Sanatan Dharma

SANATAN DHARMA

SANATAN DHARMA'S YOGA TRADITION:

An Overview of the Yoga Traditions from the Vedas

By Rodney Lingham

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CHAPTERS:

I. THE GRAND CULTURE OF ANCIENT INDIA: Personal experiences to glorify the Rishis and Tradition

II. INDIA'S IMMORTAL RISHIS, AND OUR LINEAGE FROM THEM: How Hindus and Hindu Arts all originated from the Rig Vedic Seers.

III. VEDIC MYTHOLOGIES: Hindu Tales and Deities as Yogic and Vedantic Metaphors

IV. HATHA YOGA ASANAS

V. BHAKTI YOGA

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VII: GAYATRI MATA: The Great Vedic Goddess and the Yoga Tradition

VIII: IS SHAIVISM VEDIC? The Great Yogic-Deity of India and his Tradition deriving from the Vedas

IX: SRI GORAKSHA AS INDRA: A Comparative Analysis of the Vedic God and the Leader of Nath-Yogis

X: BEYOND KARMA AND REINCARNATION

XI: THE AVATARS OF HINDUISM: An more Vedic Explanation

XII: VEDIC YOGA TERMS

XIII: OVERVIEW AND POINTS OF THE TANTRA-AGAMA NATHAS AS VEDIC SEERS

CHAPTER I: THE GRAND CULTURE OF ANCIENT INDIA: Personal experiences to glorify the Rishis and Tradition

Unlike many Indians in the Western World, I was lucky not to be tainted by the traditions in so-called History books etc.

From age 15 onwards, I realized through various assignments in High School, that our books were rather bias, and my views changed when I discovered 'God Talks to Arjuna: The Bhagavad-Gita' and 'Autobiography of a Yogi' by Paramhansa Yogananda, in our local rural Library.

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At the same time I took an interest in the Indus Culture and the Vedas, and chanted the Gayatri mantra and worshipped Goddess Gayatri-Saraswati as been taught by my Mother, and also Sri Krishna, and later Kali and Shiva through Tantric Sadhana, which I had learnt also from the Web, Books and other sources.

Yogananda's work changed my mind-set, and made me realize the esoteric (yogic) interpretation of the Deities such as Kali and Shiva, as well as Traditional dates and no such Arya-Invasions, and also yogic interpretations of the Shastras, which I later applied to Rig Vedic hymns and the Bible.

I later realized many of my conclusions about the Biblical Symbolism, had also been elaborated on by the great Sri Yukteshwar, Yogananda's Guru, and felt a subtle connection with them. I felt a guidance from Yukteshwar, through Yogananda's grace - though I had not read the formers works.

At around age 17, I had a vision of a Yogi, who I later connected to the picture of Yogananda's Sadguru, Lahiri Mahasaya. He initiated me in Yoga and later I was initiated by a personality resembling a Sadhu or Shiva, who danced around the sacred Fire and invested me with the sacred-thread. Many others sat around this Fire.

It was from here onwards, that I began to expand my views, and came into contact with the works of Aurobindo and read more on Sri Ramakrishna, of whom I had been introduced to, through Yogananda's works, and my interest in the Goddess as Kali and Gayatri-Saraswati.

Ramakrishna's words were a great and practical guide to living in this present era, much like Krishna's message in the Gita. I feel Ramakrishna is the 'modern Krishna’ of all Hindus, the esoteric guide who teaches from his own realization and experiences.

Even to this day, the Gospel of Sri Ramakrishna follows me wherever I go, as does Yogananda's Autobiography of a Yogi, as a subtle reminder of our ancient Rishis and the glory of India and it's Vedic Wisdom - and also the assertion of our subtle guides.

It was Yogananda and later Ramakrishna, which liberated me from the fear of Kali. I had been somewhat attracted to her since I first saw her picture and researched her, and Yogananda and Ramakrishna showed me her cosmic appearance and that she was not at all evil, like my family tradition had stated.

I had many murthis and pictures of Durga, Ganesh, Shiva, Kali, Krishna, Saraswati that I used to worship, but I was terrified later of their worship, by my mother’s views against them, and also her constant threat (and later promise and manifestation of it), that she would take away and destroy them.

I thus went through a stage of rejecting and then worshipping images. It was also mainly as she had many Muslim friends, and didn’t like my worship of images, as not fitting in with her egoic society.

This has all changed now, however, and through many lectures with her, and prayers to the Devatas - she even now uses Yantras of the Goddess, Bodhisattvas, Chinese Dragons etc. as part of her decor around her Office and surrounds, as protection and guides.

Though rejecting images, and being Arya-Samaj - I have to admit, my family's own Arya trait is that they reject images! They bow to all other aspects of Hinduism - even (amazingly) the tales in Puranas and Ithihasas as True.

In later years, I learnt this was from their own experiences. My grandmother was more Sanatani than Arya, and my Mother had a great influence from her, and also from her Aunt, of who was a devotee of Gayatri- Saraswati - and sounds much like she was a great Tantric.

At a young age, she saw a being, of which I have matched as an Apsaras of the Indian Tradition - a female angelic being. She has related other experiences, such as Ghosts and also the raising of Kundalini-Naga, of which she had related as terrifying.

Most of all, she is my best example of one who has attained Gayatri-siddhi, and taught me her famed practice.

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Through it, she has gained much wealth, and has surrounded herself in the lifestyle and riches she has always wanted, and also the position and power she has today.

Although having may faults, she has a mystical side, and a clear inner-intuition. She believes she has Seven Angelic-beings that guide her, of whom she consults with, when invoked - and their conclusions are quite correct. It is a kind of channeling, I think, but am not too clear.

I recently tested this. I asked a series of questions, of which they (through her) revealed that they were Tantric adepts and guides of mortals. They seem some sort of Shaktas (contrary to her fear of Kali), and admitted to Kali's power.

One thing that shows her Arya side as lost, is her love for mythology, and faith in it. I have often deliberated to her, and also my father over Puranic tales, of which she has never doubted as being correct and true historical accounts.

Through her various intolerances, though, I have often felt that at times the Goddess has overtaken her body and has taught me through her. I see in her the Goddess Lakshmi, the Divine materialist, who sometimes changes her garb to that of the more intuitive Kali and Saraswati, the teaching and esoteric side.

