle. Shiva sent his companions out with the head of the first living being that they saw. This happened to be an elephant with one tusk. The elephant s head was stuck onto Ganesha s body and Brahma, Vishnu and Shiva combined their powers to bring back life to the dead body. Shiva accepted Ganesha as his son. He also made Ganesha the lord of all his companions, the ganas. That is why the elephant-god is called Ganapati. It was also decreed that worship to any god would be useless unless it was preceded by prayers to Ganesha. Chaturthi tithi is the fourth lunar day. Krishnapaksha is that part of the lunar fortnight during which the moon wanes. Since Parvati created Ganesha in the month of Kartika and on chaturthi tithi in krishnapaksha, that is the day on which Ganapati is worshipped. Ganesha and Kartikeya Quarrel Shiva and Parvati had two sons, Ganesha and Kartikeya. Both sons wanted to get married. And Shiva and Parvati found it difficult to decide who should be married first. The other one was bound to feel hurt. Both the sons were equally dear to them. They decided to have a test. They called Ganesha and Kartikeya to them and said, We have devised a competition. Both of you have to travel around the world and return here. Whoever returns first will be married first. That should be fair and square. As soon as these words were out, Kartikeya dashed out on his journey. But Ganesha tarried and pondered. He realized that this was a task that was impossible for him to accomplish. He found it difficult enough to travel a couple of miles. Ganesha found a solution. First, he bathed. Then, he made Shiva and Parvati sit on two seats. He worshipped them and circled them seven times. After he finished circling them. Ganesha said, Now please make arrangements for my wedding. 73

74 What do you mean, exclaimed Shiva and Parvati. Didn t you hear what we said? We asked the two of you to travel around the world and come back. You d better hurry. Kartikeya has already left. If you don t take care, he will beat you to it. But I have already been round the world seven times, replied Ganesha. Haven t I circled the two of you seven times? The Vedas say that circling one s parents is the same thing as circling the world. If you do not wish to argue that the Vedas are wrong, then you have to agree that I have circled the world seven times. Shiva and Parvati could not very well argue that the Vedas were wrong. They therefore had to accept Ganesha s logic. Arrangements were made for his wedding. Vishvarua, the son of Kashyapa, had two daughters named Siddhi and Buddhi. These two were married to Ganesha with a lot of fanfare. Ganesha and Siddhi had a son named Laksha and Ganesha and Buddhi had a son named Labha. Kartikeya returned to Kailasa after traveling around the world and discovered that Ganesha was already married and was already the proud father of two children. He heard the entire story from Narada and felt that he had been cheated. He decided that he would no longer live with his parents. He also decided that he would never marry. That is the reason why Kartikeya is called Kumara, someone who is married. Kartikeya began to live on Mount Krouncha. Shiva goes to visit him there on the day of the newmoon (amavasya) and parvati goes to visit him on the day of the moon (purnima). Linga (continued) A linga is an image of Shiva. There are several lingas. Whichever is the place where devotees congregate, there Shiva manifests himself in the form of a linga. However, there are twelve important lingas and these are known as jyotirlingas are Somanatha, Mallikarjuna, Mahakala, Omkara, Kedara, Bhima-shankara, Vishvanatha, Trymbaka, Vaidyanatha, Nagesha, Rameshvara and Ghushnesha. Nandikeshvara Tirtha A tirtha is a place of pilgrimage. At a tirtha named Nandikeshvara, there is a famous Shiva linga. In a city named Karnaki there used to live a brahmana. He left his two sons with his wife and went to visit the city of Varanasi. It was then learnt that the brahmana had died in Varanasi. His widow brought up her sons and eventually married them off. She became old and it was time for her to die. But death 74

75 would not come. It seemed to the sons that their mother was hankering after something and would not die until her wish had been satisfied. Mother, they asked, What is it that you want? I have always wanted to visit the tirtha of Varanasi, the mother replied. But now I am going to die without ever visitng the place. Promise me that when I am dead, you will take my ashes to Varanasi and throw them into the river Ganga there. We will, said the sons. You can die inpeace. The mother died and the sons performed her funeral ceremony. Then the eldest son, Suvadi, set out for Varanasi with his mother s ashes. The way was long and he stopped to rest and spend the night in a brahmana s house. A cow was tied in front of the house and it was time for milking. Suvati saw that when the brahmana tried to milk the cow, the calf would not permit the milking and kicked the brahmana. The brahmana then hit the calf with a stick. The brahmana went away after the milking. But Suvadi was still there and and he heard the cow tell her calf, I am distressed that the brahmana struck you. Tomorow I am going to gore the brahmana s son to death. Next day, the brahmana s son came to do the milking. The cow gored him with horns so that he died. Bu this meant that the cow had committed the sin of killing a brahmana. Immediately, because of the sin, the while cow turned completely black. The cow left the house. Suvadi followed, amazed at this strange sight. The cow went to the banks of the river Narmada, to the place named Nandikeshvara. She bathed in the river and became white once again. This meant that the sin of killing a brahmana had been completely washed away. Suvadi marvelled at this and realized what a powerful tirtha Nandikeshvara was. He was about to leave for Varansi after bathing in the river himself, when he was accosted by a beautiful woman. Where are you going, Suvadi? asked the woman. Throw your mother s ashes in the river here. This is a far greater tirtha than Varanasi. Who are you? asked Survadi. I am the river Ganga, came the reply. The woman vanished and Suvadi did as he had been bidden. As soon as he had done this, his dead mother appeared in the sky and told him that she was immensely gratified. She would now go straight to heaven. 75

76 Nandikeshvara is a wonderful tirtha because a brahmana woman named Rishika had earlier performed very difficult tapasya there to please Shiva. Atrishvara Tirtha There was a forest named Kamada. It did not rain there for a hundred years. The leaves dried up and the dwellers of the forest started to suffer. The sage Atri decided that he would meditate to try and bring the rains. Atri s wife was Anasuya and she thought that she might as well perform tapasya together with her husband. Both of them started to pray to Shiva and it was very difficult to decide whose tapasya was the more difficult. Fifty-four passed and they meditated without eating or drinking anything. Atri s meditation was finally over and he felt thirsty. He therefore asked his wife to go and fetch some water so that he might quench his thirst. While Anasuya was going to fetch the water, the river Gang appeared before her. I am pleased with your tapasya, said Ganga. What boon do you desire? If you are pleased with me, replied Anasuya, please make a pond here and fill the pond with your water. Ganga obliged. Anasuya filled her water-pot from the pond and brought the water to her husband. Atri drank the water and found that it was far tastier than the water they were used to. When he asked Anasuya why this was so, she told him what happened. Both husband and wife came back to the pond. Anasuya had earned a lot of punya (store of merit) thanks to her tapasya. Ganga agreed to stay on provided Anasuya handed over to Ganga whatever punya she had acquired in one year of tapasya. This conditon Anasuya agreed to. Meanwhile, Shiva appeared and offered to grant Anasuya a boon. Anasuya desire the boon that Shiva would always be present in that forest. Shiva consented. This sacred place is known as Atrishvara tirtha. Chandra and Somanatha Twenty-seven of Daksha s daughters were married to the moon-god Chandra. One of these wives was named Rohini and Chandra loved Rohini more than he loved the other wives. The other wives felt neglected and they complained to their father. Daksha repeatedly warned his son-in-law to devote himself equally to all twenty-seven wives. But Chandra was in no mood to listen. Daksha thereupon cursed Chandra that he would gradually fade away. Chandra didn t know what to do. He went and sought advice from Brahma and Brahma told him that the only rescourse was to pray to Shiva. Chandra went to Prabhasa 76

77 tirtha and made a linga on the banks of the river Sarasvati. He prayed to Shiva for six months. At the end of the tapasya Shiva appeared before Chandra and offered to grant him a boon. Chandra explained what the problem was. Well, said Shiva, Daksha s curse cannot be entirely ignored. Let us have a compromise. During krishnapaksha you will wane. And during shuklapaksha (the bright part of the lunar fortnight) you will wax. That should satisfy everybody. Chandra was delighted. The linga to which Chandra prayed is Somantha, the first of the jyotirlingas. Shiva is always present at that tirtha. Mallikarjuna What about the second jyotirlinga. Mallikarjuna? You already know that Kartikeya felt cheated when Ganesha got married. He decided that he would not live with Shiva and Parvati any longer, and began to live on the mountain Krouncha. Parvati was miserable that her son had left her. She sent gods, sages, gandharvas and apsaras to bring her son back. But Kartikeya would not return. Shiva and Parvati then went to visit Kartikeya themselves, but Kartikeya would not let them get too close. Shiva and Parvati started to live at a place that was about six miles away from where their son was living. They are always there, so as to be near their son. This place is known as Mallikarjuna. Dushana and Mahakala The third of the jyotirlingas is Mahakala. The city of Avanti is on the banks of the river Kshipra (Shipra). A brahmana named Vedapriya used to lived in the city of Avanti. He used to worship Shiva everyday and he had brought up his four sons to do the same. These sons were named Devapriya, Priyamedha, Suvrita and Suvrata. Not very far away, on a hill named Ratnamala, there used to live an asura named Dushana. Dushana was evil, he could not stand the idea of the Vedas being read and the religion prescribed in them followed. He went about destroying this righteous religon wherever he could. Dushana got to know that in the city of Avanti there lived four brahmanas who followed the righteous religion and worshipped Shiva. These were Devapriya, Priyamedha, Suvrita and Suvrata. Their father Vedapriya had died by then. 77

78 Dushana and his cohorts came and attacked the city of Avanti. They threatened to kill the four brahmanas, but the brothers were not at all perturbed. They continued to pray to Shiva. They bowed in obeisance before the linga. Suddenly a tremendous sound was heard and a pit appeared in the ground in front of the linga. Shiva himself appeared in this pit. Dushana was burnt into ashes from the force of Shiva s roar. And Shiva put all of Dushana s soldiers to flight. The brahmanas prayed that Shiva might always be present at that place and Shiva agreed. This is the place that is known as Mahakala. Vindhya and Omkara The fourth of the jyotirlingas is Omkara. Narada had once gone on a visit to the mountain Vindhya. Vindhya worshipped Narada. But because Vindhya was slightly proud, he also said. I am full of all the desirable objects that one can think of. Perhaps, replied Narada. But Mount Sumeru is superior to you, becaue the gods are always there. Vindhya decided to become the equal of Sumeru. He began to pray to Shiva. For six months he prayed. When Shiva appeared, Vindhya desired that Shiva might always be present there so that he might become the equal of Sumeru. The linga that Vindhya worshipped as called Omkara. Naranarayana and Kedara The fifth of the jyotirlingas is Kedara. In one of Vishnu s incarnations, he revealed himself as the two sages, Nara and Narayana. These two sages prayed for a long time in the hermitage known as vadrikashrama. Near this hermitage there was a peak of the Himalayas named Kedara. After the two sages had prayed to Shiva for a very long time, Shiva appeared and said, I don t understand why the two of you worshipping me. It is you who should be worshipped. But since you have been praying to me, let me grant you a boon. Nara and Narayana desred that Shiva should always be present in the form of a linga on the peak Kedara. Bhimashankara The sixth of the jyotirlingas is Bhimashankara. 78

79 You know about Rama and Ravana from the Ramayana and you also know that Rama killed not only Ravana, but also his brother Kumbahakarna. A rakshasa woman named Karkati used to live on the mountains named Sahya. Karkati had been married to Kumbhakarna and her son was named Bhima. One day, Bhima asked Karkati, Mother, whose son am I? Why do we live alone in this forest? Karkati said, Let me tell you my sad story. I used to be married to the rakshasa Viradha. But Rama killed Viradha. Later on, Kumbhakarna came and married me here and you were born. Kumbhakarna had promised to take me to Lanka. But he was killed by Rama and I never got to see Lanka. That is the reason we live here alone. We have nowhere else to go. Bhima was very sorry to hear this story. He resolved to avenge himself on Vishnu because he knew that Rama had been an incarnation of Vishnu. For a thousand years he prayed to Brahma with his hands raised up to the sky. When Brahma appeared, Bhima wished for the boon that he might become very strong. This boon Brahma granted. The first target of Bhima s attention was the king of Kamarupa. The king s crime was that he was devoted to Vishnu. Bhima attacked the king, stole all his belongings, conquered his kingdom and imprisoned him and his wife. He then proceeded to conquer the rest of the world. In their prison, the king and his wife started to pray to Shiva. This news was brought to Bhima by the rakshasa guards and Bhima decided to kill the king. He found the king praying before a Shiva linga. When Bhima raised his sword to cut off the the king s head, Shiva appeared from the linga and repelled the sword with his trident. Bhima flung a spear at Shiva, but this too was driven back by the trident. Whatever weapon was used by Bhima, Shiva s trident destroyed them all. Finally, Shiva killed Bhima and all his rakshasa cohorts. The gods were gratified and they craved that Shiva might always remain in the place in the form of the linga. Vishvanatha and Varanasi The seventh of the jyotirlingas is named Vishvanatha and it is located in the cityof Varanasi or Kashi. Varanasi is a very sacred place. Brahma himself performed difficult tapasya there. So difficult was the tapasya that Vishnu shook his head in disbelief. When Vishnu shook his head, a jewel (mani) fell down from Vishnu ear (karna). The place where the jewel fall is known as Manikarnika and it is a famous tirtha. 79

80 Varanasi is not destroyed when the rest of the world is destroyed. Shiva himself raises it on the point of his trident and protects it while destruction rages all around. When the world is re-created. Shiva replaces Varanasi to its appointed place. Shiva and Parvati once went to visit Brahma. Brahma began to chant hymns in Shiva s praise with all of his five mouths. One of the mouths however made mistakes in the pronunciation of the hymns. This angered Shiva and Shiva severed the offending head with a gaze of his third eye. But this effectively amounted to the killing of a brahmana and Shiva committed a crime. The severed head therefore got stuck to Shiva s back would would not come off, no matter where Siva went. But when Shiva arrived in Varanasi, the head fell off his back. Shiva realized that Varanasi was a special place and he resolved that he would always be present there. Goutama and Trymbaka Towards the south of the country there was a mountain named Brahmaparvata. There the sage Goutama and his wife Ahalya performed tapasya for ten tousand years. While they were meditating, there were no rains in the forest for a hundred years and there was a shortage of water. Living beings died from the drought. Goutama prayed to Varuna, the god of the ocean and the rain. Varuna appeared and offered to grant a boon. Please grant the boon that it might rain, said Goutama. I can t do that, replied Varuna. That is beyond my powers. Ask for something else instead. Then let us have a pond in the forest that will always be full of water, said Goutama. This was within Varuna s powers and the pond was created. The other sages also began to use water from this pond. Normally, Goutama sent his disciples to fetch water. But the disciples complained that the wives of the other sages did not let them take the water. So Ahalya herself started to fetch the water. The wives of the other sages annoyed and pestered Ahyalya, but she never reacted. These wives then complained to their husbands about Ahalya and Goutama. At first the sages did not listen, but eventually, they were convinced that Ahalya and Goutama were wicked. They therefore sought to devise a plan so that these two might punished. They began to pray to Ganesha. When Ganesha arrived, the sages said, Please grant us the boon that Goutama and Ahalya might be banished from the hermitage. 80

81 Although Ganesha realized that this was an unfair boon, he decided to grant it because he realized that the sages and their evil wives needed to be punished. Goutama had some fields of paddy and grain. Ganesha adopted the form of a lean and starving cow and began to eat up the crop. Goutama tried to drive away the cow with a blade of grass. But as soon as he struck the cow with the blade of grass, the cow fell down and died. This was a terrible calamity. It was the killing of a cow. The other sages banished Goutama and Ahalya from the hermitage. They had to set up an ashrama (hermitage) that was a fair distance away. The other sages completely disassociated themselves from Goutama and Ahalya. Goutama began to think of ways of performing prayashchitta (penance) for the crime that he had committed. The other sages told him that he would first have to travel around the world. After that, he would have to pray very hard for an entire month. The next task was to circle Brahmaparvata a hundred times and bathe in a hundred pots of water. This would complete the penance. All this Goutama and Ahalya did. They also prayed for a long time to Shiva. Shiva appeared before them and offered them a boon. Goutama desired the boon that the river Ganga might always be present in the hermitage. Ganga said that she would agree subject to the condition that Shiva and Parvati were also always present in the hermitage. Parvati and Shiva agreed to do this. This established Trymbaka, the eighth of the jyotirlingas. The river Ganga which flowed there came to be known as the Godavari. So Trymbaka is on the banks of the Godavari. What happened to the evil sages and their wives? Goutama asked that they might be pardoned. They performed penance by circling Brahmaparvata one hundred and one times, and begged forgiveness from Goutama and Ahalya. Ravana and Vaidyanatha The ninth of the jyotirlingas is named Vaidyanatha. Ravana, the king of the rakshasas, meditated in the Himalayas so as to please Shiva. First he prayed on Mount Kailasa, but Shiva did not appear. He then went to a place named Vrikshakhandaka which was a little towards the south. He prayed there, but Shiva did not appear. Ravana next dug a pit in the earth and started to pray inside the pit. He established a Shiva linga inside the pit. Shiva still not appear. Ravana therefore decided that he would immolate himself. Ravana, as you know, had ten heads. He lit a fire and severing his heads, began to offer them one by one to the fire. When nine of the heads had thus been offered, Shiva appeared. 81

82 Enough is enough, said Shiva. What boon do you want? Please grant me the boon that I may be very strong. And please restore my nine heads, replied Ravana. These boons Shiva granted and the place where Ravana prayed is known as Vaidyanatha. The gods were not at all happy that Ravana had become so strong. They were afraid tha the rakshasa might start to oppress them. They therefore sent Narada to create some mischief. Narada met Ravana and asked him why he was looking so happy. Ravana related the story of the boon. Boon, exclaimed Narada. Who believes in Shiva? Let me see if you can lift up Mount Kailasa. If you can do that, I shall indeed believe that you have become strong. Incited by Narada, Ravana returned to Kailasa and lifted up the mountain. As the mountain shook, Shiva and Parvati were disturbed. Shiva cursed Ravana that soon a being would be born who would kill Ravana. This being was of course Rama, Vishnu s incarnation. Nagesha The tenth of the jyotirlingas is named Nagesha. There used to be a rakshasa name Daruka. His wife was named Daruki. They lived in a forest on the banks of the western sea. Parvati had granted Daruki the boon that wherever Daruki went, the forest would follow. Using this forest as a base, Daruka and Daruki began to oppress the world. They destroyed the yajnas and killed all the righteous people. In desperation, the survivors went to a powerful sage named Ourva. They told Ourva that he alone could save the world from the depredations of these rakshasas. Ourva cursed the rakshasas that if they committed any violence on earth, they would immediately die. As soon as the gods got to know about this curse, they attacked the rakshasas. The demons were in a fix. If they did not fight with the gods, they would be slaughtered. But if they fought with the gods, they would die because of Ourva s curse. They decided that they would go and live in the ocean. Thanks to the boon that Daruki had received from Parvati, the entire forest was also submerged in the ocean and became the home of the rakshasas. There the rakshasa lived. They did not return to earth. But they imprisoned and killed any people who travelled in boats across the ocean. 82

83 In this fashion, they once captured a vaishya (the third of the four classes) who was devoted to Shiva. The vaishya set up a linga in the prison and began to pray to Shiva. When the rakshasas saw this, they attacked him with weapons so as to kill him. This vaishya was named Supriya. Shiva gave Supriya a pashupata, a divine weapon associated with Shiva. With this the vaishya killed many demons. The remaining rakshasas were saved by Parvati s intervention. The linga that Supriya worshipped is Nagesha. Rama and Rameshvara The eleventh of the jyotirlingas is named Rameshvara. Ravana had kidnapped Sita and Rama looked for her everywhere. He was aided in his search by the monkeys. The search brought them to the shores of the ocean. While Rama was trying to decided how to cross the ocean, he felt very thirsty. He therefore asked the monkeys to fetch him some water. But when the water was brought, Rama realized that he should not drink the water without first praying to Shiva. Rama constructed a linga and worshipped it with many fragrant flowers. Such were the powers of Rama s prayers that Shiva, Parvati and their companions appeared before Rama. Shiva blessed Rama and Rama requested him to stay in that place forever. It is this linga, on the shores of the ocean, that is known as Rameshvara. Ghushna and Ghushnesha The twelfth and last of the jyotirlingas is named Ghushnesha. To the south, there is a mountain named Deva. A brahmana named Sudharma used to live there. His wife was called Sudeha. Husband and wife were righteous and regularly prayed to the gods. They had only one reason for complaint: they had no son. Sudeha was especially disturbed at this. Other women tended to insult her because she had no son. Sudharma decided to conduct an experiment. He plucked two flowers and offered them in front of a sacred fire. He mentally associated one of the flowers with having a son and asked his wife to choose a flower. Unfortunately, his wife chose the flower that was not associated wtih having a son. From this Sudharma concluded that they were not going to have a son and he did his best to console Sudeha. But Sudeha refused to be consoled, she was miserable. Why don t you marry again? asked Sudeha. Perhaps you will then have a son. Marry my niece Gushna. 83

84 No, replied Sudharma. You love her now because she is your niece. But if she does indeed have a son, you will become jealous and will come to hate her. Sudeha convinced her husband that this would never happen. So Sudharma married Ghushna. Every day, Ghushna made a hundred and one lingas out of clay and worshipped them. When the day s prayers were over, she immersed the lingas in a pond. When one lakh lingas had thus been worshipped, Ghushna gave birth to a handsome boy. Shiva had taken pity on Sudharma and Ghushna. But when the son was born, Sudeha s nature changed. As her husband had warned her, she felt jealous. She thought that Gushna got more important and she was treated like a maid. In the middle of the night, Sudeha slew the boy with a knife and threw the dead body into the pond. This was the pond where the lingas had been immersed. As was her wont, Ghushna got up in the morning and began to worship a linga. Blood was discovered on the bed, the boy could not be found and everyone raised the alarm. But Ghushna was not distracted by this racket and did not leave her prayers. Shiva was so impressed with Ghushna s devotion that he restored her son back to life. He also wished to kill the evil Sudeha with his trident, but Gushna begged for her aunt s life and Shiva spared Sudeha. Shushna s act of forgiveness so impressed Shiva that he wished to grant Ghushna another boon, apart from restoring her son. Ghushna desired that Shiva might alwaysbe present in a linga near the pond. This is known as Ghushnesha. Arjuna and Shiva Duryodhana robbed the Pandavas of their rightful share of the kingdom in a game of dice. As a result of this, the Pandavas had to spend many years in the forest. While they were in the forest, Vedavyasa came to visit the Pandavas. Vedavyasa told them that they should pray to Shiva. But since Arjuna was the best suited amongst the Pandavas for worshipping Shiva, Vedvyasa taught Arjuna a special mantra (incantation). Then he asked Arjuna to go to Mount Indrakila and pray to Shiva there. Mount Indrakila was on the banks of the river Bhagirathi. Arjuna went to Mount Indrakila. He made a linga out of clay and started to pray to Shiva. The news of Arjuna s wonderful tapasya spread everywhere. Arjuna stood on one leg and continualy chanted the mantra that Vedavyasa had taught him. 84

85 Suddenly, Arjuna saw a boar. Arjuna thought that this fierce boar might have come to distract him from his tapasya. Alternatively, it might be a relative of the several demons that he had killed and therefore might wish him harm. Thinking this, Arjuna picked up his bow and arrow and let fly an arrow at the boar. Meanwhile, Shiva had decided to subject Arjuna to a test and he had also arrived at the spot disgusted as a hunter. When Arjuna shot an arrow at the boar, so did Shiva. Shiva s arrow struck the boar in its hindquarters and Arjuna s arrow struck the boar in its mouth. The boar fell down dead. A dispute started between Arjuna and the hunter about who had killed the boar. Each claimed it for his own. They began to fight. But whatever weapons were hurled by Shiva were easily repelled all of Arjuna s weapons. When all the weapons were exhausted, the two started to wrestle. After the fight had gone on for a while, Shiva gave up his disguise of a hunter and displayed his true form to Arjuna. Arjuna wa ashamed that he had been fighting with the very person to whom he had been praying. Please forgive me, said Arjuna. It is all right, replied Shiva. I was just trying to test you. Your weapons have been like offerings to me, you are my devotee. Tell me, what boon do you desire? Arjuna wanted the boon that he might obtain glory on earth. Shiva gave Arjuna his pashupata weapon. This was such a divine weapon that its possession made Arjuna invincible. Sudarshana Chakra Sudarshana chakra (a bladed discus) was Vishnu s weapon. Vishnu received this wonderful weapon as a result of Shiva s grace. Many years ago, the demons oppressed the gods and the gods went to Vishnu for deliverance. Vishnu said that the demons were so powerful, that he would first have to worship Shiva if something was to be done about the asuras. Vishnu went to Mount Kailasa and bean to pray to Shiva. He chanted many mantras, but there was no sign of Shiva. Shiva has a thousand names and Vishnu next started to chant these names. Each day he chanted the thousand names and offered a thousand lotus flowers to Shiva. Shiva decided to test Vishnu. One day, he stole a lotus flower from the thousand that were to be offered. When Vishnu realized that there was one lotus flower less, he gouged out his own eye and offered it in place of the missing lotus flower. Shiva was now pleased and appeared before Vishnu. He offered to grant Vishnu a boon. 85

86 You know that the powerful demons have been oppressing the gods, said Vishnu. I need a weapon to fight the demons with. Please give me a weapon. Shiva then gave Vishnu the sudarshana chakra. And with this weapon, Vishnu killed the demons. Shiva s Thousand Names When the sages heard this story, they said, Romaharshana, what are these thousand names of Shiva that you have mentioned? Relate them to us. Romaharshana obliged. For convenience, let us list out these thousand names in a hundred groups of ten each. (1) Shiva, Hara, Mrida, Rudra, Pushkara, Pushpalochana, Arthigamya, Sadachara, Sharva, Shambhu. (2) Maheshvara, Chandrapida, Chandramouli, Vishva, Vishvamareshvara, Vedantasara-sandoha, Kapali, Nilalohita, Dhyanadhara, Aparicchedya. (3) Gouribharta, Ganeshvara, Ashtamurti, Vishvamurti, Trivargasvargasadhana, Jnanagamya, Dridaprajna, Devadeva, Trilochana, Vamadeva (4) Madadeva, Patu, Parivrida, Drida, Vishvarupa, Virupaksha, Vagisha, Shuchisattama, Sarvapramanasamvadi, Vrishanka. (5) Vrishavahana, Isha, Pinaki, Khatvanga, Chitravesha, Chirantana, Tamohara, Mahayogi, Gopta, Brahma. (6) Dhurjati, Kalakala, Krittivasah, Subhaga, Pranavatmaka, Unnadhra, Purusha, Jushya, Durvasa, Purashasana. (7) Divyayudha, Skandaguru, Parameshthi, Paratpara, Anadimadhyanidhana, Girisha, Girijadhava, Kuberabandhu, Shrikanatha, Lokavarnottama. (8) Mridu, Samadhivedya, Kodandi, Nilakantha, Parashvadhi, Vishalaksha, Mrigavyadha, Suresha, Suryatapana, Dharmadhama. (9) Kshamakshetra, Bhagavana, Bhaganetrabhida, Ugra, Pashupati, Tarkshya, Priyabhakta, Parantapa, Data, Dayakara. (10) Daksha, Karmandi, Kamashasana, Shmashananilaya, Suksha, Shmashanastha, Maheshvara, Lokakarta, Mrigapati, Mahakarta. (11) Mahoushadhi, Uttara, Gopati, Gopta, Jnanagamya, Puratana, Niti, Suniti, Shuddhatma, Soma. (12) Somarata, Sukhi, Sompapa, Amritapa, Soumya, Mahatejah, Mahadyuti, Tejomaya, Amritamaya, Annamaya. 86

87 (13) Suhapati, Ajatashatru, Aloka, Sambhavya, Havyavahana, Lokakara, Vedakara, Sutrakara, Sanatana, Maharshi. (14) Kapilacharya, Vishvadipti, Vilochana, Pinakapani, Bhudeva, Svastida, Svastikrita, Sudhi, Dhatridhama, Dhamakara. (15) Sarvaga, Sarvagochara, Brahmasrika, Vishvasrika, Sarga, Karnikara, Priya, Kavi, Shakha, Vishakha. (16) Goshakha, Shiva, Bhishaka, Anuttama, Gangaplavodaka, Bhaya, Pushkala, Sthapati, Sthira, Vijitatma. (17) Vishayatma, Bhutavahana, Sarathi, Sagana, Ganakaya, Sukirti, Chinnasamshaya, Kamadeva, Kamapala, Bhasmoddhulita-vigraha. (18) Bhasmapriya, Bhasmashyai, Kami, Kanta, Kritagama, Samavarta, Nivritatma, Dharmapunja, Sadashiva, Akalmasha. (19) Chaturvahu, Durvasa, Durasada, Durlabha, Durgama, Durga, Sarvayudhavisharada, Adhyatmayoganilaya, Sutantu, Tantuvardhana. (20) Shubhanga, Lokasaranga, Jagadisha, Janardana, Bhasmashuddhikara, Meru, Ojasvi, Shuddhavigraha, Asadhya, Sadhusadhya. (21) Bhrityamarkatarupadhrika, Hiranyareta, Pourana, Ripujivahara, Bala, Mahahrada, Mahagarta, Vyali, Siddhavrindaravandita, Vyaghracharmambara. (22) Mahabhuta, Mahanidhi, Amritasha, Amritavapu, Panchajanya, Prabhanjana, Panchavimshatitattvastha, Parijata, Para-vara, Sulabha. (23) Suvrata, Shura, Brahmavedanidhi, Nidhi, Varnashramaguru, Varni, Shatrujita, Shatrutapana, Ashrama, Kshapana. (24) Kshama, Jnanavana, Achaleshvara,Pramanabhuta, Durjneya, Suparna, Vayuvahana, Dhanurdhara, Dhanurveda, Gunarashi. (25) Gunakara, Satyasatyapara, Dina, Dharmaga, Ananda, Dharmasadhana, Anantadrishti, Danda, Damayita, Dama. (26) Abhivadya, Mahamaya, Vishvakarma, Visharada, Vitaraga, Vinitatma, Tapasvi, Bhutabhavana, Unmattavesha, Pracchanna. (27) Jitakama, Ajitapriya, Kalyanaprakriti, Kalpa, Sarvalokaprajapati, Tarasvi, Tavaka, Dhimana, Pradhanaprabhu, Avyaya. (28) Lokapala, Antarhitatma, Kalpadi, Kamalekshana, Vedashastrarthatattvajna, Aniyama, Niyatashraya, Chandra, Surya, Shani. (29) Ketu, Varanga, Vidrumacchavi, Bhaktivashya, Anagha, Parabrahmamrigavanarpana, Adri, Adryalaya, Kanta, Paramatma. 87

88 (30) Jagadguru, Sarvakarmalaya, Tushta, Mangalya, Mangalavrita, Mahatapa, Dirghatapa, Sthavishtha, Sthavira Dhruva. (31) Aha, Samvatsara, Vyapti, Pramana, Parmatapa, Samvatsarakara, Mantrapratyaya, Sarvadarshana, Aja, Sarveshvara (32) Siddha, Mahareta, Mahabala, Yogi, Yogya, Siddhi, Mahateja, Sarvadi, Agraha, Vasu. (33) Vasumana, Satya, Sarvapaphara, Sukirti, Shobhana, Shrimana, Avanmanasagochara, Amritashashvata, Shanta, Vanahasta. (34) Pratapavana, Kamandalundhara, Dhanvi, Vedanga, Vedavita, Muni, Bhrajishnu, Bhojana, Bhokta, Lokanantha. (35) Duradhara, Atindriya, Mahamaya, Sarvavasa, Chatushpatha, Kalayogi, Mahanada, Mahotsaha, Mahabala, Mahabuddhi. (36) Mahavirya, Bhutachari, Purandara, Nishachara, Pretachari, Mahashakti, Mahadyuti, Ahirdeshyavapu, Shrimana, Sarvacharyamanogati. (37) Vahushruta, Niyatatma, Dhruva, Adhruva, Sarvashaska, Ojastejodyutidara, Nartaka, Nrityapriya, Nrityanitya, Prakashatma. (38) Prakashaka, Spashtakshara, Budha, Mantra, Samana, Sarasamplava, Yugadikrida, Yugavarta, Gambhira, Vrishavahana. (39) Ishta, Vishishta, Shishteshta, Shalabha, Sharabha, Dhanu, Tirtharupa, Tirthanama, Tirthadrishya, Stuta. (40) Arthada, Apamnidhi, Adhishthana, Vijaya, Jayakalavita, Pratishthita, Pramanajna, Hiranyakavacha, Hari, Vimochana. (41) Suragana, Vidyesha, Vindusamshraya, Balarupa, Vikarta, Balonmatta, Gahana, Guha, Karana, Karta. (42) Sarvabandhavimochana, Vyavasaya, Vyavasthana, Sthanada, Jagadadija, Guruda, Lalita, Abheda, Bhavatmatmasamsthita, Vireshvara. (43) Virabhadra, Virasanavidhi, Virata, Virachudamani, Vetta, Tivrananda, Nadidhara, Ajnadhara, Tridhuli, Shipivishta. (44) Shivalaya, Balakhilya, Mahachapa, Tigmamshu, Badhira, Khaga, Adhirma, Susharana, Subrahmanya, Sudhapati. (45) Maghavana, Koushika, Gomana, Virama, Sarvasadhana, Lalataksha, Vishvadeha, Sara, Samsarachakrabhrita, Amoghadanda. (46) Madhyastha, Hiranya, Brahmavarchasi, Paramartha, Para, Mayi, Shambara, Vyaghralochana, Ruchi, Virinchi. 88

89 (47) Svarbandhu, Vachaspati, Aharpati, Ravi, Virochana, Skanda, Shasta, Vaivasvata, Yama, Yukti. (48) Unnatakirti, Sanuraga, Paranjaya, Kailashadhipati, Kanta, Savita, Ravilochana, Vidvattama, Vitabhaya, Vishvabharta. (49) Anivarita, Nitya, Niyatakalyana, Punyashravanakirtana, Durashrava, Vishvasaha, Dhyeya, Duhsvapnanashana, Uttarana, Dushkritiha. (50) Vijneya, Duhsaha, Bhava, Anadi Bhurbhuvakshi, Kiriti, Ruchirangada, Janana, Janajanmadi, Pritimana. (51) Nitimana, Dhava, Vasishtha, Kashyapa, Bhanu, Bhima, Bhimaparakrama, Pranava, Satpatchachara, Mahakasha. (52) Mahaghana, Janmadhipa, Mahadeva, Sakalagamaparaga, Tattva, Tattavit, Ekatma, Vibhu, Vishvavibhushana, Rishi. (53) Brahmana, Aishvaryajanmamrityujaratiga, Panchayajnasamutpatti, Vishvesha, Vimalodaya, Atmayoni, Anadyanta, Vatsala, Bhaktalokadhrika, Gayatrivallabha. (54) Pramshu, Vishvavasa, Prabhakara,, Shishu, Giriraha, Samrata, Sushena, Surashatruha, Amogha, Arishtanemi. (55) Kumuda, Vigatajvara, Svayamjyoti, Tanujyoti, Achanchala, Atmajyoti, Pingala, Kapilashmashru, Bhalanetra, Trayitanu. (56) Jnanaskandamahaniti, Vishvotipatti, Upaplava, Bhaga, Vivasvana, Aditya, Yogapara, Divaspati, Kalyanagunanama, Papaha. (57) Punyadarshana, Udarakirti, Udyogi, Sadyogi, Sadasanmaya, Nakshatramali, Nakesha, Svadhishthanapadashraya, Pavitra, Paphari. (58) Manipura, Nabhogati, Hrit, Pundarikasina, Shatru, Shranta, Vrishakapi, Ushna, Grihapati, Krishna. (59) Paramartha, Anarthanashana, Adharmashatru, Ajneya, Puruhuta, Purushruta, Brahmagarbha, Vrihadgarbha, Dharmadhenu,Dhanagama. (60) Jagaddhitaishi, Sugata, Kumara, Kushalagama, Hiranyavarna, Jyotishmana, Nanbhutarata, Dhvani, Araga, Nayandyaksha. (61) Vishvamitra, Dhaneshvara, Brahmajyoti, Vasudhama, Mahajyotianuttama, Matamaha, Matarishva, Nabhasvana, Nagaharadhrika, Pulastya. (62) Pulaha, Agastya, Jatukarnya, Parashara, Niravarananirvara, Vairanchya, Vishtarashrava, Atmabhu, Aniruddha, Atri. 89

90 (63) Jnanamurti, Mahayasha, Lokaviragranti, Vira, Chanda, Satyaparakrama, Vyalakapa, Mahakalpa, Kalpaviriksha, Kaladhara, (64) Alankarishnu, Achala, Rochishnu, Vikramonnata. Ayuhshabdapati, Vegi, Plavana, Shikhisarathi, Asamsrishta, Atithi. (65) Shatrupreamathi, Padapasana, Vasushrava, Pratapa, Havyavaha, Vishvabhojana, Japaya, Jaradishamana, Lohitatma, Tanunapata. (66) Vrihadashva, Nabhoyoni, Supratika, Tamisraha, Nidagha, Tapana, Megha, Svaksha, Parapuranjaya, Sukhanila. (67) Sunishpanna, Surabhi, Shishiratmaka, Vasanta, Madhava, Grishma, Nabhasya, Vijavahana, Angira, Guru. (68) Atreya, Vimala, Vishvavahana, Pavana, Sumati, Vidvana, Travidya, Naravahana, Manobuddhi, Ahamkara. (69) Kshetrajna, Kshetrapalaka, Jamadagni, Balanidhi, Vigala, Vishvagalava, Aghora, Anuttara, Yajna, Shreye. (70) Nishshreyahpatha, Shaila, Gaganakundabha, Danavari, Arindama, Rajanijanaka, Charuvishalya, Lokakalpadhrika, Chaturveda, Chatrubhava. (71) Chatura, Chaturapriya, Amlaya, Samamlaya, Tirthavedashivalaya, Vahurupa, Maharupa, Sarvarupa, Charachara, Nyayanirmayaka. (72) Nyayi, Nyayagamya, Nirantara, Sahasramurddha, Devendra, Sarvashastraprabhanjana, Munda, Virupa, Vikranta, Dandi. (73) Danta, Gunottama, Pingalaksha, Janadhyaksha, Nilagriva, Niramaya, Sahasravahu, Sarvesha, Sharanya, Sarvalokadhrika. (74) Padmasana, Paramjyoti, Parampara, Paramfala, Padmagarbha, Mahagarbha, Vishvagarbha, Vichakshana, Characharajna, Varada. (75) Varesha, Mahabala, Devasuraguru, Deva, Devasuramahashraya, Devadideva, Devagni, Devagnisukhada, Prabhu, Devasureshvara. (76) Divya, Devasuramaheshvara, Devadevamaya, Achintya, Devadevatmasambhava, Sadyoni, Asuravyaghra, Devasimha, Divakara, Vibudhagravara. (77) Shreshtha, Sarvadevottamottama, Shivajnanarata, Shrimana, Shikhishriparvatapriya, Vajrahasta, Siddhakhadgi, Narasimhanipatana, Brahmachari, Lokachari. (78) Dharmachari, Dhanadhipa, Nandi, Nandishvara, Ananta, Nagnavratadhara Shuchi, Lingadhyaksha, Suradhyaksha, Yogadhyaksha. 90

91 (79) Yugavaha, Svadharma, Svargata, Svargakhara, Svaramayasvana, Vanadhyaksha, Vijakarta, Dharmakrit, Dharmasambhava, Dambha. (80) Alobha, Arthavit, Shambhu, Sarvahbutamaheshvara, Shmashananilaya, Tryksha, Setu, Apratimakriti, Lokottaras-futaloka, Trymbaka. (81) Nagabhushana, Andhakari, Makhaveshi, Vishnukandharapatana, Hinadosha, Akshayaguna, Dakshari, Pushadantabhit, Dhurjati, Khandaparashu. (82) Sakala, Nishkala, Anagha, Akala, Sakaladhara, Pandurabha, Mrida, Nata, Purna, Purayita, (83) Punya, Sukumara, Sulochana, Samageyapriya, Akrura, Punyakirti, Anaymaya, Manojava, Tirthakara, Jatila. (84) Jiviteshvara, Jivitantakara, Nitya, Vasureta, Vasuprada, Sadgati, Satkriti, Siddhi, Sajjati, Kalakantaka. (85) Kaladhara, Mahakala, Bhuasatyapraryana, Lokalavanyakarta, Lokottarasukhalaya, Chandrasanjivana, Shasta, Lokaguda, Mahadhipa, Lokabandhu. (86) Lokanatha, Kritajna, Krittibhushana, Anapaya, Akshara, Kanta, Sarvashastrahadvara, Tejomaya, Dyutidhara, Lokagranti. (87) Anu, Shuchismita, Prasannatma, Durjjeya, Duratikrama, Jyotirmaya, Jagannatha, Nirakra, Jaleshvara, Tumbavina. (88) Mahakopa, Vishoka, Shokanashana, Trllokapa, Trilokesha, Sarvashuddhi, Adhokshaja, Avyaktalakshana, Deva, Vyaktavyakta. (890 Vishampati, Varashila, Varaguna, Saramandhana, Maya, Brahma, Vishnu, Prajapala, Hamsa, Hamsagati. (90) Vaya, Vedha, Vidhata, Dhata, Srashta, Harta, Chaturmukha, Kailasashikharavasi, Sarvavasi, Sadagati. (91) Hiranyagarbha, Druhina, Bhutapa, Bhupati, Sadyogi, Yogavit, Yogi, Varada, Brahmanapriya, Devapriya. (92) Devanatha, Devajna, Devachintaka, Vishamaksha, Vishalaksha, Vrishada, Vrishavardhana, Nirmama, Nirahamkara, Nirmoha. (93) Nirupadrava, Darpha, Darpada, Dripta, Sarvabhutaparivartaka, Sahasrajit, Sahasrarchi, Prabhava, Snigddhaprakriti, Sahasrarchi, Prabhava, Snigddhaprakritidakshina, Bhutabhavyabhavannatha. (94) Bhutinashana, Artha, Anartha, Mahakosha, Parakaryaikapandita, Nishkantaka, Kritananda, Nirvyaja, Vyajamardana, Sattvavana. 91