Through these experiences, I was able to understand much, and also relate my connections as different, and to a former lifetime, when such connections were thus there, perhaps.

Before me, my mother had had three miscarriages, me being the last and successful attempt, those proceeding me also failing. I had sometimes wondered if these three predecessors had been me reborn and dying three times, as a resultant of some past karmic effect, or as a means of removing them.

My first spiritual experience came when I was young - perhaps less than Four years old. I remember lying on my bed, and seeing the face of my Grandmother surrounded by a Halo on the roof, as if a reflection in a pond. At that same time, my mother had heard her calling her - and later I related my story. We soon got a phone- call to say that she had passed away.

Up until now, such experiences in my lifetime can match with those of others I have read, such as Amritananda Bhairavan and other Indian authors. Many scoff at them, as lame tales - but from personal experience, I know now that they are actual Truths of these people.

I have had the vision of the Goddess as Dhumawati, of Shiva, Krishna, as myself as Shiva transversing the Skies, of which all makes me not believe in the entirety of Dayananda's rationalism. Of this opinion, anyone of Arya Samaj in my family will say "Don't believe in all that he has said like many, but just take those parts that are useful" (if only hey would take their own advice, and renounce their fear of images!!).

Such visions have made me feel closer to the deities. At many times, I have also seen their guidance and deliverance over distresses - just as Yogananda and Ramakrishna etc. had taught us to do, but few do. If we pray correctly, with complete faith and assurance - our prayer shall manifest in Creation - which is itself, merely the Cosmic Lila of Brahman! Nothing is impossible!

The ignorance of modern man is their greatest enemy! By not knowing their Creator and their own Inner- being, they cannot understand Creation itself, in it's complete and true form.

One good experience of this is during my meditations; close friends will sometimes try to arouse me, as they fear I have stopped breathing for long periods, and fear I am dead! If only they would experience such bliss, they would realize that nothing is wrong with me - but they who are lost in their own ignorance!

I now understand the teachings of Buddha, Krishna and Ramakrishna. The true wisdom is not to read their opinions - but to practice their teachings and become like them - have your own visions and from these, your own views!

As an example, many followers of Aurobindo and Dayananda have not achieved any more than being like a

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I first began to come to such conclusions of the Bible, and later the Vedas, when meditating on deities and after much Japa of Gayatri or other mantras or Pujas. They would come to me as a wave of ideas, or a seed- idea, of which my articles were later based upon.

Many ask me what deity I am devoted to. In short, I say that Shiva is my Father, Kali is my Mother, Ganesh is my brother, and Krishna is my Cosmic Friend and Guru, as are the Rishis.

This is the way in which I look at the devatas as manifestations of Brahman.

When worshipping Krishna, I see myself as his disciple and friend, Arjuna. When worshipping Shiva or Kali, I see them as the divine Loving Mother or Father, as the Sadguru, and Ganesh as my brother, as also Skanda. Saraswati etc. I see as mere manifestations of Devi or Kali, changing her forms like a child changing clothes.

I hence believe much in Bhakti. Before meditating, I will always chant and meditate on the deity, and then will go into meditation, absorbed in that deity, which will manifest as Light, all expanding and formless.

Many Yogic techniques have come automatically to me. Trataka (yogic gaze) I have employed since I first began worshipping images, and have found that my breaths all merge into breathlessness, and the deity or picture of the devata will become as Light that pervades all around, and sometimes become dark cosmic void - of which I became part of.

All forms and images - the deity, myself, my consciousness, all merge into this, and I see nothing but this Formless Light or sometimes Void, wherein all these things or images dissolve. I hence began to understand the ethereal nature of Brahman as behind all of Creation (Prakriti) and his forms as mere Maya (illusion).

I now question myself, "What is not Ishwar?” All people are mere forms and images, all being subjected to the Three Gunas, if they won't transcend them, and merge this illusory world into the Cosmic Parmeshwar himself. That is the Supreme Bliss.

It is through such experiences that I have realized the true meaning of various Vedic hymns and the Puranic tales etc. Madhujihva (honey-tongued) in Rig Veda, for example, refers to the Yogi who tastes the amrita in Khechari-mudra. That Amrita is Madhu, Soma, Ananda etc. which comes from the Sahasrarapadma Chakra - envisioned as the Thousand-Eyed Soma in Rig Veda, it's deity-form as Soma being the Divine Lover and Youthful Seer, Chief of all Priests and Rishis (Maruts) - the same deity later envisioned as and called as Dakshinamurti, Sundara or Kameshwara in the Puranas and Tantras.

The teacher of Madhuvidya, which relates to this Soma-wisdom and the deity later known as Sundara and his consort, is Dadhyak Atharvana, who is Horse-faced in the Vedas. Likewise, the great teacher of Lalita Sahasranama and her vidya (which is Shrividya, connecting to Sundara and Soma Chakra and Ananda etc.) in Tantra, is Hayagriva (Horse-necked).

He teaches this to the great Rishi Agastya, himself who is the Seer of Lalita in form as Goddess Rati, the Goddess of Love in the first mandala of the Rig Veda. It thus shows how Shrividya derived from the Madhvidya of Rig Veda, with same seers, under different names, but still the same Youthful Deities of Wisdom and Love who dwell in the Ocean of Soma (Sahasrarapadma Chakra - see also Vena in Rig Veda).

India thus has a great tradition that can be still experienced through the grace of our Rishis - and it is up to modern Indians or Hindus to seek out the true teachings of our Rishis and learn them, and take up their sword and march onwards, becoming like them.

We have works of Prabhupada, Aurobindo, Chandrasekhar Saraswati Vivekananda, Dayananda, Prakashanand Saraswati, Lahiri Mahasaya, Goraksha, Shankara, Krishna, Vyasa Yajnavalkya, Vasishta, Agastya - the list goes on -, of modern and ancient Seers of our land, they have shaped not only Indian Culture - but the Cosmic!

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It is our duty to become Aryas (Noble) like them, by following in their footsteps and becoming like them - not sitting back and merely extolling their glories! Don't worship Chaitanya, but attain to his state of Divine Intoxication, and delight and drink the Somananda from the same cup as him - like a True Rishi such as Sri Ramakrishna.

BACK TO CONTENTS

CHAPTER II: INDIA'S IMMORTAL RISHIS, AND OUR LINEAGE FROM THEM: How Hindus and Hindu Arts, all originated from the Rig Vedic Seers.

Amongst Immortals, are the Vedic Sapta Rishi: Kashyapa (identified with the Sun-God Vivasvan, or Hiranyagarbha, first Yogacharya)Vasishta (disciple and brother, of Agastya) Vishwamitra (disciple of Vasishta) Gotama (father of Rishi Vamadeva) Jamadagni (whose son was Rama Bhargava) Atri (whose sons were Krishna Atreya the Ayurvedi and Dattatreya, also Soma) Bharadvaja (son of Brihaspati, and a great Ayurvedi under Krishna Atreya)

Other Immortal Rishis include: -Manu, the first Mortal -Rishi Agastya, the brother and teacher oof Vasishta, founder of Siddhas (Matsyendra) -Yogini Lopamudra, wife of Rishi Agastya< -Ushana Kavya (aka Asuramaya), Guru of deemons and patron of Stapathya Veda -Rama Bhargava (Parshurama), son of Jamaddagni -Emperor Bali of ancient Kerala -Dattatreya, son of Rishi Atri and his wiife Anasuya, founder of Tantric orders -Raja Janaka, disciple of Yajnavalkya Vajjasaneyi -Sanatkumara the eternal-youth, identifieed with Skanda, and great Seer -Devarishi Narada of the Kanvas, founder of Bhakti orders -Hanuman the great Siddha-Yogi and of Vayyu or Rudra-Shiva -Vibheshana, the great devotee of Rama annd brother of Ravana -Maharishi Ved Vyasa, the author of Mahabbharata, Puranas and reformer of Vedas -Sri Krishna, the great teacher of the Bhhagavad Gita -Balarama, brother of Krishna -Ashwathama of the Mahabharata -Kripacharya the teacher in Mahabharata -Bhimadeva, the avatar of Shiva (Rudra) oor Vayu, and brother of Hanuman -Tirumular the great Shaivite (traditionaally dated c.3000BC)

There are, of course, numerous others - but these mentioned are the main Vedic Immortals that we know of, and also include Rishis such as Atharvan, his son Dadhyak (Hayagriva), Rishi Angirasa and Rishi Brighu, brother of Agastya and Vasishta, father of Sri (Lakshmi) and grandfather of Asuramaya (Ushanas Kavya), through Kavi, his son with Paulomi. Rishi Yajnavalkya Vajasenayi, a great Yogi, is also considered immortal, by some, and some have related him to the Gorakshanath Babaji. Yajnavalkya also taught Hatha Yoga. His wife Maitreyi, also his disciple, is also the same.

Amongst those of Vedic eras, also includes Uddalaka Aruni, the Guru of Rishi Yajnavalkya and Brahmarishi, Pratardana, son of Divodasa II of Kashi, who was also one of the immortals of Vedic lore. Hence, there are many such Sages, to which we can also add Vamadeva Gotama, son of Rishi Gotama, one of the Sapta Rishi, also an immortal Vedic Rishi. He later became one of the Five faces of Shiva, representing Vayu (Prana).

Jamadagni is a descendent of Brighu, through Chyavana, and fathers Rama Jamadagni also known as Parshurama, one of the immortals, and a great Shaivite Saint. It is he, who is credited with founding the great Kshatravidya (Dhanurveda) Science, which includes Hatha Yoga.

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From Brighu is also born Vena, son of Kavi, who was also an Asura, like his brother Asuramaya, Guru of demons (Ushana Kavya). Both later became identified with planet Venus (Shukra). Vena was father of Vainya, father of Raja Prithu, from whom the Earth is named. From Asuramaya (Ushana Kavya), is also his daughter Devayani, who marries Raja Yayati - connecting Ushanas with Shukra also, as per the lineages. Through Asuramaya or Ushana came the Stapathya Veda or Shilpa Shastra, as also through Brighu and him came the science of Jyotish or Astrology and Astronomy. Hence, many Vedic Arts, came via the Brighus.

Angirasa is father of Brihaspati, who fathered Bharadvaja, on one side. Through his son, Hiranyastupa, descended Ghora Angirasa, who fathered Kanva. From Kanva, Rishi Narada is descended, and hence such lineages.

Through Ucchathya Angirasa, son of Angirasa, through Dirghatamas through Rahugana, is descended Gotama, son of Rahugana of the Angirasas. Gotama is father of Rishi Vamadeva Gotama, one of the famed Rishis - and perhaps also an immortal.

Rishi Atri has sons Krishna Atreya, teacher of Bharadvaja, son of Brihaspati, in science of Ayurveda. So, from the Atris and Angirasas, came Ayurveda and Tantra, as Astrology, Martial Arts and Architecture came via the Brighus. From him also is born Dattatreya, primal teacher of Yoga and Tantra, and also Soma, who fathers Budha with Tara (wife of Brihaspati, son of Angirasa), and who is the 'first man’ who marries Ila (identified with Sri, the daughter of Rishi Brighu). This also makes sense, as Budha is often Vishnu's avatar. - So, humanity descends through the Rishis. Manu Vivasvan himself, would be son of Kashyapa, whose daughter is Ila, an avatar of Lakshmi.

Kashyapa himself is Aditya or Hiranyagarbha, the Prajapati who fathers the other Rishis, as the Son-God. He is also father of Kashmir region and of the Yoga and Vedanta systems, as well as the original Kapila (hence his name as Golden). He is the father of Manu as the Sun (Vivasvan), from which humanity have descended. Hence why he is Adi-Buddha.

Tara later becomes a famed Goddess, and Soma himself Dakshinamurti, because of his Kameshwara and Wisdom sides. Brihaspati is basis of Brahma-Ganesh.

Agastya Maitravaruni, is the older brother of Vasishta, of whom he teaches. Vasishta then became teacher of Vishwamitra, who was formally a Raja (King). It can thus be said the Vasishtas were originally Agastyas.

Ushana Kavya became the patron of S.Indian Architecture - as also in Rig Veda he is a craftsman and poet. Agastya was also patron saint of S.India, through his descendants the Agastyas - and the Brighus also came through Parashurama son of Jamadagni, who settled in Kerala state.