92 (95) Sattvika, Satyakirti, Snehakritagama, Akampita, Gunagrahi, Naikatma, Naikakarmakrit, Suprita, Sumukha, Suksha. (96) Sukara, Dakshinaila, Nandiskandhadhara, Dhurya, Prakata, Pritivardhana, Aparajita, Sarvasattva, Govinda, Adhrita. (97) Sattvavahana, Svadhrita, Siddha, Putamurti, Yashodhana, Varahabhringadhrika, Bhringi, Balavana, Ekanayaka, Shrutiprakasha. (98) Shrutimana, Ekabandhu, Anekakrit, Shrivatsalashivarambha, Shantabhadra, Sama, Yasha, Bhushaya,Bhushana, Bhuti. (99) Bhutakrit, Bhutabhavana, Akampa, Bhaktikaya, Kalaha, Nilalohita, Satyavrata, Mahatyagi, Nityashantiparayana, Pararthavritti. (100) Vivikshu, Visharada, Shubhada, Shubhakarta, Shubhanama, Shubha, Anarthita, Aguna, Sakshi, Akarta. You will notice that a few of the names are repeated so that the total number of names do not quite add up to one thousand. Shivarati Vrata Shivaratri is the tithi (lunar day) on which Brahma and Vishnu had worshipped Shiva. A vrata is a special religious rite that is performed. A vrata observed on shivaratri (the night dedicated to Shiva) is particularly important. It brings undying punya. One stays up at night and prays to a linga. One also has to observe a fast. There used to be a hunter named Rurudruha. He was not at all righteous. In fact, he was quite evil and cruel. He killed many deer and he was also a robber and thief. Naturally, Rurudruha knew nothing about shivaratri vrata. But it happened to be shivaratri when the hunter s parents, wife and children felt very hungry. They asked Rurudruha to go and get some meat so that they might eat. The hunter went to the forest to kill deer, but could not find any. It was already evening and no game was to be seen. Rurdruha found a water-hole and decided that he would keep a vigil there. Sooner or later, some animal was bound to turn up. He climbed up onto a bilva tree that was by the side of the water-hole. And in case he should feel thirsty, he kept a pot full of water next to him. There he waited. Soon a doe turned up to drink water. The hunter picked up his bow and arrow. When he did so, the tree shock and a few bilva leaves fell on a linga that was right under the tree. Bilva leaves are sacred to Shiva. Some water spilled from the pot and also fell on the linga. Rurudruha did not of course know this. 92

93 But the doe saw the hunter. Don t kill me right now, said the does. My children and husband are at home. Let me go and bid them farewell. When I return, you are welcome to kill me. The hunter was in no mood to let the doe go. Does an animal return to be killed? But the doe took an oath and Rurdruha let her go. After a short while, another doe turned up to drink water. The two does were sisters and both of them married to the same deer. As before, the tree shook and bilva leaves and some water fell on the linga. The doe saw the hunter and said, Wait for sometime before you kill me. Let me say goodbye to my husband and children. The hunter was reluctant to let the doe go. But the second doe also took an oath that she would return. So Rurudruha decided to wait. After the doe had gone, the deer turned up to drink water. And when the hunter picked up his bow and arrow, bilva leaves and water again fell on the linga. The deer said, Hunter, let me go now. I will come back and you can kill then. I wish to bid adieu to my two wives and children. The deer also took on oath that he would return and Rurudruha let him go. After some time had passed, the two does and the deer came to where Rurdruha was. Each said, Kill me and spare the others. They need to stay alive to look after the children. The baby deer had also accompanied their parents. They said,kill us. We don t wish to stay alive when our parents are gone. The hunter was so surprised at these developments that the tree shook again. Bilva leaves and water fell on the linga. Shiva now took pity on Rurdruha and removed all evil thoughts from his mind. The hunter spared the deer. Shiva himself appeared before Rurudruha and said, From now on your name will be Guha. You will be so blessed that Rama will become your guest. This story demonstrates that even if shivaratrivrata is performed unconsciously, great punya is obtained. Vedanidhi In the city of Avanti there used to be a righteous brahmana. He had two sons, Sunidhi and Vedanidhi. Vedanidhi was wicked. The king of Avanti was so pleased with the brahmana that he gave him a golden bangle as a present. The brahmana took it home and gave it to his wife to store 93

94 safely. There it was discovered by Vedanidhi. Vedanidhi stole the ornament and gave it to a dancing-girl. It so happened that the king was watching a dance performed by the dancing-girl and he noticed the bangle on the girl s hand. He found out from the girl that the bangle had been given to her by Vedanidhi. He retrieved the bangle and called the brahmana. Do you remember the golden bangle that I had give you? said the king. Can you please return it to me? I need it. The brahmana hurried home and asked his wife for the bangle. But it could not be found and they realized that it was Vedanidhi who had stolen it. Vedanidhi was banished from his parents house. He wandered around here and there and begged food so that he might eat. One day, he did not get any food at all. That day happened to be shivaratri. But Vedanidhi didn t know this. He saw several people going to Shiva s temple with all sorts of offerings, including food, in their hands. The evil brahmana thought that he might be able to steal and eat this food. He followed the devotees to the temple and waited till they should fall asleep. When they did so, Vedanidhi crept up to the place where the offerings had been placed. This was right in front of the linga. It was very dark there and Vedanidhi could not see very well. A lamp was burning and the shadow of the lamp fell on the linga. Vedanidhi tore off a piece of cloth from his clothing and stuffed it into the lamp so that it might burn better. The flame rose and the shadow on the linga was removed. But when Vedanidhi was about to steal the food, the devotees awoke. They gave chase to the thief and shot at him with arrows. These arrow struck Vedanidhi and he died. Yama s messengers arrived and wanted to take the evil brahmana to hell. But Shiva s companions also arrived and they would not permit Vedanidhi to be taken to hell. The brahmana had fasted on shivaratri day, he stay awake at night and he had removed the shadow from the linga. These were acts of the faithful, even if they had been performed unconsciously. Vedanidhi s sins were all forgiven. Chandrashekhara Parvati once asked Shiva, Lord, tell me, why do you wear a crescent moon on your forehead? What is the story behind this? Shiva told her the story. 94

95 Earlier, Parvati had been born as Sati, the daughter of Daksha. As Sati, she had been married to Shiva. Since Daksha insulted her husband Shiva, Sati gave up her life. When Sati died, Shiva no longer found pleasure in anything. He began to live in the forest and started to perform tapasya. Such was the power of the tapasya that any trees or mountains that were near the place where Shiva was meditating used to be burnt into ashes. As Shiva moved from place to place, the earth started to burn and wither away. The gods were greatly alarmed at these developments. They went to Brahma to seek advice as to how the earth might be saved. Brahma, said, Let us take the moon god Chandra with us and make a present of him to Shiva. Chandra s visage is so pleasing that Shiva may feel happy and pacified. The gods placed Chandra in a pot of amrita (a life-giving drink). They also had another pot that was full of poison. With these two pots they went to Shiva and offered him the pots. Brahma said, The gods have brought you two pots. Please accept them. Shiva first accepted the pot that contained the amrita. As soon as he did this, the crescent moon came out and got fixed to Shiva s forehead. Next Shiva accept the pot of poison and touched it with his middle finger. He touched his throat with the finger and the throat became blue. That is the reason why Shiva is known as Nilakantha, blue of throat. And because the moon is like a crown to Shiva. Shiva is called Chandrashekhara. At the sight of the moon, Shiva was pacified. The Ashes Parvati said, I understand about the moon now. But why do you always smear ashes on your body? What is the reason for that? Shiva told her the story. There used to be a brahmana who was descended from the great sage Bhrigu. This brahmana began a very difficult tapasya. The tremendous heat of the summer made no difference to him. Nor was he disturbed by the downpour of the monsoon. He was only interested in meditating. When he felt hungry, he used to ask the bears, the deer, the lions and the jackals to fetch him some fruits. The wild beasts had lost all fear of him, they served him instead. Later on, the brahmana gave up eating fruits also. He ate only green leaves. And because leaves are called parna, the brahmana came to be known as Parnada. He performed tapasya for many years. 95

96 One day, Parnada was cutting some grass and his scythe slipped and sliced off his middle finger. Parnada was amazed to find that no blood issued from the severed joint. Instead, a sap like that which issues from plants came out. Parnada s vanity knew no bounds. He realized that his was due to the fact that he had been living on green leaves for such long time. Parnada began to jump with delight. Shiva decided that Parnada needed to be taught a lesson. He disguised himself as a brahmana and arrived before Parnada. Why are you so happy? asked Shiva. Can t you see? replied Parnada. My tapasya has been so successful that my blood has become like the sap of plants. This sort of vantiy destroys the fruits of all tapasya, said Shiva. What have you got to be so proud about? Your blood has only turned into the sap of plants. What happens when you burn plants? They become ashes. I myself have performed so much tapasya that my blood has becomes ashes. Shiva sliced off his middle finger and ashes came out of it. Parnada was impressed. He realized that there was nothing that he could be proud about; here was a far greater hermit than he. He asked Shiva who he was and Shiva then displayed his true form to Parnada. Ever since that day, there have always been ashes on Shiva s body. Nandi There was a sage named Shilada. He once saw that his ancestors were being tortured in hell. When he tried to find out why this was so, he was told that htis was because Shilada did not yet have a son. To obtain a son, Shilada began to pray to Shiva. He prayed for a thousand years. At the end of the tapasya, Shiva appeared and offered to grant Shilada a boon. Shilada wanted the boon that he might have a virtuous son. A few days later, when Shilada was ploughing the land, he discovered a baby boy on the blade of theplough. The boy was as bright as the sun and the fire. Shilada was frightened and started to run away. But the boy called after him, Father, stop. Father, stop, A voice was then heard from the sky. This voice told Shilada that this was the son he had wanted. Since this son would make everyone happy, he was to be named Nandi. Shilada brought nandi home to his mermitage. He taught his son the Vedas, the arts of the medicine and fighting, dancing and singing and several other sacred texts. All this Nandi mastered within fifteen days. 96

97 When nandi was seven years old, two powerful sages arrived in Shilada s hermitage. Their names were Mitra and Varuna. Shilada worshipped them and presented Nandi before them. The sages blessed Nandi with the words, Be learned, be faithful to your teacher. Shilada said, Sages, why didn t you bless my son with a long life? We couldn t, replied the sages. Your son is going to die when he is eight years old. That is written in his stars. Shilada was crestfallen to hear this, but Nandi consoled his father. He promised his father that he would do something so tha this fate would have to be rewritten. He would pray to Shiva. And when he met Shiva, he would ask of him a boon. Meeting Shiva, exclaimed Shilada. I had to meditate for a thousand years before I could get to meet Shiva. How do you expect to meet Shiva in the one year tha tis left to you? Wait and see, father, replied Nandi. Shiva is difficult to meet if you only perform tapasya or thirst for knowledge. The secret lies in faith and devotion. I will manage. There is a river named Bhuvana. Nandi entered this river and began underwater prayers to Shiva. His efforts pleased Shiva so much that Shiva appeared before him. What boon do you want? asked Shiva. Please grant me the boon that I may be devote to you, replied Nandi. I don t want to be born become old and die. Shiva granted Nandi the boon tha the and his father would get to live in Shiva s residence in Shivaloka. Shiva s companions are known as?ganas. Shiva made Nandi ganapati, the chief of the ganas and retained him as a perpetu? companion. Shiva also gave Nandi a wonderful garland to wear. As soon as he put this garland on, Nandi became resplendent with three eyes and ten hands. Time The smallest unit of time is nimesha. This is the amount of time it takes to blink. Fifteen nimeshas make one kashtha and thirty kashthas are one kala. Thirty kalas make one muhurta and thirty muhurtas are one day. Thirty days are one month. Each month is divided into two lunar fortnights, shukapaksha and krishnapaksha. Six months are called an ayana. There are thus two ayanas in a year. Three hundred and sixty human years are equivalent to one year for the gods. 97

98 The lengths of the four yugas (eras) are defined in terms of years of the gods, not in terms of human years. There are four eras and their names are kritayuga or satyayuga, tretayuga, dvaparayuga and kaliyuga. Satyayuga lasts for four thousand divine years, tretayuga for three thousand, dvaparayuga for two thousand and kaliyuga for one thousand. This adds up to ten thousand divine years. The sandhyas and sandhyamshas are the intervening periods between the yugas and these add up to two thousand divine years. Thus, the four yugas taken together last for twelve thouand divine years. In a kalpa (cycle), each of the four yugas occurs a thousand times. A kalpa has fourteen manvantaras (eras). In a manvantara, each of the four yugas thus occurs seventy one times. One kalpa corresponds to one day for Brahma. One thousand kalpas are one of Brahma s years and eight thousand of Brahma s years make one of Brahma s yugas. One thousand such yugas make up one savana and Brahma lives for three thousand savanas. This period is known as a trivrita. During each of Vishnu s days, one Brahma is born and dies. And during each of Shiva s days, one Vishnu is born and dies. Daksha Yajna The sages aid, Romaharshana, you have not told us the story of the quarrel between Daksha and Shiva which led to Sati s death. You have only mentioned it in passing. Tell us the story now. Romaharshana related the following story. Daksha s daughter Sati was married to Shiva. One day, the gods, the demons and the sages went to visit Shiva and Sati in the Himalyas. Daksha accompanied the other gods on this visit. When the gods arrived, Shiva was seated and did not get up. He showed no special honour to Daksha because Daksha happened to be his father-in-law. Daksha interpreted this as a sign of disrespect. He felt insulted. Subsequently, Daksha arranged for a yajna and sent invitations to all his other sons-in-law and their wives. He did not invite Shiva or Sati. But Sati heard about the sacrifice and resolved that she would attend it, invitiation or no invitation. In a beautiful vimana, Sati travelled to her father s house. Daksha was not at all pleased to see Sati. In fact, he ignored her completely and devoted all his attention to his other daughters. When Sati wished to know the reason for this, Daksha told her that this was because of her husband, who happened to be a worthless fellow and did not deserve any respect. Hearing this, Sati gave up her life. 98

99 The mountain Himalaya had prayed that Sati might be born as his daughter. Sati was born as his daughter Parvati and married Shiva again. This story you already know. Several years later, Daksha resolved to hold an ashvamedha yajna (horse sacrifice) in the Himalayas. The gods and the sages were all invited to this sacrifices, although Shiva was not amongst the invites. The sage Dadhichi did not like this slight to Shiva and he boycotted the yajna in protest. Parvati heard about this sacrifice and she began to incite Shiva to do something. Shiva created a being named Virabhadhra. Virabhadhra shone with energy and he had thousands of mouths and eyes. His hair glistened like lighting and his hands were full of all sorts of weapons. When he spoke, it was like thunder. From his body, Virabhadra created a female demon named Bhadrakali. What are our orders?, asked Virabhadra and Bhadrakali of Shiva. Go and destroy Daksha s yajna, was the order. To help them in their endeavour, Virabhadra created several other demons from parts of his body. All of them had a thousand arms and carried weapons. Virabhadra, Bhadrakali and these other demons headed for Daksha s sacrifice. When they got there, they found that the sacrifice had already started and the sacred fire was burning. The sages were reciting hymns and the gods were watching. Musical instruments were being played. Virabhadra roared and the sound of the roar was so terrible that several of the gods began to run away. The earth shook with the sound of the roar. There were tidal waves in the ocean. Daksha was frightened. But he summoned up courage and asked, Who are you and why have you come here? We are Shiva s servants and we have come to take part in the sacrifice, replied Virabhadra. Virabhadra and the other demons then proceeded to burn down the structure where the sacrifice was being held. They tied up the priests and threw all the offerings away. With their weapons, they attacked the gods. Whatever resistance the gods tried to put up was taken care of by Virabhadra s trident and Bhadrakali s spear. The goddess Sarasvati lost her nose and the god Agni lost his arms. The sage Bhaga had his eyes gouged out and the sage Pusha lost all his teeth. Virabhadra sliced off Daksha s head and gave it to Bhadrakali, who proceeded to kick it around as one kicks a football. Thousand and thousands of gods died and the sacrifice became a battlefield. 99

100 Vishu tried to fight it out and he and Virabhadra shot arrows at each other. But one of Virabhadra s arrows struck Vishnu on the chest and he fell down unconscious. Spurred on by Brahma, the gods began to pray to Shiva. These prayers pacified Shiva and he asked Virbhadra and Bhadrakali to refrain from causing any further damage. Brahma asked, What about the gods who have been killed? Please bring them back to life, Since Shiva s anger had been appeased, he restored life to the dead gods. Those who had lost parts of their anatomy got themb ack again. But what was to be done about Daksha? His head could not be found. A goat s head was therefore stuck onto Daksha s body. Thus restored to life. Daksha begged forgiveness of Shiva. Parvati Becomes Gouri There were two asuras named Shumbha and Nishumbha. They meditated a lot and pleased Brahma. Brahma thereupon gave them the boon that they could not be killed by males. Having obtained the boon, the two demons started to oppress the world. They drove the gods out of heaven and the gods went to Brahma so that a solution might be found to the problem. Brahma went to Shiva. You have to help the Gods, he told Shiva. I have given Shumbha and Nishumbha the boon that they cannot be killed by males. Find a way so that a female is born out of Parvati s body. She will kill Shumbha and Nishumbha. I will try, replied Shiva. When Shiva next met Parvati, he addressed her as Kali. This angered Parvati, since kali means black or dark. Why did you marry me if you thought I was so dark? she asked Shiva. Why do you pretened to love me? Cursed is the woman who is not loved by her husband. I am going to perform tapasya so that I may become fair. I am going to pray to Brahma. Parvati went off to meditate. She meditated for many years. There was a tiger which saw Parvati meditating. It was not a good tiger at all, but an evil one. It thought that Parvati would provide a good meal. It sat down in the front of Parvati to appreciate for a while the treat that was in store for it. Parvati did not realize that the tiger was planning to eat her. She thought that it had sat down in front of her because it wanted to protect her from other wild 100

101 beasts. She thought that the tiger was one of her devotees and she therefore entered the tiger s soul. As soon as she did this, all thoughts vanished from the tiger s mind. Now it was indeed one of her devotees. Meanwhile, Brahma arrived to find out who Parvati was meditating. Parvati said that she wanted to become Gouri, that is, someone who was fair. She was sick and tired of being addressed as kali. Brahma granted the boon. Parvati shed off all the dark cells (kosha) from her body became Gouri. From the cells emerged a dark-hued goddess named Koushiki. Parvali handed over Koushiki to Brahma. Endowed with weapons by Brahma, Koushiki killed Shumbha and Nishumbha. Parvati returned to her husband as Gouri. What happened to the tiger? Shiva turned him into a man and he was employed by Nandi as one of Shiva s guards. He was named Somanandi. Upamanyu The sage Vyaghrapada had a son named Upamanyu. When he was small, he wanted some milk from his mother. But he was not at all happy with the milk that his mother gave him. He complained that it did not taste like milk at all. Naturally, said his mother. I did not give you milk. How can we afford milk? We are not rich. I powdered some rice and mixed it with water. That is what I gave to you as milk. Unfortunately, you have tasted milk in your uncle s house and you could make out the difference. Upamanyu s mother began to cry. But Upamanyu consoled his mother. Don t cry, please, he said. I will pray to Shiva and get milk for myself. His mother taught him the mantra that was to be used for praying to Shiva. She also taught him another mantra which would summon up a terrible divine weapon named aghorastra. This was just in case there was any danger. Upamanyu went to the Himalayas and started to meditate. He lived only on air and chanted the incantation that his mother had taught him. He prayed in front of an earthen linga. Demons came to disturb his meditation, but Upamanyu paid no attention to them. Shiva himself was impressed by Upamanyu s difficult tapasya. But he thought that he would test Upamanyu first. He arrived in front of Upamanyu in the disguise of Indra and asked, Upamanyu, what are you doing? I am blessed that the king of the gods has arrived before me, replied Upamanu. I am praying to Shiva. 101

102 Shiva! Why pray to that useless fellow? asked Shiva. Upamanu could not stand this insult to Shiva. He summoned up aghorastra by means of the mantra and let it loose at the person he thought was Indra. Shiva then manifested himself in his own form and aghorastra was repelled by Nadi, who had also turned up. Shiva himself taught Upamanu all sorts of sacred knowledge, and arrangements were made so that Upamanyu need never suffer from a lack of milk. Krishna once came to meet the sage Upamanyu, many years after the milk incident. Upamanyu taught Krishna the words of wisdom that he learned from Shiva; he also taught Krishna to pray to Shiva. It was by praying to Shiva that Krishna obtained his son Samba. For sixteen months Krishna had to pray before Shiva appeared, to grant the boon regarding the son. Parvati also granted Krishna several boons. Andhakasura Shiva was once sitting on Mount Mandara. Paravati came up from behind, so that Shiva could not see her, and covered Shiva s eyes with her two hands. Shiva could not see and everything seemed to be dark to him. Parvati s hands sweated from the exertion and the sweat fell down on the ground. From this sweat, a dark and fierce creature was born and started to roar. Parvati, said Shiva, What are you up to? First, you cover up my eyes so that I can t see. Next, you roar so as to frighten me. Not I, replied Parvati. See for yourself. I wonder where this creature has come from. She removed her hands and Shiva saw the being in front of them. It is our son, said Shiva. It was born from your sweat when you covered my eyes. Since it was born when my eyes were in darkness, let it be called Andhaka. Andhaka was born blind, as Shiva was effectively blind when Andhaka was born. There was an asura named Hiranyanetra. (In other Puranas, this same asura is referred to as Hiranyaksha.) Hiranyanetra had no sons. He therefore began to pray to Shiva so that he might have a son. Shiva told Hiranyanetra that it was impossible for him to have a son. However, if he so desired, he could have their son Andhaka and bring him up as his own son. Hiranyanetra gladly agreed to this. Digresssions on Hiranyanetra and Hiranyakashipu 102

103 Hiranyanetra was very strong and powerful. He conquered the three worlds and drove the gods out of heaven. He even took the earth down to the underworld. In desperation, the gods prayed to Vishnu for deliverance. Vishnu adopted the form of a boar (varaha) and went down to the underworld in search of Hiranyanetra. When he found the asura, he killed him with his sudarshana chakra. He also killed several other asuras with his boar s tusks. Then, he lifted up the earth with his tusks and replaced it where it should be. So far as Hiranyanetra s kingdom was concerned, Vishnu crowned Andhaka king there. Hiranyanetra had a brother named Hiranyakashipu. This brother prayed to Brahma and obtained a boon that made him virtually impossible to kill. Armed with this boon, Hiranyakashipu conquered the three worlds and drove the gods out of heaven. The gods again started to pray to Vishnu for deliverance. Vishnu adopted the form of a lion and entered Hiranyakashipu s captial. The lion had a huge mane and sharp teeth and claws. The lion killed several asuras and this news was brought to Hiranyakashipu. He decided to kill the lion. Hiranyakashipu had several sons, one of whom was named Prahlada. Prahala alone thought that there was something fishy about the lion and about the way it had suddenly appeared. He thought that the lion might very well be Vishnu in disguise. Prahlada therefore tried to dissuade his father from fighting the lion. He first asked some of his soldiers to capture the lion, but they were all killed. Hiranyakashipu then himself attacked the lion with all sorts of weapons. But all the weapons wre exhausted and the demon could do the lion no harm. Finally, the lion grasped Hiranyakashipu and tore the asura s heart out with its claws. This was the narasimha (half-man, half-lion) incarnation of Vishu. Having killed Hiranyakashipu, Vishnu crowned Prabhlada king. Andhaka Again Andhaka had been crowned king in Hiranyanetra s kingdom. Prahlada and Andhaka s other cousins went to him and said, You are blind. What are you going to do with a kingdom? Give it to us. Our uncle made a mistake in accepting a blind son from Shiva. Andhaka was very hurt at these nasty words. He went away to the forest and started to perform tapasya. He prayed to Brahma. For millions of years he stood on one leg, with his arms raised high, and prayed. No one since that day has been able to duplicate Andhaka s wonderful feat of meditation. He did not eat or drink at all. He chopped off parts of his body and offered it to the sacrificial fire. 103

104 It came to such a pass that there was no more meat of blood left in his body. It had all been offered to the fire. He was just a skeleton. It was then that Brahma appeared before him and offered a boon. Prahlada and my other cousins have taken over my kingdom, said Andhaka. Please grant me the boon that I may be able to see. Please also grant me the boon that I may not be killed by gods, demons, or humans, or even by the great Vishnu himself. Brahma was in a fix. Earlier, many demons had asked for similar boons, but they had generaly not mentioned Vishnu. So that, when the need arose, Vishnu had been able to kill them. But here was an asura who asking for the boon that even Vishnu would not be able to kill him. This would make him virtually immortal. Everything that you have asked for is possible, replied Brahma. But all beings have to die. Indicate the circumstances under which you will die and the boons will be granted. Since I have to die, said Andhaka, Let it be under the following conditions. If I ever wish to marry a beautiful woman who is like a mother unto me, let that be the hour appointed for my death. This condition was better than nothing at all and Brahma granted Andhaka the boons. Andhaka returned to his kingdom. When Prahala and the other cousins learnt that Andhaka had become so powerful because of the boons, they not only returned to him his kingdom, but theirs as well. Remember that Andhaka could now see. The first thing that Andhaka did was to invade heaven. He defeated Indra and the other gods and made they pay taxes to the demons. Next he defeated the snakes (nagas), the gandharvas, the rakshasas, the yakshas (companions of Kubera) and the humans. Thus he began to rule over all the three worlds. For millions of years Andhaka ruled in this fashion. The religion of the Vedas suffered during this period, since Andhaka paid no attention to it. Once Andhaka went to a visit tot he Mount Mandara. The place was so beautiful that he made up his mind to live there. Three of Andhaka s generals were named Duryodhana, Vighasa and hasti. These three were exploring the environment of Mount Mandara when they came upon a cave. An ascetic was meditating inside the cave. He was dressed in the skin of a tiger, wore a garland of skulls, his hair was matted and he wore a crescent moon on his forehead. There was a beautiful woman near the ascetic. She was more beautiful than any other woman in the three worlds. The three generals concluded that this was the right wife for Andhaka. 104

105 When the generals came back to Andhaka and reported on what they had seen, the asura king said, What are you waiting for? Go to the ascestic and ask him for the woman. Duryodhana, Vighasa and Hasti went back to the ascetic. You are only an ascetic, they said. You don t deserve such a pretty wife. Our master is the lord of everything and he is immensely rich. He is also handsome because of a boon received from Brahma. Give us this woman so that our master Andhaka may marry her. Ask your master to come and take the woman himself, replied Shiva, for the ascetic, as you have already guessed, was none other than Shiva. And the beautiful woman was Parvati. As soon as he heard this, Andhaka grasped his sword and came to fight with Shiva. The door to the cave was guarded by Nandi, and Andhaka first had to fight with him. Nandi easily defeated the asura and also defeated the asura soldiers who had accompanied their king. But Andhaka returned and again a fight raged with Nandi for five hundred years. Brahma, Vishnu, Indra and the other gods also came to help in the fight with the demons. The general Vighasa was a very strong warrior. He opened his mouth wide and swallowed up all the gods, including Vishnu. So far, Shiva himself had not played any part in the fighting. But hearing what Vighasa had done, he ascended his bull and came out to fight. He killed Vighasa and rescued the gods from the asura s stomach. The asuras had a preceptor named Shukracharya who knew the art of bringing back dead beings to life. So Shukracharya moved around the battlefield, brining back to life any demons that were killed. This was not helping the cause of the gods at all. Shiva s companions (gangas) captured Shukracharya and brought him to Shiva. Shiva promptly swallowed up Shukracharya. Soon all the demons were taken care of, with the exception of Andhaka. He continued to fight. Vishnu s mace could do him no harm and he only laughed at Indra s arrows. Some of the arrows did pierce the asura s body. But whenever drops of blood from his body onto the ground, asuras who were exactly like him in appearance were created from this blood. As a result, the battlefield was soon populated with thousands and thousands of Andhakas. Shiva created a goddess known as Devi from his own body. Devi was appointed the task of drinking up the blood of the asuras before it could spill onto the ground. Thus aided by Devi, Shiva started to tackle the demons and soon there was only the original Andhaka left. Shiva flung a trident at him. The trident struck Andhaka on the chest and the asura king fell down dead. 105

106 When the war was over, Shukracharya prayed to Shiva and was released from Shiva s stomach. Ruru There was another demon who wanted to marry Parvati as well. His name was Ruru. He happened to see Parvati and decided that this was the woman who would be his wife. He began to to perform tapasya so that his desire might be satisfied. Brahma appeared before him and asked, Ruru, why are you performing such difficult tapasya? Can I offer you a boon? That is a boon that not even I can grant you, said Brahma. Brahma departed and Ruru continued with his meditation. This meditation was going on in a mountain named Malaya. And such was the power of Ruru s meditation that the mountain started to burn. The fires were so strong that even Shiva and Parvati had to run away from the mountain. Lord, why are we running away? asked Parvati. Why don t you do something about the fire? I can t, answered Shiva. This fire is on account of Ruru s tapasya and he is performing this tapasya so as to marry you. It is up to you to do something about Ruru. Parvati decided that she would. While they were conversing, they saw a lion fighting with an elephant. Parvati slew the lion and skinned it. She wore the lion s pelt as clothing. Her hair became smeared with the lion s blood. Her appearance became terrible. With a thunderous roar, Parvati went to where Ruru was. Ruru, she said. I have come. I am Parvati. I am the one you have been praying for. Now stop meditating. Rubbish, replied the demon. Parvati is beautiful. Her face is like the moon, her hue is golden, and her arms are like lotus stems. Just look at yourself. Your looks are terrible. You can t be Parvati. You are lying. Go away, I don t want you. Saying this, Ruru struck Parvati with a mace. Parvati was angry at this and she hit Ruru with her fits. The two fought, with Ruru flinging boulders and trees at the goddess. Parvati used her nails and her teeth to get at the demon. Ruru created several other asuras from his body. In retaliation, Parvati created many goddesses known as shaktis from her body. The shaktis began to eat up the demons. 106

107 Ruru fled. But Parvati pursued him to the ends of the earth. He fled to heaven. Parvati followed him there. He fled to the underworld, but Parvati pursued him there as well. Finally, Ruru could flee no more. Parvati caught hold of him and tore off his head with her nails. She then drank the demon s blood. Parvati also skinned the demon. Thus it was that Ruru was killed. On her return to Shiva, Parvati gave him the lion s pelt that she had so far been wearing and Shiva donned it. For her own clothing, Parvati put on Ruru s skin. A False Parvati Shiva had once gone on a visit to a city named Shonitapura. He was accompanied by many gandharvas and apsaras. Parvati was left behind in Kailasa and Shiva felt lonely without her. He called Nandi and said, Go to Kailasa and ask Parvati to come here. Nandi went to kailasa and told Parvati that Shiva wanted her. Parvati said that this would take a little time, since she wanted to get ready first. Nadi went back and reported to Shiva what Parvati had said. Shiva waited for a little while, but Parvati did not come. He therefore sent Nandi again to Kailasa with the injuction that he should not come back without Parvati. The apasaras meanwhile decided that they would play a trick on Shiva. One of them would disguise herself and pretend to be Parvati. An apsara named Chitralekha agreed to do this. Another apsara named Urvashi diguised herself as Nandi. Other apsara disguised themselves as companions of Parvati. So good were their disguises that it was impossible to detect them as being false. The false Nandi then brought the false Parvati to Shiva and said, Parvati has come. Her companions, the other goddesses, have also come. Shiva was delighted. He was not able to detect that this was a false Parvati. While they were having great fun, the real Parvati, the real Nandi and the real goddesses turned up and there was utter confusion. No one could tell the real ones from the false ones. Finally the mess was sorted out when the apsaras adopted their real forms. Neither Shiva nor Parvati were angry at this practical joke. Another False Parvati This is an incident from the time when Parvati went away to do tapasya so as to become fair. Before going away to meditate, she called Nandi to her and said, My husband does not know the difference between real Parvatis and false ones. Keep careful guard at the gate and do not let any false Parvatis enter. 107

108 There was an asura named Adi. He performed tapasya and wanted a boon from Brahma which would make him immortal. Brahma refused to grant him this, but granted him the boon that Adi would be very strong. Happy with this boon, Adi wandered around the Himalayas and discovered Nadi standing guard at the gate to Shiva s palace. What are you doing here? the asura asked Nandi. Nandi reported the conversation that had taken place with Parvati. The demon went away. But he soon returned, this time disguised as Parvati. Lest Nandi not let him pass, he slimed through the gate disguised as a snake. And once inside the palace, he resumed his form of Parvati. He then went to meet Shiva. Shiva did not realize that this was a false Parvati and he came forward to embrace Adi. But no sooner had Shiva embraced him, than the asura adopted his own form and tried to kill Shiva. The two fought and Shiva killed Adi. But before dying, the asura played another trick. He told Shiva, I have a brother who is stronger than me. He will return here in the form of Parvati and will kill you. This was a blatant lie. Adi had no brother. The real Parvati returned after finishing her tapasya. But Shiva thought that this was demon disguised as Parvati. He created many beings from his body so as to kill Parvati. But Parvati also created many beings from her own body and these swallowed up Shiva s beings. When this had gone on thousands of times. Shiva realized that this must be the real Paravati. Shiva and Parvati were united. There were not more false Parvatis. Yama s Story The sage Sanathkumara was Brahma s son, Sanathumara had gone to visit Yama, the god of death. While they were conversing, a shining vimana brought a man to Yama who immediately stood up to honour the guest. Yama worshipped him and said, I am honoured. I hope you had no problems on the way. The vimana will take you to Brahma s residence in Brahmaloka. After this guest had left, another shining vimana brought another guest who was also worshipped in similar fashion by Yama. Sanatkumara was mystified at this. He asked Yama, Who are these two people? I have never heard of Yama worshipping anyone in such glowing terms. These two must be holy men indeed. They must have accumulated a lot of punya. Who are they? Tell me their stories. 108

109 Yama obliged. There was a city named Vaidisha. The king who ruled there was named Dharapal. Nandi was cursed by Parvati that he would have to spend twelve years on earth as a jackal. His crime was that, when Parvati had gone to perform tapasya, Nandi had permitted a false Parvati to enter Shiva s palace. Nandi was born as a jackal. The jackal went to the confluence of the rivers Vitasta and Vetravati. There it set up a linga and prayed before it, going without food and water. After the twelve years passed, the jackal died and adopted a shining form. In this form, Nandi returned to Shivaloka. King Dharapala had seen the jackal fasting and praying. He also witnessed its strange death. The king s wonder knew no bounds. He erected a temple in that wonderful place. He brought several brahmanas to the temple and made them recite the Puranas there. When Dharapala died, it was decided that he would go to Brahmaloka because of all this punya. This was the first guest who had come before Yama. Such are the wonderful virtues of worshipping Shiva and the Puranas. What about the second guest? asked Sanatkumara. The second quest used to be evil. He had never donated anything in his life. But he once heard the Paranas being recited and was completely converted. He arranged many recitals of the Puranas on his own and donated gold to the reciters. This punya was going to take him to Brahmaloka. Such are the wonderful virtues of hearing and reading the Puranas. Doing this is tantamount to worshipping Brahma, Vishnu and Shiva. Shatanika and Shasranika In the region named Jambudvipa, there used to rule a king named Shatanika. He was the best among warriors. But he was also very religious. He donated alms and treated his guests well. Every day, the brahmanas received gold and clothes from Shatanika. When Shatanika died, his son Sahasranika became king. Sahasranika also ruled well and righteously. But he did not donate as much of alms to the brahmanas as his father used to. They took their complaint to the king and said, You do not give as much of alms to us as your father used to. Many brahmanas have already left your kingdom. So will the others, unless you increase the alms you give us. I have indeed heard that the donation of alms to brahmanas brings punya, replied Sahasranika. I have also heard that all this punya takes one to heaven after death, until the time one has to be born again. Since my father accumulated all this 109

110 punya by donating alms to brahmanas, he must be in heaven. You are all learned brahmanas. Why don t you tell me where my father is right now? The brahmanas could not reply. They had no idea where Shatanika was. But later on, they met a learned sage named Bhargava. Bhargava was so powerful that the brahmanas were sure that he would be able to tell where Shatinika was. They begged Bhargava to help them. Bharagava was not very interested in helping the brahmanas. He was busy meditating and had no desire to waste his time on idle pursuits like finding out where dead people now were. But the brahmanas kept begging him and Bhargava eventually agreed. The sun god himself led the way and, following the sun god, Bhargava went all the way to Yama s abode. It was a long distance away. The sun god led Bhargava straight to where the twenty-eight crores of narakas (hells) were. The wailings of sinners who were being tortured could be heard. Before they could go any further, their way was barred by a brahmana. Bhargava, said the brahmana, You owe me a coin for services rendered. You have not paid this and I am dead. Pay me the coin and only then can you proceed further. I am not carrying any coins on me, replied Bhargava. When I return home, I will collect a coin and bring it back to you. Now let me move forward. Nonsense, said the brahmana. This is hell. Here payments are strictly on a cash basis. There is no question of paying up later. Pay or you shall not proceed. If you do not have any coins, why then, pay me one-sixth of all the punya that you have earned through your mediations. Bhargava paid what was asked for and edged forward. He was successively stopped by a cowherd, a washerman, a tailor, a priest and a builder. To each of them Bhargava owed some money and they would not let him go until the debts were cleared. In each case, Bhargava parted with one-sixth of his punya so that he was left with none at all. When these accounts were settled, the sun god led Bhargava to the hell where Shatanika was. Bhargava was bewildered to find such a righteous king as Shatanika in a hell. The king was hung upside down in a pot and was being boiled in oil. Bhargava asked Shatanika, What is all this? Why are you in hell? You had accumulated a lot of punya through your righteous deeds. Not really, replied the king. I did donate a lot of alms, especially to brahmanas. But all the money for the alms came from taxing my subjects severely. So it brought no punya at all. Go and tell my son that punya is best acquired by 110

111 associating with righteous people. And most important of all, tell him to pray to Shiva in the month of Chaitra and on chaturdashi tithi (fourteenth day of the lunar fortnight). When Bhargava returned, he related what he had been told to Sahasranika. Sahasranika did not stop donating alms. But the money for such alms no longer came out of the royal treasury. The king worked as a labourer and used this money for the donation of alms. He also observed the vrata that his father had asked him to observe in honour of Shiva. Parashurama There was a king named Gadhi. His daughter was name Satyavati. Satyavati was married to the sage Richika. Richika arranged for a spectacular sacrifice. Some rice pudding was obtained from the yajna and Richika gave it to his wife Satyavati. He said, Split this rice pudding into two halves. Eat half yourself and give the remaining half to your mother. Here, let me divide it. This is your half and that is your mother s. We are brahmanas. So we will have a son who will display the traits of a brahmana. Your father is a kshatriya and your mother will have a son who will behave like a kshatriya. Saying this, Richika went off to meditate in the forest. But mother and daughter managed to mix up their halves. In the course of his meditations, Richika realized that Satyavati was going to give birth to a brahmana son who would display kshatriya traits. Through his powers, he managed to postpone this birth by a generation. So Satyavati gave birth to Jamadagni. It was Jamadagni s son Parashurama who exhibited all the kshatriya like characteristics. Gadhi s son was Vishvamitra. Vishvamitra was born a kshatriya. But because of the mixing up of the rice pudding, Vishvamitra turned out to be brahmana-like. There was a king of the Haihaya dynasty named Arjuna. He had a thousand arms. He had also obtained the boon that flaming fire itself would be perpetually present on the tip of his arrow. Whenever he shot an arrow, the fire from the tip of the arrow burnt up the target. In this fashion, Arjuna used to burn up villages, cities and forests. He once burnt up the hermitages of sages. And one of the sages cursed Arjuna that he would killed by Parashurama. Parashurama learnt the art of fighting from Shiva himself. While Parashurama was away learning how to fight, Arjuna arrived in Jamadagni s hermitage. Jamadagni had a wonderful cow (dhenu), known as a kamadhenu because it produced whatever objects one asked (Kama) from it. Using this kamadhenu, Jamadagni treated Arjuna and his entrie retinue to a royal feast. 111

112 Arjuna asked Jamadangi to give him this cow, but the sage refused. Arjuna then asked his soldiers to forcibly take away the cow. But just as this was going on, Parashurama arrived. He killed Arjuna, slicing off Arjuna s thousand arms in the process. Having disposed of Arjuna, Parashurama went off to meditate and pay another visit to Shiva. Taking advantage of Parashurama s absence, Arjuna s sons invaded Jamadagni s hermitage. They killed Jamadagni. When Parashurama returned, he exacted vengeance for this evil deed. He killed Arjuna s sons. Since Arjuna and his sons happened to be kshatriyas, Parashurama also killed all the kshatriyas in the world. He did this not once, but twenty-one times over. Why twenty-one times? The reason was that there were twenty-one weapon-marks on the dead Jamadagni s body. But killing was a crime and Parashurama had committed a sin. As penance, Parashurama donated cows and performed a lot of tapasya. He also arranged an ashvamedha yajna. All this did not prove to be atonement enough. To complete the penance, Parashurama sought the advice of the sage Kashyapa. Kashyapa told him to perform the donation that is known as tulapurusha. A tula (or tuladanda) is a pair of scales. The person (purusha) who is performing the donation is placed on one side of the weighing scale. On the other side are placed objects like honey, clarified butter, molasses, clothing and gold. The weight of the objects being donated has to be equal to the weight of the person performing the donation. This is known as tulapurusha. Parashurama performed tulapurusha and was freed from his sin. Hells There are several hells. Each hell is earmarked for a specific type of sinner. A killer of brahmanas, a false witness, a liar and a drinker of wine is sent to the hell named rourava. Shukara is for thieves and killers of cattle. Killers of kshatriyas and vaishyas are also sent there. Those who commit infanticide are sent to taptalouha. A person who insults his teacher or criticizes the Vedas goes to taptakhala. Those who insult gods, brahmanas or kings are sent to krimibhaksha. Lalabhaksha is reserved for those who eat without offering food to the gods. A brahmana who eats what he should not goes to vishasana. Sellers of wine are to be found in rudhirandha and killers of bees in vaitarani. Cheats are sent to krishna and destroyers of trees to asipatravana. A hunter of deer goes to vahnijvala, Agnimaya is for arsonists and sandamsha for those who fail to complete a vrata. If you accept your son as a teacher, you are sure to go to shvabhojana. 112