Hence, the Dravidian culture itself, was based upon the early Agastyas and Brighus, who settled there, and shaped the culture. This must go back, to at least c.8000BCE, during the time when Raja Bali ruled S.India, and there were likewise Asura-Rajas in North as Shambara, Vritra and others - whose Gurus were 'Asuramaya' (Ushana Kavya) - meaning descendants of Ushana of the Kavya-Bhargavas.

These Asura-peoples later became known as Dasas (servants), for their Kavi (Poet-tradition) was essentially dualistic or bhakti in nature, being mainly Samavedi and Rig Vedic, which is such. So hence the Dasa term became applied to them, as a metaphor.

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CHAPTER III: VEDIC MYTHOLOGIES:

Hindu Tales and Deities as Yogic and Vedantic Metaphors

The Vedic and Hindu Tradition is full of many mythologies and symbols, through the Gods and the Puranas, the Epics (Ithihasa) etc.

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One of these, for example is Rishi Yajnvalkya. It is said that he prayed to Goddess Gayatri for wisdom of the Shukla Yajur Veda, and then she directed him to the Sun-God, from which he received it. The Sun-God took form of a Horse.

This story, in truth, shows that the Rishi chanted Gayatri-mantra. By the grace of Gayatri-japa, which is the feminine grace of the Sun, chanted to the Inner-Sun, he was able to gain the Vedas through realization and Dhyana (meditation) on the Inner-Sun within his heart, who took the form of a Horse (which is, according to Krishna Yajur Veda, symbolic of Prana). In short, he attained the Veda through contemplation, chanting of Gayatri etc. through Yoga.

Others are those such as Shiva and Shakti's sexual exploits. They represent union of Male and Female Forces, or Brahman and Maya as ONE, and non-different, and as sexless.

The Ardhanarishvara story shows that, as does Goddess Rodasi, who is Dyaus and Prithvi in union.

Other Puranic and Tantric tales reflect earlier Vedic ones. One of these is that the Union of Dyaus (Heaven) and Prithvi (Earth) creates a child, Indra (Lord of Senses), who is Prana (Breath of Life). Truly, this means that by uniting Mind in Sahasrara (Dyaus) with Fire in Muladhara (Prithvi), it results in the control of the sense-organs (indriyas), where one becomes Indra (Lord of his senses), and realizes himself as Prana (the Life- breath or force). That is why Indra is commonly 'Prana' in Vedic texts.

Few Rishis have realized this Indra-Prana being. In modern times it can be said that Sri Ramakrishna Parahmansa and others such as Sri Yukteshwar have. In ancient times, we have examples from Vedas as Maharishi Brighu, Rishi Vishwamitra, Vasishta, Agastya, Yajnavalkya, Sri Krishna etc.

Another thing of myths that needs to be explained are avatars. Avatar means literally "a decent", meaning the decent of a Rishi in human form. Once a Rishi has attained Brahman after his physical death, he often wishes to return for the Good of mankind, and hence he is thus an avatar.

Originally, before the Puranics being carried away, an avatar of Vishnu, means one who had attained Brahman (who is thus Vishnu, 'He who pervades the Universe') and returned. Likewise an avatar of Shiva meant one who was Auspicious (Shiva) since he had returned to give wisdom.

The Trinity also originally denoted not three Gods, but the personified attributes of these Three Qualities (Gunas) of Brahman, and his Three states of Consciousness:

Shiva - Chid and Tamas (Vedic Indra) Vishnu - Ananda and Sattva (Vedic Soma) Brahma - Sat and Rajas (Vedic Agni)

Of course, Brahman does manifest in such ethereal forms, as per a devotee's wish. But, once one realizes Brahman pervades the whole world of Maya, which itself is merely his mirror-form of cosmic delusion and Lila (play), one realizes these 'devatas' are likewise not real, but mere astral projections - much like an optical illusion, or mirage in a desert.

One Rig Vedic verse (II.1.3) lauds Brahmanaspati (Brahma), Vishnu and Indra (Shiva) as forms of the Divine Consciousness, Agni (Brahman), which shows the antiquity of Trimurti.

Agni is also lauded as Trimurdha (Three-faced) in Rig Veda (I.146.1) on this note, showing Brahman in the Rig Veda as represented by the Divine Fire, Agni, the flame of Divine Consciousness (Brahmachaitanya), who represents the Trimurti of later times as one being.

This later became Trimukheshvara and Dattatreya.

Devatas hence personify Brahman, and are not really real. Kali, for example, represents storm and the destruction of Ego (Soma as the heavens in form of Dyaus). Her sword represents liberation (moksha) and her black body the formless transcendent beyond (para) world (loka) of Brahman - Cosmic Void - Neti Neti of

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Vedantins or Sunyata of Buddha.

In Vedas she is called Prishni (spotted), as the black night sky, garlanded with Stars - symbolic of her children the Maruts, or Shining-Ones, as liberated Seers and Rishis (well-known as Stars).

These stars later became the basis for her skulls. Her severed head is the Moon (Soma) which shines as night, and which represents Manas (mind) or Ego - the food or sacrifice in the Vedas. Soma as Food is also Yajna, which is consumed by Kali, who is tongue of Agni (sacrificial fire) in Mundakopanishad, which also shows this.

We Note that Vedic Ushas, Goddess of Light and (spiritual) Awakening, connects to goddess Uma- Haimawati in the Kena-Upanishad, as the same.

Uma's dark side is said to be Kali. Likewise in the Rig Veda, Ushas takes the form of Krishnaa (Black, or Kali), relating to her form as Ratri, which connects to Prishni - which I have explained as Kali with her black body and skulls as star-garlanded.

Moreover, note that Rodasi, who represents heaven and earth, is much like Kali as the warrior. More so, as the imagery 'heaven and earth' depicts the image of Kali, who is Prakriti/Prithvi (Earth) on top of Shiva who is Dyaus or Brahman. Rodasi thus has the dual Shivashakti union in her imagery as Kali, and is perhaps a metaphor for Kali, like Prishni.

Devi is thus in Veda as she is in Tantra. All this shows us how inner-workings and esoteric or higher meanings of the Devatas, thus can be traced back to eternity of the Vedicvidyas, as representing the same.