113 The punishment is strictly in proportion to the crime committed. But penance diminishes the severity of the sin. The best form of penance is prayer to Shiva. Even if one merely remembers Shiva, that is enough. Geography The earth is divided into seven regions (dvipas), The names of these regions are Jambudvipa, Plakshadvipa, Shalmalidvipa, Kushadvipa, Krounchadvipa, Pushkaradvipa and Shakadvipa. These seven regions are surrounded by seven seas. The names of the seas are Lavana, Ikshu, Sarpi, Dadhi, Dugdha, Jala, and Rasa. Mount Sumeru is right in the middle of Jambudvipa. To the north of Sumeru are the mountains Nila and Shvetabhangi and to the south of Sumeru are the mountains Himavana. Hemakuta and Nishada. These mountains are full of all sorts of jewels. Jambudvipa is divided into many parts (varshas). Right in the centre, where Mount Sumeru is located, is Ilavritavarsha. To the south of Sumeru are Bharatavarsha, Kimpurushavarsha and Harivarsha. To the north of Sumeru is Ramyakavarasha. Next to this is Hiranmayavarsha and further north is Uttarakuruvarsha. The four major mountains in Ilavritavarsha are Mandara, Gandhamadana, Vipula and Suparshva. They are respectively to the east, south, west, and north of Sumeru. Bhadrashvavarsha is to the east of Sumeru and Ketumalavarsha is to the west. On the top of Mount Sumeru is Brahma s famous city. The holy river Ganga flows through the sky and divides into four. The names of these tributaries are Sita, Alakanada, Chakshu and Bhadra. Sita flows to the east of Sumeru, Nanda or Alakananda to the south. Chakshu to the west and Bhadra to the north. Bharatavarsha is bounded by mountain ranges on the north and the sea on the south. Bharatavarsha is divided into nine parts. The names of eight of these parts are Indradyumna, Kaseru, Tamraparna, Soumy, Gabhastimana, Nagadvipa, Gandharva and Varuna. The ninth part is an island surrounded by the ocean. On the eastern side of Bharatavarsha live the kiratas, on the western the yavanas, on the southern the andhras and ont he northern the turaskas. The seven major mountains in Bharatavarasha are named Mahendra, Malaya, Sahya, Shuktimana, Riksha, Vindhya and Pariyatra From each of these mountains several rivers flow. Bharatavarsha is a sacred place. Only those who have accumulated punya over a thousand human lives get to be born in Bharatavarsha. Shiva is always present here to offer salvation to the residents. 113

114 Astronomy How far do the boundaries of bhuloka (earth) extend? These boundaries extend to the furthest points that can be lit up by the rays of the sun and the moon. Above the region of the sun is that of the moon. This is successively followed by the regions of Budha (Mercy), Shukra (Venus), Mangala (Mars), Brihaspati (Jupiter), Shani (Saturn) and the nakshatras (stars). Next comes saptarshiloka, the circle of the seven great sages (the constellation Ursa majoris), These regions beyond the earth are known as bhuvarloka. Beyond it is svarloka or svarga (heaven). Bhuloka, bhuvarloka and svarloka are destroyed in the destruction that comes at the end of a kalpa. Regions which are further beyond are not destroyed at the end of a kalpa. The first of these regions is dhruvaloka, the circle of the Pole Star. Next come maharloka, janaloka, tapaloka and satyaloka. Including the earth, there are thus seven regions (lokas) that have been mentioned. Under the earth is the underworld (patala). This is also divided into seven regions. Their names are patala, sutala, vitala, nitala, mahatala, agryasutala and rasatala. Manvantaras Each manvantara is ruled over by a Manu and there are fourteen manvantaras in any kalpa. The gods (devas), the seven great sages (saptarshis), and the Indra, change from one manvantara to another. The first Manu was Svayambhuva. The names of the gods then were yama and the names of the seven sages were Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and Vashishtha. The second Manu was Svarochisha. The names of the gods then were tushita and the names of the seven sages were Agnidhra, Agnivaha, Medha, Medhatithi, Vasu, Jyotisvana and Dyutimana. The third Manu was Outtama. The names of the gods then were rishabha and the names of the seven sages were the urjjas. (The individual names of the sages are not given). The fourth Manu was Tamasa. The names of the gods then were satya and the names of the seven sages were Gargya, Prithu, Agni, Janya, Dhata, Kapinka and Kapivana. The fifth manu was Raivata. The names of the gods then were raibhya and the names of the seven sages were Vedavahu, Jaya, Muni, Vedashira, Hiranyaroma, Parjanya and Urddhavahu. 114

115 The sixth Manu was Chakshusha. There were five types of gods in the sixth manvantara and their names were adya, prasuta, ribhu, prithugra and lekha. The names of the seven sages were Bhrigu, Naha, Vivasvana, Sudharma, Viraja, Atinama, and Asashishnu. The seventh manvantara is the manvanatara that is now going on. The seventh Manu is Vaivasvata. The names of the seven sages are Atri, Vashishtha, Bhavya, Kashyapa, Goutama, Bharadvaja and Vishvamitra. The remaining seven manvantaras will come in the future. The eight Manu will be Savarni. The Shiva Purana gets extemely confused here and it is not possible to make out clearly who the gods will be in the future manvantaras. But the names of the seven sages of the eighth manvantara are Viravana, Avanivana, Sumantra, Dhritimana, Vasu, Varishnu and Arya. The nine Manu will be Rohita. The names of the seven sages will be Medhatithi, Vasu, Bhargava, Angira, Savana, Havya and Poulaha. The tenth Manu will be Merusavarni. The names of the gods then will be dvishimanta and the names of the seven sages will be Havishmana. Pulaha, Sukriti, Ayomukti, Vashishtha, Prayati and Nabhara. The eleventh Manu will be Brahmasavarni. The names of the seven sages will be Havishmana, Kashyapa, Vapushmana, Varuna, Atreya, Anagha and Angira. The twelfth Manu will be Dharmasvarni. The names of the sages will be Dyuti, Atreye, Angira, Tapasvai, Kashyapa, Taposhana and Taporati. The thirteenth Manu will be Rouchya. The names of the seven sages will be Kashyapa, Magadha, Ativahya, Angirasa, Atreya, Vashishtha and Ajita. The fourteenth and last Manu will be Bhoutya. The names of the seven sages are not mentioned. What about the gods of the seventh manvantara, the era that is now current? The gods now are forty-nine vayus, eleven rudras, two ashvinis, twelve adityas and eight vasus. Vaivasvata Manu The sages wished to know from Romaharshana the details of Vaivasvata Manu s birth. The sage Kashyapa s son was Vivasvana or the sun. The sun was married to Tvashta s (same as Vishvakarma) daughter Samjna. Vivasvana and Samjana had three children, Vaivasvata, Yama and Yamuna. 115

116 Samjna could not however stand the strong energy of her husband, the sun. From her own body she created Chhaya, a woman who looked just like her. Samjna and Chhaya could not be distinguished from each other. Samjna told Chhaya, Stay here and retend to be Samjna. Look after my three children, Vaivasvata, Yama and Yamuna. I am going off to my father s house. Don t tell anyone that you are not Samjna. I will do your bidding, replied Chhaya, But the moment someone grasps me by the hair, I will dvulge the truth. Samjna went to Tvashta s house. When she had spent quite some time there, her father got suspicious and wanted to know why she was not returning to her husband. Samjna therefore adopted the form of a mare and began to live in the kingdom that is known as Uttarakuru. Meanwhile, the sun and Chhaya had a son named Savarni. It was clear that Chhaya doted on Savarni. In comparison, Yama felt neglected. Yama was still very young and in a fit of rage, he kicked Chhaya. Chhaya cursed Yama. Yama was very surprised at this, since no mother curses her own son. He went and reported it to the sun. The sun deduced that Chhaya could not be Yama s mother. He grasped Chhaya by the hair and the truth came out. The sun then went to Tvashta in search of Samjna. It was discovered that Samjna had done all this because she could not bear the energy of her husband. Tvashta chiselled off some of the sun s energy so that his radiance become muted. Learning that Samjna had adopted the form of a mare, the sun adopted the form of a horse. He went and met his wife. As horse and mare, they had two children. These were the twin gods known as the Ashvinis. They were also called Nasatya and Dasra. Vaivasvata Manu performed a yajna so as to have a son. From the sacrifice, a daughter Ila was born. Chandra s son Budha married Iia and they had a son named Pururava. This was the origin of the lunar dynasty which started with Pururva. Later on, Vaivasvata Manu had nine sons. Their names were Ikshvaku, Shivi, Nabhaga, Dhrishnu, Sharyati, Narishyanta, Isha, Karusha and Priyavrata. These sons were the originators of the solar dynasty. Epilogue The assembled sages were gratified at Romaharshana having recited for them the Shiva Purana. They worshipped Romaharshana. But, warned Romaharshana, 116

117 never divulge what I have told you, to those who are disrespectful or to those who do not believe in god. Repeatly, Shiva himself appears in order to bless his devotees. A person who donates the Shiva Purana, along with gold and a bull, gets to live forever in Shivaloka. 117

118 Shiva Yoga Meditation Technique of Opening the Third-Eye "The pineal gland is one of the most mysterious glands of the human body because it has many mystical properties. Modern scientists define the pineal gland as a pine cone shaped gland located at the middle of the brain that produces melatonin, and helps regulate sleep patterns and influences sexual development. Modern scientists definition of the pineal gland is accurate but they are missing some of the most important features of the pineal gland. (hence the pine-cone shaped object depicted in many religions across the world. Besides regulating sleep patterns and sexual development, the pineal gland acts like an inner portal that connects us to other dimensions, such as the dream and spiritual planes. Some researchers believe that the pineal gland has the ability to connect us to other dimensions because of its mystical properties." The whole process of Shiva-yoga is directed to the awakening of this dormant pineal gland, the Third-Eye. In Yoga-Shastra the pineal gland is spoken of as the third eye, the function of which takes place through the middle of the forehead. This third eye or the pineal gland is atrophied in man, The whole process of Shiva-yoga is directed to the awakening of this dormant pineal gland. It is a rudimentary organ in most people but it is evolving though slowly. It is possible to quicken its evolution into a condition in which it can perform its function of apprehending events comprehensively to give personal access to wisdom. Shiva-yoga is an approach as well as an attempt to dive deep into the higher dimensions of human experience. Shiva-yoga visualizes all existence as a federation of spirits united 118

119 and integrated in the Absolute. Quantum theory reveals us a basic oneness of the universe. It shows that we cannot decompose the world into independently existing smaller units. This is very much like the Eastern mystic s description of the world. It is interesting to notice that the epithets that are applied to God Shiva such as Iruvan, Enmai, Pashupati and Tandavan have been found in the pictophonografic seals of Mohenjo Daro and Harappa. Iruvan means he who exists or self-existent truth. Enmai means eight bodied earth, water, fire, air, ether, sun, moon and soul. These are the eight bodies. This only means that God Shiva is the cosmic principle. He is immanent and all-pervading. Pashupati means the Lord of the beasts. In Shaivism jiva is considered to be a beast because of the primordial impulses and instinctive urges that go to compose the nature of ego. Tandavan means Nataraja the dancing God. This only suggests that He is dynamic and blissful. It is observed thus, The essential significance of Shiva s dance is threefold; firstly, it is the image of rhythmic play as the source of all movements within the cosmos; secondly, the purpose of this dance is to release the countless souls of men from the snare of illusion; thirdly, the place of dance, Chidambaram, the centre of the Universe, is within the heart. Curiously enough Dr. Capra, the author of the Tao of Physics, marks the similarity between Lord Shiva s dance and the quantum theory which states that matter is not static but dynamic. In the section entitled The Yoga of Physics Dr. Capra explains this relationship: Artists, scientists, Shamans, mystics all have their own way of describing the world, both verbally and non-verbally. We shall focus mainly on two approaches. We shall look at modern Western science, on the one hand and Eastern mysticism particularly the tradition of Yoga on the other and we shall see that they lead to very similar views of the world. In the Yoga tradition it is said that there are many paths, all leading to spiritual knowledge and self-realization. I believe that modern physics, to some extent, can be such a path. Its view of the universe is in harmony with those of the great yogis and sages. In that sense, I am going to talk of the Yoga of physics. In contrast to the mechanistic view of classical Western science, the Eastern view could be called an organic holistic or ecological view. Things and phenomena are perceived as being different manifestations of the same reality. The division of the world into separate objects, though useful and practical on the everyday level, is seen as an illusion maya, as the Indians say. To Eastern mystics, objects have a fluid and ever-changing character. Change and transformation flow and movement play an essential role in their world view. The cosmos is seen as one inseparable reality, forever in motion. It is alive, 119

120 organic, spiritual and material at the same time. A very similar view is now emerging from modern physics. Quantum Theory shows that the subatomic particles have no meaning as isolated entities but can only be understood as interconnections between various agencies of observation and measurement. Particles are not things but interconnections between things and these things are interconnections between other things and so on. Quantum Theory thus reveals a basic oneness of the universe. It shows that we cannot decompose the world into independently existing smaller units. As we penetrate into matter, nature does not show us any isolated basic building bricks but rather appears as a complicated web of relations between the various parts of unified whole. This network of relations, furthermore, is intrinsically dynamic. According to Quantum Theory, matter is never quiescent but always in a state of motion. Microscopically, the materials around us may seem dead and inert. But modern physics pictures matter, not as passive and inert but as continuously dancing and vibrating. This is very much like the Eastern mystic s description of the world. Both emphasize that the universe has to be grasped dynamically. Its structures are not static, rigid ones but should be seen in terms of dynamic equilibrium. Physicists speak of the continuous dance of subatomic matter which goes on all the time. They have actually used the words dance of creation and destruction or energy dance. This naturally comes to mind when you see some of the pictures of particles taken by physicists in their bubble chambers. Of course, physicists are not the only ones talking about this cosmic dance. Perhaps the most beautiful example of this metaphor exists in Hinduism the idea of the dancing Lord Shiva. Shiva is the personification of the cosmic dance. According to Indian tradition, all life is a rhythmic interplay of death and birth, of creation and destruction you can see that this image of the cosmic dance unifies, in a very beautiful way, ancient mythology, religious art, mystical insight and modern science. Gary Zukav, author of the Dancing Wu Li Masters, endorses the view of Dr. Capra and confirms the concept of dynamic nature of reality. His book bristles with brilliant thoughts and the very title of the book is arresting and in a sense is cryptic. When the concentrated energy disperses, it assumes the form of patterns and begins to dance. Wu Li means pattern of organic Energy. The subatomic particles are not entities, they do not move in space and time, they do not carry any mass nor do they have any charge. They have no attributes other than the dance. They dance, they dance. Gary has proved this fact by a wealth of illustrations culled and collected from the Quantum Mechanics. 120

121 The study of complementarity, the uncertainty principle, quantum field theory and the Copenhagen interpretation of Quantum Mechanics have given rise to insights into the nature of reality very similar to those produced by the study of Eastern philosophy. Max Planck wrote, Science means restless endeavour and continually progressing development towards an aim which the poetic intuition may apprehend but which the intellect can never fully grasp. Gary concludes his book by making these remarks: The end of science does not mean the end of the restless endeavour and continually progressing development of more and more comprehensive and useful physical theories. The end of science means to coming of Western civilization, in its own time and in its own way, into the higher dimensions of human experience. Shiva-yoga is an approach as well as an attempt to dive deep into the higher dimensions of human experience. Since truth is multidimensional, Yoga sees ranges of life beyond matter, ranges of mind beyond life, ranges of supermind beyond mind and the range of Absolute or Sacchidanand beyond the supermind. Shiva-yoga visualizes all existence as a federation of spirits united and integrated in the Absolute. The great principle of Shiva-yoga aims at transcending the symbol through the symbol. Symbol is used of the human body as well as of Linga which is placed on the palm of the left hand corresponding to the inward and outward discipline of the aspirant. Linga assumes two forms as Ishta and Prana, like within and without, they are also inseparably related to each other. When through the exercise of unblinking gaze the aspirant is lost in meditation on Linga, he gradually loses the consciousness of within and without and finds himself in identity with the truth. Thus is the symbol transcended through the symbol. This process of transcendence involves the profound and vital methods of psychological self-discipline and self-development so that the psychic life of man may express the spiritual life through the utmost possible expansion of its own richness, power and complexity. It is only on the wide and rich efflorescence of psychological life that absolute attainment of the spiritual can be securely based. This psychological self-discipline is embodied in Satsthala the sixfold path of the pilgrim s progress. Shiva-yoga is a technique of opening the third eye. The third eye is an enigmatic organ having a universal mythological history. It is the middle eye of Shiva; it is the eye of Horas of Egyptian tradition, it is the horn of the unicorn. The third eye is an organ apparently dormant but innately acquired by mankind whose awakening is the birth right of every individual. It is an organ of inner vision which embraces eternity, while the two physical eyes look before seeing neither the past nor the future. 121

122 Physiology has recognized the importance of the midbrain and of endocrine glands; it has therefore set a value upon the pituitary and pineal glands. A special relationship unites the pituitary gland with the roof of the third ventricle on the one hand and on the other with the whole system of ductless glands throughout the body. The third ventricle is a narrow slit lying near the base of cerebral hemispheres and separating the two thalamia from each other. At the posterior end of this slit, a small nodule of grey matter projects backwards and overhangs corpora quadrigemina of the mid brain. This is the pineal gland. It represents all that remains of the third eye which used to adorn the forehead of some of the lizard ancestors in far off times. This type of lizard is found only in New Zealand and it dates back to the end of palaeozoic period in the Permian epoch. One of the lizard s feature is that it has a quite well developed third eye behind and between the usual two. This is known as the pineal eye and is represented in man as the pineal gland. The pituitary gland is situated at the base of the skull with its two lobes anterior and posterior. The pineal gland is connected with the posterior portion of the pituitary. The pituitary gland gives tune to all other glands which are dependent upon it, just the way an orchestra is dependent upon the first violin. It controls the inner mobility and agility of the system promoting the proper growth of the body. It maintains the efficiency of the various structures and prevents the excessive accumulation of fat. The function of the pituitary is to control the development of the body to suit the development of consciousness. It exercises this function through the other ductless glands. The chief change which it brings into the organism is the awakening of the genetic functions by stimulating the sexual glands. But the pineal gland is there to prevent the pituitary from awakening the sexual functions too soon and acts as a check on the anterior lobe of the pituitary. This is why the pineal gland is associated with the spiritual nature of man. The pineal gland is a rudimentary organ in most people, but it is evolving though slowly. It is possible to quicken its evolution into a condition in which it can perform its function of apprehending events comprehensively. The full development of this organ helps the yogi to transcend mathematical time which is only an illusion produced by the succession of states of consciousness, as one travels through eternal duration. In Yoga Shastra this pineal gland is spoken of as the third eye, the function of which takes place through the middle of the forehead. Hence in the symbolic representation of Shiva, we see in the middle of his forehead an opening with red flames issuing therefrom. This third eye is now atrophied simply because the tendency of man has grown downwards and it has got immersed in sexual pleasures. This eye and the organ of lust are said to be like two pans of a balance, one of which has to kick the beam when the other grows heavy. Only when man outgrows kama, lust or libido and makes it as 122

123 light as possible that this third eye will reopen, that this pineal gland will flower out in brilliance. In man there are organs for hearing, seeing, touching, tasting and smelling. Similarly, there is an organ for thought and it is the pineal gland. Of course it is dormant but it is possible to galvanize it into activity. When it is stirred into activity, thought force is raised to the degree, and cosmic intelligence begins to function. Scientists opine that the pineal gland is a relic of the third eye, hence it is vestigial. But the adepts affirm that it is embryonical and therefore it is capable of being developed. The whole process of Shiva-yoga is designed to bring about the development of this dormant pineal gland through the steadfast look at Linga. The pineal gland is a tiny cone-shaped body in the middle of the head behind and just above the pituitary. It contains pigment similar to that found in the eyes and is connected by two nerve cords with optic thalamia. It is said to control the action of light upon the body and for this reason the scientists have suggested that it is the remnant of the third eye. Yoga science has pronounced it to be the seat of cosmic consciousness. When pituitary and pineal have become fully developed and stimulated, their vibrations fuse and stir into life the third eye, the eye of the soul. When the third eye opens, man will have personal access to higher knowledge. Pineal is the seat of cosmic thought. Human thought may be regarded as the result of suspended action, which the subject does not allow to proceed to its full realization. At each step new inhibitions intervene to prevent energy from immediately discharging itself into motive channels. This necessitates introversion or inward storing of energy until thought is substituted for the inhibited action. It would therefore be a pity to confound introversion with open retrogression, since the latter marks a stage backwards in a line with evolution. Introversion is an indispensable condition of self-realization. It is a rich and luminous simplicity which achieves the dispersion of analysis surpassing and overcoming it. It is the fruit of true intuition, the state of inner freedom. Hence in the complete introversion there is no loss of consciousness but only a displacement of attention. Consciousness is dynamic, it is in fact something intensely mobile. When the exterior world has disappeared the circle of consciousness contracts and seems to withdraw into the pineal wherein all organic functions and all psychic forces meet and there it enjoys unity. Herein lies the secret of Samadhi, herein lies an instrument for penetrating to the depths of functional consciousness of supernal life. Some of the inscriptions obtained in Mohenjo Daro and Harappa describe Shiva as Munkan, Minkan, Bidukan and Orkan which mean respectively three-eyed, fish-eyed, open-eyed and one-eyed. Christ says, If thine eye be single, thy whole body shall be full of light. Christ did not mean by single eye any physical eye, for one-eyed person is handicapped 123

124 in sight. The single eye therefore refers to the third eye which is latent in man as the pineal gland, the awakening of which shall fill the whole body with the inner light. Incidentally we may notice the difference between Shiva-yoga and Kundaliniyoga. They differ from each other in method and aim. Kundalini is dormant, likewise, pineal is also dormant. The seat of kundalini is pelvic plexus while the seat of the pineal is the third ventricle of the brain. The process of awakening kundalini is attended with hardship, struggle and labour; the process of awakening the pineal gland is easy, simple and effective. When awakened kundalini ascends and meets the olive body which has the form of a dot O or bindu rupa in cerebrum. In Kundalini-yoga there is no descent. When the pineal is stirred, the cosmic consciousness residing in it descends to meet the individual consciousness which is situated in the pituitary gland through the nerve of the optic thalamus. The meeting takes place in the centre of the eyebrows. This meeting brings about the efflorescence of the intuitive faculties. The human brain has a fundamental resemblance to the human embryo. It presents the component parts of a bodily form, with the repetition of the endocrine glandular pattern which is hermaphrodite. The pineal and pituitary represent the male and female elements, while there are two perfectly formed little breasts, known as the mammary glands. When the pineal and the pituitary are aroused to a new livingness, they are stimulated to the point where finer vibrations and new radiations are set up. These finally impinge upon each other. Then the wonderful harmony within the head, between the pituitary and the pineal takes place. When this happens, the real consciousness is born and the sacred third eye glows into being. In Shiva-yoga the steadfast gazing at Linga is of vital importance, because it generates magnetism which galvanizes into activity the dormant pineal gland. A result of sustained look at Linga, the transmuted energies rise up the nerve channel into the medulla oblongata through the pons, then pass down into the pituitary behind the eyes. The increasing pituitary radiations finally pass through the third ventricle until they awaken the dormant pineal and the third eye lights up between them. The Historical Aspect of Shiva Yoga of Meditation Shiva-yoga, the secret name of which is Animisha-yoga, has been addressed as Prachina-yoga or the ancient Yoga in the Upanishads. Shiva-yoga has a very ancient history dating back to the chalcolithic age (Copper Age) which goes as far back as 5000 BC. The recent findings of Mohenjo Daro and Harappa have proved the existence of an advanced stage of civilization of a people that flourished in the Indus Valley. In the Proto-Indian period, the worship of Linga in the temples as also the worship of Linga worn on the body was in existence. The decipherment of the Mohenjo Daro inscriptions helps us to have a glimpse 124

125 about the religion and philosophy of Proto-Indians or Dravidians. The selfexistence of God is evident from the name of God Iruvan, the one who exists. Linga is the unifying principle of Shiva and Shakti, of Sat and Chit aspect of Reality. The concept of Linga as the union of positive and negative principles is conspicuous in the Shivagamas. The recent findings of Mohenjo Daro and Harappa have proved the existence of an advanced stage of civilization of a people that flourished in the Indus Valley. They exhibit that the Indus people who belong to the chalcolithic age(copper Age) which goes as far back as 5000 BC are in possession of a higly developed culture in which no vestige of Indo-Aryan influence is to be found. Sir John Marshall in his Mohenjo Daro Indus Civilization devotes one full chapter to the religion of the Indus people. Therein he concludes that those people worshipped Mother Goddess, Shakti, and a male deity Shiva. He identified the male deity with Shiva because of the prominent characteristics of the deity having three eyes and being a Mahayogin as represented on seals, images, carvings and other signs discovered in different sites. Thus remarks Sir John Marshall: In the religion of the Indus people there is much of course that might be paralleled in other countries. This is true of every prehistoric and of most historic religions as well. But taken as a whole, their religion is so characteristically Indian as hardly to be distinguishable from the still living Hinduism or at least from that aspect of it which is bound up with the animism and the cults of Shiva and Mother Goddess still the two most potent forces in popular worship. The term Minakanna, obtained in the same inscriptions, suggests the early idea of yogic discipline. In those remote days, the yogis noted for their asceticism and discipline were addressed as Minas. That life of asceticism was practised in the Proto-Indian period is evident from the fact that one of the inscriptions mentions, the learned Minas who dwell in the caves. Cave dwelling was not ordinary in those days when beautifully built brick houses were common. The learned Minas dwelling in the caves could not be but ascetics. Shiva-yoga was sponsored by these learned Minas dwelling in the caves. One marble statue has the head, neck and body quite erect and half shut eyes fixed on the tip of the nose. Another is draped in the upavita fashion passing over the left shoulder and under his right arm. His shawl has rosettes having a form of the Bilva leaf, the most sacred material for worship in the Shiva cult. The philosophy of the age crystallized in the discipline known later as Brahmacharya. Sexual restraint is in evidence in the urdhvamedra representation of Shiva on the seal. It is not phallic orgies but their conquest that constituted the essence of yoga at that time. Shiva-yoga has a historical background though we are unable to formulate all the details of Shiva-yoga prevailing at that period. In course of time, the practice 125

126 of Shiva-yoga and even the shape of Linga seem to have undergone changes. Shiva-yoga is democratic in the sense that everybody is eligible to practise it, irrespective of caste, colour, creed, rank, age, sex and position. It is scientific in the sense that it is entirely based upon the laws of light and electricity. Shiva is addressed as Lingodhbhavamurti, the self-existent Truth. The image of Shiva, called Shivalinga, found in all the Shaivite temples is only a plastic representation of this self-existent Truth. In the Proto-Indian period, the worship of Linga in the temples as also the worship of Linga worn on the body was in existence. As time rolled on, a distinction arose in the mode of worship. The worshippers of Linga worn on the body were known as Virashaivas. The Linga worshipped in the temples goes by the name of Shivalinga or Sthvaralinga and the Linga worshipped and worn on the body goes by the name Ishtalinga. The only explanation applicable to them (the Lingas found in the Indus Valley) is that they were sacred objects of some sort, larger ones serving as anconic amalgamate, the smaller as amulets to be carried on the person, just as miniature Lingas are commonly carried by Shaivites today. Ishtalinga is a miniature of Shivalinga; it is worshipped by placing it on the palm of the left hand so raised as to bring it in line with the centre of the eyebrows. Ishtalinga is made of light, grey slate-stone and to be kept intact it is coated all over with a fine durable paste prepared out of certain ingredients. The colour of the paste is blue-black or indigo; the colour of Ajna chakra, situated in the centre of the eyebrows, is also indigo. The colour of the covering of Ishtalinga and that of Ajna chakra, being akin in nature, they act and react upon each other thus enriching the magnetic force or intuitive power. The term Minakanna is pregnant with meaning. In after days, it was translated into Sanskrit as Animishadristi or unblinking gaze. Crystal gazing is as old as the hills and the belief that it generates magnetism is also equally old. It was only in 1850 that John Reichenback discovered this magnetism and described it as odylic force. He announced that odylic force could be generated by crystal gazing and by crystal magnets on the human body and human hands. His experiments were conducted in the natural waking condition of a subject. Since then odylic force has been photographed and there are reasons to believe that magnetic crystals and human bodies send forth emanations which can be felt and sometimes seen by sensitive persons. Ishtalinga which is an indispensable means of Shiva-yoga is a stone with a glazing covering; since the steadfast gaze on Ishtalinga generates magnetism, Ishtalinga is a crystal magnet. Crystal gazing enables one to observe the emanations extending from the etheric body and to determine the state of a person s health by the colour and intensity of the aura. The etheric body sends out longer and shorter or positive and negative vibrations and this is why the appearance of those vibrations outside the physical body is known as the etheric double. The aura depends upon the 126

127 etheric power which the etheric body sends out, permitting greater ease in the transmission of those rays where the vibrations tend to neutralize, the negative long vibrations tend to curve in and contact the positive vibrations causing short circuiting which makes the aura dull and spotted. The etheric body is the connecting link between the physical body and the ego, when the main positivenegative vibration at the glabella, that is, at the centre between the eyebrows is neutralized, the silver cord connecting the body and the ego is said to have broken loose. The steadfast gaze on the speck of light reflected in the coating of Linga placed at the palm of the left hand so raised to come in line with the centre of the eyebrows, keeps the silver cord intact making the body disease free and ego care-free. Minakanna or Animishadristi came to be identified with Samyama. Samyama or the concentrated gaze is the secret upon which the whole of Patanjali sutra hinges. When one has succeeded in mastering this Samyama one will come into the possession of occult powers. But Samyama is to be practised stage after stage, the higher one is to be resorted to only after the lower one has been won. Samyama should pass from the gross to the subtle, from the subtle to the causal, from the outer to the inner, from the inner to the innermost. This gradation has been recognized by Shiva-yoga. In Shiva-yoga the process is threefold which involves Samyama on Ishtalinga, Pranalinga and Bhavalinga the outer, the inner, the innermost. The concentrated gaze on Ishtalinga reveals the inner light which is known as Pranalinga or Jyotirlinga. The gaze on the inner light leads one to the realization of the innermost light or Bhavalinga; when this innermost light is realized by the yogin, the knowledge of subtle things will be intuitively revealed. The Shivagamas and the Vachana literature of the 12th century which preserve intact this ancient culture of Shiva-yoga, speak of its glory and greatness in eloquent terms. The decipherment of the Mohenjo Daro inscriptions helps us to have a glimpse about the religion and philosophy of Proto-Indians or Dravidians. The selfexistence of God is evident from the name of God Iruvan, the one who exists. The early idea of yogic discipline can be perceived from the images of the figure of An, the male deity, seated in a yoga posture. The female deity is called Amma. Amma is the common word for mother in Dravidian languages and a good number of clay statues of Mother Goddess have been found in Mohenjo Daro and Harappa. The concept of Linga among the Indus people was in the sense of union, the union of male and female principles or Shiva and Shakti. Father Heras observes thus: Before ending we must refer to another link still existing from those ancient days between Mohenjo Daro and Karnataka. The modern Lingayats of the Kannada country depict a sign on the walls of their houses, the meaning of which does not seem to be known to them the sign X of Linga. This sign is often found in the inscriptions of Mohenjo Daro and 127

128 Harappa. It reads Kudu and means union. The sign very likely refers to the union of male and female principles which is so prominent in the religious tenets of the Virashaiva religion. The concept of Linga as the union of positive and negative principles is conspicuous in the Shivagamas. The attempt to identify Shakti with woman and Shiva with man is a blasphemous error. As a matter of fact, they are neither male nor female nor even neuter, for the Shivagamas declare in unmistakable terms, that Shiva is the Sat aspect of reality while Shakti is its Chit aspect. Shiva and Shakti are, as it were, the transcendent and immanent, the static and dynamic, the personal and impersonal aspects of the Reality. But the Agamic seers have endeavoured to resolve the verbal opposition between these two aspects not by taking these apparently incompatible aspects one after the other, but by ascending to a height of spiritual intuition at which they are melted and merged in the unity and perceived as the completing opposites of a perfect whole. Linga is therefore the unifying principle of Shiva and Shakti, of Sat and Chit aspect of Reality. The Indus people believed in the Supreme Being whose quiescent attributes were omniscience, benevolence and power of generation and destruction. The Supreme Being had three eyes and eightfold form. His names were Iruvan, Enmai, Tandavan, Munkan. The Dravidians worshipped Linga in the temples, the Linga which was the amorphous representation of Shiva. They worshipped Linga by sprinkling it with water or milk, by offering prayers, by meditating on the deity. Shiva had the emblems, namely, the trident, the snake, the axe which are still the characteristic emblems. They had an idea of death and judgement after death which was the basis of moral life. But to crown all these, they had a concept of the Triad An, the Supreme Godhead; Amma, the Goddess; and Anil, the Son. These are the later day Shiva, Shakti and Sharana of the Agamas. Madame Blavatsky in her Key to Theosophy says that theosophy means divine wisdom or Brahmavidya and it comes to us from the Alexandrian philosophers called the lovers of truth. The name theosophy dating from the third century A.D. began with Ammonius Sacas and his disciples who started eclectic theosophical system. They were also denominated Neoplatonists. But its origin is much earlier as it is attributed to the Egyptian priest, Pot Amun, who lived in the early days of the Ptolemaic dynasty. Diogenes says that the name is coptic and signifies one consecrated to Amun, the God of wisdom. Here we venture to say that Amma, which is the correct form of Amun, is not originally the Egyptian deity. In reality it belongs to India and especially to Dravidians in whose trinity Amma constitutes the middle term. Amma, Uma, Maya, Mata are all cognate terms implying the divine power and wisdom of An or Shiva, the transparent Reality. 128

129 Another name of Shiva is An which becomes clear from the evidence obtained in the Puranas and Epics. The Mahabharat refers to Anu which means Shiva. The words Anu, Sthanu and Anudharma imply the religion of Shiva. Father Heras observes: The word An Shiva travelled to Sumer, Egypt and other countries. The word Anu, in the feast of the striking of Anu in Egypt, is actually connected with the followers of An Shiva. Dravidians lived not only in the Indus Valley and the Deccan but were spread all over India. They had developed their civilization and language and had commercial relations with Egypt, Chaldea and other Mediterranean countries. It has now been proved that the names of certain articles which King Solomon s trading ships brought him, were not originally Hebrew. These articles are sandalwood, ivory, peacocks, apes and teak, which could easily be traced through the Hebrew corruptions, have all along been set down as Dravidian words. In the ruins of the ancient Ur of the Chaldeas, built by Ur-Ea, the first king of the united Babylonia who ruled 3000 years BC, was found a piece of Indian teak and it is to be noted that teak grows on southern India from where it was exported to Babylonia. These facts simply point to a well-established commercial intercourse between the Dravidian India and Babylonia. It is but natural that with the export of commercial commodities, the cultural ideas must also have been exported into Chaldea from the Dravidian India. One of the cultural ideas that dominated the Chaldean mind was Minkan. In the Dravidian religious life Minkan or Fish-eyed represents the Supreme Deity. We read in the story of Chaldea that Fish-God is the civilizer of Chaldea. Apart from this historical significance, Minkan has a metaphysical meaning fruitful for investigation. Minkan signifies ever vigilant vision that carries with it ever vigorous execution. Shiva is therefore the Godhead that has the inherent power of effective will and intuitive knowledge which unmistakably refers to the divine Shakti or Amma as a counterpart of An or Shiva. The Agamas wax eloquent upon this inherent relation of Shiva-Shakti and Linga represents the unifying principle of Shiva-Shakti, of being and becoming, of truth and will. The Agamas evidently emphasize the dynamic principle Shakti which is integrally associated with Shiva. But Shiva transcends Shakti in the sense that the remains calm while Shakti is the moving principle. Shakti is immanent in Shiva and it is the force of projection in creation and the force of withdrawal in liberation, through the emphasis on the principle of becoming. The Agamas, unlike Bergson, insist upon the locus of becoming to a centre. Becoming or dynamism is the ideal unfolding of the divine but behind this ideal unfolding stands Shiva the Supreme consciousness which energizes this ideal unfolding. Shakti is the source of all possibilities spiritual, psychic and vital, both cosmic and individual. Shiva is beyond all actuality and possibility. 129

130 In mystic experience there is a tendency in man to become God and a contrary tendency in God to become man. Without these tendencies there can be no spiritual life in the concrete. Indeed the mystery of concrete spiritual life implies a fulfilment through contradiction. Virashaivism which preserves the triad of An, Amma and Anil in the crystallized form of Shiva, Shakti and Sharana, also exhibits this contradiction. The Son, Sharana, becomes God Shiva; the divine Mother Shakti reveals the Shivahood, where the sonship is sincere and complete. The Son becomes the Father even as the Father becomes the Son through the intervention of the Mother. Allama Prabhu, the Virashaiva master mystic was the best representative of this sonship. One of his sayings runs thus: Father produced me through the Mother and I became identified with the Father through the Mother. This cryptic saying suggests that the Son or Sharana who is the divine individual, has to attain Shivahood who is the transcendent Divine, through the medium of Shakti, the universal Divine. Shiva Yoga of Meditation and Psychology Man is neither a machine nor a device but a being, a complex being indeed. He therefore cannot be saved by machinery; only by a spirito-psychological path, by an entire change which shall affect all the members of his being, can he be liberated from his discords and imperfections. Shiva-yoga is a path at the perfecting of man in all his members, at the spiritualization of all his forces. On this pilgrim s path there are the psychological states of spiritual consciousness. Being and becoming, one and many are both true and are both the same thing. The Aikya or united with God has the knowledge of reality and lives in the truth consciousness, his will becomes the spontaneous law of the truth in him and knowing all its acts and the objective leads straight to the human destiny which is the enjoyment of delight the state of immortality. From contact set up with the divine delight, he draws that amazing strength, that immovable peace, that power of dealing with circumstance which is one of the most marked tics of the unitive or eternal life. It is now generally accepted that the subject of Yoga is among the oldest and richest of human traditions and was perhaps well established during the Indus Valley civilization about 5000 years ago. The inscriptions found at Mohenjo Daro and Harappa have revealed the existence of God Shiva, seated in a Yoga posture. The term Minakanna obtained in the same inscription suggests the early idea of Yogic discipline. In those remote days, the Yogis noted for their asceticism and discipline were addressed as Minas. Shiva-yoga was sponsored by these learned Minas dwelling in the caves. Shiva-yoga is at once historical, democratic and scientific. Shiva-yoga has a history going back to the Chalcolithic age about 5000 years ago. Shiva-yoga is democratic in the sense that everybody is eligible to practise it, irrespective of caste, colour, creed, rank, 130

131 age, sex and position. Shiva-yoga is scientific in the sense that it is entirely based upon the laws of light and electricity. In man there are organs for hearing, seeing, touching, tasting and smelling. Similarly there is an organ for thought and it is pineal gland. Of course it is dormant but it is possible to galvanize it into activity. When it is stirred into activity, thought force is raised to nth degree and cosmic intelligence begins to function. Scientists opine that the pineal gland is a relic of the third eye, but it is vestigial. The adepts affirm that it is embryonical and therefore it is capable of being developed. The whole process of Shiva-yoga is designed to bring about the development of this dormant pineal gland through steadfast gazing at Linga. Our inner states of consciousness do succeed each other at different rates of vibrations. What escapes us on the slow, steady swing, we seize when the pace quickens. Our perceptions, like our passions, maintain themselves at higher and lower intensity. When our perceptions maintain themselves at a higher intensity, we will have a foretaste of cosmic consciousness. Poets and painters, musicians and mystics often enjoy the glimpse of cosmic consciousness. We may by a progressive expanding or a sudden luminous self-transcendence mount to the summit of cosmic consciousness. Shiva-yoga enables man to mount up to the heights of cosmic consciousness where he thinks not of the universe but with the universe and live in a harmony with the universal heartbeat. Modern psychology is faced with the problem whether spirit of existence of which our waking life is only a surface and a phenomenon, is conscient or inconscient. If it is inconscient in its very nature then we cannot hope to illuminate ourselves with the hidden light, for light there is none or to possess ourselves of the secret of its power. On the other hand, if it is conscient, a consciousness deeper, greater and more powerful than our surface self, an endless vista of self-development opens out before us and the humanity marches towards infinite possibilities. The conscient and not the inconscient is the truth at which the ancient Indian Yoga arrived. And it distinguishes three strata of the self the superficial, the subconscient and superconscient. Hence the source and support of existence is not the unconscious but the superconscious whose creative word is Aum, the Pranava, the ever-lasting Yea perpetually uttered within the depths of nature. This is the occult meaning of Chinnada. Chinnada is not a physical sound which emits when tuning fork is vibrating nor is it an internal sound which is heard when the ears are closed. It is indeed a spanda, a perpetual movement of Logos in the divine depths of the Absolute. The Yogi focuses his attention upon Pranava or Aum and concentrates his energies at the middle of his eye-brows in order to stir into activity the higher astral sense. This occult sense which is termed the sixth organ is the spiritual radium. This symbolizes the ever wakeful eye of the Absolute that goes by the name of Chidbindu in occultism. This Chidbindu is in the nature of light but it is 131

132 not the physical light nor is it internal light of the psychic but it is the light of consciousness, it is self-awareness of the Absolute, it is the transcendent light ever emanating its splendour through the universe. If Chinnada is the life of the Absolute and Chidbindu is the light of the Absolute, Chitkala is the law or will of the Absolute. In occultism Kala is defined as Swatantrya Shakti; i. e. the will of the Absolute. But will not as we understand it something exterior to its object other than its works labouring on material outside itself but will inherent in the being, inherent in the becoming, one with the movement of existence, selfconscious will that becomes what it sees and knows in itself, will that expresses as force of its own work and formulates itself in the result of its work. The Sahasrara or the coronal plexus, where the pineal resides, when stirred into full activity is the most resplendent of all the centres full of indescribable chromatic effects and vibrating with extreme rapidity thus opening the third eye through the awakening of the pineal. The realm of the Sahasrara is characterized by Chinnada, Chidbindu and Chitkala, by life that pulsates, by the light that illumines and by the law that governs. Man is neither a machine nor a device but a being, a complex being indeed. He therefore cannot be saved by machinery; only by a spirito-psychological path, by an entire change which shall affect all the members of his being, can he be liberated from his discords and imperfections. It is admitted on all hands that there is a path which leads to the perfecting of man, a path indispensable to the pilgrim s progress on his of self-realization. Shiva-yoga as a path at the perfecting of man in all his members, at the spiritualization of all his forces. That there is a path which brings about at inner change in man is recognized by all the great religions; and the chief features of that path are described in similar terms in every one of the great faiths of the world. In Shiva-yoga the path is characterised by six stages, namely Bhakta Sthala, Mahesha Sthala, Prasadi Sthala, Pranalingi Sthala, Sharana Sthala and Aikya Sthala. First in the sequence of the psychological states of spiritual consciousness comes Bhakta Sthala which is characterized by intense devotion to one and only one God. In this stage all the tender emotions of the pilgrim cluster around God crystallizing into devotion the religious emotion par excellence. Psychologically it is a highly compound emotion consisting of wonder, fear, gratitude and negative self-feeling. This element of negative self-feeling is indeed the corner stone of devotion by which the soul tries to negate itself before the almighty God by constantly brooding upon the frailty of human nature and evanescence of worldly life. It is because negative self-feeling in an essential element in devotion that the extremely confident, self-satisfied and thoroughly conceited person is incapable of devotion and that genuine devotion implies a certain amount of humility and generosity. It is for this reason that the technique of Shiva-yoga in this stage is marked by qualitative varieties of emotional 132

133 experience of God. The emotional qualities are indeed subjective in as much as they indicate to us primarily not the nature of things but the nature of our impulsive reactions to things. Considered from this psychological point of view, all the passionate yearnings, prayers, psychic burning or heat which a mystic enjoys are merely impulsive reactions to God. This psychological reaction brings about a change of taste, the most momentous one that ever occurs in the mystic s experience; for in him it means the first emergence of that love for God which is to constitute his distinctive character, an emergence crucial in effect on every department of his life. Thus the selfawakens for the first time to the touch of the transcendent reality which results in the shifting of the field of consciousness from the first to the second or new birth. The ordinary birth of an individual into his own little world where he is controlled by the primary instincts of preservation and reproduction instincts which are doubtless a direct inheritance from the brute ancestry. But the dawn of the second birth ushers the individual into the world of large consciousness often attended with the glimpses of a splendour without or a vision within. The passage from the first to the second birth is not so smooth as we want to suppose. It is oft chequered by series of strongly marked oscillations between states of pleasure and states of pain. These two states answer to the thirsts or tendencies one the upward and inward, the other downward and outward. So the pendulum of the self-swings backward and forward consequent upon the repercussion of the primary instincts. This systole and diastole motion is usually marked by an intense heat or an interior flame which heralds the pangs of new birth. This necessity of pain, this necessary sharing in the travail of the new birth is the theme of the second stage Mahesha Sthala. The object of this Sthala is like the object of all purgation, freedom from the fetters of the senses, from the results of the environment and worldly education, from pride and prejudice, from selfhood in every form. The self in this stage is to be purged of all that stands between it and goodness. Purification is a perpetual process which involves the drastic turning of the self from the unreal to the real life, from the even tenor of easygoing life to the uneven stress of hard and ascetic life. Here asceticism finds its justification, for the Mahesha has to observe vows; a saying of the saint is pregnant with this truth: Not to touch the property of others is a vrata, not to cherish desire for other s woman is sheela, not to injure any being is niyama. Hence it is clear that the necessity of pain which mystics always welcome and often court inspires them to build up the moral character and so acquire goodness. The psychological basis of Bhakta Sthala is affective. The Bhakta is affected by qualitative varieties of emotional experience of God; whereas the psychological basis of 133

134 Mahesha Sthala is conative. The conative drive of the psychic is here concentrated on each of selfhood in its narrow individualistic sense. All the twisted elements of character which foster the existence of this unreal yet complex ego are to be pruned away. Then as with the trees of the forest, so with the self of man, new branches will spring into being and grow towards air and light. But this change of character is often a stormy matter; it is a period of actual battle between the inharmonious elements of the self and its lower and higher springs of action. Nevertheless the object of asceticism or renunciation brings about a complete sublimation of personality. This sublimation of personality opens the mystic to a new vision, a new consciousness, a new mode of action which bespeaks of the existence of new and higher life. When this is reached the pilgrim has become pure, the mystic has become a sage. He is born again and there begins for him a new round of experiences. This is the stage of Prasadi, this is what is called the purified life. As passion is the keynote of the selfish life, so peace is the keynote of this serene life. Rising into it man is lifted above inharmony and disturbance. When perfect good is realized and known not as an opinion or an idea but as an experience, as a possession, then calm vision is acquired, tranquillity, joy abides through all vicissitudes. The Prasadi s life is ruled not by passions but by principles. It is founded not upon fleeting impulses but upon abiding laws. In its clear atmosphere the orderly sequence of all things is revealed, so that there is seen to be no room for sorrow, anxiety or regret. There reigns serenity of the purified life born of disinterested intellect. Hence the primacy of intellectual clarity. The more the mind becomes detached from the things outside, the more clear, sensitive and renewing it becomes. By the renewing of mind the whole personality will be transformed into the creative force that God intends it to be. To attain to this high calling, the mystic in the Prasadi Sthala should not only reckon himself dead to the old ways of thought and imagination but he must also reckon himself alive into God s power of life. He has to train his mind to think as far as is humanly possible from God s standpoint, direct his imagination to visualize things from his point of view, so that he may become a swiftly sensitive and readily responsive receptacle of divine energy. Thus by being a perfect instrument of God, the Prasadi does not play at cross-purposes with His will. By an intution in his nature, an inspiration in his heart, and a reason in his mind he puts himself to the service of some strong ideal, some intelligent force and serves God and understands the firm Teacher. The Prasadi understands His stern yet loving compulsion in things and learns progress not by struggle and suffering but by obedience. To this end, the mystic in this stage lets his thoughts dwell in God, build up the consciousness of his power to the exclusion of all the fearing and worrying tendency with regard to the past or future. He does resolutely keep God s all power in the very front of his consciousness and sees 134

135 all the difficulties and anxieties through the light of his consciousness. This would bring deep stillness and unity of being and conserve all his energies for action. Thus the sine quo none of the Prasadi Sthala finds its justification in the saying, right thought is the infallible source of right action. By training the cognitive dispositions, by cleansing the doors of perception and by being a perfect instrument of God, the mystic intuits self in natural things, the sense of unity in separateness, the evolutionary sweep of a mighty and actual life pulsating throughout the universe. It is this mighty and actual life that is called Prana-Linga in Shiva-yoga; and the Sadhaka of Shiva-yoga who becomes conscious of living reality of this world of becoming, the vast arena of divine activity, the indwelling creative power, as the very soul of immanent reality of the things is known as Prana Lingi, The self in this fourth stage participates actively and open-eyed in its mighty journey towards its God, and seeing with illumined sight all things and creatures as they are in that transcendent order, detects in them too that striving of creation to return to its centre which is the secret of the universe. To the Pranalingi the universe is presented as an expression of life; great cosmic life transcending and including our own life as an expression of the universe. The strange passionate philosophy of Neitzsche is really built upon an intense belief in this supernal nature and value of life. But the charm of his philosophy is marred by the one-sided individualism which precluded him from holding a just balance between the life of ego and the life of all. Says the pranalingi, Give yourself to this divine and infinite life, mysterious cosmic energy in which you are eased and of which you are born. Trust it, let it surge in on you, cast off the fetters of the senses, the remora of desire and making your interests identical with those of the all, rise to, freedom, to that spontaneous creative life which is inherent in every individual self, is our share of the universe. You are yourself vital, a free centre of energy did you but know it. You can move to higher levels, to greater reality, truer self-fulfilment, if you will. Though you be like an oyster in your shell you can open that shell to the living waters without and draw from the immortal vitality. Thus only by contact with the real self you know reality. We may then conclude the status of Pranalingi with these words of William James : Along with the consciousness of the cosmos there occurs an intellectual enlightenment or illumination which alone would place the individual on a new plane of existence would make him almost a member of a new species. To this is added a state of moral exaltation, an indescribable feeling of elevation, elation of joyousness and a quickening of the moral sense which is fully as striking and more important both to the individual and to the race than is the enhanced intellectual power. With these come, what may be called a sense of immortality, a consciousness of eternal life not a conviction that he shall have this but the consciousness that he has it already. 135

136 The attainment of this exalted status is indeed a wonder and wonder lies not in the degree of the fact but in the fact itself, that the universe is not a mechanism but a life and that we are that life. The real cause of all intuitive knowledgewhether it be the exquisite dawn of love in youth or maiden or the intense fervour of creative genius or whether it be the religious frenzy of the saint or the rapt ecstacy of the mystic lies in the fact that it is the revelation of the self to the self, the great discovery by the individual self of the potentiality of its own infinite nature, of its own mighty power. It is a discovery of this potential mighty power which is the cause of all this manifested drama of space and time that forms the fulcrum of the fifth stage of Sharana Sthala. This almighty power is, as the Sharana observes, the inherent one yet variable inner force of all the changes of object consciousness. It is a fundamental truth of the becoming, a truth that supports and gives a spiritual significance to all its appearances. It is that, which determines the primary law of all becoming since it is the eternal seed from which all other things are the developments and derivations.this eternal seed or Shakti is the power of the spritual being, the conscious will of the Supreme, seed which the Absolute casts into the supramental vastness from which the manifested drama of space and time came into being. The Sharana therefore believes more readily in a divine will, feels more vitally conscious of the spiritual urge in the irresistible sub-conscious intention of the world. For the order of the things in the cosmic life there is a great unseen power, an universal will, a cosmic force or law at work which not only gives us all the frame-work and condition of our idea and effort but evolves by them and by the law of these conditions out of the thing in being the thing that is to be. This power deals with us not so much according to the devices of reason and fictions of our intelligence, but according to the truth and sinerity of our being. Since the Sharana is a man of action, he will often seize on the idea of that universal force to divinise to himself the mighty energy that he feels driving him on the path of world altering deeds. In the eloquent words of Shri Aurobindo, He is like a shell discharged from some dim titanic howitzer planted in concealment far behind this first line of trenches which we see thrown out by life into the material world; or he is like a planet sped out from Nature s hands with its store of primal energy sufficient for its given time, its fixed service to the world-life, its settled orbit round sovereign light. He expresses in the idea of fate the living and constant sense of the energy which has cast him down here whether to break like some Vedic Marut the world s nrm and established things or to cut through mountains a path down which new rivers of human destiny can pour. Like Indra or Bhagiratha he precedes, the throng of the divine waters follow. His movement decides their course; here Indus shall flow, there Ganges pace yellow leonine to the sea. Therefore we find that greatest men of action the world has seen were believers in fate or a divine will. 136

137 Last comes the Aikya Sthala, the sixth stage which is characterised by a rarified psychological state of unitary consciousness that implies the invariable sense of unity or wholeness which accompanies the mystic experience. That there is a psychological sequence right up from the begining of Bhakta Sthala to the end of Aikya Sthala would be clear enough if we take a bird s eye-view of the psychological basis of all The psychological basis of Bhakta Sthala is affective; of Mahesha, the conative; of Prasadi, the cognitive; of Pranalingi, the intuitive, of Sharana, the executive and of Aikya, the unitive. What does the psychology of this unitive state represent? It represents the final and successful establishment of that unitary consciousness which has been struggling for supremacy during the whole of the pilgrim s progress. The deepest and richest levels of human personality have now attained to light and freedom. The soul has at last unified itself with the Supreme and with the cessation of stress and stir, spiritual strength has been liberated for new purposes. Practice of Shiva Yoga of Meditation Ishtalinga is an indispensable aid to Shivayoga and it is a stone with glazing covering. Since the steadfast gaze on the ishtalinga or Linga on the left palm generates magnetism, Linga is a crystal magnet. Linga is made of light grey slate stone and to be kept intact, it is covered all over with a fine durable paste prepared out of certain ingredients. The colour of Ajna Chakra or naso-ciliary plexus situated in the centre of the eye brows is also indigo. The colour of the coating of Linga and that of Ajna chakra being akin in nature, they act and react upon each other, thus enriching the magnetic force or intuitive power. In Shiva Yoga of Meditation the steadfast gazing at Linga is of vital importance, because it generates magnetism which galvanises into activity the dormant pineal gland. As a result of sustained look at Linga, the transmuted energies rise up the nerve channel into the medulla oblongata through the pons then pass down into the pituitary behind the eyes. The increasing pituitary radiations finally pass through the third ventricle until they awaken the pineal gland and the third eye lights up between them. Thus Shivayoga teaches us the technique of opening the third eye. Practice of Shiva Yoga of Meditation should be done early in the morning or/and late in the evening. The process is as follows: Place the Linga on the palm of the left hand so raised as to come in a line with the centre of the eyebrows, behind the back and just above the left shoulder a burning candle or an oil fed lamp should be placed so that the light of the candle or the lamp is reflected in the Linga. With half closed eyes the aspirant should fix his attention on the speck of light reflected in Linga, the coating of which is blue black or indigo serving to widen and deepen concentration. The concentrated gaze generates psychic heat or tapas which stirs into activity the pineal gland. This 137

138 produces spiritual light or tejas which in turn, leads to the release of ojas or the thought power which is at once a power of vision and a power of execution. Shivayoga therefore lands one into a region of effective will and intuitive knowledge, where to will is to create, to think is to see. Shiva Yoga of Meditation and the Pineal Gland The Shivagamas and the Vachana literature of the 12th century, which preserve intact the ancient culture of Shiva-yoga, speak of its glory and greatness in eloquent terms. Yoga then signifies a spiritual condition of universal equality and God union. When the individual spirit comes in contact with the universal spirit, then it realizes its ultimate object of repose and all its movements acquire meaning and significance. This union or contact is to be established in consciousness alone. If the union is effected through the concentration on the light reflected in Ishtalinga, it is Shiva-yoga. The whole process of Shiva-yoga is directed to the awakening of the dormant pineal gland. It is a rudimentary organ in most people but it is possible to quicken its evolution into a condition in which it can perform its function of apprehending events comprehensively. In Yoga Shastra this pineal gland is spoken of as the third eye, the function of which takes place through the middle of the forehead. Physiology has recognized the importance of the middle brain and of endocrine glands. It has therefore set a value upon the pituitary and pineal glands. The pineal is the seat of cosmic thought. When the pituitary and pineal glands have become fully developed and stimulated, their vibrations fuse and stir into activity the third eye, the eye of the soul. This activity provides the mind with a sensitive instrument, a transmitter by means of which vibrations of very differing types can be translated, interpreted and rearranged. The term YOGA has a very ancient history dating back to the chalcolithic age (Copper Age). The inscriptions found in Mohenjo Daro and Harappa have revealed the existence of God Shiva, seated in a yogic posture. The term Minakanna obtained in the inscriptions suggested the early ideal of yogic discipline. In those remote days the yogis noted for their asceticism and discipline, were addressed as Minas. Father Heras observes, that life of asceticism was practised in the pre-aryan proto-indian period, is evident from the fact that one of the inscriptions mentions the learned Minas who dwell in the caves. Cave-dwelling was not ordinary in those days, when beautifully built brick houses were common. The learned Minas dwelling in caves could not but be ascetics. Shiva-yoga has been sponsored by these learned Minas. Three things stand out into bold relief about Shiva-yoga. 138

139 1) It is historical for it has a history of more than 5000 years. It goes as far back as the chalcolithic age. It was prevalent in the Indus valley civilization. And from there it spread to Egypt, Sumeru and other Mediterranean countries. 2) It is democratic in the sense that everybody is eligible to practise Shivayoga irrespective of caste, colour, creed, rank, age and position. 3) It is scientific in the sense that it is entirely based upon the laws of light and electricity. The term Minakanna is pregnant with meaning. In later days, it was translated into Sanskrit as Animishadristi or unwinking gaze. Crystal gazing is as old as the hills and the belief that it generates magnetism is equally old. It was only in 1850 that Baron John Reichenback discovered this magnetism and described it as odylic force. He announced that odylic force could be generated by crystal gazing and by crystal magnets on the human body and human hands. His experiments were conducted in the natural waking condition of a subject. Since then, odylic force has been photographed and there are reasons to believe that magnetic crystals and human bodies, send forth emanations which can be felt and sometimes seen by similar persons. The Ishtalinga, which is an indispensable means of Shiva-yoga, is a stone with a glazing covering. Since the steadfast gaze on Ishtalinga generates magnetism, Ishtalinga is a crystal magnet. Ishtalinga is a miniature of Shivalinga. The worship of Shivalinga, in India, dates from a very long period. The worship of Shivalinga, as we have it in the temples, is the characteristic feature of Shaivism. There is another mode of worship known as Ishtalinga form of worship, and Veerashaivism or Lingayatism advocates this mode of worship. Ishtalinga is worshipped by placing it on the palm of the left hand so raised as to bring it in line with the centre of the eyebrows. Ishtalinga is made of light grey slate stone and to be kept intact it is coated all over with a fine durable paste prepared out of certain ingredients. The colour of the paste is blue-black or indigo. The colour of the naso-ciliary plexus or Ajna chakra situated in the centre of the eyebrows is also indigo. This colour represents Mahat or intuition. The colour of the covering of Ishtalinga and that of Ajna chakra being akin in nature, they act and react upon each other thus enriching the magnetic force or intuitive power. Animishadristi came to be identified with Samyama. Samyama or the concentrated gaze is the secret upon which the whole of Patanjali Sutra hinges. When one has succeeded in mastering this Samyama, one will come into the possession of occult powers. But Samyama is to be practised stage after stage, the higher one is to be resorted to only after the lower one has been won. Samyama should pass from gross to the subtle, from the subtle to the causal, from the outer to the inner, from the inner to the innermost. This gradation has been recognized by Shiva-yoga. In 139

140 Shiva-yoga the process is threefold which involves Samyama on Ishtalinga, Pranalinga and Bhavalinga the outer, the inner and the innermost. The concentrated gaze of the Ishtalinga reveals the inner light which is known as Pranalinga or Jyotirlinga. The gaze on the inner light leads one to the realization of the innermost light or Bhavalinga. When this innermost light is realized by the yogin, the knowledge of subtle things will be intuitively revealed. The Shivagamas and the Vachanaliterature of the 12th century, which preserve intact this ancient culture of Shiva-yoga, speak of its glory and greatness in eloquent terms. The term Yoga has a variety of meanings but the generally accepted meaning of the term is union or harmony. The term Yoga is derived from the root Yuj, to join or weld together. Just as in welding two pieces of the same metal are made to become one by the process of heating and hammering, so in Yoga the embodied spirit is made to become one with the universal spirit by certain physical and mental exercises. Yoga then signifies a spiritual condition of universal equality and God union. When the individual spirit comes in contact with the universal spirit, then it realizes its ultimate object of repose and all its movements acquire meaning and significance. Be it noted that, this union or contact is to be established in consciousness alone. If the union is effected through the repetition of Om, Soham or any other name of God, it is Mantrayoga; if through the catches, postures and breath control, it is Hatha-yoga; if through the control and concentration of the mind, it is Raja-yoga; if through the discrimination between spirit and matter, between self and not-self, it is Jnanayoga; if through the development of finer emotions, it is Bhakti-yoga; if through the disinterested performance of actions, it is Karma-yoga; if the union is effected through the concentration on the light reflected in Ishtalinga, it is Shivayoga. In all these cases, union with the Universal is the one dominant and recurrent note, however different may be the process. In Shiva-yoga the concentrated gaze on the light reflected in the Ishtalinga is of vital importance for it generates magnetic force which helps to galvanize into activity the dormant pineal gland. The whole process of Shiva-yoga is directed to the awakening of this dormant pineal gland. It is a rudimentary organ in most people but it is evolving though slowly. It is possible to quicken its evolution into a condition in which it can perform its function of apprehending events comprehensively. It is the organ of cosmic thought as the eye is an organ of seeing and ear of hearing. The mathematical time which is only an illusion produced by the successive states of consciousness as one travels through the eternal duration. In Yoga Shastra this pineal gland is spoken of as the third eye, the function of which takes place through the middle of the forehead, which is marked by the Hindus with a tilak or spot therein. Hence in the symbolic representation of Shiva, we see in the 140

141 middle of his forehead an opening with red flames issuing therefrom. This third eye or the pineal gland is atrophied in man, simply because his tendency has grown downward and his mind has got immersed in sexual pleasures. This eye and kamic organ are said to be like two pans of a balance, one of which has to kick the beam when the other grows heavy. Only when we outgrow Kama, lust or libido and make it as light as possible, that this pineal gland will reopen, that it will flower out into brilliance. We are wonderfully made, says the writer of the Psalms. But how wonderfully we are made, we hardly care to know. Few of us have any idea of the amazing variety and intricacy of the processes that take place in our bodies. We fail to understand the mysteries of our own bodies, which are as it were, nature s crowning master-pieces. The Yoga science furnishes us with an authentic information of our body in the light of the most modern discoveries of medicine and physiology. The foundations of Yoga are laid in the solid physical structure of the human body. Man s body is indeed a miracle. The different systems that make it an organic whole show an extremely beautiful arrangement of parts and great skill in operation. The most important and complicated of them all is the central nervous system with its stem and innumerable branches spread out in all directions. This gives it an appearance of the tree. The flowers that blossom on this Tree of life are the Chakras and plexuses. The fruits at various places are the ductless glands. The fruit and flower are not visible to the physical eye. Only the bare tree with its branches and branchlets is to be seen. To enjoy the fragrance of the flower and the sweetness of the fruit, that is immortality, definite steps have to be taken. This forms the practical part of Yoga as an occult science. Physiology has discovered functional hierarchy, and the levels of function are three the humoral, the autonomous and the voluntary. Of these three the humoral is the basic and it plays an important part in the preservation of the body. The Yoga science has recognized this fact long ago with an insistence on the electro-structure of the physical body. The humoral has for its essential function the regulation of all the chemical processes going on within the cells and is called metabolism. This function is under the rule of the glandular system. The chemical elements absorbed in food or otherwise are first turned into colloids by the various digestive processes and then passed into the blood, finally to be distributed as reserves by the endocrine glands. The research has been carried far enough to have gained for physiology synoptic vision of the whole humoral system and of the wonderful subtlety with which it meets all the needs of the organism and keeps the specifically human equilibrium. The thyroid deals with iodine, the pituitary with bromine, the parathyroids with calcium, the suprarenals with alkali, the liver and the pancreas with sugar. The equilibrium is constantly maintained by vitamins. Physiology has ascertained the correspondence of vitamin C with the suprarenal hormones, of vitamin A with 141

142 the thyroid, of vitamin E with the kidneys and gonads. Vitamin E acts exactly like the hormone secreted by the anterior lobe of the pituitary, vitamin D like that of the parathyroid and vitamin B has an antagonistic action towards the thyroid gland. The theory of life as combustion is now superseded by one of electrical induction. The body can no longer be likened to a machine run by heat, whose activity is measured in calories; it has become an electric engine. In humoral system electricity is found to play an important part. Since living substance is in its nature colloidal, its isolated particles carry electric charges. These charges constitute a highly differentiated electric lining to the somatic substance of the body, whose chemical and organic complexity it arouses and whose activity it commands. J. C. Bose has already shown the existence and the physiological importance of this electro-structure in the plant, Professor D Arsonval of Paris and Professor Tchijewsky of Moscow have investigated its activity in the animal and in man. Now it has been established that the vital tonus is maintained by the electrical charges inbreathed with the air and carried by the blood from the lungs to the cells. Just as in the body the purely physical function is found to be a dynamic entity flowing along the nerves and ruling organic activity, so has the humoral and cellular function been seen to be equally electric in nature. The colloidal constitution of living substance has for its counterpart an organized lining of electrical charges. The chemistry of the cells and their metabolism has to be maintained by borrowing food and air from the environment. What we really eat and breathe are ions, that is, molecules plus electrical charges. These charges represent an all important factor in the maintenance of the vital tonus of the organism. It is on the basis of the electro-structure which maintains the vital tonus of the organism, the Yoga science asserts that the physical body could be electrified to such an extent as to be literally free from disease and death. Allama Prabhu, a master-yogi of the Veerashaiva faith, who flourished in the 12th century in Karnataka had attained such an electrical body which is known as Vyomakaya. Physiology has recognized the importance of the middle brain and of endocrine glands. It has therefore set a value upon the pituitary and pineal glands. A special relationship unites the pituitary gland with the roof of the third ventricle on the one hand and on the other the whole system of ductless glands throughout the body. The third ventricle is a narrow slit lying near the base of cerebral hemispheres and separating the two thalami from each other. At the posterior end of this slit a small nodule of grey matter projects backwards and overhangs corpora quadringamina of the mid-brain. This is the pineal gland. It represents all that remains of the third eye which used to adorn the forehead of some of the lizard ancestors in far off times. This type of lizard is found only in New Zealand and it dates back to the end of the Paleozoic period in the Permian 142

143 epoch. One of this lizard s features is that it has a quite developed third eye behind and between the usual two. This is known as the pineal eye and is represented in man by the pineal gland. The Pituitary gland is situated at the base of the skull with its two lobes, anterior and posterior. The pineal gland is connected with the posterior portion of the pituitary. The pineal gland is like a tiny pine cone about one eight of an inch in size and coloured grey, while the pituitary is about the size of a ripe cherry and attached to the brain by a stalk. The pineal gland is the negative pole being a counterpart of and complementary to the pituitary body which is the positive pole. It is for this reason Yoga science observes that the pineal is to the pituitary what Buddhi is to Manas, what intuition is to reason. The pineal is of considerable importance for it acts on the nerve endings within itself and through them on the whole middle brain. The function of the pituitary is to control the development of the body to suit the development of the consciousness. It exercises this function through the other ductless glands. The chief change which it brings into organism is the awakening of the genetic functions by stimulating the sexual glands. But the pineal gland is there to prevent the pituitary from awakening the sexual functions too soon and acts as a check on anterior lobe of the pituitary. This is why the pineal is associated with the spiritual nature of man. The Pineal gland is the seat of cosmic thought. Human thought may be regarded as a result of suspended action, which the subject does not allow to proceed to its full realization. At each step new inhibitions intervene to prevent energy from immediately discharging itself in motive channels. This necessitates introversion or inward storings of energy until little by little thought is substituted for the inhibited action. It would therefore be a pity to confound introversion with an open retrogression, since the latter marks a stage backwards in the line of evolution. Introversion is an indispensable condition of self-realization. It is a rich and luminous simplicity which achieves the dispersion of analysis by surpassing and overcoming it. It is the fruit of the true intuition, the state of inner freedom. Hence in the complete introversion there is no loss of consciousness but a displacement of attention. Consciousness is dynamic, it is in fact something intensely mobile. When the exterior world has disappeared, the circle of consciousness contracts and seems to withdraw into the pineal where all organic functions and all psychic forces meet and there it enjoys unity. Herein lies the secret of Samadhi, herein lies an instrument for penetrating to the depths of functional consciousness or the supernal light. All nervous energy which is connected with the pituitary is electro-positive and all somatic energy, that is, cellular and humoral which is connected with the pineal is electro-negative and the balance of these two polarized electricities is maintained by the electric ions in-breathed with the atmospheric air. The 143

144 pituitary is physical in nature while the pineal is spiritual in nature; to raise up the physical to the spiritual constitutes the secret of Sadhana or worship, for by the meeting of the two energies which starts from the one and produce the other is enhanced and fulfills itself. This is how the union or the harmony between the two is achieved by Shiva-yoga. The process is as follows: place the Linga on the palm of the left hand so raised as to come in a line with the centre of the eyebrows. Behind the back and just above the head an oil-fed lamp or candle should be placed so that the light of the lamp or candle is reflected in the coating of Linga. With half-closed eyes the devotee should fix his attention upon that light reflected in the Linga, the coating of which is blue-black or indigo serving to widen and deepen concentration. The concentrated gaze generates psychic heat or Tapas which stirs into activity the pineal gland. This produces psychic light or Tejas which, in turn, leads to the release of Ojas or thought force, which is at once a power of vision and power of execution. Shiva-yoga therefore lands one into a region of effective will and intuitive knowledge where to will is to create, to think is to see. The pineal gland is an oval shaped body about the size of a pea lying in the middle of the head, behind and just above the pituitary. It contains pigment similar to that found in the eyes and is connected by two nerve cords with the optic thalamus. Since it controls the action of the light upon the body scientists have suggested that it is a remnant of the third eye. The third eye is an enigmatic organ having a universal history. It is the middle eye of Shiva, it is the eye of the Horas Egyptian tradition. It is the horn of the unicorn. The third eye is an organ apparently dormant but innately acquired by mankind, whose awakening is the right of every individual. It is an organ of inner vision which embraces eternity while our physical eyes look before us seeing neither past nor future. He who has opened this third eye can direct and control the energies of matter, see all things in the eternal now and therefore be in touch with causes, reveal the etheric records and see clairvoyantly. It is through medium of the third eye that an Adept can at any moment put himself in touch with his disciple anywhere. The mechanism of the human body is composed of six systems, namely the nervous system, the respiratory system, the circulatory system, the digestive system, the excretory system and the endocrine system. The endocrine system consists of many glands situated at various places in the body. The pituitary and the pineal are in the head, the thyroid and parathyroid are in the neck, thymus in the thoracic cavity, the adrenals and gonads are in the abdominal cavity. They are called ductless glands because the hormones produced in them are thrown directly in the blood stream. Of all the glands the pituitary and the pineal are the foremost. Physiology and anatomy have already described the various functions of these two glands. But Yoga science goes a step further and says that the pituitary is the seat of individual consciousness while the pineal is the seat of the 144

145 universal consciousness. In the normal man these two states of consciousness are not in harmony. To bring about the harmony between these two states of consciousness is the object of Yoga. In Shiva-yoga the cosmic consciousness descends to meet the individual consciousness through the optic thalamic nerve. The meeting takes place in the centre of the eyebrows or the Bhrumadhya. Pituitary and Pineal location Pituitary Gland Pineal Gland When the pituitary and pineal glands have become fully developed and stimulated, their vibrations fuse and stir into activity the third eye, the eye of the soul. This activity provides the mind with a sensitive instrument, a transmitter by means of which vibrations of very differing types can be translated, interpreted and rearranged. This gives man personal access to the wisdom. During the embryonic development of the human race man s only organ was the one eye, or the etheric eye, with which he used to see all non-solid matter. As the earth solidified man developed his two physical eyes which can see the solid world but his etheric eye or the third eye receded, its etheric sight spreading all over the nervous system and having its seat in the third ventricle of the brain. The earliest people used only that middle eye or the third eye and were known as cyclops. As physical eyesight developed, the etheric eyed recessed, but although dormant as the pineal gland, it is only awaiting development and training to be reawakened. This training was a part of deliberate yogic process which was well understood and thoroughly provided for in the ancient wisdom. When the third eye is opened, the individual begins to see all the activities of the etheric plane, and he approaches much nearer to the causes and realities of life. He can see the thought-forms, entities and complex types of life which make up a vast world of teeming energies which the limited capacity of ordinary physical sight is unable to register. The ancients knew all about the third eye and indicated it on the statues of their gods by a knob on the forehead. The Egyptians trained the people in the use of this psychic centre in the temple of Maat. The god Maat was vulture-headed, because the vulture has a sight so keen as to be almost clairvoyant. When people responded to this training they became seers. They could see with the trained third eye, right through the body, as the X-ray does and diagnose a disease. All over the East and India, we find statues of historic man of wisdom with a knob or other mark upon the forehead indicating this type of achievement. The scientists and medical experts have laboured in the field of biology and physiology to find out facts about the pineal gland. They opine that the pineal gland contains the most astonishing qualities which would be of immense benefit, if only we learn how to develop and use them. It can become a window 145

146 of life through which we can realise a new dimension of consciousness. The pineal gland is a link between the physical body and the nervous system and holds the key to the opening of the third eye or the sixth organ. The third eye, far from being a spiritual symbol is in fact the pineal gland. Three things emerge from the labour of the scientist and medical experts about the pineal gland: 1) The pineal gland is made up of two types of cells pineo-cytes and astro-cytes. The latter are found throughout the nervous system, but they are not present in any other gland except the pineal. This is the first peculiarity. 2) Every organ in the human body depends on something else: nothing works entirely by itself. Even the heart which has its own nervous system is governed by magnetic currents flowing from the centre but the pineal, though linked with the brain, is not activated by the nerve cells that surround it. It appears to be activated by messages that reach it from the eyes messages conveyed by the pupils rather than by retinal images. This is the second peculiarity. 3) The third peculiarity is that the pineal acts as a kind of built-in cosmic ray receiver. Cosmic radiation is now known to exercise a considerable influence over our everyday lives. Probably for this reason, occultism opines that pineal is the seat of cosmic thought. Occultism suggests that pineal is the uterus of the brain. In sexual reproduction man uses the organs and Chakras below the diaphragm and friction is the mechanism. In the higher creative acts, the organs and Chakras of higher trinity are used. In this higher process, the mechanism is the spiritual discipline and endeavour. Hence the increased creative activity leads to the opening of the third eye. The human brain has a fundamental resemblance to the human embryo. It represents the component parts of a bodily form, with the repetition of the endocrine glandular pattern which is hermaphrodite. The pineal and pituitary represent the male and female elements, while there are two perfectly formed little breasts, known as the mammary glands. When the pineal and the pituitary are aroused to a new livingness, they are stimulated to the point when finer vibrations and new radiations are set up. These finally impinge upon each other. Then the wonderful marriage within the head, between the pituitary and the pineal takes place. When this happens, the real consciousness is born and the sacred third eye flows into being. 146

147 In Shiva-yoga the steadfast gazing at Linga is of vital importance because it generates magnetism which galvanizes into activity the dormant pineal gland. As a result of a sustained look at Linga, the transmuted energies rise up the nerve channel into the medulla oblongata through the pons, then pass down into the pituitary behind the eyes. The increasing pituitary radiations finally pass through the third ventricle until they awaken the dormant pineal and the third eye lights up between them. Thus Shiva-yoga teaches us the technique of opening the third eye. All eyes need a lens to give meaning to the light sensations. The third eye is not exempt and a lens is built into the aura in front of the forehead. The construction of the lens is the part of the necessary discipline that leads to the accurate perception with the organ of the inner vision. The crystal gazing indicates the nature of the mistery. Ishtalinga which is an indispensable aid to Shiva-yoga is a crystal magnet. For the formation of psychic lens to the accumulation of the material in the aura a focal point is created with the provision of a steadfast gaze. The human eyes use a lens to concentrate rays of light on a sensitive region of the retina. Here photo receptors register light impression in clearly defined patterns which are then conveyed through the optic nerves by electrical impulses to the brain. It is the optic thalamic nerve that connects the pineal with the pituitary. Light energy flows from the pineal through the optic thalamic nerves to the two eyes. Eyes pour occult forces or unseen emanations which have been discovered by Dr. Oscar Brunler. He showed that the written manuscripts and the great works of the art carry impressions with them, the radiation of the human eyes which pour over them lovingly during their creation. Measuring in degrees biometric Brunler gave an average seize as 350. He found out that Bacon showed 640, Michelangelo registered 689 while Leonardo gave a reading of 725. The third eye is a four-dimensional organ. Hence it flourishes in a situation in which control of time has become a developed capacity. Any sort of slowing down of time will enable activity of the third eye to become facile. Man is but a spiritual embryo. His potential is immense. Man has powers latent within him and they show everywhere in the paranormal phenomena witnessed as ESP, that is, extrasensory perception. All men manifest ESP when they are asleep. If man could retain consciousness while the physical body is asleep, his psychic powers could be recognized and used up by him. Restoration of that memory or self-remembrance constitutes the unfoldment of the third eye. Sahasrara or the crown plexus, where the pineal resides, when stirred into activity the Sahasrara becomes the most resplendent of all the centres full of indescribable chromatic effects and vibrates with extreme rapidity thus opening 147

148 the third eye through the awakening of the pineal. The realm of the Sahasrara is characterized by Chinnada, Chitbindu and Chitkala by life that pulsates, by the light that illumines and by the law that governs. Finally, Shiva-yoga Pradipika, a valuable Yoga manual, speaks of Shiva-yoga as having four aspects Shiva-bhakti, Shiva-jnana, Shiva-vrata and Shiva-dhyana. Shiva-yoga in one sense is integral, for it integrates Bhakti-yoga, Jnana-yoga, Karma-yoga and Dhyana-yoga all in one. Shiva-yoga Pradipika defines Linga as the connecting and co-ordinating link between Shiva and Shakti or as the unifying principle of truth and will. This concept of Linga is significant and valuable. Shiva is the Sat aspect of reality while Shakti is its Chit aspect. Shiva and Shakti are the transcendent and immanent, static and dynamic, personal and impersonal aspect of reality. There seems to be an apparent opposition between the two. There is no opposition because Sat and Chit become one in Ananda. That is why reality is spoken of as Sacchidananda. The one saving feature of Shiva-yoga is this that it has endeavoured to resolve this apparent opposition not by taking the aspects one after the other but by ascending to a height of spiritual intuition where the two are melted and merged into a perfect whole. Shiva Yoga of Meditation Vac or Vani Vac or word or sound is an important and vital factor in Indian psychology. The origin of speech receives considerable attention simply because all revelation is admitted as verbal inspiration and is transmitted through verbal instruction. There is an occult potency in sound as a form producer, not merely on the physical plane but also on the higher planes of life with which we are as yet little acquainted. The Logos is the embodiment of thought or idea of the cosmos. It exists in the mind of the Godhead and as such it is the cosmos in its wholeness and completeness, not as a time process nor as extended in three dimensional space or even in space-time, but in that unitary consciousness which may be reached in transcendental experience. Shiva Yoga of Meditation raises the capacity of mind to respond to higher vibrations, to receive and assimilate a vast number of movements that are going on in the universe. In fact, it makes one a broadcasting as well as a receiving station of radio-activity with mind as the aerial. In the course of time Yoga came to have a variety of meanings. It means method or discipline. It is often used in the sense of yoking. It also means tapas or austerities, dhyana or meditation. It signifies restraint of the senses and mind. Though it is sometimes used as a synonym for ecstatic trance or samadhi, it is more often employed to indicate the way of reaching it. According to the Rigveda, meditation on the Divine Light is a sacred act of devotion. In the 148

149 Atharva Veda it is said that supernatural powers can be obtained through the practices of the austerities. The Upanishads regard Tapas and Brahmacharya as virtues productive of great power. The Svetasvetara Upanishad definitely refers to Yoga as the practical side of realization. Mahavira and Buddha underwent ascetic austerities and practised the highest contemplation. The Buddhist Sutras as well as Jaina Agamas are familiar with all the Yoga methods of concentration. The Mahabharat also refers to yoga. Many of the ascetics of the epic resort to yoga as a means of acquiring supernatural powers. Thus the Upanishads, the Mahabharat inlcuding the Bhagavad Gita, Jainism and Buddhism all accept Yoga practices. It is generally believed that Yoga is not so much a system of philosophy as a school of mysticism and magic. The Yoga concept of the self as a transcendent subject which is quite distinct from the body, mind and ego, is far removed from the common sense and the ordinary psychological concepts. As compared with these, the spiritual concept of self in Yoga is apt to be forgotten. Similarly, the supernatural powers associated with different stages in the practice of Yoga can hardly be reconciled with the known laws, physical or psychical sciences. But it is to be remembered that the Yoga scheme of self-realization has a solid foundation in metaphysics which proves the reality of the self as an eternal principle of consciousness. If one believes in the transcendent self, one cannot but admit that there are deeper levels of consciousness than the empirical one and wider possibilities and higher potencies than those of the sensuous. The society for pshychical research and the modern school of psychoanalisys have of late contributed much towards our knowledge about the dark regions of the psychical life hidden from the ordinary view. Yoga goes much further in the same direction, for not only does it explore the deeper regions of the supernatural but also formulates certain practical methods of purification and self-control for the realization fo the self in man. Dr. S. Radhakrishnan briefly said this about Yoga: In Yoga we have all reservoirs of life to draw upon of which we do not dream. It formulates the method of getting out our deeper functional levels. The Yoga discipline is nothing more than the purification of the body, mind and soul and preparing them for the beatific vision. Since the life of man depends upon the nature of chitta, it is always within our reach to transform our nature by controlling our chitta with faith and concentration. We can even rid ourselves of our ills. The normal limits of the human vision are not the limits of the universe. There are other worlds than those which our senses reveal to us, other senses than those which we share with the larger animals, other forces than those of material nature. If we have faith in the soul, then the supernatural is also a part of the natural. 149