For example, One verse in the Rig Veda Samhita (II.22.1), reads:

"To the Winner of the Cosmos, Winner of Wealth, Winner of the Self, the Ever-Winner, Winner of Mortals and Winner of Fields, Winner of Steeds, Winner of Lights, Winner of the Waters, to the Controller of the Sense-organs we bring the Soma juice."

This verse describes the Yogi par se, in all his attributes! But, who has understood it?

The term 'Vishwavjit' (Conquerer of the Universe) refers to the defeater of Maya. Maya is the Cosmos (Vishwa) in form (Rupa). Thus why we read that Indra slays Vishwarupa (Universal Form) in Rig Veda, and refers to this as well.

The winner or Conquerer of the Self (Svarjit) and of Horses (Ashva) also refers to the Yogi. He wins the Self, and thus is Svarjit, and Horses, as well as cattle (go, also lights), refer to Pranas or Senses respectively, which the Yogi must control in Yoga, in Pranayama etc.

Taittiriya Samhita often refers to the symbol of Ashva and Go as the Prana or Indriya.

Moreover, we note that Indra here, is the Conquerer of all these. Indra means Lord of the Senses, as I have translated above - which metaphorically means the Yogi (surely any lame scholar should see this clearly!).

Winner of Waters and Fields puzzles many people. But, the waters mean the Primal Worlds in the Svadhisthana Chakra, and the Fields represent Earth in lower Muladhara. Higher, we have the world of Wealth (Dhana), in Manipura (Gem-city) Chakra, hence Indra (Yogi) as Conquerer of Wealth. Above that, is the world of the Self (Svar), in the Hridaya Chakra, where the Self (Sva) dwells, the realm of Light.

But, Indra as winner of the Cosmos, has thus won all Seven Lokas or Spheres, all seven Chakra-regions. Those mentioned above, metaphorically only represent those from Muladhara to the Hridaya, from Earth to the Heavens - where the Self dwells in the seat of the Heart.

Because Indra has won the Cosmos or entire Body or won over all Maya, he thus gains the Soma juice in the sahasrarapadma chakra - hence Soma as 'sahasrarachakshu'(thousand-eyed) in the Vedas.

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Through the practice of khecari mudra, the yogi drinks or milks the Soma. This is shown by the term 'madhujihva'(honey or nectar-tongued) in the Rig Veda - commonly in Mandala IX.

Such verses in Rig Veda are very Yogic. There are also even more Yogic meanings to the above, but I have merely done a rough translation of it, and as rough overview of the obvious, as there are many meanings or interpretations, on even such Yogic levels.

For example, where Indra slices the head of the Dasa (servant) in Rig Veda, is not literal. Dasa means Servant (of his own senses - a materialist). By Indra slicing off his head, it means that he destroys his Ego.

Vedic Indra thus has a similar function to later Bhairava and Kali of the Tantric-Yoga tradition.

But his example alone, we can see how Vedic metaphors, represent higher Cosmic Truths through the deities, just as later Tantric and Puranic ones do. This thus connects Veda, Purana and Tantra on the same level, as merely different expressions of Yoga through deities and practices, of the times.

That is why teachers such as Buddha, Shankara, Guru Nanak and Dayananda Saraswati spoke of Deva- worship as aiding towards Liberation, but one must transcend it, and go into the formless beyond. Dayananda, however, took it perhaps a little too far - since worship of Devas is merely worship of personified forms of Brahman and his attributes

Krishna also represents Brahman. His blue-body represents Dyaus (Sky), the form of Brahman in the physical world, and representative of Ether (Akasha) or Prana, which pervades the Universe (Vishnu - hence Krishna as his avatar). His flute represents the Cosmic Sound as 'Aum', by which all the Jivas (represented by Gopis) return back to Brahman at death.

Krishna as Gopala or Gopati (Lord of Cattle), has more meanings. Go means Light and alsoSense-organ. Cows are hence metaphors for Senses and Lights (as Jivas), showing Krishna as Brahman the Lord of Senses and Lord of Jivas, who return to him.

Thus - it shows that the ancient Vedic Aryans, with their metaphors, had a deeper writing system in their mythological depictions, such as Kali and Krishna, than physical writing as we employ today - which hence appears more primitive. The Vedas themselves are full of poetic metaphors for Yoga Vedanta and Brahman, which are also represented/depicted in such ways.

Another Vedic tale is that of Indra who aids Raja Divodasa against the Dasas. Indra means 'Lord of Senses', Divodasa means (devotee of the Divine) and the Dasas are the 'Servants' - meaning 'servants of the sense- organs', or materialists. They thus have Shukra (semen, meaning sex) as their Guru.

Basically, it means that Divodasa was the devotee of Indra. By worshipping Indra, he was able to become Indra (master of his senses) and defeat the Sense-organs (i.e. Dasas, servants), or those who were materialistic Rajas, whose religion was based on sex, meat-eating etc. Esoterically it thus means Divodasa became one with Indra through destroying his sense-organs and by fighting (philosophically) against the Servants of Senses. Dasas also represent duality, as it is an ancient metaphor used to denote a Bhakta or Dualist, as well.

The story of Hanuman the Monkey and his army of Vanaras is also a metaphor. Vanara means literally a 'Forest-person', and thus a Yogi/Rishi who lives in the Forests and spends their lives in Meditation and Austerities. Because of their Long-beards and Hair, and their living in forests, they thus resemble Monkeys - and hence why Hanuman is depicted as such. It also relates to the fact that as a Divine Siddha (perfected being), he was mischievous (like a Monkey).

In the Puranas, we also read an account of Adi-Shesha the serpent, who arises from the depths of the Underworld Oceans and ascends up the Universe right up to Satya-Loka, destroying and burning all regions, until there is nothing left but Vishnu (Universal Pervader) itself.

This story is that of Kundalini, which ascends from the lower chakras, up to Sahasrara, and burns away all subtle regions, represented by the Chakras, and destroying all sense-organs by uniting them within itself.

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Then, nothing is left in the consciousness of the Yogi, except Akasha or Prana - Brahman himself, and thus the devotee becomes one with Brahman - who is called the Cosmic Pervader (Vishnu). This Fire of Kundalini that ascends and destroys all, thus becomes the Vaishvanara (Universal Man) of Fire (Agni) - pervading all regions as he becomes Vishnu or Ether.