150 Most of us go through life with eyes half-shut and with dull minds and heavy hearts, and even the few who have had these rare moments of vision and awakening, fall back quickly into somnolence. It is good to know that the ancient thinkers required us to realize the possibilities of the soul in solitude and silence and transform the flashing and fading movements of vision into a steady light which could illumine the long years of life. Vac or word is an important and vital factor in Indian psychology. The origin of speech receives considerable attention simply because all revelation is admitted as verbal inspiration and is transmitted through verbal instruction. Vac is actually made flesh in the different religious speculations, for out of it all creation is supposed to proceed. The Shivagamas, the Tantras and Vaishnava Samhitas all have their respective theories of Vac or Nada from which the world is supposed to have arisen. Vac is Shabda-Brahma which is avyakta or unmanifest and which corresponds to the avyakta of Kathopanishad and avyakta of the Brhadaranyaka. In what is called avyakta the split between Shiva and Shakti is latent and the resulting nada is also latent. This is called the para or supreme state of sound. Vac or sound has four states and four names: para, supreme; pashyanti, cognitive; madhyama, middle; and vaikhari, gross. Para Vac corresponds to the Logos. It is Shabda-Brahma, the supreme sound which can be experienced in turiya state or trance. Here intuitive power is dominant. The pashyanti form of speech is connected with Mahat or Buddhi. In its cosmic form it is associated with Ishwar. It is the movement towards ideation goaded by jnanashakti (power of knowledge) to display the universe in its seed form. The madhyama form of speech is connected with the mind and is experienced in dream, as the pashyanti form is experienced in deep sleep. In madhyama form Ichchashakti (power of Will) is dominant. From this form begins the distinction between the individual and the cosmos. In its cosmic form madhyama is associated with Hiranyagarbha (hiranya=gold; garbha=womb). The vaikhari is gross speech which issues from the throat. In it Kriyashakti (power of action) is dominant and in its cosmic form it is associated with Viraja. In the beginning there was the word and the word was God. The word has four stages. The word is Shakti and God is Shiva. There are then five states: Vaikhari, Madhyama, Pashyanti, Para and Paratpara. Corresponding to these five states there are five types of yoga: Mantra, Laya, hatha, Raja and Shiva. The potency of sound has been spoken of in high terms by writers of antiquity; of all these Patanjali and Kayyata are the foremost. Both refer to the Vedic passage: Chatvari Shranga trayoasyapada dveshirse sapta hastaso asya, Tridha baddho vrasabho 150

151 roraviti mahodevo martya navivesha. Kayyata in his commentary says that this is a description of Shabda-Brahma or Logos under the character of a bull. The meaning of the passage runs thus: The four horns are the four forms of Vac. The three feet are the three tenses - past, present and future. The two heads are the two natures of sound - eternal and fictitious. The seven hands are the seven case affixes, trebly bound that is, connected with the three localities: the chest, throat and head. The bull is called from its showering down enjoyments. It bellows or makes a sound." This description of Shabda-Brahma or Logos in the form of a bull is indeed very significant. The seal of Vrasahba has been found in the inscriptions of Mohenjo Daro and Harappa. Sir John Marshall remarks, The bull, both humped and humpless, is closely associated with Shiva and daily worshipped by his followers. In prehistoric times the worship of the bull was widely prevalent throughout the middle and nearer East That this cult was very prevalent in chalcolithic times throughout Sind, the Punjab and Beluchistan is proved by the large number of terracotta bulls found at Mohenjo Daro and Harappa. It is gratifying to learn that Vrasabha is the vahan or vehicle of Shiva and by implication it means that Reality is above the Logos. The sound in its passage from the root chakra or Muladhara to the end of the nadis is the stage of para; that of its passage through the nadis to the throat is in madhyama stage; from the throat to the mouth is its vaikhari stage; when the sound enters the Sahasrara or the thousand pedalled lotus, it is known as paratpara or Shivatattva. Mantra-yoga is of the vaikhari vac and corresponds to the gross plane of matter. The idea involved in the working of Mantrayoga is that certain sounds, when uttered, produce a disturbance in the akasha or ether which is in its turn communicated according to the severity of the disturbance to the higher plane. It is reasonable then to believe that the greater the disturbance, the greater will be the communication to that higher planes. That there exists some relation between sounds and the disturbance in the akasha and that certain kinds of sounds produce certain kinds of disturbance is an occult truth. These sounds are known in Sanskrit by the name of Bijaksharas and they have been classified from the three standpoints of Vishnu, Shiva and Shakti. We have also three different sets of meaning according to whether they are Vaishnava, Shiva or Shakta. Thus there are three ways of interpreting a mantra composed as it is of various Bijaksharas and according to whether it belongs to either Vishnu, 151

152 Shiva or Shakti. There is another mantra which is more interior than these three, and it is the Atma Mantra which is known as Soham. He who repeats Soham with each inhalation and exhalation gets, as a result of his labours, his mind pacified and his emotions purified. The aim of Laya-yoga is to awaken the Madhyamavani, for all other forms of speech except vaikhari are latent. By closing the eyes and the orifices of the ears and fixing the tongue on the plate, one can by constant practice awaken the madhyamavani. As a result of its awakening the internal sound is heard. To listen to this incessant internal sound is the object of Layayoga. The awakening of the Pashyantivani is effected through Hatha-yoga. Hatha-yoga is rigorous in physical discipline. It is composed of two syllables Ha and Tha which mean Ida and Pingala, the left and right sympathetic nerves. Hatha-yoga means the joining of these two nerves with Sushumna, the central nerve. Postures, breath control, glandular and intestinal exercises are the requisites for this Yoga. Asanas make the body light and healthy; breath control removes all dirt and foreign matter that accumulate in the nervous system. Purity of the body is essential for the awakening of the pashyantivac. Supernormal perception becomes a fact in the wake of the pashyantivani. It is now recognized that cognition independent of the senses and the mind is possible. Such phenomena as clairvoyance, telepathy and the like have been recorded to prove the possiblity of the occurance of extrasensory or supernormal perception. Pashyantivac brings in it wake clarity of perception. The awakening of Paravac is effected by Raja-yoga. It is really a psychological Yoga. If by Yoga we mean union or harmony with the spreme object of knowledge, then Raja-yoga is the experimental and psychological method for its direct attainment. it is psychological Yoga because its fields of action is the control and mastery of the mind and it achieves its end by concentration. Rajayoga aims at this concentration. In all countries and at all times great artists, men of action and contemplatives have known and practised it instinctively, each in his own way either consciously or unconsciously as experience dictated. But the originality of the Indian Raja-yoga lies in the fact that it has been the subject for centuries, of minutely elaborated and experimental science for the conquest and concentration of the mind. He who finds the way of concentration can attain enlightenment. The powers of conception are enormously increased by Raja-yoga. The knowledge of a Rajayogi becomes freed from the errors of perception and conception. The awakening of Paratparavac is effected by Shiva-yoga. Vac is Logos, Logos means not merely word as embodied in sound but also as embodied in thought. 152

153 It implies a trinity of motion or breath, thought or idea and word or form. Considered as the exhalation of the Absolute, the Logos may be taken to mean the potency of sound producing form. There is an occult potency in sound as a form producer, not merely on the physical plane but also on the higher planes of life with which we are as yet little acquainted. The Logos is the embodiment of thought or idea of the cosmos. It exists in the mind of the Godhead and as such it is the cosmos in its wholeness and completeness, not as a time process nor as extended in three dimensional space or even in space-time, but in that unitary consciousness which may be reached in transcendental experience. Paratparavani is therefore cosmic thought and the pineal gland is the seat of it in the physical body. The whole process of Shiva-yoga is designed to awaken the dormant pineal gland, which when awakened begins to vibrate with extreme rapidity. Otherwise stated Shiva-yoga raises the capacity of mind to respond to higher vibrations, to receive and assimilate a vast number of movements that are going on in the universe. In fact, it makes one a broadcasting as well as a receiving station of radio-activity with mind as the aerial. Our inner states of consciousness do succeed each other at different rates of vibrations. What escapes us on the slow, steady swing, we seize when the pace quickens. Our perceptions, like our passions, maintain themselves at higher and lower intensities; when our perceptions maintain themselves at higher intensities, we will have a foretaste of the cosmic consciousness. Poets and painters, mystics and musicians often enjoy the glimpses of cosmic consciousness. We may by a progressive expanding of consciousness or by a sudden luminous self-transcendence mount up to the summit of cosmic consciousness. Shiva-yoga enables one to mount up to the summit of cosmic consciousness where one thinks not of the universe but with the universe and lives in harmony with the universal heartbeat. Idea of God in Veerashaivism 2 2 Veerashaivism historically speaking is a fragrant, full-fledged and full-blown flower of Shaivism. Shaivism has flourished with minor differentiations, from pre-vedic times to the end of the 11th century and its exponents have hailed from the North as well as from the South. But the beginning of the 12th century saw the ascendency of Jainism and Vaishnaivism and the decadence of Shaivism. By the middle of the 12th century, there appeared on the horizon of the religious firmament of Karnatak, a great saint/philosopher/religious teacher/social reformer all rolled into one and named Basava, who rescued Shaivism from its decadence, freed it from the shackles of Varnashrama and gave it a new dimension. It is this that revived, regenerated and revolutionized Shaivism which over the years has come to be known as Veerashaivism. In the words of Dr. Radhakrishnan, Basava. gave to Veerashaivism a prophetic turn and a popular appeal. 153

154 In the 12th century in Karnataka there was a galaxy of Lingayat saints, the preoccupation of whom was to realize God and to remould the individual life and social institutions by that realization. The self of the cosmos and the self of man are identically the same and so are one. The self or the individual is termed Anga which is Chit-rupa, the pure conscient. The self of the cosmos is termed Linga which is Sat-rupa, the pure existent. And that Anga and Linga are one and the same is proved by the subjective mode of worship. The realization of the one Veerashaivism is a form of Shaivism with an integral and distinct aspect of its own. The word Veera prefixed to Shaiva is intended to make the distinction between the two. The characteristic feature of Shaivism is the Shivalinga form of worship in temples, Shivalinga being a plastic representation of the self-existent truth. But the distinctive mark of Veerashaivism is the Ishtalinga form of worship; that is to say, it advocates the wearing of Linga upon the body of each person so that the body becomes a temple fit for God to dwell in. The Linga thus worn becomes a symbol of the presence of God not in the far-off heavens but in the very cells of the body. The wearing of Linga with the constant remembrance of the Divine, envelops the habit of living in actual contact with God. This faith has adherents numbering about eight millions, scattered all over India, though concentrated mainly in Karnatak. It is generally conceded that in the Veerashaiva Faith there are five Prophets and they are ALLAMA PRABHU, BASAVANNA, AKKAMAHADEVI, CHANNABASAVANNA and SIDDHARAMA. The life and teachings of these Prophets have been an inspiring force for vibrancy of Veerashaiva faith. Akkamahadevi is the Prophet of emotion, Basavanna is the Prophet of action while Allam Prabhu is the Prophet of intuition or he is the MESSIAH. In the words of Sri Aurobindo, The Messiah is the Divine seer will descending upon the human consciousness to reveal to it the Divine meaning behind our half-blind action and to give along with the vision the exalted will that is faithful and performs, and the ideal force that executes according to the vision. In the 12th century in Karnataka there was a galaxy of Lingayat saints, the preoccupation of whom was to realize God and to remould the individual life and social institutions by that realization. The self of the cosmos and the self of man are identically the same and so are one. The self or the individual is termed Anga which is Chit-rupa, the pure conscient. The self of the cosmos is termed Linga which is Sat-rupa, the pure existent. And that Anga and Linga are one and the same is proved by the subjective mode of worship. The realization of the one Being in the objective world-process through self-awarenes is Samarasya, delight equal and equable. In the inscriptions of Mohenjo Daro and Harappa four distinct and clear terms are found to have referred to, An, Amma, Anil and Attam respectively stand for Shiva, Shakti, Sharana and Srishti. A Veerashaiva is often addressed as Lingavanta or Lingayata. What does Lingayata mean? Ayata means that which has come. In Veerashaivism there is convention that the Guru or the preceptor bestows Linga upon the child after it is born. Again the Guru confers Linga upon the disciple at the time of initiation. In any case, the Linga must come from the Guru, and he who wears Linga that has been given by a Guru is called Lingayata. The Linga worshipped in the temples goes by the name of Shivalinga or Sthvaralinga and the Linga worshipped and worn on the body goes by the name Ishtalinga. 154

155 Being in the objective world-process through self-awarenes is Samarasya, delight equal and equable. In the inscriptions of Mohenjo Daro and Harappa four distinct and clear terms are found to have referred to, An, Amma, Anil and Attam respectively stand for Shiva, Shakti, Sharana and Srishti. The word Attam, though last but not the least, is found in the inscriptions of Mohenjo Daro and Harappa. It means the lower world or phenomenal creation. An, Amma, Anil and Attam respectively stand for Shiva, Shakti, Sharana and Srishti. The shape of Linga which will be deciphered now represents the integral association of these four great terms. Attam is Aparaprakriti or Adhas-Sristi; it is the lower creation characterized by the consciousness of multiplicity. Multiplicity is the play of the one, shifting in its terms, divisible in its view of life, by force of which the one occupies many centres of consciousness, inhabits many formations of energy in the universal movement. It is this Attam upon which a Veerashaiva looks as an objective world-process, as an evolutionary process of the divine Will working through history towards ever greater and ever higher expression of delight. Wherever there is movement, life and mind are seen to be present involved or evolving. Therefore life and mind have some kind of material form as the initial condition of their activities. In this lower creation there are three principles matter, life and mind or in more popular Indian philosophical terms Tamas, Rajas and Sattva which, when represented by diagram, appear as a triangle. Attam or Adhas-Sristi is therefore represented by Amma or Chit-Shakti is Paraprakriti or Urdhva-Sristi. It is the higher creation characterized by the consciousness of unity. Unity is the fundamental fact without which all multiplicity would be unreal. Multiplicity is implicit or explicit in unity without which unity would be either a void or non-existant or a state of blank repose. In this consciousness of unity al is in all, each in all and all in each, inherently by the very nature of conscious being who is Sat, Chit and Anand existence, knowledge and bliss. Amma or Paraprakriti, who is the very soul of conscious Being, is described as Sachchidanandamayi. To represent this higher state of consciousness again a triangle is needed. But one should mark the subtle difference and the shade of meaning between Amma and Attam. Attam is Sattvarajastamomayi, while Amma is Sachchidanandamayi. Yet these are not isolated from each other, but integrally associated with this difference that the triangle which represents Amma is placed upon the triangle represented by Attam in a vertically opposite direction. When thus represented the diagram will assume this form. Between these two creations linking them together is the world or organization of consciousness of which the intuitive truth of things is the foundation. There is a difference between intuitional idea and intellectual concept. Intellectual concept not only tends towards form but determines itself in the form of the idea and once determined, distinguishes itself sharply from all other concepts. But 155

156 intuitional idea sees itself in the being as well as in the becoming. Its nature is Dristi, seeing not conceiving; it is a direct, immediate and intuitive seeing. Viewed from this standpoint the intuition of change or duration of Bergson, the stream of consciousness of James, an all-complete experience of Bradley and the religious insight of Whitehead cannot give us a vision of reality which is only presence and reveals to us as in intuition. One who has attained this Dristi or intuitive eye is called Anil or Sharana or the seer who is represented by a straight line since he runs at a tangent to the vicious circle of birth and death, to the trivial round of old habitual ideas and associations. In the third stage the diagram takes on this form. This straight line is drawn to the right side along the line representing Sat or pure existence, since the intuitive idea originates in it with an insistence on the right angle of vision. The last that remains to be represented is An or Shiva. It is the transcendent Reality, the pure Absolute, the supracosmic Infinity. It is itself its own world, its own universe, of any other than itself it can form no concept. It knows not length nor breadth nor height, for it has no experience of them; it has no cognisance even of the number one, for it is itself one and all being is really nothing. How to represent it? Words come out baffled, it defies all definition and description. Yet the humble attempt of human mind to represent it ends in a zero. So it is represented by a zero or Shunya. And as it heads the list, the zero or Shunya is placed on the top of the diagram of the third stage. The figure in this stage then will assume this form. The practice of Shiva Yoga of Meditation on the form of Linga attained its fruition and perfection because Shiva-yoga became an integral yoga at the hands of the Veerashaiva saints of the 12th century A.D. Shiva-yoga consists of five aspects namely, Shiva-jnana, Shiva-bhakti, Shiva-dhyana, Shiva-vrata and Shiva-puja. Shiva-yoga and Shiva-puja are synonymous, so Shiva-yoga contains four elements namely, knowledge, devotion, meditation and conduct all pertaining to Shiva. Shiva-yoga is integral in the sense that it comprises within itself Jnana-yoga, Bhakti-yoga, Karma-yoga and Raja-yoga. In the 12th century in Karnataka there was a galaxy of Lingayat saints, the preoccupation of whom was to realize God and to remould the individual life and social institutions by that realization. The number of these saints or mystics ranged from two to three hundred amongst whom there were about sixty women mystics of whom Akka Mahadevi was the beacon light. Basavanna and Allama Prabhu were the two distinguished names that gave a decisive turn to the religious renaissance of the 12th century. Almost all the saints have sung their realization in different strains and expressed their views and opinions on men and society in varied sayings. The collection of these sayings is known as the 156

157 Vachana Shastra, the scripture of the Lingayat faith. The sayings of Basava are characterized by the sublimation of elegance, the apotheosis of merit, the transfiguration of grace. But in reading the sayings of Allama Prabhu we seem to be the spectators of a life drama and onlookers of a Master spirit s progress and development through the stress and stir of the eternal yea and nay. This spirit of detachment and idealism is manifest throughout his sayings whose cryptic expression surpasses in a way that of Carlyle in his Sartor Resortas, of Shakespeare in his Sonnets or of Tennyson in his In Memoriam. All the saints have realized the goal of life through the practice of Shiva-yoga which is otherwise known as Lingangasamarasya. The self of the cosmos and the self of man are identically the same and so are one. The self or the individual is termed Anga which is Chit-rupa, the pure conscient. The self of the cosmos is termed Linga which is Sat-rupa, the pure existent. And that Anga and Linga are one and the same is proved by the subjective mode of worship, that is, Ahamgrahopasana. The realization of the one Being in the objective worldprocess through self-awarenes is Samarasya, delight equal and equable. Samarasya is therefore Ananda-rupa. If there were not, says the Taittiriya Upanishad, this all-encompassing ether of delight of existence in which we dwell, none could live. The world-process then is not a chaos as the materialist holds but a fairly charming cosmos as the mystic observes. Creation springs from one glad act of affirmation, the everlasting yea, perpetually uttered within the depths of the Divine Nature the whole creation is the play of the Eternal Lover, the living, changing, growing expresssion of God s love and joy. It is participation in God s love and joy, penetration in the one Infinite Life that is the aim of Shiva-yoga. In the Vachana literature, Ishtalinga is sometimes described as a mirror, for a simple reason that its covering is as transparent as a mirror. Moggeya Mayideva explains this concept of mirror to the fullest extent in his Shatakatraya. In the initial stage, when the disciple begins to gaze on Ishtalinga, the mirror, he feels conscious of the difference between himself and the mirror. In the next stage, his attention is attracted more by the reflection of his face than by the actual mirror. Thus his mind turns from a definite object to a subject not belonging to this world of time and space. The final stage is reached when his attention is so much absorbed by his reflection that he completely ignores the very presence of the mirror in his hand and he feels himself totally at one with reflection which is nothing but his own face. This identity is achieved through intense gazing. There is a cryptic saying of Prabhu which runs thus: The eye is to the eye, the eye is in the eye, the eye is the sight, sight is the light, light is consciousness. Things are lighted by the light of consciousness. Lo, in the black iris of the eyeball lurk the fourteen worlds. It is through the eye that attention is focussed 157

158 on Linga (placed at the palm of the left hand) which serves as a lens to open the third eye. The eyes are expansion of the optic nerve which is a direct prolongation of the brain. The nerve spreads out into a thin layer called retina in which are situated microscopic bodies called rods and cones. It is the excitation of these rods and cones in retina that sends up sensory impulse to the brain which it translates as vision. The eyeball is situated in the orbital cavity amidst a cushion of fat and is moved in various directions by muscles. The eyeball consists of an interior and a posterior chamber and the external coating of the eye in its front portion is called cornea, behind the sclerotic coat. The cornea is glassy and transparent; the partition between the two chambers is formed by the crystalline lens being suspended by a circular screen or iris which is hanging like a curtain from a band of ciliary muscles. It is this iris that forms the black centre of the eye and the overture through it is called the pupil. The size of the pupil is controlled by the ciliary muscles. The posterior globe is full of a viscid fluid called vitreous humour. The glassy cornea, the aqueous humour, the lens and the vitreous humour all serve to focus rays of light on the retina so as to form a true image thereon for the brain to perceive. Of all the organs the eye is the most enigmatic. it is almost spherical and from an occult point of view it has, like the earth, a north pole the optic disc and a south pole the surface of the cornea. Dr. Baker, renowned writer on the esoteric knowledge, resembles the eye to the planet earth. Says he: The linings of the eye (when it is considered by analogy to the planet earth) are related to the three lower kingdoms: sclera mineral kingdom; choroid plant kingdom; retina animal kingdom. In turn, the rods may be regarded as the representatives of the higher animals and the cones correlate with the human kingdom. Those few cones gathered in the moccula represent, in this analogy, Man on the path, becoming receptive to extra systemic light (the energy of monad). The cone cells of the fovea represent the initiates all responding to the energy or monad from the fovea; the divinity is seen to rest behind the lens and iris. The yoga science long ago affirmed that the human eyes have hidden potential, that they pour out energy and that this energy can enhance the words spoken, the look that is directed, the teaching that is given. In this sense eye is a creative organ. Every service rendered to our fellow-men, every glance of compassion, every act of healing is accompanied by a release of energy from the eyes. Recently Dr. Oscar Brunler has discovered an instrument which enables him to measure something of the energies given off by the human eyes. He proves that not only is this energy very real, but that in any creative act like the painting of a picture or the chiselling of a statue, the energies peculiar to the artists are incorporated in the work of art being produced. His device has been able to 158

159 measure the energy output of a particular artist in biometric degrees. It is needless to say that he is qualified to analyse the creative energies in this way of many famous people. That the human eyes pour out energy does not come to us as a surprise in view of the fact that they represent part of the human brain. The eyes, in fact, contain the optic nerves which are themselves the prolongation of the brain and they can be observed with the help of an ophthalmoscope as white discs on the back of the eye at the level of the retina. When the brain radiations are measured, with an electroencephalogram, it is no wonder to measure the energies given off by the eyes as part of the diencephalon. This knowledge about the inner working of the eye is of vital importance because it is concerned with the opening of the third eye. The functioning of the third eye requires an intake of energy through the brow chakra which is connected with the pineal gland in the Sahasrara chakra through the optic thalamic nerve. Like all eyes, the third eye requires a lens in order to focus the images with which it is concerned. The lens for the third eye is in front of the forehead and is constructed within the periphery of the magnetic aura. The Linga which is placed at the palm of the left hand for gazing serves the purpose of a lens which increases magnetic aura for the opening of the third eye. Unimaginable the light in the eye Indescribable the ring in the ear Incomparable the taste on the tongue Immeasurable the peace of the central nerve Everywhere you will find Him In the minutest particles of dust, In the hard wood Or tender blade of grass Everywhere He is: The subtle, the imperishable, the unchanging O Guheshwara! With His breath pulsing upward from the still base, Penetrates the plaintain grove of flesh, To the glorious one who moves about, Where here and hereafter are one Farther than there is the light of the Absolute, 159

160 Beyond understanding and beyond change, The consummation of the ultimate knowledge O Guheshwara! To Him, the Glorious one who has realised The Reality, I say hail, O hail! Significance of Shiva Yoga of Meditation In the Aitareyopanishad it is stated that the Self or Atman entered the body through the crown of the head through the suture of the skull. The Atman having entered the body through the crown of the head, rests in the pineal gland in the third ventricle of the brain. The pineal is the seat of the soul, it is the seat of cosmic consciousness which is termed Mahalinga in Shiva-yoga. The soul in the pineal is directly connected with the eyes through the optic thalamic nerve. In the waking state of consciousness the soul rests in the eyes. Shiva-yoga starts directly from the soul through the eyes and realises the soul residing in the pineal through knowledge of identity. The scripture says Atmanam Atmana viddhi Know the Soul by the soul. Shiva-yoga fulfills this condition literally through the technique of opening the pineal gland. Shiva-yoga, the secret name of which is Animisha-yoga, has been addressed as Prachina-yoga or the ancient Yoga in the Upanishads. There is a definite mention of Prachina-yoga in the Taittiriya Upanishad. Shiva-yoga has been addressed as the ancient Yoga because it belongs to the chalcolithic age and because it reveals the hidden method of passing through the foramen of Monro. In the Kena Upanishad it is said: Thus we have heard from the ancient seers who explained that to us. The Taittiriya Upanishad proclaims thus: O son of Prachina-yoga, do thou meditate upon Him who resides in Agni as Bhuh, in air as Bhuvah, in the sun as Dvah, in Brahman as Maha. Agni, Surya, Vayu and Mahat are not mere cosmogonic terms but they are pregnant with occult meaning. Agni is thalamus which is situated in the first ventricle of the brain. Surya is corpus stratum which resides in the second ventricle of the brain. Vayu is medulla oblongata which is seated in the forth ventricle of the brain. Maha or Mahat is the pineal gland which has its seat in the Brahmarandhra, in the third ventricle of the brain. In this context it is pertinent to remark that Shiva-yoga Darpana, a valuable Yoga manual written in Sanskrit, mentions four ethers in the head centres and these ethers are none other than the four ventricles in the brain. The brain is an enlargement of the front end of the neural tube which rapidly grows into three bulb-shaped swellings forebrain, mid brain and hinder brain. 160

161 These three swellings go on increasing in size until the growing brain becomes bent upon itself in a number of folds. The original neural tube was a hollow structure, that is why the brain and spinal cord are also hollow. The cavity of the old neural tube persists in the cerebral hemispheres as two cavities the lateral ventricles which are continuous below with a third ventricle. The third ventricle lies between two large and important masses of nerve cells which develop at the base of the forebrain called thalami. The mid brain remains fairly small; it consists mainly of a large stalk of nerve tissue branching into two above and connecting the two cerebral hemispheres with the hinder brain. A passage runs through the mid brain, a tiny canal which is called the aqueduct of sylvius and connects the third ventricle which lies in the forebrain with the fourth ventricle lying in the hinder brain. From the hinder brain a number of important structures have developed. Its upper part forms the pons, a broad bridge of nerve fibres running transversely to connect the two hemispheres of the cerebellum which have sprung up. The lower part of the hinder brain constitutes the medulla oblongata which is continuous below the spinal cord. If we follow the spinal cord upwards we find that it broadens out above to form the medulla oblongata. This small but important structure contains the vital centres which govern the vital activities of the body such as breathing and the beat of the heart which are to be found in the grey matter forming the floor of the fourth ventricle. The nerve fibres which carry the messages from these centres to the organs leave the medulla in the vagus nerves. In addition to the vagus nerve the medulla gives rise to several other pairs of nerves, in fact, of the twelve pairs leaving the brain no less than eight take origin from it. The respiratory act is under the control of the vagus nerve which has two sets of fibres afferent and efferent. The stimulation of the first stops exhalation and produces inhalation, while the stimulation of the second does the reverse. These fibres are excited to action by the alternate collapse and distension of the air vesicles of the lungs where the vagus terminations are situated. Vagus is the only nerve which is composed of motor and sensory fibres both efferent and afferent. The efferent or inhibitory are anabolic in action, while the afferent or acceleratory ar catabolic in action. The afferent and efferent fibres have their nerve endings in thalamus and corpus stratum which are known as Agni and Surya in Yoga science. Thalamus is a mass of grey matter at the base of the brain; corpus stratum is also a mass of grey matter extending into the ventricles of the brain. The afferent fibres of the thalamus are described as the flames of fire. Yes, it is true: the afferent fibres are the cerebral sensory nerves which are like fire carrying energy of impressions from the outside world to the chief sensory centre the thalamus. The mingling of the afferent fibres with the efferent fibres of the corpus stratum is suggestive of the nature of vegal energy 161

162 that galvanizes into activity the dormant corpora quadrigemina situated behind the pons as four swellings which are companions to each other. Thalamus and corpus striatum are Agni and Surya (fire and sun) in Hatha-yoga terms. They are will and intuition in Raja-yoga terms and in Shiva-yoga terms they are Ishtalinga and Pranalinga. The importance of the thalamus and corpus stratum has been emphasized recently through discoveries made. Thalamus has a strong influence on the activities of the anterior pituitary while the corpus straitum exerts its influence on the posterior pituitary. The pituitary is of great concern to the Yoga discipline since it represents the focal point in physical tissue for the energies of the brow centre. The opening of this centre is inhibited by excessive emotional activities. It is gratifying to learn that thalamus and corpus stratum regulate the emotional activities and serve as an axis between the physical body and the etheric body. The cerebellum is a structure consisting of closely packed folds of nervous tissue arranged in two fairly well defined lobes. It is found to have an outer layer of grey matter (cells) and an inner core of white matter (fibres) just like the cerebral hemispheres. The white matter in the centre of the cerebellum has an arrangement of its own; it spreads out from a central stem like the branches of a tree to which grey matter appears to form leaves. To this appearance the name of the Tree of Life has been given. The cerebellum is concerned with balance. We do not always maintain balance by a conscious effort. By far the greater part of the muscular adjustments are achieved without any conscious will. The cerebellum looks after those movements. It receives all the messages from the muscles which do not enter consciousness. It sends out messages, too, which travel out from it, down the stem of the Tree of Life and the spinal cord to the muscles by way of the spinal nerves. If we study this Tree of Life deeply, it is found that the germplasm is possessed of immortality, that is, and immortal self. No limits can possibly be set to the growth of this Tree. The never ceasing unfoldment of this germplasm in material as well as spiritual aspect is the modern scientific thought which affords a fruitful analogy to the old Indian concept of Brahman or that which ever grows. The Tree of Life, having grown up to man in the mass, has also borne the fruits of sage, saint and mystic. The medulla oblongata is the main spring of this Tree of Life. In it lie the nervous centres that govern such vital functions as the heartbeat and the automatic processes of breathing. Injury to it causes instant death. It rests on the occipetal bone and projects through the first part of the spinal canal. In the Aitareyaranyaka it is stated that Prana enters the body by the fore part of the feet. Then it proceeds higher up to the thigh, stomach, heart and head and rests in the medulla, having ramified into sight, hearing, mind, speech and vital 162

163 breaths. Prana is the ridge-pole of the house known as the body. As the other beams rest on the main beam of the house, the body s all other members of the body and their functions depend upon Prana. Prana is the hub in which the seven spokes of the universal wheel are fixed. The seven spokes are the seven nerves that go to the openings of the organs of sense. The sensations from these openings travel along the nerves to excite the chief sensory nerve centre, the thalamus which is situated at the base of the brain. Medulla is the seat of Mahaprana or Mukhya Prana which means cosmic energy. it is a force that sustains all grades of life; it is a force that acts in man and animal and in forms and processes of nature. The essentiality of cosmic energy is that in it consciousness and power, knowledge and force are one: What it is, it knows and what it knows taht it does and becomes. This spirit of cosmic energy is Bhavalinga. Will and intuition are the twin aspects of the cosmic energy. When egoistic consciousness emerges and intervenes, there is a disturbance and a false movement. Will becomes an impulsion ignorant of its secret motive and aim; knowledge becomes a dubious and partial ray not in possession of will but only striving to possess and inform it. This is because we are not in possession of our self, our true being, but we are in possession of ego. What we are we know not; what we know we cannot effect. Knowledge is real and action is in harmony only when they proceed naturally out of spirit of cosmic energy. In the Aitareyopanishad it is stated that the Self or Atman entered the body through the crown of the head through the suture of the skull. Having rent open the place where the hairs are made to part having slit open the suture of the skull, he indeed entered the body by that door. This is called the door of division. This also is the place of rejoicing. The door by which the Atman enters the body is called vidriti or cut. It is distinct from the other openings like eye, ear, etc., which are the passages for other organs. They cannot afford the secret opening of joy. This door is intended for the Self alone and hence it is the door of bliss. For the self-passing through at the time of death attains Kaivalya or aloneness and beatitude. The Atman having entered the body through the crown of the head, rests in the pineal gland in the third ventricle of the brain. The pineal is the seat of the soul, it is the seat of cosmic consciousness which is termed Mahalinga in Shiva-yoga. The soul in the pineal is directly connected with the eyes through the optic thalamic nerve. In the waking state of consciousness the soul rests in the eyes. Shiva-yoga starts directly from the soul through the eyes and realizes the soul residing in the pineal through knowledge of identity. The scripture says Atmanam Atmana viddhi Know the Soul by the soul. Shiva-yoga fulfills this condition literally through the technique of opening the pineal gland. 163

164 For Neophytes, how to start Shiva Yoga of Meditation You will require: Ishtalinga one small pot of water one small bowl two pieces of cloth (one that is well absorbing and another one which is soft, like flannel) (note: all items should never be used for purposes other than Shiva-yoga!) 1. Choose a silent place and sit in a comfortable but firm posture (sukhasana). It is best to sit on the floor. Wear comfortable clothes of natural material. Sit in padmasana or some easy, comfortable but firm posture. 2. Place Ishtalinga in the centre of your left palm. A little sign that you notice on Ishtalinga must always face the thumb. Direct your index finger towards the centre of the bowl. Immerse your right ring finger in water and draw a water line along your index finger. Place Ishtalinga on the palm of your left hand. 3. Take a pot of water in your right hand and slowly pour water over Ishtalinga, repeating 2-3 times mentally the mahamantra OM NAMAH SHIVAYA. The water should flow evenly down your index finger into the bowl. Pour water over Ishtalinga, repeating the shadakshara (six-lettered) Mahamantra 4. Dry Ishtalinga with a clean, well absorbing piece of cloth. Dry it thoroughly. Dry your palm also. The palm should not be wet. 5. Gently rub your left palm on a soft flannel cloth. Your palm should be warm. Then gently rub Ishtalinga, in one direction only, from knee towards the body. This will make the coating of Ishtalinga very shiny and, more importantly, electricity will be generated. Gently rub the Ishta-linga towards you (only in one direction) 6. Place an oil-lamp or a candle behind and just a little above your left shoulder. Place an oil-lamp or a candle behind and just a little above your left shoulder. 7.Shiva-yoga is to be practised in the dark, so make sure the lights in the room are turned off or the blinds are closed. Make sure that lights are turned off. 8. Place Ishtalinga on your left palm. Again the sign on Ishtalinga should be facing the thumb. 164

165 9. Raise your left palm so as to come in line with the place between your eyebrows. Greet Ishtalinga with a circular, anti-clockwise movement of your open right hand. 10. Determine the correct distance between Ishtalinga and the eyes. Use your right hand. Fold all fingers except the thumb. Press your right wrist against the left wrist and touch the tip of your nose with the tip of the thumb which should be straight. Once you do this, support your left arm with the right hand, either by holding your left elbow, or by tucking your right hand under your left arm-pit. Take appropriate distance between left palm and eyes 11. Sit straight and start gazing at the speck of the light on the coating of Ishtalinga. This steadfast gazing is called Tratak. During Tratak your eyes should be half closed and you should not blink. All the time, repeat mentally the mantra OM NAMAH SHIVAYA. Yoga students practising Shiva-yoga 12. Begin your practice with not more than 5 minutes (time of practice will increase on its own!), then bow down to lshtalinga. 13. After the practice is over, remain seated in silence and enjoy the overall peace that surrounds you. Meditate with eyes closed. Thus all the benefit from the practice of Shiva-yoga will be preserved. Important Conclusion Always sit in the same place. Face either north or east and try to start your practice at the same time every day. The best time is early in the morning (between 4 and 6 hrs) or in the evening (between 19 and 21 hrs). During Shivayoga practice do not wear any metal ornaments on your body as it will prevent the even flow of energy (prana), throughout your body. You should also remove wrist-watch and specs or lenses. But, in case you are long-sighted, leave your specs on! Keep your Ishtalinga in a small cotton or silk bag (never use leather or synthetic material). Treat your Ishtalinga with utmost care, respect and above all-love. It is sacred. If you wish, you can wear it on your body, i.e., around your neck so that it stays in the area of anahata chakra (heart centre). Your lshtalinga has been blessed by Shri Kumarswamiji and is full of his Guru-shakti (Master s power) and Grace. The wearing of lshtalinga fills your body with wonderful energy and gives you protection against various negative influences from the outside world. Scientific Processes in Shiva Yoga of Meditation 165

166 Samyama is the combination of Dharana, Dhyana and Samadhi. Samyama means concentration, one-pointed concentration. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi. The first four represent the preparatory stage. Dharana means Trataka, it should be done with eyes open. Dhyana should be done with eyes closed. When you begin to look inside, you begin to see the light in the heart, automatically. You need not make any effort. That light is known as Pranalinga. If that light grows on and goes to the crown of the head and you begin to see the Supreme Light in Sahasrara that is Bhavalinga. Now it is seen through Ishtalinga, it is the light reflected on Ishtalinga. Without the aid of these, if you close your eyes and you begin to concentrate in the heart, you begin to see the light of the size of the thumb (Angushtamatra Jyoti) that is Pranalinga. If it goes on widening and rising upwards and if it comes to the Sahasrara and when you begin to meditate on Sahasrara, at once a flood of light you can see. That is known as Bhavalinga. You will have the knowledge of inside things, you can read the heart of others, and you can tell the future, you can see hidden things. It is natural and scientific. It is not magic, nothing of the sort. How to Practise Shiva of Meditation We begin to demonstrate the process of worshipping Ishtalinga. Yesterday I spoke about the theory of Shiva-yoga. Today I want to demonstrate its practice how to practise, how to worship and by worshipping Ishtalinga how you can change your human nature into the Divine nature. The whole aim of Shiva-yoga is to awaken the dormant pineal gland. This pineal gland is present in everybody. It is situated in the third ventricle of the brain. When, by the process of Shiva-yoga, the dormant pineal gland begins to vibrate it releases flood of light because it is not the relic but the symbol of the third eye. These two physical eyes were not present but when the tendency of man became downward and when his mind began to engage in sexual pleasures, it (the third eye) became dim, it began to recede. Now it is situated in the third ventricle of the brain as the symbol of the third eye. Modern scientists say it is vestigial. No, no, no, it is embryonical please, remember this word it is embryonical. Since it is embryonical, it is capable of being developed. The process of Shiva-yoga will help you to galvanize into activity the dormant pineal gland. The practice of Shiva-yoga is very important. By constant practice of Shiva-yoga, it is just possible to awaken the dormant pineal gland. Automatically kundalini also awakens. In order to awaken kundalini, you have to undergo much trouble, labour. You need not go through 166

167 any trouble or any struggle. By the simple process of Shiva-yoga you can awaken kundalini. It needs constant practice. There are three processes Nada, Bindu and Kala. The first stage is Kala worshipping Ishtalinga. Keep the Linga on the palm of your left hand and slowly pour water on the Linga. When you pour water you, please, repeat the mantra OM NAMAH SHIVAYA, OM NAMAH SHIVAYA. Repeat it mentally, not vocally. Then rub the Ishta-Linga. Also rub the palm. The palm should be warm. The rubbing of Ishta-Linga should be gentle. Why should you do this? You might have heard of Faraday, the English scientist. He has proved that electricity is generated by three modes by friction, by contact and by induction. Why should it be done? Why should Linga be rubbed? Because by gentle rubbing or by friction electromagnetic waves are generated. The hexagon is drawn on the palm of the left hand. Hexagon means triangle over a triangle. It forms six small triangles which represent six chakras Adhara, Swadisthana, Manipuraka, Anahata, Vishuddhi and Agneya (Brahmarandhra). The middle means Shunya, Zero or Bindu. So, here Linga should be placed. Around it there are the six chakras. In each small triangle, Shadakshara Mantra (OM NAMAH SHIVAYA) should be written like this NAM, MAM, SHIM, VAM, YAM, OM. The significance of this mantra is this: there are six principles in the Universe. Prthvi, Ap, Agni, Vayu, Akash and Atman. Prthvi means the earth NAM in Muladhara chakra represents the earth element. Ap or water element in Swadisthana chakra is represented by MAM, Agni or fire element in Manipuraka chakra is represented by SHIM, Vayu or air element in Anahata chakra is represented VAM, Akash or ether element in Vishuddhi chakra is represented by YAM and Atman the Self, the Soul in Agneya chakra is represented by OM. This represents the whole Universe, the power of the cosmic energy. Draw a hexagon on left palm with bhasma and write one syllable of the shadakshara mantra in each triangle using bhasma. Faraday discovered two kinds of electricity electricity by induction and electricity by conduction. By conduction it is negative and by induction it is positive. This positive electricity is generated by three modes: by friction, by contact and by induction. Shivayoga is entirely based on the laws of electricity and light. You pour water on Linga, then you gently rub it. Then you keep it on the left palm and you gaze at it. By these three processes electromagnetic waves are generated. They go and dash against the dormant pineal gland and galvanize it into activity. Then the dormant pineal gland which resides in the third ventricle of the brain begins to vibrate. When it begins to vibrate it releases light because it is the relic of the Third Eye. That light you begin to see in your palm. 167