Such Puranic tales thus are metaphors for inner-truths - through such we can understand the Vediic symbolism, and their origin from the Vedic tales. The story where Prahlada is saved by Narasimha, for example -basically means that through his austeriities (tapas),Brahman, who is in the hearts of all as Jiva and pervades the entire universe, directed a Lion to come and destroy Prahlada's father, who was harassing him.

It also shows that the Law of Karma is directed by the all-pervading Divine will, and that Divine Justice, in the form of the Karmic Law, shall always be present and shall destroy or bless people, as per their actions. In this case, Hiranyakshipu got back his karmic deserts, by being destroyed by the (court) Lion.

But, there is also another meaning! Narasimha is 'Man-Lion'. Simha or Singh was the name given to Rajas (Kings) in ancient times. Thus Narasingh is the Human-King who came and killed Hiranyakshipu, and must have been a devotee of the saintly Prahlada, who could not bare Prahlada's suffering at his father's whim, and hence destroyed him. Again, the King would have been directed as per Karma and also as per Divine will on behalf of Prahlada's devotion.

Some of the Vedic metaphors are perhaps more obvious. Soma is lauded as 'sahasrachakshu' (thousand-eyed) in Rig Veda. This does not mean he is a thousand-eyed deity, but refers to the Soma-Chakra (Sahasrarapadma) as the Thousand-Petalled Lotus, also envision in Yoga as the one with a Thousand Lights, and drips Madhu (Honey).

Hence Vedic deities being 'madhujihva' (honey-tongued), refers to the Yogis using Khechari-mudra and in samadhi in the Sahasrarachakra, experiencing Brahman as Ananda (Bliss).

Sahasrarachakshu also means that Brahman has eyes everywhere, and can see anywhere and everywhere as the Cosmic Personality or Pervader (Vaishvanara, Vishnu).

In Rig Veda, Indra kills the Three-headed Vishvarupa, son of Tvashtar. Tvashtar means Fashioner or Creator, and Vishvarupa means 'Universal Form', meaning Maya or the Illusionary World. The Three Heads are symbolic of the Granthis (Knots) in Sushumna and also the Three Regions and Gunas Universe (i.e., Vishvarupa) or Maya (as Bhur, Bhuvah, Svar).

It thus means that he who is the Indra (Lord over his Sense-organs) thus transcends the Three Worlds and Three Gunas, as he has destroyed Maya or the Universe - the world of Illusion and false perceptions.

It also refers to universal (inner) destruction through Laya or Kundalini-Yoga, as has been explained in the Shesha example previously.

Indra slays Vishvarupa/Maya with his Vajra (thunderbolt), which has the power of Vidyut (lightening). Vidyut is called so, as it has the power (shachi) to destroy (vidana). It thus means that he destroys Maya and transcends the world of Maya, and it's three gunas etc.

Hinduism's scriptures are hence full of such creative images, which are not taken seriously in Hinduism as in other religions, but treated as per their intent - as Poetic metaphors for Yogic and Vedantic Truths.

Many of the deities themselves, are projections of the ancient Rishis, who have merged with Brahman, as to give us a more in-depth knowledge of Brahman and his qualities, through his imagistic metaphors in form of Devatas or Deities.

The Rishis are thus ever-present in Brahman, either as formless guides,or immortal seers, or who take form as this or that Devata to teach us, and shower their grace upon us.

Such tales thus also have a great psychological aspect to them, and thus when recited and believed, one gains

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CHAPTER IV: HATHA YOGA ASANAS

Asanas date back over 5,000 years in the Indus Valley, where we see depictions and figurines of Vedic people in Siddhasana, Virasana etc., and many teachings existed.

The Gandharvavidya (Music and Dance) and Kshatravidya (Martial Arts) as well as Ayurveda (Medicine), all mentioned as Vedic arts in even oldest of Upanishads, employed Hatha Yoga asanas as an integral part of their exercise teachings, as well as mudras (hand symbols).

Kama-Sutra which works on older texts such as Kama Shastra, going back to Uddalaka Aruni's time contemporary with Yajnavalkya, knows of asanas for sexual practices, which are obviously derived from older forms. Kama Shastra itself, is a branch of the Gandharvaveda, previously mentioned.

The Upanishads also mention the 72,000 Nadis in the body, of which Asanas are important in cutting off and clearing, which is their main aim. It thus shows Asanas are as old as Nadis themselves, and considering all the Nadis were known from earliest times, so also were the Asanas relative to them, as upavidyas of Ayur, Kshatra (Dhanur) and Gandharvavidyas of the Vedas.

Mudravidya was an upavidya of Jyotish, for example, and works on hand symbols in relation to astrology and otherwise.

The ancient Yoga Yajnavalkya of Rishi Yajnavalkya, who existed before Sri Krishna, knows well of Asanas. Krishna is known to have practiced them, and Mahavira and Buddha both employed and taught asanas such as Padmasana and Siddhasana.

Asanas are merely part of nature itself, and like Mudras, were important in the worship of their respective deities. Parvatasana or Mountain-pose for example, is important in the worship of Mountains such as Meru, Mandara, Govardhan or deities Vishnu, Rudra, Maruts and Uma that relate to the Mountains. There is also a deity Parvata in Rig Veda.

The Maruts, Vedic Yogis also seemed to have had such wisdoms, let alone the more Orthodox Vedivism itself of the Brahmins, which employed asanas. Maruts are predecessors of later Sadhu, Nath, Yogi, Aghora and other such orders.

Asanas have thus been taught by many. Rishi Rama Jamadagneyi (Parshurama), for example, taught Yoga- asanas as part of his Kshatravidya, which also included Ayurveda, and as we see, still exists in Kerala in which he originally expounded his teaching.

Kshatra or Dhanurveda itself is said to have began with Lord Rudra himself, the great Vedic archery God and Divine Father and warrior. Not amazingly - it is also to him that the Yoga system itself, complete with Asanas, is attributed!