168 Three things should be done. Electricity is generated by friction, contact and induction. First, rub Linga gently. That is friction. Then you keep it on the left palm of your hand. The contact is formed. Electricity is generated. Then you have to look at Linga with half-closed eyes. Look at the Bindu, i.e. the speck of light which is reflected in Ishtalinga. Go on looking at Bindu. That is induction. Friction, contact and induction, by these three modes electromagnetic waves are generated. They go and dash against the pineal gland which is situated in the third ventricle of the brain. When the electromagnetic waves dash against the pineal gland, it begins to vibrate. When it begins to vibrate, it releases light and sometimes your palm becomes full of light. That light comes from the pineal gland because it is the symbol of the third eye. If you go on practising Shivayoga, your whole body becomes full of light. Place an oil-lamp or a candle behind and just a little above your left shoulder. Jesus the Nazarene also said (if we can trust the veracity of the Gospels, even the New Testament, If thine eye be single, thy whole body shall be full of light. He experienced it. If Thine eye be single means when Thy third eye opens. The third eye means the pineal gland. When the pineal gland opens, i.e. when the third eye opens, what happens? Your whole body becomes full of light. And it is the experience of Christ. It is true. When the Third Eye opens, the body becomes full of light. The human body itself is a battery. These are the two poles of the battery) this is the right pole and this is the left pole. The right pole contains proton, the left pole contains electron. Electron is more powerful than proton, that is why we place Linga on the palm of the left hand and we begin to gaze at the speck of the light which is reflected on Ishtalinga. In the mind you repeat OM NAMAH SHIVAYA. This is necessary. This is Nada, sound. The small speck of light which you see is Bindu and pouring water over Linga is Kala. So that is very simple, scientific and there is no harm. A boy of 8 can do it, a man of 80 years can do it! The progress depends upon the intensity of your practice. If your practice becomes more and more intense, it is easily achieved. Pineal gland is now dormant. When it begins to vibrate, it releases light because it is the Third Eye. Scientists say that it is the relic of the Third Eye. It releases light and that light you can also see on the palm of your hand. The Linga disappears. It is there but before you see the light you see different colours also. You see aura. The colour is yellow, white, blue VIBGYOR (V-violet, I-indigo, B-blue, G-green, Y-yellow, O-orange, R-red). When all these colours become one, then you experience flood of light. When a single ray of light is reflected through the prism, it diffuses into seven colours VIBGYOR. When you begin to see the white light in your palm, that is the highest state, and your body becomes full of light. 168

169 Hindu Sacred Texts Glossary A Abhimanyu (अभ मन ): Son of Arjuna and Subhadra who was married to Uttara, daughter of King Virata. He was deceitfully killed by the Kauravas during Kurukshetra. Āchārya (आच र य): Teacher or Guru. Achyuta (अच य त): A synonym of Sri Vishnu. Adhiratha (अभ रथ): Karna's foster-father. Adi Shankara (आभ शङ कर): The first Hindu philosopher who consolidated the principles of the Advaita Vedanta philosophy. Aditi (अभ भत): A goddess of the sky, consciousness, the past, the future and fertility. 169

170 Advaita Vedanta (अद व त व न त): A school of Hindu philosophy often called a monistic or non-dualistic system which refers to the indivisibility of the Self (Atman) from the Whole (Brahman). Agastya (अगस ): A great sage whose life-story the Pandavas learnt while on pilgrimage to holy places, his wife Lopamudra was equally a great sage in her own right. Aghāsur (अघ स र): A dragon sent by Kamsa to destroy Krishna Āgneyāstra (आग न र स ): Āgneyāstra is the fire weapon, incepted by God Agni, master of the flames. Agni (अग भ ): The sacred Hindu fire god.[2] Agnihotra (अभग नह त र): A sacrifice to God Agni. Ahi (अभह): Means ("snake"), Vritra was also known in the Vedas as Ahi cognate with Azhi Dahaka of Zoroastrian mythology and he is said to have had three heads. Ahamkara (अह क र): A Sanskrit term that refers to the ego of one's self, the identification of one's own ego. Ahimsā (अभह स ): A religious concept which advocates non-violence and a respect for all life. Airāvata (ऐर वत): Indra's elephant. Ajasat (अजसत):The Prince who plots with Devadatta to kill Buddha Ajatashatru (अज तशत र ): Having no enemy, friend of all born things, an epithet of Yudhishthira. Akampana (अकम प ): Meaning (Unconquerable) - A rākshasa,maternal uncle of Ravana,slain by Hanumaān at seize. Akshayapatra (अक षर पत र): A wonderful vessel given to Yudhishthira by the Sun god which held a never-failing supply of food. Alara (अलर) : A famous sage, sought out by Buddha Alambasa (अलम बस): A Rakshasa friend of Duryodhana who had joined his forces but Satyaki compelled him to flee from the battlefield. 170

171 Amarāvati (अमर वत ): The city of Indra Amarkantak (अमरक टक): Amarkantak is a unique natural heritage area in eastern Madhya Pradesh, India. This is the meeting point of the Vindhyas and the Satpuras, with the Maikal Hills being the fulcrum. This is the place from where the Narmada River, the Sone River and Johila River emerge. Ambā (अम ब ), Ambikā (अम भबक ), Ambālikā (अम ब भलक ): The three daughters of King of Benares, Eldest daughter Ambā was in love with King Shālwa Amrit (अम त): Ambrosia, the food of the gods, which makes the partaker immortal. Ananta (अ त): Ananta may be 1.The thousand headed nāga that issued from Balrāma's mouth 2. Author and commentator of Katyayana sutra 3. Ananta was the name of present Shekhawati region of Rajasthan in India. Andhaka (अ क): Andhaka was the demon son of Shiva, and was created from a drop of his sweat. He was born blind. After birth, Andhaka was given to Hiranyaksha to be raised, as he had no sons. Later, Andhaka became the king of Hiranyaksha's kingdom. Anga (अ ग): Mlechchha kings, a Kaurava supporter. Angada (अ ग ): One of the monkey host; Son of Valī Aniruddha (अभ र द ध): Son of Pradyumna (a rebirth of Shatrughana who married with Chārumati and Ushā Anjalikā (अ जभलक ): The greatest of Arjuna's arrows with which he slays Karna Anjanā (अ ज ): Mother of Hanumāna Anshumat (अ श मत): A mighty chariot-fighter Anusuya (अ स र ): Sati Anusuya was wife of the sage Atri and mother of Dattatreya ( त त त र र ) who is considered by some Hindus (in western India) to be an incarnation of the Divine Trinity Brahma, Vishnu and Shiva. Apsarās (अपसर ): Heavenly nymphs, The dancing girls of Indra's court Aquila (अक भवल ): Equivalent, Garuda; the divine eagle 171

172 Araṇi (अरभ ): An upper and a lower piece of wood used for producing fire by attrition. Āraṇyaka (आरण यक): Part of the Hindu Śruti that discuss philosophy, sacrifice and the New Year holiday. Arjuna (अज य ): The third of Pāndavas and Krishna's cousin. His doubts on the battle field led to Krishna expounding the Gita.[1] Artha (अथय): Wealth, one of the objects of human life, the others being Dharma, (righteous- ness), Kama (satisfaction of desires), Moksha (spiritual salvation). Arundhati (अर भत): Wife of sage Vashishta. She was one of the nine daughters of Kardama Prajapati and his wife Devahuti. Arya: 'Noble or Pious.' Was also used as another name for ancient vedic bharatas tribe, whose main rival tribe were the Dasas. Asamanja (असम ज): Son of Sāgra Ashtavakra (अष टवक र): A towering scholar while still in his teens. Ashta Lakshmi: Eight aspects of goddess Lakshmi, symbolising eight sources of wealth Ashvatthāman (अश वत थ म ): Son of Dronacharya and last supreme commander of the Kaurava force, strong as a horse Ashvins (अश भव ): The divine twins Ashwamedha (अश वम ): The horse sacrifice Asvamedha Yajna (अश वम र ज ञ): A horse sacrifice. Ashwapati (अश वपभत): Uncle of Bharata and Shatrughna Ashwasena (अश वस ): Son of Naga Takshaka, who was saved by Indra, while Khandavavana was put into flame by Pandavas. Five mighty arrows shot by Karna Asita (अभसत): A sage who held that gambling was ruinous and should be avoided by all wise people. Asmaka (अस मक): A Kaurava warrior who attacked Abhimanyu. Astra (अस त र): A missile charged with power by a holy incantation. 172

173 Asuras: mythological lord beings in Indian texts who compete for power. Ātma (आत म ): The underlying metaphysical self, sometimes translated as spirit or soul. Ayodhyā (अर ध य ): Unconquuerable, The city in the country of Koshala B Binod: The Father of intillegent son Birat Birat: The intillegent son of Binod Timsina and Ganga Timsina Babhruvahana: Babhruvahana was son of Arjuna by his wife Chitrāngadā. Badarikasram (बद र क श रम): Badarikasram is a place sacred to Vishnu, near the Ganges in the Himalayas, particularly in Vishnu's dual form of Nara-Narayana. Bahlika (ब भ क), Dasharna ( श य): States the kings of which were Kalinga, Magadha, friendly to the Pandavas, Matsya, Panchala, Salva. Bahu (ब ह ): A king of the Solar race. who was vanquished and driven out of his country by the tribes of Haihayas and TaIajanghas. He was father of Sagara. Bahuka (ब ह क): The changed name of Nala, as a charioteer of Rituparna, the king of Ayodhya. Also other name of king Bahu. Baladeva (बल व): Balarama, elder brother of Sri Krishna. Balarāma (बलर म): Elder brother of Lord Krishna and manifestation of Sheshanaga.[1] Balarāma (बलर म): An avatar or incarnation of Adisesha the thousand-hooded serpent on which Lord Mahavishnu reclines in Vaikuntha. Bali: a demon king defeated by the god Vishnu. Bakāsura (बक स र): A voracious, cruel and terribly strong Rakshasa or demon who lived in a cave near the city of Ekachakrapura whom Bhima killed to the great relief of the citizens. Baṇāsura (ब स र): Banasura was a thousand-armed asura and son of Bali. He was a powerful and terrible asura. All people even the king of earth and Devas of heaven were afraid of him. Banasura was a follower of Shiva. He had a beautiful daughter named Usha. 173

174 Behula (ब ह ल ):The daughter of Saha, a merchant of Nichhani Nagar; weds Lakshmindara, mentioned in the story of Manasa Devi who was the daughter of Shiva. Bhadra ( द र): A mighty elephant Bhadrakālī ( द रक ल ): Bhadrakālī is also known as the gentle Kali, who came into being by Devi's wrath, when Daksha insulted Shiva. She is the consort of Virabhadra. Bhagadatta ( ग त त): King of Pragjyotisha, a Kaurava ally. Bhagawān ( गव ): Form of address to Gods and great rishis, example- Bhagawan Sri Krishna, Narada, Vyasa. A Sanskrit word meaning "Holy or Blessed one". It is a title of veneration, often translated as "Lord" and refers to God. Bhagavad Gītā ( गव ग त ): The national gospel contained in Mahābhārata, Part of the epic poem Mahabharata, located in the Bhishma Parva chapters A core sacred text of Hinduism and philosophy. Bhagavatī ( गवत ): Alias Pārvatī, Shiva's wife Bhagīratha ( ग रथ): Son of Dilipa, king of Kosala who worshipped Shiva and brought down Ganges. Bhajan ( ज ): A Hindu devotional song. Great importance is attributed to the singing of bhajans within the Bhakti movement. Bhaktī ( क त ): A Sanskrit term that means intense devotion expressed by action (service). A person who practices bhakti is called bhakta. Bhaktī Yoga ( क त र ग): The Hindu term for the spiritual practice of fostering of loving devotion to God, called bhakti.[2] Bharadwāja ( रद व ज): A rishi, father of Yavakrida. Bharata ( रत): Means "to be or being maintained"). Bharat may be 1. a name of Agni 2. a name of Rudra 3. one of the Adityas 4. Emperor Bharata, son of Dushyanta and Shakuntalā 5. Bharata (Ramayana), a son of Dasharatha, younger brother of Rama 6. Bharata Muni, the author of the Natyashastra 7. Bharata (Bhagavata), the eldest of a hundred sons of a saintly king by name Rishabha Deva according to the Bhagavata purana. 174

175 Bhārata ( रत): Meaning ("descended from Bharata"). Bhārata may refer to 1. The Bhāratas, an Aryan tribe of the Rigveda 2. an early epic forming the core of the Mahabharata (allegedly comprising about a quarter of the extended epic) 3. the Republic of India (properly, Bhārata GaNarājya, रत ग र ज य). Bhārgava ( वयग): Karna's divine weapon Bhaumāsur ( म स र): A demon slain by Krishna Bhīma ( म): The second of Pāndavas who excelled in physical prowess as he was born of the wind-god. Bhīshma ( ष म): Bhīshma was son of Shāntanu, the great Knight and guardian of the imperial house of Kurus. Bhīshmaka ( ष मक): Raja of Kundalpur and father of Rukminī. Bhoja s ( ज): A branch of the Yadava clan belonging to Krishna's tribe. Bhumanyu : Nameo of Son of Bharatha. He became emperor of India after Bharat. Bhuminjaya ( भम जर ): Another name of prince Uttara son of Virata who had proceeded to fight the Kaurava armies, with Brihannala as his charioteer. Bhuriśravas ( ररश र वस): Bhurisravas was a prince of the Balhikas and an ally of the Kauravas, who was killed in the great battle of the Mahabharata. Bhūta: A ghost, imp, goblin. Malignant spirits which haunt cemeteries, lurk in trees, animate dead bodies, and delude and devour human beings. Bibhatsu (भब त स ): One of Arjuna's name meaning a hater of unworthy acts. Brahmā (ब रह म ): Creator of the universe, The Hindu creator god, and one of the Trimurti, the others being Vishnu and Shiva. He must not be confused with the Supreme Cosmic Spirit of Hindu philosophy Brahman. Brahmāstra (ब रह म स त र): A divine weapon, irresistible, one given by Lord Brahma himself. Brahmachārin (ब रह मच रर ): A religious student, unmarried, who lives with his spiritual guide, devoted to study and service. Brahmacharya (ब रह मचर य): Celibacy, chastity; the stage of life of Vedic study in which chastity and service are essential, The word Brahmacharya symbolises a 175

176 person who is leading a life in quest of Brahma, or in other words a Hindu student Brahmadatta (ब रह म त त): King of Benares Brahman (ब र ह म ): The signifying name given to the concept of the unchanging, infinite, immanent and transcendent reality that is the Divine Ground of all being. Brahmin (ब र ह मम ): One of four fundamental colours in Hindu caste (Varna) consisting of scholars, priests and spiritual teachers. Braj (ब रज): Braj (also known as Brij or Brajbhoomi) is a region in Uttar Pradesh of India, around Mathura-Vrindavan. It is considered to be the land of Krishna and is derived from the Sanskrit word vraja. Brihadaswa (ब ह स व): A great sage who visited the Pandavas during their forest hermitage and reminded them of King Nala of Nishadha who also lost his kingdom in the game of dice and who deserted his wife Damayanti because of a curse but ultimately regained both.[3] Brihadratha (ब हद रथ): Commander of three regiments reigned over Magadha and attained celebrity as a great hero, married the twin daughters of the Raja of Kasi. His two wives ate each half of a mango given by sage Kausika and begot half a child each. A Rakshasi recovered the two portions from a dustbin wherein they were thrown and when they accidentally came together, they became a chubby baby, which she presented to the king, saying it was his child, which later became known as Jarasandha. Brihadyumna (ब ह र म ): A King, a disciple of sage Raibhya. Brihannala (ब हन नल): Name assumed by Arjuna while living at Virata's court in incognito. He taught arts to Uttarā, the princess of the kingdom of Virata. Brihaspati (ब हस पभत): Father of Kacha and priest of devas Brihatbala (ब हत बल): A daring warrior who charged at Abhimanyu caught in the Kaurava army's net. Brindavan (ब न द व ): A town on the site of an ancient forest which is the region where Lord Krishna spent his childhood days. It lies in the Braj region. C 176

177 Caste (क स ट): Portuguese word to describe in a western context the Hindu system of classification of peoples (jāti) Diagram of chakraschakra (चक र): An energy node in the human body. The seven main chakras are described as being aligned in an ascending column from the base of the spine to the top of the head. Each chakra is associated with a certain colour, multiple specific functions, an aspect of consciousness, a classical element, and other distinguishing characteristics. Chala (चल): A Kaurava warrior. Champā (चम प ): A city on banks of the Ganges river where Karna found as a babe by Adhiratha and Rādhā Chāndāla (च ड ल): A person of a degraded caste, whose conduct was much below standard and whose cause pollution. Chandraketu (च द रक त ): A devotee of Manasā Channa (चन न) : A royal servant and head charioteer of Prince Siddhartha, who was to become the Buddha. Chānd Sadāgar (च स गर): A merchant-prince of Champaka Nagar. Manasā Devi woos the devotion of him Charachitra (चरभचत र): A son of King Dhritarashtra who perished in the war. Caraka Saṃhitā (चरक स भहत ): An ancient Indian Ayurvedic text on internal medicine written by Caraka. It is believed to be the oldest of the three ancient treatises of Ayurveda. Chavadi: Place of public assembly of the village. It is the property of the entire community. In it all public business is transacted, and it serves also as the village club the headquarters of the village police and guest house for travellers. Chedi (च भ ): A kingdodom of Shishupāla, old name of present Chanderi 177

178 Chekitana (च भकत ): Chekitana was son of Dhrishtaketu, Raja of the Kekayas, and an ally of the Pandavas. Chitra (भचत र): A son of Dhritarashtra killed in the war. Chitraksha (भचत र क ष): One of the many sons of King Dhritarashtra who fell in the war. Chitrakūta (भचत रक ट): Chitrakūta was in mountain forests where Rama, Sita and Lakshmana spent eleven and half years of their exile; The hermitages of Vālmīki, Atri, Sati Anusuya, Dattatreya, Maharshi Markandeya, Sarbhanga, Sutikshna were here; and here the principal trinity of the Hindu pantheon, Brahma, Vishnu and Mahesh, took their incarnations. Chitralekha (भचत रल ख ): Chitralekha was a friend of Usha and daughter of minister of Banasura. She was a talented lady who helped Usha to identify the young man, Aniruddha, seen in the dream of Usha. Chitralekha through supernatural powers abducted Aniruddha from the palace of Krishna and brought him to Usha. Chitrasena (भचत रस ): King of the Gandharvas who prevented the Kauravas from putting up their camp near the pond where he himself had encamped. Chitrayudha (भचत रर ): A Kaurava prince who laid down his life in the war. Chitravarma (भचत रवम य): A brother of Duryodhana who was killed in the war Chitrangada (भचत र ग ): Elder son of Santanu born of Matsyagandhi (Satyavati) who succeeded his father on the throne of Hastinapura. Chitrāngadā: Chitrāngadā was one of Arjuna's wives. Arjuna travelled the length and breadth of India during his term of exile. In ancient Manipur in the eastern Himalayas he met Chitrāngadā, the daughter of the king of Manipur and married her. Babhruvahana was soon born to the couple. Babruvahana would succeed his grandfather as king of Manipur. Chyavana (च र व ): A great rishi, husband of beautiful wife Sukanyā whom Ashvins beheld at her bath D Dāruka ( र क): Sri Krishna's charioteer. 178

179 Dadhichi: Dadhichi was a Vedic king, son of Atharvan, who turned a great Rishi. Dadhicha gave his bones to destroy Vritra, a brahmin, who became the head of the Asuras. Daityas ( त र ): Daityas were the children of Diti and the sage Kashyapa. They were a race of giants who fought against the gods. Daksha ( क ष): The skilled one, is an ancient creator god, one of the Prajapatis, the Rishis and the Adityas, and a son of Brahma. Dākshāyani ( क ष र ): Dākshāyani is the Goddess of marital felicity and longevity; she is worshipped particularly by ladies to seek the long life of their husbands. An aspect of Devi, Dākshāyani is the consort of Shiva. Other names for Dākshāyani include Gaurī, Umā, Satī, Aparnā, Lalithā, Sivakāmini. Damayantī ( मर त ): She is the wife of Nala whose story is told in the Mahabharata. Dandaka ( डक): A kingdom and a forest, had the same name, was a colonial state of Lanka under the reign of Ravana. Ravana's governor Khara ruled this province. It was the stronghold of all the Rakshasa tribes living in the Dandaka Forest. Dasharatha ( शरथ): King of Ayodhya and Rama's father. Dashaarna ( श य): A country whose king attacked Bhagadatta's elephant in an effort to save Bhima. Dasharna ( श य): Dasharna was an ancient Indian kingdom in Malwa region near Mandsaur. The queen of Chedi kingdom and mother of Damayanti were daughters of king of Dasharna. Demons: A supernatural being that has generally been described as a malevolent spirit. A demon is frequently depicted as a force that may be conjured and insecurely controlled, they were constantly at war with devas. Devadatta ( व त त): Name of Arjuna's conch, also Buddha's cousin. Deva ( व): The Sanskrit word for god or deity. It can be interpreted as a demigod, deity or any supernatural being of high excellence. Devarata ( वरत): Father of Yajnavalkya, the gods had given him a great bow and neither gods, nor gandharvas, nor asuras, nor rākshsa, nor men had might to string that. 179

180 Devakī ( वक ): Mother of Lord Krishna. Devala ( वल): A sage who condemned the game of dice as an evil form of gambling and declared it unfit as entertainment for good people, as it usually offered scope for deceit and dishonesty. Devavrata ( वव रत): The eighth child of Santanu and Ganga who in time mastered the art yielding arms and learned the Vedas and Vedanta as also the sciences known to Sukra was crowned Yuvaraja (heir apparent), but later vowed to celibacy and was known as Bhishma. Devayanī ( वर ): The beautiful daughter of Shukracharaya, preceptor of the demons, who fell in love with Kacha, son of Brihaspati, preceptor of the Devas. Devendra ( व द र): King of the Gods. Devī ( व ): The female version of a Deva, i.e. a female deity or goddess. Devi is considered to be the Supreme Goddess in Shaktism. Dhanvantari ( व तर ): An avatar of the Hindu God Vishnu. Dhanvantari appears in the Vedas as the physician of the gods, and is the god of Ayurvedic medicine. Dharma ( मय): Righteous course of conduct. Can mean law, rule or duty. Beings that live in harmony with Dharma proceed quicker towards moksha. Dharmagranthi ( मयग र थ ): Assumed named of Nakula at Virata's court. Dharmananda ( मय ): The delighted of Dharma, a name of Yudhishthira, the son of Dharma or Yama. Dharmavyadha ( मयव र ): He possessed the secret of good life and lived in the city of Mithila. He was a meat-seller. Dhananjaya ( जर ): One of the names of Arjuna. Dhanusaksha ( सक ष): A great sage whom Medhavi, son of sage Baladhi, once insulted. He took the form of a bull and butted at that mountain and broke it to pieces. Then Medhavi fell down dead. Dhaumya ( म र ): Preceptor of the Pandavas, who accompanied them during their exile to the Kurujangala forest, singing Sama hymns addressed to Yama, Lord of Death. 180

181 Dhrishtadyumna ( ष ट र म ): Supreme commander of the Pandava forces and twin brother of Draupadi. Dhrishtaketu ( ष टक त ): Dhrishtaketu may be 1. A son of Dhrishtadyumna. 2. A son of Shishupala, king of Chedi, and an ally of the Pandavas. 3. A king of the Kekayas, also an ally of the Pandavas. 4. Son of Satyadhriti. 5. Son of Nriga. Dhritarāshtra ( तर ष टर ): Elder son of Vichitravirya and Ambika, born blind, father of Duryodhana. Dharmaputra ( मयप त र): The son of Yama, epithet of Yudhishthira. Dhartarashtras ( तयर ष टर ): Sons of Dhritarashtra Dhruva (ध र व): Dhruva was the prince blessed to eternal existence and glory as the Pole Star (Dhruva Nakshatra in Sanskrit) by Lord Vishnu. The story of Dhruva's life is often told to children as an example for perseverance, devotion, steadfastness and fearlessness. Dhumrāksha ( मर क ष): The Grey-eye rākshasha appointed by Rāvana who was slain by Hanumāna. Dilipa (भ ल प): Son of Anshumat and father of Bhāgīratha. Dīpāvali ( प वल, भ व ल ): Lit. a row of lamps. A significant 5-day festival in Hinduism occurring between mid October and mid November. It is also popularly known as the Festival of Lights. Draupadī (द र प ): Daughter of King Drupada, King of Panchala,who was born from fire. She was the sister of Dhrishyadyumna. She married all the five Pandavas though Arjuna had won her in the Swayamvara, because of the vow that they would share everything in common. Droṇa (द र ): A Brāhman discovered by Bhīshma, Son of a Brahmana named Bharadwāja; married a sister of Kripa and a son Aswathama was born to them; learnt military art from Parasurama, the maser. Later he became the instructor to the Kaurava and Pandava princes in the use of arms. He was slain by Dhrishtadyumna in Mahabharata war. Drupada (द र प ): King of Panchala, Drona's friend, father of Draupadi who became the wife of the Pandavas 181

182 Duhsāsana ( श स ): brother of Duryodhana who dragged Draupadi into the assembly hall and attempted to strip her naked after she had been lost as a wager by Yudhishthira. He eventually gave up when Krishna came to Draupadi's aid. The pandava Bhima killed him at Kurukshetra and drank his blood in accordance with the vow he had taken.[1] Durdhara ( यर): A son of Dhritarashtra killed by Bhima in the war. Durgā ( ग य): A form of Devi, the supreme goddess. She is depicted as a woman riding a lion with multiple hands carrying weapons and assuming mudras. Durjaya ( जयर ): A brother of Duryodhana who was sent to attack Bhima, to save Karna's life but lost his own. Durmarsha ( मयशय): A son of Dhritarashtra killed by Bhima. Durmata ( मयत): A son of Dhritarashtra who was killed by Bhima. Durmukha ( म यख): A chariot-borne warrior on the Kaurava side. Durvāsa ( व यस): An ancient sage known for his anger who visited the Kauravas. Duryodhana asked him to visit his cousins, the Pandavas, hoping that they would incur his wrath.[1] Durvishaha ( भवयषह): A warrior fighting on the Kaurava side. Duryodhana ( र ): The eldest son of the blind king Dhritarashtra by Queen Gandhari, the eldest of the one hundred Kaurava brothers, and the chief antagonist of the Pandavas. Dushkarma ( ष कमय): A warrior belonging to the Kaurava side. Dushyanta ( ष र त): A valiant king of the Lunar, race, and descended from Puru. He was husband of Sakuntala, by whom he had a son, Bharata. The loves of Dushyanta and Sakuntala, her separation from him, and her restoration through the discovery of his token-ring in the belly of a fish, form the plot of Kalidasa's celebrated play Sakuntala. Dussaha ( स सह): A son of Dhritarashtra killed by Bhima. Dvaita (द व त): A branch of Hindu philosophy, founded by Shri Madhvacharya that advocates dualism and stresses a strict distinction between God and souls. 182

183 Dvaitavana (द व तव ): Dvaita Forest or Dvaitavana was situated to the south of the Kamyaka Forest. It contained within it a lake called the Dwaita lake. It was on the south-western outskirts of Kurujangala, near the borders of the desert (northern extension of the Thar desert into Haryana) (3,176). It also lay on the banks of the Saraswati River (known there as the Bhogavati) (3-24,176). Dwaitayana (द व त र ): A forest where the Kaurava, cows were being bred and housed. Dwārakā (द व रक ): Krishna renounced war in Mathura for the greater good and founded and settled in Dwārakā. Leaving the Vrishnis people in Dwaraka, Krishna returned to Mathura and killed Kamsa (his maternal uncle) and Kālayavans demon and made Ugrasen (his maternal grandfather) the king of Mathura. Dyumatsena ( र मतस ): King of Shālwas and father of Satyavān. E Ekachakra (एकचक र): It was a city where the Pandavas are said to have lived here with their mother, Kunti, when they were exiled to the forest and escaped from the burning of house of lac. Ekalavya (एकलव र ): He was a young prince of the Nishadha tribes, who achieves a skill level parallel to the great Arjuna, despite Drona's rejection of him. He was a member of low caste and he wished to study in the gurukulam of Dronacharya. Fire-God: Same as Agni. F Flute: Lord Krishna had a flute (called a Bansuri in Indian languages) which he used to play in the woods and all the herd-girls of Braj used to go out on the voice of this flute. G Gajasura (गज स र): Gajasura (elephant demon) is the name used to refer to demon Nila when he took the form of an elephant and attacked Shiva. He was destroyed by Ganapati. 183

184 Gaṇapati (ग पभत): Lord of the territory, The fulfiller of desire, the god of merchants, Second son of Shiva and Pārvati. Amanuensis of Vyasa who agreed to write down without pause or hesitation the story of the Mahabharata dictated by Vyasa. Ganges (ग ग ): A holy river in Northern India, believed to be a goddess by Hindus (see Ganges in Hinduism), Equivalent Ganges, The story of the birth of the Ganges was told to Rama and Laxmana by Vishvamitra. Gaṇesha (ग श): The god of good fortune, commonly identified for his elephant head. Gaṇeśa Chaturṭhī (ग श चत थ ): Ganesh Chaturthi is an occasion or a day on which Lord Ganesha, the son of Shiva and Parvati, makes his presence on earth for all his devotees. It is the birthday of Lord Ganesha. The festival is observed in the Hindu calendar month of Bhaadrapada, starting on the shukla chaturthi. Gāndhārī (ग र ): Dhritarashtra's wife and queen mother of the Kauravas. Gandharva s (ग वय): A class of celestial beings regarded as specialists in music. Gāṇdīva (ग ण ड व): Arjuna's most potent bow. Gangadwara (ग गद व र): A place where sage Agastya and his wife performed penance. Garuda (गर ड): It is a large mythical bird or bird-like creature that appears in both Hindu and Buddhist mythology. Gaurī (ग र ): Gaurī or Dākshāyani is the Goddess of marital felicity and longevity; she is worshipped particularly by ladies to seek the long life of their husbands. An aspect of Devi, Dākshāyani is the consort of Shiva. Gāyatrī (ग र त र ): A revered mantra in Hinduism, found in the Yajur Veda. Ghatotkacha (घट त कच): Son of Bhima from demoness Hidimba. Girivraja (भगररव रज): A Wealthy city in Kekaya Kingdom also called Rajagriha. Gītā (ग त ): See Bhagwad Gita Gopa s (ग प): Equivalent, herd-boys Gopāla (ग प ल): Name of Krishna indicating his origin as a god of flocks and herds. 184

185 Gopīs (ग प ): Gopi is a word of Sanskrit origin meaning 'cow-herd girls'. Govardhan (ग व य ): Govardhan is a hill located near the town of Vrindavan in India. Govinda (ग भव ): One of the epithets of Sri Krishna and Vishnu; it means a cow-keeper and refers to Krishna's occupation in Gokula, the colony of cowherds Grihastha (ग हस थ): The second of the four phases(purushartha) of a man, when a person gets married and settles down in life and begets children. Guha (ग ह): King of Nishādha Guru (ग र ): Revered preceptor, A spiritual teacher. In contemporary India, the title and term "Guru" is widely used within the general meaning of "wise man". Guru Pūrṇimā (ग र प भ यम ): The day of full moon, Purnima, in the month of Ashadh of the Hindu calendar is traditionally celebrated by Hindus as Guru Pūrṇimā. On this day, devotees offer puja (worship) to their Guru. H Hamsa (ह स), Hidimbā (भहभडम ब ), Kamsa (क स): Allies of King Jarasandha; the last married the two daughters of Jarasandha. Also Krishna's step-uncle whom Krishna killed. Halayudha (हलर द ध): Plough-weaponed, an epithet of Balarama who wielded a plough as his weapon. Hanumāna (ह म ): Wise and learned monkey devotee of Sri Rama, who possessed extraordinary powers of discrimination and wisdom and who searched and found Sita in her confinement in Lanka. Son of Vayu and Anjana. Hari (हरर): Hari is another name of Vishnu or God in Vaishnavism, Smarta or Advaitan Hinduism, and appears as the 650th name in the Vishnu sahasranama. Harivamsa (हररव श): Harivamsa is an important work of Sanskrit literature. It is a kind of appendix to the Mahābhārata, that runs to 16,375 verses and focuses specifically on the life of Lord Krishna. 185

186 Hastināpura (हस भत प र): Hastinapura is the capital and the kingdom of the Kauravas, the descendants of Kuru, which include the Pandavas. The throne of this city is the prize over which the great war of the epic is fought. Hidimbā (भहभडम ब ): A powerful Asura, who had yellow eyes and a horrible aspect. He was a cannibal, and dwelt in the forest to which the Pandavas retired after the burning of their house. He had a sister named Hidimbi, whom he sent to lure the Pandavas to him; but on meeting with Bhima, she fell in love with him. By his mother's desire Bhima married her, and by her had a son named Ghatotkacha. Hindu scripture: Sacred texts of Hinduism mostly written in Sanskrit. Hindu scripture is divided into two categories: Śruti that which is heard (i.e. revelation) and Smriti that which is remembered (i.e. tradition, not revelation). Hinduism: A worldwide religious tradition that is based on the Vedas and is the direct descendent of the Vedic religion. It encompasses many religious traditions that widely vary in practice, as well as many diverse sects and philosophies. Hiranyakashipu (भहर र कश यप): Hiranyakashipu was an Asura, and also a King of Dravida whose younger brother, Hiranyaksha was killed by Varaha, one of the avatars of Vishnu. Identical with Shishupāla and Rāvana. Hiranyaksha (भहर र क ष): Hiranyaksha was an Asura of the Daitya race, and a King of Dravida who was killed by Lord Vishnu after he took the Earth to the bottom of the ocean. He had an older brother named Hiranyakashipu. Holikā (ह भलक ): Holika was a demoness who was killed on the day of Holi. She was the sister of King Hiranyakashipu. The story of Holika's conflict signifies the triumph of good over evil. Hrishikesha (ह ष क श): Krishna. I Ikshvaku (इक ष व क ): The word Ikshvaku means "bitter gourd". Ikshvaku was the first king and founder of the Sun Dynasty in Vedic civilization in ancient India. He was the son of Manu (the first man on earth), sired by the Sun God, Surya. Rama, of the epic Ramayana is a descendant of the house of Ikshvaku. So are Bhagiratha, Dasharatha, Luv and Kusa. Ilvala (ईवल): Ilvala and Vatapi were asuras, the rulers of Badami, formerly known as Vatapi, was named after asura king Vatapi. 186

187 Indra (इ द र): King of the Gods. The chief deity of the Rigveda, the god of weather and war as well as Lord of Svargaloka in Hinduism. Indrajīt (इ द र ज त): Son of Ravana, King of Lanka, also known as Meghanath, who conquered Indra, the Lord of Gods and received his name 'Indra-jit' (Victor of Indra), and who was killed by Rama's brother Lakshmana. Indraprastha (इ द रप रस थ): Indraprastha (City of Indra) was a major northern city in ancient India that was the capital of the kingdom led by the Pandavas in the Mahabharata epic, located upon the banks of the river Yamuna, believed to be the site of present Purana Qila, in the modern national capital of Delhi. Indrasena (इ द रस ): A kinsman of the Pandavas, son of Nala and Damayanti. Indrasenā (इ द रस ): Daughter of Nala and Damayanti. Indrakila (इ द रभकल ): A mountain Arjuna passed on his way to the Himalayas to practise austerities to acquire powerful new weapons from Lord Mahadeva. Iravan (इरव ): Arjuna's son by a Naga princess Ulupi who fell in the battle on the eighth day, fought on the side of the Pandavas, killed by the Rakshasa Alumvusha. Ishvara (ईश वर): A Hindu philosophical concept of God referring to the Supreme Being which is the lord and the ruler of everything. Hinduism uses the term Ishvara exclusively to refer to the Supreme God in a monotheistic sense. J Jāmbavān (ज म बव ): Jambavan or Jamvanta is a bear in Hinduism and believe to lived from Treta Yuga to kaliyuga. Jambudvīpa (जम ब द व प): The name of the dvipa ("continent") of the terrestrial world, as envisioned in the cosmologies of Hinduism, Buddhism, and Jainism, which is the realm where ordinary human beings live. Its name is said to derive from a Jambu tree. Jambumali (जम ब मल ):The warrior Ravana sends to slay Hanuman when Hanuman not satisfied with finding Sita dashed about the Ashoka grove and broke the trees and spoiled the pavilions. Janaka (ज क): King of Mithila, a great Rajarishi; father of Sita, wife of Rama. 187

188 Janamejaya (ज म जर ): A king who conducted a great sacrifice for the well being of the human race. Janārdana (ज य ): A name of Krishna Jarāsandha (जर स ): A rākshasa father-in-law of Kamsa, Son of Brihadratha. Mighty king of Magadha of whose prowess all Kshatriyas were afraid. Killed by Bhima in a thirteen-day non-stop physical combat: with Sri Krishna and Arjuna as witnesses. Jarita (जररत), Laputa (लप त): Female companions of a saranga bird, who was a rishi named Mandapala in his previous birth when he was refused admission to heaven because he was childless. Jalāsura (जल स र): A demon killed by Bhima. Japa (जप): A spiritual discipline in which a devotee repeats a mantra or the name of God. The repetition can be aloud, just the movement of lips or in the mind. Jātaka (ज तक): The Jataka is a voluminous body of folklore and mythic literature, primarily associated with the Theravada Buddhist tradition, as written in the Pali language (from about the 3rd century, C.E.); The story of Rama is told in one of Jātakas. Jatāsura (जट स र): A Rakshasa who disguised himself as a Brahman and carried Yudhishthira, Sahadeva, Nakula, and Draupadi. He was overtaken and killed by Bhima. Jatāyū (जट र ): Jatāyū was king of all the eagles-tribes, the son of Aruna and nephew of Garuda. A demi-god who has the form of an (eagle), he tries to rescue Sita from Ravana, when Ravana is on his way to Lanka after kidnapping Sita. His brother was Sampatī Jaya (जर ): A son of King Dhritarashtra, who was killed by Bhima in the war Jayadratha (जर द रथ): A warrior on the side of Kauravas who closed the breach effected by Abhimanyu in the Chakravyuha military formation by Dronacharya and trapped him inside. Jayatsena (जर त स ): A kinsman of the Pandavas. Jayatsena (जर त स ): A warrior fighting on the side of Kauravas. 188

189 Jīwal (ज वल): The charioteer of Rituparna, king of Ayodhya, who accompanied with Bahuka. Jnana (ज ञ ): Knowledge of the eternal and real K Kacha (कच): Grandson of sage Angiras and son of Brihaspati, who went to seek knowledge under Sukracharya as a brahmacharin. Devayani, the preceptor's lovely daughter, fell in love with him. The Asuras (demons) suspecting him of wanting to steal the secret of reviving the dead, killed him a number of times. But due to Devayani's love for him, her father brought him back to life every time he was killed. Ultimately the secret was learnt by the devas who then succeeded in defeating the asuras. Kagola (कग ल): A disciple of the great sage and teacher of Vedanta, Uddalaka. Although virtuous and energetic, he lacked the intelligence needed to master the Vedas. He was also the father of Ashtavakra, whose legendary crookedness was a result of his twisting in the womb whenever Kagola made a mistake in reciting the Vedas.[1] Kaikeyī (क क र ): She was the youngest of King Dasharatha's three wives and a queen of Ayodhya. She was the mother of Bharata. Kailāsh (क ल स): It is a peak in the Gangdisê mountains, the source of rivers in Asia the Indus River, the Sutlej River, and the Brahmaputra River and is considered as a sacred place in four religions Hinduism, Buddhism, Jainism and Bön faith. The mountain lies near Lake Manasarowar and Lake Rakshastal in Tibet. Kaitabh (क त ): Kaitabh is an asura associated with Hindu religious cosmology. He along with his companion, Madhu, originated from one of the ears of God Vishnu. Kaitabh and Madhu were designed to annihilate Brahma. Kālayāvan (क लर व ): Kālayāvan was an asura who surrounded Mathura with an army of thirty million monstrous friends. Then Krishna departed to build a city of Dwārkā amidst sea, transported all his people to this city and left them in Dwārkā. Then Krishna returned and slew Kālayāvan. Kāl-Purush (क ल-प र ष): The time-man, Bengali name of Orion. 189

190 Kali (कभल): Kali was a demon, the personified spirit of the Fourth yuga who possesses Nala. Kalī Yuga (कल र ग): Kalī Yuga (lit. Age of Kali, also known as The Age of Darkness), is one of the four stages of development that the world goes through as part of the cycle of Yugas, as described in Hindu scriptures, the others being Dwapara Yuga, Treta Yuga, and Satya Yuga. Kālī (क ल ): A dark, black aspect of the mother-goddess Devi whose consort is Shiva. Kālindī (क भल ): Kālindī was daughter of the Surya (Sun) who marries Lord Krishna while he was ruling at Dwarka, Kālindī is also another name for the river Yamuna in northern India. Kāliyā (क भलर ): Kāliyā was the name of a poisonous hydra or Nāga living on the bank of Yamuna River. Kāliyā was quelled by Krishna and sent to his abode in Ramanaka Dwīpa. Kāl nāginī (क ल भग ): A serpent who kills Lakshmindara, the son of Chand Sadagar who was a merchant-prince of Champaka Nagar. Kalki (कक त ): The tenth Avatar of Vishnu who is yet to come and will appear as a man on a horse at the end of Kali Yug. Kāma (क म): Best understood as aesthetics, the definition of Kama involves sensual gratification, sexual fulfillment, pleasure of the senses, love, and the ordinary enjoyments of life regarded as one of the four ends of man (purusharthas). Kāmadeva (क म व): Kāmadeva is the Hindu god of love. He is represented as a young and handsome winged man who wields a bow and arrows. Kamboja s (कम ब ज): Enemies of the Kauravas whom Karna had defeated Kāmadhenu (क म ): Kamadhenu was a divine cow believed to be the mother of all cows. Like her child Nandini, she could grant any wish for the true seeker. Kamadhenu provided Vasishta with his needs for the sacrifices. Kamadhenu (kama-dhenu, 'wish-cow'), was a miraculous cow of plenty who could give her owner whatever he desired. Kampilya (कक त ल र ): Capital of the Panchala Kingdom ruled by Drupada. 190