We see this in the Krishna Yajurveda. Kanda IV of this Veda is in which appears the Sri Rudram chant to

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Rudrashiva, and this Kanda also commences with a Yoga-hymn which later appears in the Shaivite Svetasvatara-Upanishad, which mentions Yoga and it's practice in more detail - including how the head, Neck and Back should be straight and where to meditate. Svetasvatara's wisdom alone, thus comes from older Yajurvedic teachings of seers like Uddalaka and Yajnavalkya.

Hence in short, the idea that Yoga and Asanas originated with Rudra (Shiva) himself, is an entirely Vedic theme, which pervades the Vedas itself. His children are actually the Maruts, who we have already discussed, as Yogis.

That scholars date later Yoga texts and those of Patanjali etc. to date Asanas and Yoga is entirely incorrect. Later sects merely codified ancient ideas and split them into more sectarian groups, instead of sub-wisdoms or teachings/practices, that were part of the Vedic Whole.

The original Yoga as taught by Krishna, for example, included Hatha Yoga, Bhakti Yoga, Jnana Yoga, Vedanta and Samkhya systems, all in harmony. It is only in later times, that such sects were seen as different and split.

For example, Kapila's Samkhya system was employed by Krishna and ancient Ayurvedic Seers as an integral part of Ayurveda as relating to the Cosmos, by the likes of Bharadvaja, Atreya, Divodasa and Dhanvantri. It is only in post-Krishna times with the likes of Parshva of the Jains, that Samkhya became a complete system on it's own. It is like using Vedanta without Bhakti, or Bhakti alone with no Vedanta.

Hence, such Asana-teachings are already mentioned, or are present in Vedic texts as their wisdoms studied as integral parts, as Vedanta is integral to Hinduism. Nothing has thus changed from ancient times, yet the Hathavidyas were merely popularized by a few in the Middle-Ages - this does not mean, however, that they invented anything new, nor contributed anything, than merely popularizing ancient teachings.

The Tantras merely expounded the Mudra and Asanavidyas, that were already known from ancient times, as not only integral parts of Music and Dance and in Martial Arts (for mudras are used along with mantras in shapes of astras - weapons), but also in the worship (Puja) of Vedic deities. The Linga-Mudra, for example, was called the Sthuna-mudra in Vedic times, and was used for Indra.

Likewise, the Vajrasana was used for meditation on Prana and Indra's worship, and other such as Siddhasana were used by Rishis, Munis and Maruts in their Meditation. The Padmasana or Lotus posture, is well-known in all texts, to be the Devasana or Posture of the Deities - simply as it relates to the Heart Chakra, which even in the old Upanishads is envisioned as a Lotus, in which Light or the deity resides.

As Vedic people worshipped Nature and it's higher Cosmological and Divine aspects, so also are the Asanas created from.

Many are thus also named after Vedic Rishis who wither practiced, popularized or founded these Asanas. On this note, we see the Bharadvajasana, the Asana of Rishi Bharadvaja - which is the same posture than some of the Vedic-Saraswati figurines appear in.

One of the first Rishis of Asanas is Dattatreya, who is one of the sons of Maharishi Atri, one of the oldest Vedic Seers, also father of Soma (who fathers Budha), Atreya and others. Much of these wisdoms on Asana thus already came from the Atri Rishis.

Rishis such as Agastya, Vasishta, Vishwamitra and Angirasa who become important as Dattatreya in later Tantras, are also Vedic Rishis, who thus practices such rituals.

The whole of Tantra itself, can be said to be merely the variations of Vedic sadhanas of the Seer-families of the Vedas in their varying degrees - which explains why Tantra sadhana itself is merely a late reflection of Vedic sadhanas or practices.

On this note, it is said that Shiva is Yajur Veda and Devi is Atharva Veda - meaning simply that the Shaiva and Shakta Tantras come from the Vidyas attached to these respective Vedas. Likewise the Ganapatya comes from Rig Vedic vidyas, being Brahma or Brahmanasapati.

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One ancient practice of Asanas is Surya-Namaskaar, which is an integral vidya attached to the Vedic Gayatri and Surya-Yoga of the Vedas - especially Yajurveda and Shiva, as we have already stated and explained above.

Suryanamaskara has 12 Asanas, which represent the 12 Vedic Sun-Gods (Adityas), forms of the Sun-God (Suryashiva or Suryanarayana) himself. This practice alone, shows that Vedic peoples used Asanas as an integral part of their daily Sadhanas, especially relating to Vedic mantras and deities! The 12 Asanas also represent the Adityas are the 12 Months of the year, and one completion thus represents the Vedic Year.

As noted also, the Asanas themselves are based on Vedic systems of the Nadis and Samkhya, which pervade the oldest strata of Vedic Upanishads, and even symbolically in the Rig Veda itself.

There is thus no evidence at all that Asanas were of non-Vedic origin nor did they evolve from the 10th Century onwards. They were used as integral parts of all branches of Vedism, from Worship, Dance, Fighting and Medical Healing of the Vedic Seers or Rishis.

There are for sure older texts on Hatha-Yoga attached to these Vedas that have been discarded as such wisdoms have been updated. On this note - note how Shilpa Sutras themselves arose from the older Shilpa Shastra, itself from the Stapathya Veda which was a branch of Vedic Gandharvaveda, which was Art, Architecture, Music, Dance etc.

Or how Kama Sutra is an updated version of the older Kama Shastra - itself again a limb or branch of the Gandharvaveda. Other examples are such as how Jyotishvidya (Astrology and Astronomy) itself included the Science of Mudras, Gemology etc. in it's teachings, which the Puranas and later Jyotish texts, merely popularize, NOT found, create etc.

In short, they are teachings of the Vedic Rishis, from time immemorial, that became popularized in later texts. In Vedic times, as today, such wisdoms were often not written largely because they were secret and taught only from Guru to disciple, to avoid the great confusion, misconceptions and impurity about them, that we have today with Hatha-Yoga in the West.