191 Kamsa (क स): Maternal Uncle of Sri Krishna and son of Ugrasena, also son-inlaw of Jarasandha, whom Sri Krishna killed. Kamyaka Forest (क म यक व ): Kamyaka forest is mentioned in Mahabharata being situated at the head of the Thar desert, near the lake Trinavindu was situated on the western boundary of the Kuru Kingdom, on the banks of the Saraswati River. It lay to the west of the Kurukshetra plain. Kanika (कभ क): Minister of Shakuni. Kanka (क क): Assumed name of Yudhishthira at Virata's court. Kaṇva (क व): Father of Shakuntala. Kanyā pūjā (कन प ज ):A Hindu custom to worship virgin girls as a symbol of the pure basic creative force. Kapila (कभपल ऋभष): A Vedic sage credited as one of the founders of the Samkhya school of philosophy. He is prominent in the Bhagavata Purana, which features a theistic version of his Samkhya philosophy. Karkotaka (कक टक): The naga who bit Nala at the request of Indra, transforming Nala into a twisted and ugly shape. Kartavirya Arjuna (क तयव र य अज य ): Kārtavīrya Arjuna was King of Mahishamati, kshatriya of Ramayana period believed to have a thousand arms. He had beheaded Jamadagni, father of Parashurama. In revenge, Parashurama killed the entire clan of Kartavirya Arjuna. Ravana was comprehensively defeated and was put to humiliation by him. Karma (कमय): A Sanskrit term that comprises the entire cycle of cause and effect. Karma Yoga (कमय र ग): The practise of disciplining action. Karma yoga focuses on the adherence to duty (dharma) while remaining detached from the reward. It states that one can attain Moksha (salvation) by doing his duties in an unselfish manner.[2] Karṇa (क य): A matchless warrior, son of the Sun god and Kunti. Disciple of Parasurama. Also son of Radha, his foster-mother, and was known as Radheya. Kārtavīrya (क तयव र य): A great warrior who defeated Ravana, King of Lanka. 191

192 Kārtikeya (क भतयक र ): Commander of the armies of the devas, A god born out of a magical spark created by Shiva, his father. His brother is Ganesha. Kashyapa (कश र प): An ancient sage, father of the Devas, Asuras, Nagas and all of humanity. He is married to Aditi, with whom he is the father of Agni and the Savitrs. His second wife, Diti, begot the Daityas. Diti and Aditi were daughters of King Daksha and sisters to Sati, Shiva's consort. One of Dashratha's counsellors also. Kauravas (क रव): Kaurava is a Sanskrit term, that means a descendant of Kuru, alternate name of sons of Dhritarashtra. Kausalyā (क सल र ): She was the eldest of King Dasharatha's three wives and a queen of Ayodhya. She was the mother of Rama. Kausikam (क भसकम ): A sage who learnt from Dharmavyadha the secret of Dharma, of performing one's duty. Kaustubha (क स त :): is a divine jewel - the most valuable stone "Mani", which is in the possession of lord Vishnu. Kekaya (क कर ): A brave warrior on the Pandava side into whose chariot Bhima got during the fighting on the sixth day. Usinaras, the Sibi, the Madras, and the Kekayas were the direct descendants of Yayati's son Anu. Kesava (क सव): One of the names of Sri Krishna. Keshinī (क भश ): Wife of Sāgara Ketama (क तम): Another chief whose head was cut off by Drona. Ketu (क त ): Ketu is generally referred to as a "shadow" planet. It has a tremendous impact on human lives and also the whole creation. Astronomically, Ketu and Rahu denote the points of intersection of the paths of the Sun and the Moon as they move on the celestial sphere. Khaṇdavaprastha (ख ण डवप रस थ): The ancient capital from where the ancestors of Pandavas, Nahusha and Yayati ruled. The Pandavas rebuilt the ruined city and erected palaces and forts and renamed it Indraprastha. Khandava Vana (ख डवव ):Khandava Vana was an ancient forest mentioned in the epic Mahabharata, inhabited by Naga tribes. It lay to the west of Yamuna 192

193 river, in modern-day Delhi territory. Pandavas cleared this forest to construct their capital city called Indraprastha. Khara (खर): Khara was younger brother of Rāvana who was slain by Rama. Kichak a (भकचक): Sudeshna's brother, commander-in-chief of Virata's army, who made advances to Sairandhri (Draupadi). He was invited to meet her at night at the ladies dancing hall and was met instead by Valala (Bhima) dressed up as a female who killed him (Kichaka). Khir (क तखर): The grand son of Krishana. Kinnars (भक र): Human birds with instruments of music under their wings. Kirāta (भकर त): Huntsman, The non-aryan aborigines of the land. They are mentioned along with Cinas for Chinese. Kiratas are believed to be of Tibeto- Burman origin. Kirmira (भकम र): Kirmira was a Rakshasa, the brother of Bakasura, who lived in the Kamyaka Forest, and used to terrorize the Rishis who inhabited that forest. He ran into the Pandavas when they began their exile in the Kamyaka forest. Upon learning that Bheema was present, who had slain his brother Bakasura, the Rakshasa then challenged the Pandava to fight. After a fierce battle, Bhishma choked Kirmira to death. Kishkindhā (भकक त ): Kishkindhā was the kingdom ruled by a Vanara King Sugreeva, the younger brother of Bali, during the Ramayana period. This was the kingdom where he ruled with the assistance of his most intelligent minister, Hanuman. Kosala (क शल): Kosala was an ancient Indian Aryan kingdom, corresponding roughly in area with the region of Oudh. Its capital was Ayodhya, where Rama was born. Kripa (क प ): The concept of Divine Grace in Hinduism, especially in Bhakti Yoga. Kripāchārya (क प च र य): Aswathama's uncle who advocated a combined assault on Arjuna in battle as against Karna's boast that he could take him on singlehanded. 193

194 Krishṇa (क ष ): The eighth avatar of Vishnu, one of the most worshipped by many Hindus. Krishna is famous for his lecture to Arjuna written in the Bhagavad Gita. Krishna-Dwaipāyana (क ष द व प र ): Another name of Sage Vyasa. Krishna Janmashtami (क ष ण जन ष टम ): A Hindu festival celebrating the birth of Lord Krishna, an avatar of Hindu deity Vishnu. Krauncha (क र च): Curlew-heron. Krauncha-Vyuha (क र च व र ह): military formation on a pattern supposed to resemble a heron with outstretched beak and spreading wings. In ancient Indian practice, armies were arrayed for battle in formations of definite patterns, each of which had a name such as Chakra, or Kurma or Krauncha, or Makara according to a real or fancied resemblance. Kritavarma (क तवमय): A notable Yadava warrior fighting on the side of Kaurava forces. Kshatriya (क षभत रर ): One of the four fundamental colours (Varnas) in Hindu tradition, consisting of the warriors, soldiers and rulers of society. Kshatradharma (क ष त र मय): This is a form of spiritual practice that involves "Protection of the seekers and destruction of the evildoers". In other words, it is the duty of fighting against evil as told by lord Krishna to Arjuna in the Bhagavad Gita. Kubera (क ब र): One of the gods of wealth and riches. Kuchasthala (क चस थल): A city where Krishna stayed the night on his way to the court of Dhritarashtra. Kumāra (क म र): Son of Shiva and Parvati who conquered and slew the demon Taraka. Kumbha (क म भ): Kumbha was a rakshasa who led a host against the monkeys when Hanumana fetches healing herb. Kumbhakarna (क म भक य): Brother of Ravana, King of Lanka, who was asleep most of the time because of the curse of Brahma. Kundalpur (क डलप र): Capital of Raja Bhishmak who was father of Rukmini, the wife of Krishna. 194

195 Kundinapura (क भड प र): Capital of Vidarbha. Kuntī (क त ): Mother of Pandavas, Daughter of Sura also known as Pritha. She was given in adoption to the king's childless cousin Kuntibhoja and was named Kunti after her adoptive father. Kunti-Madri (क त -म द र ): Queens of King Pandu who gave birth to three and two sons known as the Pandavas in the forest where he spent many years for having committed some sin. The sons were known as Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva. Kurma (क मय): Tortoise, The second Avatar of Vishnu where he took the form of a tortoise. Kurujangala (क र ज ङ गल): An ancient kingdom of India, in the north near the Yamuna and Ganges rivers. The main cities of the region are Hastinapura and Indraprastha. Its kings are sometimes called the Kurus. On a modern map of India, this kingdom roughly forms most of the Haryana state. Indraprastha (now known as Delhi the capital of India) was its capital. Kurukshetra (क र क ष त र): Plain of, scene of great battle between the Pandavas and Kurus for the throne of Hastinapura resulted in a battle in which a number of ancient kingdoms participated as allies of the rival clans. The location of the battle was Kurukshetra in the modern state of Haryana in India. Kurus (क र ): The name of an Indo-Aryan tribe and their kingdom in the Vedic civilization of India. Their kingdom was located in the area of modern Haryana. Bhishma was their guardian. Kusha (क श): Kusha and his twin brother Lava are the children of the Hindu God Rama and his wifesita, whose story is told in the Ramayana Kusasthala (क सस थल): one of the provinces asked by Pandavas, L Lakshagrah (ल क ष ग ह): The house of lac, The palace made out of lac at Benares where Pandavas along with Kunti were kept with a sense of banishment.the house was made with flammable materials which Purochana was to ignite at the opportune moment with the Pandavas entrapped inside. However, Vidura had seen through Duryodhana's plan and sent a miner to tunnel a shaft which the Pandavas used to escape.[1] 195

196 Lakshmaṇa (लक ष म ): Younger stepbrother of Rama and son of Sumitra and King Dasharatha. Duryodhana's gallant young son also bore this name. Lakshmī (लक ष म ): Goddess of prosperity, wealth and good fortune. She is the consort of Vishnu and an aspect of Devi. Lakshmīndara (लक ष म र): Son of Chand Sadagar who weds Behula. He was slain by Kal-nagini but restored to life by Mansa. Lankā (ल क ): An island city, generally identified with Ceylon, the home of Ravana. Lava (लव): Kusa and Lava were sons of Rama and Sita. Lomasa (ल मस): A brahmana sage who advised the Pandavas to reduce their retinue while repairing to the forest. Those unable to bear the hardships of exile were free to go to the court of Dhritarashtra or Drupada, king of Panchala. He accompanied Yudhishthira on his wanderings. Lopamudra (ल पम द र ): Daughter of the king of Vidarbha who married the sage Agastya. Lord Narayana ( र र ): Refuge of men; Mahavishnu. M Mādhava (म व): One of the names of Krishna. It means the Lord of Lakshmi. Madhu (म ): The name of Kingdom of Shtrughna. Madhusudana (म स ): Another name of Krishna, the slayer of the asura Madhu. Mahābhārata (मह रत): One of the two major ancient Sanskrit epics of India, the other being the Ramayana. The Mahabharata is of religious and philosophical importance in India; in particular, the Bhagavad Gita, which is one of its chapters (Bhishmaparva) and a sacred text of Hinduism. Mahādeva (मह व): Another name of Shiva. Mahāpārshwa (मह प शयव): One of Ravana's generals. Mahārāksha (मह र क ष): Son of Khara slain at Lanka. 196

197 Mahāvishnu (मह भवष ): Lord of the Universe who took human birth in order to wrest his kingdom from Emperor Bali for the salvation of the world. Lord Vishnu also took birth as Rama, son of Dasharatha, to kill Ravana, King of Lanka. Mahendra (मह द र): A King who had attained heaven. Also the name of a mountain upon which Hanumana rushes while searchin Sita, shaking it in wrath and frightening every beast that lived in its woods and caves. Mainaka (म क): Another mountain, well wooded and full of fruits and roots, Hanumana coursed through the air while searchin Sita. Maitreya (म त र र ): A sage who visited the court of Dhritarashtra, expressed sorrow at the Pandava's plight, advised Duryodhana not to injure the Pandavas for his own good. Makandi : One of the provinces asked by Pandavas, A province running along the banks of the Ganges, to the south of Hastinapura. Kampilya the capital city of Panchala was situated in the Makandi province within the southern Panchala kingdom (1,140). Makara Sankaranti (मकर स क र क तन त): A huge Religious festival regarding Sun. Lit. Makara means Capricorn and Sankranti is transition. It is about transition of Sun into Capricorn on its celestial path. Mālinī (म भल ): Malini was the name of river that was flowing in the forest where the ashrama of Kanva rishi was situated and Dushyanta fell in love with Shakuntala. Manasā Devī (म स व ): Manasa Devi the goddess of snakes; the daughter of Shiva by a beautiful mortal woman. She was no favourite of her step mother, Bhagavati, or Parvati, Shiva's wife. Manasaputra (म सप त र): Literally "sons of mind". Wise men, created from the brain of Brahma. They are listed as Atri, Bharadwaja, Gotama, Jamadagni, Kashyapa, Vashishtha and Vishwamitra. Some sources add more names to this list. Mānasarovar (म सर वर): A sacred lake in the Himalayas Mandara (म र): The mountain used as a churning stick in Samudra manthan for churning the ocean using Vasuki nāga as rope by gods on one side and asuras on other side. 197

198 Mandavya (म व र ): A sage wrongly punished by the king by being impaled as the chief of robbers who had clandestinely hidden their stolen goods in a corner of his hermitage when he was in deep contemplation. Lord Dharma gave him this punishment for having tortured birds and bees in his childhood. At this Mandavya cursed Dharma who was born as Vidura, the wise, to the servant maid of Ambalika, wife of King Vichitravirya, who offered her to Sage Vyasa in place of Ambalika. Mandhatri: Mandhatri was a king, son of Yuvanaswa, of the race of Ikshvaku, and author of a hymn in the Rigveda. Mandodarī (म र ): Mandodari was the daughter of the King of Danavas, Mayasura and celestial dancer, Hema. She was the first wife of the Lord of Lanka Ravana. Manipura chakramanipura: 'City of jewels' in Sanskrit. Manipura is the third primary chakra according to Hindu tradition. It is positioned at the navel region and it has ten petals which match the vrittis of spiritual ignorance, thirst, jealousy, treachery, shame, fear, disgust, delusion, foolishness and sadness. Mantharā (म थर ): Mantharā was a servant who convinced Kaikeyi that the throne of Ayodhya belonged to her son Bharata and that Rama should be exiled from the kingdom. Mantra (म त र): An incantation with words of power. A religious syllable or poem, typically from the Sanskrit language. They are primarily used as spiritual conduits, words and vibrations that instill one-pointed concentration in the devotee. Other purposes have included religious ceremonies to accumulate wealth, avoid danger, or eliminate enemies. Mantras are performed through chanting. Manu Smriti (म स म भत): The Manusmriti translated Laws of Manu is regarded as an important work of Hindu law and ancient Indian society. Manu was the forefather of all humans and author of Manu Smriti. Certain historians believe it to have been written down around 200 C.E. under the reign of Pushymitra Shunga of Sangha clan. Mārīcha (म र च): A character in the Ramayana, uncle of Ravana who transformed himself into a golden deer at the behest of Ravana to entice Sita. Mārkandeya (म कय ड र ): A sage who told Yudhishthira the story of a brahmana, Kausika. 198

199 Marutta (मर त त): A king of the Ikshwaku dynasty whose sacrifice was performed by Samvarta in defiance of Indra and Brihaspati. Mātalī (म तल ): Charioteer of Indra who took Arjuna to the kingdom of gods. Matanga (मत ग): A rishi during Ramayana period, Rama and Laxman pass by while searching Sita on way to mountain Rishyamūk on which dwelt Sugriva. Mathurā (मथ र ): The capital of Yadavas which was invaded by Kams Matrikas: A group of mother goddesses. Matsya (मत स र ): The first Avatar of Vishnu, where he came in the form of a fish Māyā (म र ): Maya is the limited, purely physical and mental reality in which our everyday consciousness has become entangled. Maya is believed to be an illusion, a veiling of the true, unitary Self the Cosmic Spirit also known as Brahman. Maya originated in the Hindu scriptures known as the Upanishads. Mayasura (मर स र): Maya (मर ), or Mayasura was a great ancient king of the Asura, Daitya and Rakshasa races upon earth. He was also the chief architect of the peoples of the netherworlds. Medhavi (म व ): Son of Sage Baladhi who desired that his son should live as long as a certain mountain lasted. Filled with conceit, Medhavi angered Dhanushaksha who killed him by taking on the form of a bull and butting the mountain until it was broken to pieces.[1] Menakā (म क ): Menakā is considered one of the most beautiful of the heavenly Apsaras. She was sent by Indra, the king of the Devas, to break the severe penance undertaken by Vishwamitra. Meru (म र ): An ancient mountain and mythical centre of the universe on which was situated the city of Brahma. Becoming jealous of Meru, the Vindya began to grow very high obstructing the sun, the moon and the planets. Agastya whom the Vindhya mountain respected asked it to stop growing until he crossed it on his way to the south and returned to the north again. But he did not return at all, having settled in the south. Mithilā (भमभथल ): Mithilā was a kingdom in ancient India. It existed in the eastern Gangetic plains in areas which is today spread over Uttar Pradesh and 199

200 Bihar states of India, and parts of Nepal. Raja Janaka, father of Sita, was king of this kingdom. Mitra (भमत र): One of the Adityas. Moksha (म क ष): Refers to liberation from the cycle of death and rebirth. In higher Hindu philosophy, it is seen as a transcendence of phenomenal being, of any sense of consciousness of time, space, and causation (karma). Muchukunda (म च क ): Muchukunda was a great sage who kills Kalayavan, the great Yavana warrior king in the Indian epic Mahabharata. Mukāsura (म क स र): Mukāsura was a demon, friend of Kauravas, who was sent to disturb the austerities, Arjuna was performing at Mount Kailash. Mukāsura went to forest where Arjuna was practicing his vows of prayer, vigil, and fast and attacked Arjuna in the form of a boar to kill. At the same time Shiva came in the form of a huntsman and saved him. Shiva gave Arjuna the Gandiva, the divine bow, and blessed him. N Nachiketa ( भचक त ): Nachiketa was son of a cowherd of the name Vājashrava, who was offered to Yama to find a place in Heaven by his father. Nachiketatas with his wits learnt the wisdom taught by death, found the Brahman and was freed from death. Nāga ( ग): Nāga is the Sanskrit and Pāli word for a minor deity taking the form of a very large snake, found in Hindu and Buddhist mythology. The use of the term nāga is often ambiguous, as the word may also refer, in similar contexts, to one of several human tribes known as or nicknamed "Nāgas"; to elephants; and to ordinary snakes, particularly the King Cobra and the Indian Cobra, the latter of which is still called nāg ( ग) in Hindi and other languages of India. Nāgas ( ग): Nāgas were a group who spread throughout India during the period of the epic Mahabharata. The demi-god tribe called Suparnas (in which Garuda belonged) were arch-rivals of the Nagas. The well known Nagas are Ananta, Vasuki, Takshaka, Karkotaka and Airavata. Nāga panchami ( ग प चम ): The festival of Nāga panchami is celebrated in Hindus to pay respect to Nāgas. The five Nāgas worshipped on Nāga panchami are Ananta, Vāsuki, Taxak, Karkotaka and Pingala. 200

201 Nagavanshi ( ग व श ): Nagavanshi dynasty is one of the Kshatriya dynasties of India. It includes a number of Jats and Rajput clans. The worshippers of Nāga (serpent) were known as Nāgā or Nāgil. The descendants of Nagas were called Nagavanshi. Nahusha ( ह ष): A mighty king who was made king of the gods because Indra had disappeared due to his killing Vritra through sin and deceit. Naimiṣāraṇya ( भमष रण य): Naimiṣāraṇya (Naimisha Forest) was an ancient forest mentioned in the epic Mahabharata. It lay on the banks of the Gomati River (in Uttar Pradesh). The whole narration of Mahabharata took place at Naimisha forests, during a conclave of sages headed by sage Saunaka. Naivedhya ( व ध य): Food or eatables prepared as offerings to God, prior to the oblation. (See also: Prasad) Nakula ( क ल): Fourth brother of the Pandavas. Nala ( ल): King of Nishadha who lost his kingdom in a game of dice and deserted his wife Damayanti because of a curse. Nanda ( ): Nanda is head of a tribe of cowherds referred as Holy Gwals and foster-father of Krishna, who was allegedly given to him by Vasudeva. Nanda was married to Yasoda. Krishna derives his name Nandalal (meaning son of Nanda) from him. Nandi ( भ ): Nandi is the white bull which Shiva rides, and the leader of the Ganas. The white colour of the bull symbolizes purity and justice. Nandinī ( भ ): Vasishtha's divinely beautiful cow, child of Kamadhenu. Narasiṃha ( रभस ह): The fourth Avatar of Vishnu. He is a mixed form of a man and a lion. Nara ( र): Arjuna or Dhananjaya. Nārada ( र ): Narada is the Hindu divine sage, who is an enduring chanter of the names Hari and Narayana which other names for Vishnu, considered to be the supreme God by Vaishnavites and many other Hindus. He is regarded the Manasputra of Brahma as he was born of his thoughts. He is regarded as the Triloka sanchaari, the ultimate nomad, who roams the three lokas of Swargaloka, Mrityuloka and Patalloka to find out about the life and welfare of people. 201

202 Nārāyaṇa ( र र ): Nārāyaṇa is an important Sanskrit name for Vishnu. The name is also associated with Brahma and Krishna. He is also identified with, or as the son of, the original man, Purusha. Nārāyaṇa s ( र र ): Krishna's kinsmen. Nārāyaṇāsrama ( र र श रम): A charming forest where the Pandavas had halted during their wanderings. Nārāyaṇastra ( र र स ): Narayanastra is the personal missile weapon of Vishnu in his Narayana form, this astra lets loose a powerful tirade of millions of deadly missiles simultaneously. Narishyanta ( ररष यन त): Narishyanta was son of Vaivasvata Manu and belongs to solar race of Kshatriyas. Narmadā ( मय ): The Nerbudda river, one of the most important sacred rivers, originating from Amarkantak is believed to have descended from the sky by the order of Lord Shiva. The personified river is variously represented as being daughter of a Rishi named Mekala (from whom she is called Mekala and Mekala-kanya), as a daughter of the moon, as a 'mind-born daughter' of the Somapas, and as sister of the Nagas. It was she who brought Purukutsa to the aid of the Nagas against the Gandharvas, and the grateful snake-gods made her name a charm against the venom of snakes. Navadurga ( व ग य): Literally means nine Durgas, constitute, according to Hindu mythology, the manifestation of Durga in nine different forms. Navaratri ( वर भत र): A Hindu festival of worship and dance. The word Navaratri literally means nine nights in Sanskrit. During these nine nights and ten days, nine forms of Shakti/Devi are worshipped. Netā ( त ): Netā was daughter of Shiva and friend of Manasa Devi. Nikumbha (भ क म ): One of Ravana's generals who led the rakshasas against the host of monkeys and was slain. Nīla ( ल): Son of Agni; One of the monkey host placed at the gate guarded by Prahasta. Nirvāṇa (भ व य ): Literally "extinction" and/or "extinguishing", is the culmination of the yogi's pursuit of liberation. Hinduism uses the word nirvana to describe the state of moksha, roughly equivalent to heaven. 202

203 Nishādha (भ ष ): A country where Indra, Lord of the gods had lived once disguised as a brahmana. King of the Nishadha was Guha who guarded Rama after he crossed Koshala kingdom on his exile. Nishādha (भ ष ): The Nishādha peoples were indigenous tribes inhabiting ancient India. The Indo-Aryan peoples of ancient India's Vedic civilization saw the Nishadhas as uncivilized and barbarian peoples. Nishadhas did not follow the Vedic religion, and were involved in a number of wars with Indo-Aryan kingdoms. O OmOm, or Aum (ॐ): the most sacred syllable in Hinduism, first coming to light in the Vedic Tradition. The syllable is sometimes referred to as the "Udgitha" or "pranava mantra" (primordial mantra); not only because it is considered to be the primal sound, but also because most mantras begin with it. Pānchajanya (प चज र ): Name of Krishna's conch. Palāsa (पल स): A tree Butea frondosa also called "flame of the forest". P Pānchāla (प च ल): Pānchāla corresponds to the geographical area between the Ganges River and Yamuna River around the city of Kanpur and Benares. Anciently, it was home to an Indian kingdom, the Panchalas, one of the Mahajanapadas. Pānchālī (प च ल ): Another name of Draupadi, Queen of the Pandavas and daughter of King Drupada. Pānchālya (प च ल य): A son of King Drupada who died in the war. Panchvatī (प चवट ): The place beside the river Godavari where Rama, Sita and Laxmana stayed in exile. Pāṇḍavaḥ (प डव): Pandavas in Sanskrit pāṇḍavaḥ are the five acknowledged sons of Pandu, by his two wives Kunti and Madri. They are Yudhishthira, Bhima, Arjuna and Nakula, Sahadeva Pāṇḍu (प ड ): Second son of Vichitravirya and Ambalika who succeeded to the throne of Hastinapura on his father's death, as his elder brother Dhritarashtra was born blind, father of the Pandavas. 203

204 Paramhamsa (परमह स): The supreme swan Pārāsara (प र सर): A great sage, father of Veda Vyasa. Parashurama (परस र म): Sixth avatara of Vishnu, the son of Jamadagni. His name literally means Rama-with-the-axe. He received an axe after undertaking a terrible penance to please Shiva, from whom he learned the methods of warfare and other skills. Parashurama's creation was a mistake as his mother was given a concoction made to produce a Kshatriya child. Parashurama was of mixed varna. Pārtha (प थय): Another name of Arjuna. Paravasu (परवस ): Son of Raibhva and elder brother of Arvavasu whose wife was violated by Yavakrida, who was killed with a spear by a fiend for his sin. Parikshit (पररभक षत): Son of Abhimanyu and grandson of the Pandavas who was crowned king after the holocaust claimed the Kauravas and the Pandavas. Parṇada (प य ): The name of a brahman who brought news of Nala to Damayanti. Pārvatī (प वयत ): Goddess of love, the consort of Shiva and mother of Ganesha, Rukmini prayed to her for saving her from the cruel Shishupala king of Chedi, as she had set her heart on marrying Krishna. Pāśupatāstra (प श पत स ): Pāśupatāstra is the irresistible and most destructive personal weapon of Shiva discharged by the mind, eyes, words or a bow. Paurava (प रव): A Kaurava hero. Pavanrekhā (पव र ख ): Wife of Ugrasena, mother of Kams. Phalguna (फल ग ): Arjuna. Pitāmaha (भपत मह): Literally grandfather, which however carried no imputation of senile infirmity but denotes the status of the pater familias. Prabhasa (प र स): The Vasu who seized Vasishtha's divine cow. Pradyumna (प र र म ): Son of Krishna and Rukmiṇī. Prahasta (प रहस त): Means long-head, One of Ravana's generals. 204

205 Prajāpatī (प रज पभ त): Prajāpatīs are a group (or one) of creation gods, children of Brahma, including Daksha. Pramanakoti (प रम क भट): A beautiful spot on the banks of the Ganges, to the north of Hastinapura, the Kuru capital (1,128). Duryodhana built a palace here for disporting himself in the waters of Ganges. A huge banyan tree was the mark of that place (3,12). Here he poisoned the food of Bhima, bound him and threw him into Ganges. Bhima was rescued by the Naga tribes living in the vicinity (1,128) (8,83) (9,56). Prasad (प रस ): Food or other offerings, considered to be sanctified, after being presented to God. (See also: Naivedhya) Pratikhami (प रभतख म ): Duryodhana's charioteer. Prayāg (प रर ग): The holy place at Allahabad where Ganges and Yamuna meet. Prithā (भप रथ ): Mother of Karna and of the Pandavas; equivalent Kunti. Puṇdarikaksha (प ण डररक ष ): Krishna, the lotus-eyed one. Purāṇa (प र ): Purana meaning "ancient" or "old" is the name of a genre (or a group of related genres) of Indian written literature (as distinct from oral literature). Its general themes are history, tradition and religion. It is usually written in the form of stories related by one person to another. Purochana (प र च ): An architect and friend of Duryodhana, who built a beautiful wax palace named "Sivam" in Varanavata. Kunti prepared a lavish feast which left him intoxicated and led to his death as the wax palace burnt down.[1] Purumitra (प र भमत र ): A Kaurava warrior Purushārtha (प र ष थय): The four chief aims of human life. Arranged from lowest to highest, these goals are: sensual pleasures (kama), worldly status and security (artha), personal righteousness and social morality (dharma), and liberation from the cycle of reincarnation (moksha). Purushottama (प र ष त तम): An epithet of Sri Krishna. It is one of the names of Vishnu and means the Supreme Being. Pushkara: The brother of Nala to whom nala lost his kingdom and all that he possessed in gambling. 205

206 Q Quest: Hindu philosophy does not take a restrictive view on the fundamental question of God and the creation of the universe. Instead it lets the individual seek and discover answers in the quest of life. Seeking to know: 'Who am I? Where did I come from? Where am I going?' R Rādhā (र ): Rādhā is one of the gopis (cow-herding girls) of the forest of Vrindavan, Krishna plays with her during his upbringing as a young boy; The other Radha is the wife of the charioteer Adhiratha, who found an abandoned new-born boy, whom he named Karna. Rāhu (र ह ): Rahu is a snake that swallows the sun or the moon causing eclipses. Rahu is one of the navagrahas. Raibhya (र भ य): A sage whose hermitage was situated on the banks of the Ganges, near Rishikesh, a place, which gets its name, from Lord Vishnu appearing to him as Hrishikesh. The Pandavas during their wanderings visited it. This ghat was very holy. Bharata, son of Dasharatha bathed here. Indra was cleansed of his sin of killing Vritra unfairly by bathing in this ghat. Sanatkumar became one with God. Aditi, mother of the gods, prayed here to be blessed with a son. Radheya (र र ): Son of Radha, a name of Karna, who as a foundling was brought up as a son by Radha, the wife of the Charioteer Adhiratha. Rajasūya (र जस र ): A sacrifice performed by a king to be entitled to assume the title of "Emperor". Rā kṣasaḥ (र क षस): A rakshasa alternately, raksasa or rakshas is a demon or unrighteous spirit in Hinduism. Rāma (र म): The Seventh Avatara of Vishnu. The life and heroic deeds of Rama are written in the Sanskrit epic, The Ramayana. Ramanaka dwīpa (रम क द व प): The home of Kaliya Naga, a poisonous hydra, on the banks of Yamuna river. Rāmāyaṇa (र म र ): Part of the Hindu smriti, written by Valmiki. This epic of 24,000 verses in seven kandas (chapters or books) tells of a Raghuvamsa prince, Rama of Ayodhya, whose wife Sita is abducted by the rakshasa Ravana. 206

207 Rāma-navamī (र म वम ): A Hindu festival, celebrating of the birth of Lord Rama. The day falls on the Navami, ninth day of the Chaitra month of Hindu lunar year in 'Shukla paksha'. Rambhā (रम ): An apsara in the court of Indra. Ratī (रत ): Ratī is the goddess of passion and lust, and a daughter of Daksha. She married Kamadeva, the God of love. Rāvaṇa (र व ): King of Lanka who abducted Sita, the beautiful wife of Ramachandra. Ravana is depicted in art with up to ten heads, signifying that he had knowledge spanning all the ten directions. Rewatī (र वत ): Daughter of Raja Rewat of Arntā who marries Balarama Ṝgveda (ऋग व ): The Rigveda is a collection of Vedic Sanskrit hymns counted as the holiest of the four religious texts of Hindus, known as the Vedas. Rishabha (ऋष ): Rsabha, the bull, a Hindu god mentioned in epic and Puranic literature, is an unusual avatar of Vishnu. The second note of the Indian gamut (Shadja, rishabha, gandhara, madhyama, panchama, daivata, nishada -sa, ri, ga, ma, pa, dha, ni.) Ṛta (ऋत ): Vedic principle of natural order believed to regulate and coordinate the operation of the universe on the natural, moral and sacrificial levels. Ṛṣi (ऋभष): Rishi, also known as Mantradraṣṭa ("seer of the Mantras") and Vedavaktāra ("chanter of the Vedas") is a seer who "heard" (cf. śruti) the hymns of the Vedas. A rishi is regarded as a combination of a patriarch, a priest, a preceptor, an author of Vedic hymns, a sage, a saint, an ascetic, a prophet and a hermit into a single person. Rishyamūk (ऋष यम क): Mountain on which Sugriva dwelt. Rishyasringa (ऋष यश र ग): Son of sage Vibhandaka, who had grown up seeing no mortal except his father. The king of Anga, which was afflicted with a dire famine, to bring rain and plenty, invited him. Rituparṇa (ऋत प य): The king of Ayodhya to whom Nala became the charioteer. Rohiṇi (र भहभ ): The wife of Vasudeva and mother of Balarama Romapada (र मप ): King of Anga which was once visited by a great drought. 207

208 Rudra (र द र): A Rigvedic god of the storm, the hunt, death, Nature and the Wind. Rudra is an early form of Shiva and a name of Shiva in the Shiva sahasranama. Rudra nritya (र द र त र ): Shiva's cosmic dance of destruction. Rukma (र क म): Elder brother of Rukmiṇī, Heir apparent to the throne of Vidarbha. When defeated by Balarama and Krishna he established a new city Bhojakata, ashamed to return to Kundinapura, the capital of Vidarbha, and ruled over it. Rukmiṇī (र क भम ): Daughter of Raja Bhishmak, born at Kundalpur. Rukmini was the first wife and queen of Krishna, the 8th avatar of Vishnu. She was an avatar of Lakshmi. Ruparekha (र पर ख ): Lit. meaning a treak of Beauty. A statue in the throne of Vikramaditya. Raghu- A boy who lives on a street S Shachī (शच ): Wife of Indra, king of the gods on whom Nahusha's evil eye fell. Through the help of Brihaspati, she caused Nahusha's downfall and restored Indra as the leader of the Devas.[1] She was also known as Indrani. Sadhana (स ): Spiritual exercise by a Sadhu or a Sadhaka to attain moksha, which is liberation from the cycle of birth and death (Samsara), or a particular goal such as blessing from a deity. Sagara (सगर): King Sagar is one of the greatest kings of Suryavansha in the Satya Yuga. He was king of Ayodhya, ancestor to King Dasharatha. He had two wives Keshini and Sumati. Asamanja was his son from Keshini. Sahadéva (सह व): Youngest of the Pandava princes who offered the first honors to Krishna at the Rajasuya sacrifices. Saibya (स ब र ): A ruler friendly to the Pandavas. Sairandhri (स र ध र ): A maid servant or female attendant employed in royal female apartments. 208

209 Saindhava (स व): Jayadratha. Śakra (सक र): Śakra is identified with the Vedic deity Indra. Śakra is sometimes named as one of the twelve Ādityas. Shakuni (शक भ ): Shakuni was the brother of Gandhari. He was very fond of his nephew Duryodhana. He won the Pandavas' half of the kingdom for his nephew, as a wager in a rigged game of dice. Salva (सल व): Friend of Shishupala, who besieged Dwaraka Sri Krishna's kingdom to avenge Shishupala's death at the latter's hand. Shalya (शल र ): Ruler of Madradesa and brother of Madri and uncle of the Pandavas who because of having received hospitality from Duryodhana went over to his side. Samādhi (सम भ ): A term used in yogic meditation. Samadhi is also the Hindi word for a structure commemorating the dead. Samba : Sambu was son of Krishna, who married Lakshmana, daughter of Duryodhana. Sāmkhya (स ख य): A school of philosophy emphasising a dualism between Purusha and Prakrti, propounded by sage Kapila. Sampāti (स भत): Sampati was one of the two sons of Aruna, elder brother of Jatayu. Sampati lost his wings when he was a child. Samsaptaka (स सप तक): One who has taken a vow to conquer or die, and never to retreat. The Samsaptakas were suicide-squads, vowed to some desperate deed of daring. Samsara (स स र): Means wandering, The tree worlds constitute Samsara. Refers to the concept of reincarnation or rebirth in Indian philosophical traditions. Samvarta (स वतय): Brihaspati's younger brother, a person of great learning. Samba (स ब): A Yadava youngster dressed as a woman who gave birth to a mace, as foretold by rishis. Samudra manthan (सम द र मन थ ): Samudra manthan or The churning of the ocean of milk is one of the most famous episodes in the Puranas and is celebrated in a major way every twelve years in the festival known as Kumbha Mela. 209

210 Sanga (स ग): Son of Virata. When king Virata was wounded, he had to get into Sanga's chariot, having lost his chariot, horses and charioteer Sanjaya (स जर ): The narrator who tells blind Dhritarashtra the progress of the war from day to day. He told the king that a victim of adverse fate would first become perverted and loses his sense of right and wrong. Time would destroy his reason and drive him to his own destruction. Sanjīvanī (स ज व ):Sanjeevani is a magical herb mentioned in the Ramayana when, Lakshmana is badly wounded and is nearly killed by Ravana. Hanuman was called upon to fetch this herb from the mount Dronagiri a.k.a. Mahodaya in the Himalayas. Sushena took the life-giving plant and made Lakshman to smell its savour, so that he rose up whole and well. Sankula Yuddha (स क ल र द ध): A melee, confused fight, a soldiers battle as distinguished from the combats of heroes. Santā (स त ): Daughter of Dasharatha, Wife of sage Rishyasringa. Sāntanu (स त ): King of Hastinapura, father of Bhishma. Sanyāsin (सन भस ): One who has renounced the world and its concerns. Saran (स र ): The spy of Ravana, Mentioned in Ramayana Yuddha Kanda/Sarga 26, who tells Ravana about strength of the army of vanaras. Sarasana (सरस ): One of the Kaurava brothers who died in the war. Sharmishtha (सरभमष ठ ): Princess and daughter of asura king Vrishaparva, wife of Yayati, who got angry with Devayani and slapped and pushed her into a dry well. Sarmishtha gave birth to Druhyu, Anu, and Puru. Saraswati (सरस वत ): Saraswati is the first of the three great goddesses of Hinduism, the other two being Lakshmi and Durga. Saraswati is the consort of Lord Brahmā, the Creator. Sarayū (सरर ): Sarayu was an ancient Indian river, sometimes thought of at probably today's Ghaghara river, and sometimes as a tributary. The river where Lakshamana practices austerities. Satanika (सतभ क): Virata's son whose bead was severed by Drona. Satī (सत ): One of name of Dākshāyani, Dākshāyani is the consort of Shiva. Other names for Dākshāyani include Gaurī, Umā, Aparnā, Lalithā, Sivakāmini 210

211 etc. Sati is also the term for the immolation of a widow on her husband's pyre in Hinduism. Satyajit (सत यभजत): A Panchala prince, a hero who stood by Yudhishthira to prevent his being taken prisoner by Drona, while Arjuna was away answering a challenge by the Samsaptakas (the Trigartas). Satyaki (सत यभक): A Yadava warrior, friend of Krishna and the Pandavas who advocated collecting their forces and defeating the unrighteous Duryodhana. Satya Nārāyana (सत य र र ): Vishnu, Embodiment as Krishna. Satyavān (सत यव ): Meaning the truth-speaker, husband of Savitri. The oldest known version of the story of Savitri and Satyavan is found in "The Book of the Forest" of the Mahabharata. Satyavatī (सत यवत ): A fisherman's daughter who possessed uncommon beauty and emanated a divinely sweet fragrance and king Santanu became enamored of her, married her and made her his queen. The wife of Bhishma's father, Shantanu. Satyavrata (सत यव रत): Warrior on the Kaurava side. Saugandhika (स ग भ क ): A plant that produced a very beautiful and fragrant flower that Bhima went to get for Draupadi. Sāvitrī (स भवत र ): Wife of Satyavan. Savyasachi (सव र स भच): Ambidexter, one who can use both hands with equal facility and effect. A name of Arjuna who could use his bow with the same skill with either hands. Shakti (शक त ): An aspect of Devi and a personification of God as the Divine Mother who represents the active, dynamic principles of feminine power. Shaktism (श ): Lit., "doctrine of power" or "doctrine of the Goddess" is a denomination of Hinduism that focuses worship upon Shakti or Devi the Hindu Divine Mother as the absolute, ultimate Godhead. It is, along with Shaivism and Vaisnavism, one of the three primary schools of Hinduism. Shakuntalā (शक तल ): Shakuntala was mother of Emperor Bharata and the wife of Dushyanta. Shakuntala was born of Vishvamitra and Menaka. Shālwa (श ल व): The King with whom Ambā was secretly in love. 211

212 Shankara (श कर): A name of Shiva; A great magician, friend of Chand Sagar. Śankha (श ख): Shankha is the divine Counch or sea shell, which is one of the insignia in the Hindu God Vishnu's hands. The sound emitted from Shankha when blown, is too divine, that is used for regular rituals for Vishnu. Śankha was also the name of one of sons of King Virata who was killed in Mahabharata. Shantanu (श त ): Shantanu was a king of Hastinapura, father of Bhishma. Shantanu weds Satyavati, a ferryman's daughter. Shatrughna (शत र घ ): One of Dasharatha's four sons, King of Madhu. Śatapatha brāhmaṇa (शतपथ ब र ह म ): Shatapatha Brahmana ("Brahmana of one-hundred paths"), abbreviated ŚB) is one of the prose texts describing the Vedic ritual, associated with the White Yajurveda. Shaivism (श व मय): Shaivism names the oldest of the four sects of Hinduism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Śeṣa (श ष): Shesha is a naga that takes human birth through Devaki, one of the primal beings of creation. Equivalent-Ananta or Atī-sheshan. In the Puranas, Shesha is said to hold all the planets of the universe on his hoods and to constantly sing the glories of Vishnu from all his mouths. Shiva (भशव): A form of Ishvara or God in Shaivism. Śiva is commonly known as "the destroyer" and is the third god of the Trimurti. Shikhandi (भशखण ड ): Daughter-son of Drupada, A girl turned man, warrior on the Pandava side. He had been born in an earlier lifetime as a woman named Amba, who was rejected by Bhishma for marriage. Shishupāla (भशष प ल): Shishupala was son of Damaghosha, king of Chedi, by Srutadeva, sister of Vasudeva; he was therefore cousin of Krishna, but he was Krishna's implacable foe, because Krishna had carried off Rukmini, his intended wife. Shishupāla was Identical with Hiranyakashipu who was slain by Krishnaat the time of Dharmaputra's Rajasuya sacrifice. Shiva (भशव): Shiva is a form of Ishvara or God in the later Vedic scriptures of Hinduism. Shiva is the supreme God in Shaivism, one of the major branches of Hinduism practiced in India. 212

213 Shivi (भशभव): Shivi was a great, powerful and generous king. Indra and Agni once tested his generosity by becoming birds when the king gave flesh from his body to fulfil his duty. Shri (श र ): Another name of Lakshmi, a goddess, the delight of Vishnu. Shri Krishna (श र क ष ): See Krishna. Shrutkīrti (श र त क भतय): Daughter of Kushadhwaja; bestowed on Shatrughna. Shudra (श द र): One of the four castes in Hindu tradition, consisting of artisans, cleaners and labourers. Shukracharya (श क र च र य): Shukracharya was a guru in Hindu mythology. Known as the guru of the Asuras, he is also associated with the planet Shukra (Venus) which is named after him. He was born as the son of Rishi Brighu and his wife Ushana. Siddhāshrama (भसद ध श रम): The Shiva's hermitage, Where Rama and Vishvamitra sacrifice for many days. Simhanada (भस ह ): A lion-note or roar; a deep roar of defiance or triumph which warriors were wont to utter to inspire confidence in their friends, of terror in their enemies. Sindhu (भसन ध ): The Indus River, Urdu س ند دری ائ ے ;ھ Tibetan: Sengge Chu ('Lion River'); Persian: Hindu; Greek: Sinthos; Pashto: Abaseen ("The Father of Rivers"); Mehran (an older name)) is the longest and most important river in Pakistan. Originating in the Tibetan plateau in the vicinity of Lake Mansarovar. Sinhikha (भस भहख): The grim rakshasa who rose from the sea and caught Hanumana, when he coursed through the air like Garuda in search of Sita. Sini (भसभ ): One of the suitors to Devaki's hand. A kinsman of the Kauravas. Sītā (स त ): Sita was the wife of Rama, and is esteemed an exemplar of womanly and wifely virtue. Sita was herself an avatāra of Lakshmi, Vishnu's eternal consort, who chose to reincarnate herself on Earth as Sita, and endure an arduous life, in order to provide humankind an example of such virtues. Sloka (श ल क): A verse of lines in Sanskrit, typically recited as a prayer. Smarta (स मतय): A Hindu denomination, which follows Advaita philosophy and considers that all gods are manifestations of Ishvar. 213

214 Śruti (श र भत): A canon of Hindu scriptures. Shruti is believed to have no author; rather a divine recording of the "cosmic sounds of truth", heard by rishis. Soma (स म): A ritual drink of importance among Hindus. It is frequently mentioned in the Rigveda, which contains many hymns praising its energizing or intoxicating qualities. Somadutta (स म त त): One of the suitors to Devaki's hand. A kinsman of the Kauravas. Sthūṇa (स थ ): A Yaksha, follower of Kubera, who exchanges his identity with Shikhandin, A rakshasa who helps disturb Vishvamitra's sacrifices. Subahu (स ब ह ): King of Kulinda in the Himalayas, ally of the Kauravas, Subahu was a demon who tried to interrupt Viswamitra's yaga. He was slain by Lord Rama. King of Chedi. Subhadra (स द र ): Wife of Arjuna, sister of Sri Krishna and mother of Abhimanyu. Subrahmaniam (स ब रहमण यम): The southern mountain deity. Sudakshina (स भक ष ): A warrior on the Kaurava side. Sudarsana (स सय ): A warrior on the Kaurava army. Sudarshana Chakra (स शय चक र): Sudarshan Chakra is a spinning disc like weapon with very sharp edge, which is one of the weapons in the Hindu God Vishnu's hands. Sudeshna (स ष ): Queen of King Virata whom Sairandhri (Draupadi) served. Sudeva (स व): A Brahman who traced Damayanti in Chedi and later helps Damayanti in her quest to find Nala. He was friend of Damayanti's brother. Sugrīva (स ग र व): Monkey-king, friend of Sri Rama, and brother of mighty Vali whom Sri Rama killed. Sujata (स ज त ): Daughter of Sage Uddalaka and wife of Kagola, his disciple who had virtue and devotion but not much of erudition, mother of Ashtavakra. Śuka (स क): A sage, son of Vyasa, who related the Bhagavata Purana to King Parikshit, grandson of Arjuna. 214

215 Sukanyā (स क र ): Meaning - Fair-maid, The wife of Chyavana whom the Ashvins beheld at her bath, bare of any garment. Sumān (स म ): Son of Asamanja. Sumatī (स मत ): Wife of Sagara. Sumitra (स भमत र): Abhimanyu's charioteer. Sumitrā (स भमत र ): One of Dasharatha's three wives; mother of Lakshamana and Shatrughna. Sunda (स ): Sunda and Upasunda were two brave and poerful asura princes who performed austerities to please Brahma, who bestowed them the boon that nobody else would slay them, other than each other. Later Brahma created a beautiful apsara Tilottama to create differences within and destroyed them mutually. Sunitī (स भ त ): Mother of Dhruva. Supārshwa (स प शयव): One of Ravana's counsellors. Surabhi (स रभ ): The wish-bestowing cow that came first from the sea in the process of churning of the Ocean by gods and daityas. Surpankhā (स पयण ख ): A rākshasī; sister of ravana; desires Rama; seeks to become Lakshamana's wife who attempts to slay Sita. Supratika (स प रभतक): Name of King Bhagadatta's elephant. Sūrya (स र य): A solar deity who is one of the three main Vedic Gods. Susarma (स समय): King of Trigarta, a supporter of the Kauravas who backed the proposal to invade Matsya, Virata's country. Sushena (स ष ): A monkey chief ; at siege of Lanka. Sushruta Samhita (स श र तस भहत ): Suśruta Saṃhitā is a Sanskrit redaction text on all of the major concepts of ayurvedic medicine with innovative chapters on surgery, attributed to Sushruta, likely a historical sage physician of the 6th century BCE. Sūtra (स त र): Sūtra refers to an aphorism or a collection of such aphorisms in the form of a book or text. 'Sutras' form a school of Vedic study, related to and somewhat later than the Upanishads. 215

216 Suvarna (स व य): A soldier on the Kaurava side. Sri Rama (श र र म): Also knew as Rama, Ramachandra or Sri Rama. Hanumana tells Bhima how he was deeply thrilled when he happened to touch Rama's body. This king of Ayodhya was banished to the forest for fourteen years, killed Ravana the king of Lanka who abducted his wife, Sita. Srinjayas (श र जर ): Pandava supporters. Srutayu (श र त र ), Astutayu (अस त त र ): Two brothers fighting on the Kaurava side attacked Arjuna but were killed. Srutayudha (श र त र घ): A Kaurava warrior whose mace hurled at Krishna rebounded fiercely, killing Srutayudha himself. Her mother Parnasa had obtained that gift from Varuna who had specified that the mace should not be used against one who does not fight, else it would kill the person who hurls it. Swarga (स वगय): An Olympian paradise, a place where all wishes and desires are gratfied, The heaven of Indra where mortals after death enjoy the results of their good deeds on earth. Sveta (स व त): A son of King Virata who fell in battle to Bhishma's arrow. Swayamvara (स वर वर): Meaning - Own-choice, Swayamvara, in ancient India, was a practice of choosing a life partner, among a list of suitors by a girl of marriageable age. Syala (स य ल): A Yadava prince who insulted the sage Gargya, and was the cause of his becoming the father of Kalayavana, a great foe of Krishna and the Yadava family. T Tall (टल ल): One of Ravana's counsellors Tārā (त र ): See Tara (Devi) Tāragam (त रगम): Tāragam is the name of forest, where dwelt ten thousand heretical rishis, who taught that the universe is eternal, that souls have no lord and that performance of works alone suffices for the attainment of salvation. Shiva taught them lesson and they became his followers. This legend is associated with Shiva's dance. 216

217 Tāraka (त रक): A demon slain by Kumara, the first son of Shiva. Tandava (त डव): Shiva's cosmic dance. Tantra (त त र): The esoteric Hindu traditions of rituals and yoga. Tantra can be summarised as a family of voluntary rituals modeled on those of the Vedas, together with their attendant texts and lineages. Tantripala: Assumed name of Sahadeva at Virata's court. Tarpana or Tarpan (तपय ): Sacrament, a death rite, also performed during the Pitru Paksha. Tilottamā (भतल त तम ): Tilottama was an Apsaras. She is reputed to have been created by Vishwakarma from Tila seeds. She was responsible for bringing out the mutual destruction of the Asuras Sunda and Upasunda. Tripura (भत रप र ): Tripura (meaning three cities, in Sanskrit) was constructed by the great architect Mayasura. They were great cities of prosperity, power and dominance over the world, but due to their impious nature, Maya's cities were destroyed by Lord Shiva. Trishira (भत रभसर): Trishira that is, one having three heads, was an asura mentioned in the Ramayana. He was one of the seven sons of Ravana, and his other brothers were Indrajit, Prahasta, Atikaya, Akshayakumara, Devantaka and Narantaka. Tulsī Dās (त लस स): Goswami Tulsidas ( ) was a Hindu poet and philosopher, translator of the epics into vernacular. Tulsidas wrote twelve books and is considered the greatest and most famous of Hindi poets. U Uchchaihshravas: Uchchaihsravas was the white horse of Indra, produced at the churning of the ocean. It is fed on ambrosia, and is held to be the king of horses. Udayana: Udayana was a prince of the Lunar race, and son of Sahasranika, who is the hero of a popular story. He was king of Vatsa, and is commonly called Vatsaraja. His capital was Kausambi. Also a name of Agastya. Uddalaka: A great sage and the teacher of Vedanta. 217

218 Uddhava: The friend and counsellor of Krishna. According to some he was Krishna 's cousin, being son of Devabhaga, the brother of Vasudeva. He was also called Pavanayadhi. Ugrasena (उग रस ): one-time King of Yadavas; deposed by his son Kams. His wife was Pavanrekha. Krishna killed Kams and established Ugrasena on throne. Ujjayini (उज जभर भ ) or Ujjain (उज ज ): is an ancient city of central India, in the Malwa region of Madhya Pradesh near which the ancient throne of Vikramaditya was discovered, one of the seven sacred cities of the Hindus, where the Kumbh Mela is held every twelve years. It is also home to Mahakaleshwar Jyotirlinga, one of the twelve Jyotirlinga shrines to the god Shiva. Ulūka (उल क): 'An owl.' Son of Kitava. He was king of a country and people of the same name. He was an ally of the Kauravas, and acted as their envoy to the Pandavas. Ulūpī (उल प ): A daughter of Kauravya, Raja of the Nagas, with whom Arjuna contracted a kind of marriage. She was nurse to her stepson, Babhruvahana, and had great influence over him. According to the Vishnu Purana she had a son named Iravat. Umadevī (उम व ): Wife of Shiva. Unchhavritti (उ छव त त ): The life of a mendicant, begging his food. Upachitra (उपभचत र): One of King Dhritarashtra's sons who perished in the war. Upanishad (उपभ ष ): Part of the Hindu Śruti scriptures which primarily discuss meditation and philosophy, seen as religious instructions by most schools of Hinduism. Upaplavya (उपप लव र ): A place in Matsya Kingdom, where the Pandavas settled after their exile of thirteen years. Uparichara: A Vasu or demigod, who, according to the Mahabharata, became king of Chedi by command of Indra. He had five sons by his wife; and by an Apsaras, named Adrika, condemned to live on earth in the form of a fish, he had a son named Matsya (fish), and a daughter, Satyavati, who was the mother of Vyasa. 218

219 Upasunda (उपस ): Sund and Upasunda were two brave and poerful asura princes who performed austerities to please Brahma, who bestowed them the boon that nobody else would slay them, other than each other. Later Brahma created a beautiful apsara Tilottama to create differences within and destroyed them. Urmilā (उभमयल ): Second daughter of Janaka; bestowed on Lakshmana. Urvasī (उवयस ): An apsara in Indra's court, whose amorous overtures Arjuna declined. Ushā (उष ): Wife of Aniruddha, daughter of Banasur. Ushanas (उश ): Ushanas were appointed as priests of asuras, who knew the science of bringing to life. Uttanka (उत त क): Uttanka was a pupil of Veda, the third pupil of Dhaumya rishi. The other two pupils of Uttanka were Janamejaya and Poshya. Uttara (उत तर): A son of the Raja of Virata. Uttara was killed in battle by Salya. Uttarā (उत तर ): A daughter of the Raja of Virata. She married Abhimanyu, son of Arjuna. Uttar kānda (उत तरक ड): The part of epic Ramayana added later to the work of Valmiki. Vagdevi: Another name for Saraswati. V Varaha (वर ह): The third Avatar of the Hindu Godhead Vishnu, in the form of a Boar. He appeared in order to defeat Hiranyaksha, a demon who had taken the Earth (Prithvi) and carried it to the bottom of what is described as the cosmic ocean in the story. Vaiśampāyana (व श प र ): A celebrated sage who was the original teacher of the Black Yajur-Veda. He was a pupil of the great Vyasa, from whom he learned the Mahabharata, which he afterwards recited to King Janamejaya at a festival. Vaishnava (व ष व): A sacrifice performed by Duryodhana in the forest. Yayati, Mandhata, Bharata and others also performed it. 219

220 Vaishnava mantra (व ष व म त र): An invocation which endows a missile with some of the irresistible power of Vishnu. Vaishnavism (व ष णव मय): Vaishnavism is a tradition of Hinduism, distinguished from other schools by its worship of Vishnu or his associated avatars, principally as Rama and Krishna, as the original and supreme God. Vaishrāvan (व श र व ): Elder brother of Ravana to whom Rama returned Pushpaka after the death of Ravana. Vaishya (व श य): One of the four fundamental varnas (colours) in Hindu tradition comprising merchants, artisans, and landowners. Vaivasvata Manu (व वस वत म ): Vaivasvata Manu (also Manu Vaivasvate) is one of the 14 Manus. He is considered the progenitor of the current Manvantara, which is the 7th of the 14 that make up the current Kalpa, each Kalpa making up a day of Brahma. He was born to Saranya and Vivasvat and was the King of Dravida during the epoch of the Matsya Purana.He was the founder of the Suryavansha race of kings. Vajrahanu (वज रह ): One of Ravana's generals. Vajrayudha (वज रर द ध): The weapon with which Indra killed Visvarupa on suspicion because his mother belonged to the asura tribe of daityas. Valala (वल ल): Assumed name of Bhima when, he worked as a cook at Virata's court. Vālī (व ल ): One of five great monkeys in Ramayana, a son of Indra, Monkeyking of Kishkindha and the cruel elder brother of Sugriva. He was killed by Rama. Vālmikī (व क त क ): Maharishi Valmiki is the author of the Hindu epic Ramayana, a brahman by birth, connected with the kings of Ayodhya, contemporary of Rama who invented the shloka metre, who taught the Ramayana to Kusa and Lava. Vāmadeva (व म व): Vamadeva is the name of the "preserver" aspect of the god Shiva, one of five aspects of the universe he embodies. Also one of Dasharatha's priest. Vamana (व म ): The fifth Avatara of Vishnu. He is the first Avatar of Vishnu which had a completely human form, although it was that of a dwarf brahmin. 220

221 Vanāsur (ब स र): Same as Banasur, was a thousand-armed asura, powerful and terrible. He was son of Bali. Bana was a follower of Shiva. Banasura had a beautiful daughter named Usha. Vanaprastha (व प रस थ): The third stage of the dvija's life, when he is required to relinquish worldly responsibilities to his heirs and retires to the woods with his wife for an anchorite's life. A person who is living in the forest as a hermit after giving up material desires. Vandi: Court poet of Mithila who on being defeated by Sage Ashtavakra in debate drowned himself in the ocean and went to the abode of Varuna. Varaha (व र ह): The third Avatar of Vishnu, who came in the form of a boar. Vardhamana (व यम ): The northern gate of the Kuru capital Hastinapura. Varṇa (व य): Means - colour, Varna refers to the four naturally existing classes of society as given in the Hindu scriptures: Brahmin, Kshatriya, Vaishya and Shudra. Vārṇāvata (व र वत): One of the provinces asked by Pandavas. A forest in which the Pandavas were asked to stay in a wax-house which was to be set on fire at midnight in order to kill the Pandavas while they were asleep. Varṣṇeya: The charioteer of Rituparna, king of Ayodhya, who accompanied with Bahuka. Varuṇa (वर ): A god of the sky, of rain and of the celestial ocean, as well as a god of law and of the underworld. Varuṇī (वर ): The goddess of wine. Vāsava (व सव): Name of arrow of death, given by Indra to Karna. Vashiṣtha (वभशष ठ): Vasishtha was chief of the seven venerated sages (or Saptarishi) and the Rajaguru of the Suryavamsha. He was the manasaputra of Brahma. He had in his possession the divine cow Kamadhenu, and Nandini her child, who could grant anything to their owners. Arundhati was his wife. Vasudhana (वस ): Another warrior who perished in the battle on the Twelfth Day. 221

222 Vasudeva (वस व): Descendant of Yadu, husband of Rohini and Devaki. An epithet of Krishna. It means both son of Vasudeva and the supreme spirit that pervades the universe. Vasuki: King of the Nagas or serpents who live in Patala. He was used by the gods and Asuras for a coil round the mountain Mandara at the churning of the ocean. Vatapi: Vatapi and Ilvala, two Rakshasas, sons either of Hrada or Viprachitti. They are mentioned in the Ramayana as dwelling in the Dandaka forest. Vayu (व र ): The god of air and wind who is also father of Bhima and Hanuman. Veda (व ): Collectively refers to a corpus of ancient Indo-Aryan religious literature that are considered by adherents of Hinduism to be revealed knowledge. Many Hindus believe the Vedas existed since the beginning of creation. Veda Vyasa (व व र स): Vyasa, author of the Mahabharata. Vibhandaka: An ascetic who retired from the world and lived in the forest with his infant son Rishyasringa. Vibhīshaṇa (भव ष ): Vibhishana was a rakshasa, brother of Ravana. He was of a noble character and advised Ravana, who kidnapped and abducted Sita, to return her to Rama. Vichitravīrya (भवभचत रव र य): Vichitravirya was Bhishma's half-brother, the younger son of queen Satyavati and king Santanu. Chitrangada, the elder brother of Vichitravirya, succeeded Santanu to the throne of Hastinapura. When he died childless, Vichitravirya, became king. He had two sons, Dhritarashtra and Pandu. Vidarbha: Birar, and probably including with it the adjoining district of Beder, which name is apparently a corruption of Vidarbha. The capital was Kundinapura, the modern "Kundapur", about forty miles east of Amravati. Vidura (भव र): Vidura was a son of a maid-servant who served the Queens of Hastinapura, Queen Ambika and Ambalika. A friend of pandavas. After Krishna, he was the most trusted advisor to the Pandavas and had warned them repeatedly about Duryodhana's plots. Vijaya (भवजर ): Name of Karna's bow. 222

223 Vijayadashami (भवजर शम ):A festival celebrated on the tenth day of the bright fortnight (Shukla Paksha) of the Hindu autumn month of Ashvin. Vikarna (भवक य): A son of Dhritarashtra who declared the staking of Draupadi illegal, as Yudhishthira himself was a slave and had lost all his rights. Therefore, the Kauravas had not won Draupadi legally, he held Vikramaditya (भवक रम भ त य): Vikramāditya is the name of a legendary king of Ujjain, famed for his wisdom, valour and magnanimity. The title "Vikramaditya" has also been assumed by many kings in Indian history, notably the Gupta King Chandragupta II. Vikukshi: A king of the Solar race, who succeeded his father, Ikshwaku. He received the name of Sasada, 'hare-eater.' He was sent by his father to hunt and obtain flesh suitable for offerings. Being weary and hungry he ate a hare, and Vasishtha, the priest, declared that this act had defiled all the food, for what remained was but his leavings. Vinda (भव ), Anuvinda (अ भव ): Two brothers kings of Avanti, great soldiers whom were on the Kaurava side, they suffered defeat at the hands of Yudhamanyu. Vindhyas (भव ध य): Vindhyas is a range of hills in central India, which geographically separates the Indian subcontinent into northern India (the Indo- Gangetic plain) and Southern India. Virāta (भवर ट): King of Matsya, the country which was suggested by Bhima to live in incognito during the thirteenth year of their exile. Vīrabhadra (व र द र): Vīrabhadra was a demon that sprang from Shiva's lock of hair. Shiva burnt with anger when not invited in a sacrifice by Daksha and his wife Sati released the inward consuming fire and fell dead at Daksha's feet. Shiva burned with anger, and tore from his head a lock of hair, glowing with energy, and cast upon the earth. The terrible demon Vīrabhadra sprang from it. On the direction of Shiva, Virabhadra appeared with Shiva's ganas in the midst of Daksha's assembly like a storm wind and broke the sacrificial vessels, polluted the offerings, insulted the priests and finally cut off Daksha's head. Virādha (भवर ): A fierce rakshasa who seizes Sita. Vīrasen: Father of Raja Nala, king of Nishadha. 223

224 Virochana (भवर च ): An asura, son of Prahlada, and father of Bali. He is also called Drisana. When the earth was milked, Virochana acted as the calf of the Asuras. Vishnu (भवष ): A form of God, to whom many Hindus pray. For Vaishnavas, He is the only Ultimate Reality or God. In Trimurti belief, He is the second aspect of God in the Trimurti (also called the Hindu Trinity), along with Brahma and Shiva. Known as the Preserver, He is most famously identified with His Avatars, especially Krishna and Rama. Vishvakarmā (भवश वकम य): Vishwakarma is the presiding deity of all craftsmen and architects. he is the divine craftsman of the whole universe, and the official builder of all the gods' palaces. Vishwakarma is also the designer of all the flying chariots of the gods, and all their weapons. Viśvamitra (भवश व भमत र): Brahmarishi Visvamitra or Vishvamitra was one of the most venerated rishi or sages of since ancient times in India. He was originally a Kshatriya but by austerities earned the title of Brahmarishi. He is also credited as the author of most of Mandala 3 of the Rigveda, including the Gayatri Mantra. Visoka (भवस क): Bhima's charioteer. Visvarupa (भवस वर प): Name of Twashta's son who became the preceptor of the gods, Brihaspati having left when insulted by Indra. Vivimsati (भवभवस मभत): A Kaurava hero and Duryodhana's brother. Viswarupa (भवस वर प): All-pervading, all-including form. See the description in the Bhagavad Gita chapter eleven. Vriddhakshatra (व घक षत र): King of the Sindhus, father of Jayadratha into whose lap his son Jayadratha's head was caused to fall by Arjuna after cutting off Jayadratha's head. Vrika (व क): A Panchala prince who fell in battle. Vrikasthala (व कस थल): One of the provinces asked by Pandavas. This province and town were situated in the southern part of Kuru Kingdom (Kuru Proper + Kurujangala). Krishna visited the town of Vrikasthala (in Gurgaon district of Haryana) and camped there for one night (5,84). 224

225 Vrindavana: A wood in the district of Mathura where Krishna passed his youth, under the name of Gopala, among the cowherds. Vrisha (व ष), Achala (अचल): Shakuni's brothers. Vrishdarbha (व ष य): A king of Benares, associated with the story of "The king, the Pigeon, and Hawk". Vrishni (व षभ ): A descendent of Yadu, and the ancestor from whom Krsna got the name Varshneya Vrishnis, (व षभ ): The descendant of Vrishni, son of Madhu, whose ancestor was the eldest son of Yadu. Krsna belonged to this branch of the Lunar race. The people of Dwaraka were known as the Vrishnis. Tribals of this race were devoted to the Pandavas, who with Sri Krishna visited the Pandavas in their exile. Vrishasena (व षस ): Son of Karna, A warrior on the Kaurava side, slain by Arjuna. Vrishnis (व षभ ): The people of Dwaraka to which belonged Krishna. After the death of Duryodhana his mother cursed that after 36 years Krishna should persish alone miserably and his people, the Vrishnis, should be destroyed. Vritra (व त र): Means "the enveloper". Vritra, was an Asura and also a serpent or dragon, the personification of drought and enemy of Indra. Vritra was also known in the Vedas as Ahi ("snake"), cognate with Azhi Dahaka of Zoroastrian mythology and he is said to have had three heads. He was son of Twashta who was defeated by Indra's weapons Vajrayudha. He was born out of his father's sacrificial flames and became Indra's mortal enemy. Vrikodara (व क र): Wolf-bellied, an epithet of Bhima, denoting his slimness of waist and insatiable hunger. Vyasa (व र स): Compiler of the Vedas, son of sage Parasara. Vyuha (व र ह): Battle arrays. Y Yādavas (र व): The descendants of Yadu, who dwelt by the Yamuna river. Yadu (र ): A prince of the lunar dynasty; Yadu is the name of one of the five Aryan clans mentioned in the Rig Veda. His descendants are called Yadavas. 225

226 The epic Mahabharata and Puranas refer to Yadu as the eldest son of mythological king Yayati. Yaduvamsis: Those of the clan of Yadu. Yajnignna (र ज ञ): A Vedic ritual of sacrifice performed to please the Devas, or sometimes to the Supreme Spirit Brahman. Often it involves a fire, which represents the god Agni, in the centre of the stage and items are offered into the fire. Yakṣa (र क ष): Yaksha or Yakkha (Pāli) is the name of a broad class of naturespirits or minor deities who appear in Hindu and Buddhist mythology. The feminine form of the word is yakṣī or yakṣiṇī (Pāli: yakkhī or yakkhinī). subjects of Kubera, the god of wealth. Yama (र म): Yama, also known as Yamarāja (र मर ज) is the lord of death, first recorded in the Vedas. God of dharma, whose son was Yudhishthira. It is he whose questions Yudhishthira answered correctly whereupon his dead brothers were brought back to life on the banks of the enchanted pool. Yamas: A yama (Sanskrit), literally translates as a "restraint", a rule or code of conduct for living virtuously. Yamuna (जम ): A river (also spelled Jamuna), joining with the Ganges. Literally meaning "twins" in Sanskrit, as it runs parallel to the Ganges, its name is mentioned at many places in the Rig Veda, written during the Vedic period ca between BCE, and also in the later Atharvaveda, and the Brahmanas including Aitareya Brahmana and Shatapatha Brahmana. Yashodā (र श ): Yasodā was wife of Nanda and foster-mother of, Krishna, who was given to them by Vasudeva. Yasoda also played an important role in the upbrinding of Balarama and his sister Subhadra. She is also sometimes described as having her own daughter, known as Ekānaṅgā. Yavakrida: Son of Sage Bharadwaja who was bent upon mastering the Vedas. Yayati (र र भत): Emperor of the Bharata race who rescued Devayani from the well into which she had been thrown by Sharmishtha. He later married both Devayani and Sarmishtha. One of the ancestors of the Pandavas who became prematurely old due to Sukracharya's curse. Yoga (र ग): Spiritual practices performed primarily as a means to enlightenment (or bodhi). Traditionally, Karma Yoga, Bhakti Yoga, Jnana Yoga, and Raja 226

227 Yoga are considered the four main yogas. In the West, yoga has become associated with the asanas (postures) of Hatha Yoga, popular as fitness exercises. Yoga Sutra (र ग स त र): One of the six darshanas of Hindu or Vedic schools and, alongside the Bhagavad Gita and Hatha Yoga Pradipika, are a milestone in the history of Yoga. Yogi (र ग ): One who practices yoga, These designations are mostly reserved for advanced practitioners. The word "yoga" itself from the Sanskrit root yuj ("to yoke") --is generally translated as "union" or "integration" and may be understood as union with the Divine, or integration of body, mind, and spirit. Yudhāmanyu (र मन ): A Panchala prince supporting the Pandavas, who was assigned the task of protecting the wheels of Arjuna's chariot along with Uttamauja. He was slain in his sleep by Ashvatthama. Yudhishthira (र भ भ र): Yudhishthira was the eldest son of King Pandu and Queen Kunti, king of Hastinapura and Indraprastha, and World Emperor. He was the principal protagonist of the Kurukshetra War, and for his unblemished piety, known as Dharmaraja. Yuga (र ग): In Hindu philosophy (and in the teachings of Surat Shabd Yoga) the cycle of creation is divided into four yugas (ages or eras). Yuga Dharma (र ग मय): One aspect of Dharma, as understood by Hindus. Yuga dharma is an aspect of dharma that is valid for a Yuga,. The other aspect of dharma is Sanatan Dharma, dharma which is valid for eternity. Yuyudhāna (र र ): Another name of Satyaki, who was not killed in the warfare but in a mutual fight among Yadavas. Yuyutsu (र र त स ): A noble son of Dhritarashtra who bent his head in shame and sorrow when Yudhishthira lost Draupadi. He also disapproved of the unfair way in which Abhimanyu was killed. Self-Help Sanskrit (स स क तम ) Sanskrit is the classical language of Indian and the liturgical language of Hinduism, Buddhism, and Jainism. It is also one of the 22 official languages of India. The name Sanskrit means refined, consecrated and sanctified. It has 227

228 always been regarded as the high language and used mainly for religious and scientific discourse. Vedic Sanskrit, the pre-classical form of the language and the liturgical language of the Vedic religion, is one of the earliest attested members of the Indo-European language family. The oldest known text in Sanskrit, the Rigveda, a collection of over a thousand Hindu hymns, composed during the 2 nd millennium BC. Today Sanskrit is used mainly in Hindu religious rituals as a ceremonial language for hymns and mantras. Efforts are also being made to revive Sanskrit as an everyday spoken language in the village of Mattur near Shimoga in Karnataka. A modern form of Sanskrit is one of the 17 official home languages in India. Since the late 19 th century, Sanskrit has been written mostly with the Devanāgarī alphabet. However it has also been written with all the other alphabets of India, except Gurmukhi and Tamil, and with other alphabets such as Thai and Tibetan. The Grantha, Sharda and Siddham alphabets are used only for Sanskrit. Since the late 18 th century, Sanskrit has also been written with the Latin alphabet. The most commonly used system is the International Alphabet of Sanskrit Transliteration (IAST), which was been the standard for academic work since Devanāgarī alphabet for Sanskrit Vowels and vowel diacritics (घ ष / ghoṣa) Consonants (व यञ जन / vyajjana) 228

229 Conjunct consonants (स य ग / saṅyoga) There are about a thousand conjunct consonants, most of which combine two or three consonants. There are also some with four-consonant conjuncts and at least one well-known conjunct with five consonants. Here s a selection of commonlyused conjuncts: 229

230 You can find a full list of conjunct consonants used for Sanskrit at: Numerals (स ख य / saṇkhyā) Sample text in Sanskrit Translated into Sanskrit by Arvind Iyengar Transliteration Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr śā adhikāradr śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē pi bandhutva-bhāvanayā parasparaṁ vyavaharantu. Another version of this text Transliteration (by Stefán Steinsson) Sarvē mānavāḥ janmanā svatantrāḥ vaiyaktikagauravēṇa adhikārēṇa ca tulyāḥ ēva, sarvēṣāṃ vivēkaḥ ātmasākṣī ca vartatē, sarvē parasparaṃ bhrātṛbhāvēna vyavaharēyuḥ. 230

231 Translation and recording by Shriramana Sharma Translation All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. (Article 1 of the Universal Declaration of Human Rights) 231

232 A last thought from the Editor The human race has provided its membership with a mass of fine and intriguing spiritual teachers throughout its history: one does not want to get into the business of special claims. Yet in accepting authorship within this series of Ebooks, I feel that I have a responsibility to show why what is sometimes called the Tibetan Teacher Djwhal Khul s work through Alice Ann Bailey. She acted, somehow, as Djwhal Khul s secretary, his teaching telepathically dictated. 232

233 In the years 1960 s I joined the Unity School of Christianity, Lee Summit, Missouri, USA, joining a long extensive metaphysical and psychological course. Later, I joined the Meditation Group for the New Age, and Creative Meditation Group ran by the founders Michal Eastcott and Nancy Magor, Headquarters Sundial House, Nevil Court, Tunbridge Wells, Kent, UK. They acted under the leadership of Dr. Roberto Assagioli, MD, psychologist in Firenze, Italy. He consecrated his life mainly on psychosynthesis. He was also inspired by the teaching of Djwhal Khul. After Mrs. Tilla Grenier (Brussels) died, I was in charge of the French Section of the two Meditation Groups under the supervision of Sundial House. Meditation though so simple is, so important in one s life that it may be regarded as innocuous and maybe futile, but it is not. By means of meditation, the human finds freedom from the delusion of the senses, and their vibratory lure; he finds his own positive centre of energy and becomes consciously able to use it; he becomes, therefore, aware of his real Self, functioning freely and consciously beyond the planes of sense; he enters into the plans of the greater Entity within Whose radiatory capacity he has a place; he can then consciously proceed to carry out those plans as he can grasp them at varying stages of realisation, becoming this way of essential unity. Freedom to work on any Path must be gained by meditation; freedom to escape beyond this ring-pass-not is also this way attained. The main function of meditation is to bring the lower instrument into such a condition of receptivity and vibratory response, that the Ego can use it, and produce specific results. I also studied with the London Bible College, the full ad muros theological curriculum for which I was awarded the College Diploma (the College is today called the Theological School of London). This led me to several degrees as Bachelor of Theology, and twice Doctor of Divinity (see Album in my Facebook). This led me to become an ordained and consecrated Old Roman Catholic bishop from 1974 to 2010 when I resigned. Looking back to those years, those episcopal years (a life time) are today counted a detail in my life. It should never have happened. I ended those years as I started with a great zero. I am not talking about the believers I gathered, but those I ordained or consecrated to the appropriate ecclesiastical functions. When they had what they were looking for, they just left my jurisdiction to start something on their own. In this way, my spiritual hard work was being destroyed all the time. True, the Science of Meditation is a psychological technique of the mind which eventually produces correct, unimpeded relationship or alignment. It is the establishment of a direct channel, not only between the one source, the Supreme 233

234 (Divine Mind or Energy) and its expression, the purified and controlled personality, but also between the seven centres (chakras) in the human vehicle. True, the science of meditation is also associated in the minds of men with religious matters. But that relates only to theme. Meditation is a science that can be applied to every possible life process. In reality, this science is a subsidiary branch, preparatory to the Science of the Antahkarana (Bridging). It is really the true science of occult bridge building or bridging in consciousness. Meditation is intended: 1. To produce sensitivity to the higher inner impressions. 2. To build the first half of the Antahkarana, that between the personality and the Higher Self Within (soul). 3. Producing an eventual continuity of consciousness. Meditation is essentially the science of light, because it works in the substance of light. Science is that precious thing on earth which is pushed forward by a glowing imagination and pulled forward by its own growing experience. Spirituality is that precious thing on earth which is carried within by fulfilling aspiration and later brought to the fore, where it can become consciously one with the Supreme, the Divine Mind or Energy, Idea even, in other words God the Experience and Experiencer. Within our living mind, we see science advancing very fast, while human happiness has been receding at an alarming rate lately. Through meditation, you and me, today seeing a flickering candle-flame of spirituality, but through you and I, tomorrow s world will be flooded with the light of spirituality. Science now deals mostly with the material world. But, what is the material world after all? It is the world that does not believe in the possibility and inevitability of an inner, divine life brought to expression. What is the inner world? It is the world that says that the possibility of a divine life on earth is undoubtedly unreal today, but tomorrow it will be possible, the day after it will be practicable and just the day after that it will be inevitable. Science has the capacity to show mankind the full development of the mental life. Man is the creator Love is the great unifier, the prime attractive impulse, cosmic and microcosmic, but the mind is the main creative factor and the utilizer of the energies of the cosmos. Love attracts, while the mind attracts too, but also repels and coordinates, so that its potency is inconceivable. The race is NOW progressing into an era wherein men functions as minds, and where intelligence is stronger than desire, and where thought powers are used 234

235 for appeal and for the guidance of the world, and where physical and emotional means are employed. Sunday, July 9 th, 2017 Philippe L. De Coster, B.Th., DD Headquarters Sundial House, Tunbridge Wells, UK, Kent (around 1970) 235

236 Unforgetable one of the valuable documents of my work with the Meditation Groups for Sundial House Administration ( ) 236

237 Contents (Paging may vary) Lord Shiva and our Inner Life 3 Symbol of the Higher Self Within; From Mooladhara to Sahasrara 7 The human form of Lord Shiva; The Three Fortresses 8 The sound of the drum; Shaivism 9 Enlightenment of the inner darkness 10 Inside the Shiva Temple 11 Shiva ratri: the union of Shiva and Parvati 12 Meditation on the Chakra Symbols; The attributes of the chakras 13 Awakening the chakras 14 The coloured lotuses; Meditation on the Chakras; Preparation for the 15 practice Visualization practice 16 The Mantras; A Word on the Lord Shiva Mantra 17 Mantra Meditation The Power of Repetition; What actually is a 18 mantra; The influence of mantra: How it affects the meditator Expanding Consciousness through Meditation 19 Meditation and Spirituality; Why has meditation become so popular in 21 recent times?; So what exactly is meditation? What is Self-Realisation? ; What is the difference between meditation 22 and yoga?; What is the difference between prayer and meditation? Is meditation a science, 23 What is spirituality?; Is Spirituality Scientific?; What is mysticism? 24 What is the difference between Spirituality and Religion? 25 What is Spiritual Meditation?; Do you have to be a monk to be 26 successful in meditation? Isn t it self-centred to sit around meditating all the time when there is 27 so much suffering in the world? Is meditation a form of brainwashing?; Where did the science of 27 meditation first develop?; When did meditation come to the West? What kind of meditation do you teach? 29 How do you know if this is the right meditation technique for me?; Do 30 I need to have a Guru to learn meditation? What does meditation cost? 31 How much time does it take to learn meditation? What are the benefits 32 of meditation? How soon will I feel something in my meditation? 33 The Whole Yoga as It Is 35 The Vedic Yoga and Other Yoga Texts and Teachings 38 Kashmir Shaivism; Kashmir Shaivism s View of God; The Dream

238 Theory What better way to feel freedom, than to be bound and limited?; The 40 Divine Separation What is the Goal of this Tradition?; Trika Philosophy 41 The Five (plus one) Powers of God; Power of Consciousness; Power 42 of Bliss; Power of Will; Power of Knowing; Power of Action Vedic Yoga and the Yogas Sutras; Yamas and Niyamas 43 Pranayama and the Other Limbs of Yoga 45 Primary Practices of the Vedic Yoga; Vedic Deity or Devata Yoga 46 Agni, Awakening the Soul s Search for Divinity through its Many 47 Lives Developing Indra, the Master Force of Self-Realization 48 Developing Surya, the Enlightened Mind 49 Developing Soma: The Ecstasy of Samadhi 50 Other Vedic Deities; The Yoga of Light 51 The Sacred texts; The Texts of Vedanta 52 History of Kashmir Shaivism 52 The Texts of Kashmir Shaivism; Shiva Sutras; Pratyabhijnahridayam 53 Spanda Karikas; Vijnana Bhairava; Kularnava Tantra; Other 54 Significant Texts: Bhagavad Gita; Jnaneshwari; Yoga Sutras of Patanjali; Poet-saints; Bhakti Sutras; The Indian Epics 55 Shaivism Theology Learning 56 Shiva Tattva The Reality of Shiva 56 Sadasiva; Shiva is distinct from Brahma, Vishnu and Rudra 57 Ardhanarisvara; World Teacher; Pasupata Yoga 58 Shiva Purana; Romaharshana and the Other Sages; Brahma 59 Linga 60 Creation; Tarakasura 61 The Burning of the God of Love 62 Parvati s Tapasya 63 The Marriage 64 Kartikeya; Tipura; 66 Sita and the Ketaki Flower 68 Narada and the Champaka Tree 69 Ganesha 70 Ganesha and Kartikeya Quarrel 72 Linga 73 Chandra and Somanatha; Mallikarjuna 75 Dushana and Mahakala; Vindhya and Omkara 76 Naranarayana and Kedara; Bhimashankara 77 Vishvanatha and Varanasi; Goutama and Trymbaka

239 Ravana and Vaidyanatha 80 Nagesha; Rama and Rameshvara 81 Ghushna and Ghushnesha 82 Arjuna and Shiva 83 Sudarshana Chakra; Shiva s Thousand Names 84 Vedanidhi 92 Chandrashekhara; The Ashes 93 Nandi 94 Time 95 Daksha Yajna 96 Parvati Becomes Gouri 98 Upamanyu 99 Andhakasura 100 Andhaka Again 101 Ruru 104 A False Parvati; Another False Parvati 105 Yama s Story; Yama obliged 106 Shatanika and Shasranika 107 Parashurama 109 Hells; Geography; 110 Astronomy 111 Manvantaras 112 Vaivasvata Manu 113 Epilogue 114 Shiva Yoga Meditation Technique of Opening the Third-Eye 115 The Historical Aspect of Shiva Yoga of Meditation 122 Practice of Shiva Yoga of Meditation 134 Shiva Yoga of Meditation and the Pineal Gland 135 Pituitary and Pineal location Pituitary Gland Pineal Gland 142 Shiva Yoga of Meditation Vac or Vani 145 Idea of God in Veerashaivism 150 Significance of Shiva Yoga of Meditation 157 For Neophytes, how to start Shiva Yoga of Meditation 160 Important Conclusion 162 Scientific Processes in Shiva Yoga of Meditation 162 The first four represent the preparatory stage 163 How to Practise Shiva of Meditation 163 Hindu Sacred Texts Glossary 166 Self-Help Sanskrit (स स क तम ) 223 A last thought from the Editor 227 Contents

240 August 2017 August 2017 Satsang EBook Publications - Ghent, Belgium (Non-commercial-Free download) (For use at Gayatri Meditation Centre) Moderator: Philippe L. De Coster, B.Th., DD 240