Of those that have retained immortal form to keep the Vedic Yoga alive, by both physical and mostly subtle guidance, we have:

- Maharishi Narayana of Badrinath (Vedic Evayamarut, or Dakshinamurti to Shaivites)

- Maharishi Nara, disciple of Rishi Narayana

- Rishi Sanatkumara, the avatar of Skanda, disciple of Narayana Rishi

- Ushanas Kavya of Bhagarvas (Asuramaya or Shukracharya)

- Rishi Agastya Maitravaruni

- Rishi Vasishta Maitravaruni

- Rishi Vishwamitra (who was taught Pranavidya by Indra)

- Maharishi Dattatreya in lineage of the Atris, and the Rudravatar

- Sri Rama, disciple of Rishis Vasishta and Agastya (Sadguru)

- Sri Hanuman, the Rudravatar

- Rishi Yajnavalkya Vajasenayi

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- Maharaja Janaka and Maitreyi, disciples of Yajnavalkya

- Sri Krishna, avatar of Rishi Narayana

- Sri Balarama and Subhadra, the brother and Sister of Sri Krishna - Sri Arjuna the Pandava and disciple of Sri Krishna, avatar of Rishi Nara

- Lahiri Mahasaya, the modern avatar of Arjuna or Rishi Nara

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CHAPTER V: BHAKTI-YOGA: 'Devotional Union'

Bhakti Yoga is the essence of the Rig Veda and Sama Veda, through mantra-yoga or recitation of sacred hymns and mantras, such as Gayatri, Panchakshara, Mahamrityunjaya, Durgasukta, Srisukta, Purushsukta, Narayanasukta or the Sri Rudram etc.

Sama Veda employs Gandharva Veda - that is, Music and Dance along with it's Singing, which is primarily Bhakti in nature. The great Samavadin is Narada of the Kanvas, who is thus not surprisingly the author of the (Narada) Bhakti Sutras, on devotion.

In other articles, we have discussed or shown Vedic verses from the Vedas on Bhakti, and in the Rig Veda, where Indra, Agni etc. are lauded as Friend, Lover, Master, God, Mother, Father, Son, Savior or Protector etc. Names such as Sudasa and Divodasa imply servants or the deities.

The idea of the a God as the Savior is most prominent in Rig Veda. Varuna, for example, is prayed to in order to eradicate our sins.

Rudra-Shiva as Tryambaka is asked to grant us immortality and take us beyond death (Rig.VII.59.10), as also Agni the Divine-Fire, is asked to take us over all miseries and woes (I.99.1), which is the basis of Durga or Tara of later times. - Moreover, Agni is actually called the Deliverer in Rig Veda (VI.1.5), as well as Mother and Father in the same verse, showing that both God and Goddess were worshipped as the Divine Savior.

The Goddess as Vak or Gayatri connects to OM, the Cosmic Vibration and Mantra itself, which is the savior. Gayatri itself means 'The Song of Deliverance', and thus relates to the Goddess as the Savior as well. Rudra in Taittiriya Samhita is also called Tara (Savior).

Vedic concepts found in Rig Veda, such as Sumati (grace), Shraddha (faith) etc. are also essential in Bhakti.

Karma-Yoga, which also takes the form of Yajna (sacrifices) and Mantra-Yoga, is also a form of Bhakti, as Yajnas or Pujas themselves are devotional offerings to the deities, accompanied by devotional mantras. The Rig Veda often commences with 'Tvam'(Thou) for the deity, implying a Dualistic devotion, unlike the Aham (I-am) of the Upanishadic doctrine.

Thus, we can surmise from the Veda, that the former (Chanting of devotional hymns in Rig and Sama Vedas) and the Yajnas (devotional offerings to the deities) leads us to Jnana (Divine Wisdom) through this Union (Yoga) of Bhakti (Devotion).

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Agastya, Narada, Prahlada, Durvasa, Hanuman, Shandilya, Arjuna, Radha etc. are all examples of Bhaktas (devotees) in Vedic periods, of whose example is still followed to this day.

Ancient texts such as Svetasvatara Upanishad (itself deriving many verses and ideas from the Rudram of Krishna Yajurveda to which it belongs), extols Shaivite-Bhakti, and thus shows the antiquity of likewise texts such as Kaivalya Upanishad etc.

The Bhagavad Gita of Sri Krishna and the Mahabharata to which it belongs, the Ramayana and even the Brahmanas (Vedic Purano-Tantras), all contain Bhakti and it's ideals, and are all pre-Shankara (c.500BC) texts. Gita speaks much on Bhakti.

Shankara himself has left us with many Bhakti works, such as Saundarya Lahiri on the Goddess, Bhajagovindam to Krishna and Dakshinamurti Strotra of Shiva as the Cosmic Guru, and the Guru itself. In this regard, Svetasvatara Upanishad states that Bhakti begins with the Guru being revered as God*.

It was actually Shankara that restored Vedic Bhakti to India after Buddha and Jaina some 100 years before him, who, with their atheistic Dharma, had virtually destroyed it in India, with their rationalistic ideas and dharma.

The whole basis of Bhakti itself is on the Saguna Brahman (Brahman with personal attributes or qualities). This is explained in the ancient Taittiriya Upanishad.

There are many examples in Rig Vedic imagery, such as the Three-headed Agni (I.146.1), which later connects to Shiva in forms of Dattatreya and Trmukheshvara. Other are such as Agni being the Rishi, the God, Friend of the Gods and the seer Angirasa (Rig Veda.I.31.1).

Likewise, Indra is worshipped as the Friend of the Munis (silent Seers) and as the Pillar (Sthuna) or Linga (Rig Veda.VIII.17.14). Indra means 'Lord of Senses', and thus connects him to later Yogi-Gods such as Shiva or Sri Krishna as Yogendra etc.

From these Indra Hymns alone, we see all the aspects of Shaivite and Vaishnava Bhakti come in and show the great Devotional nature of these Hymns:

"All these, my people call you as the Gopati (Lord of Lights and Cattle) - may Indra's grace come unto us " (Rig Veda.VII.18.4)

"You, Indra alone are the Gopati - may we enjoy the riches that you grant"(Rig Veda.VII.98.6)

"That Indra (Lord of Senses) is our Youthful Friend, who guided Turvasha and Yadu from afar." (Rig Veda. VI.45.1)

"You are a strong Pillar - Lord of the Home and armour of those who offer the Soma: The drop of Soma destroys all the Cities - and Indra is the friend of the Munis (Seers)." (Rig Veda.VIII.17.14)

"You, gracious Shatakratu (hundred powered), have always been a Father and Mother to us - so we now pray to you for Bliss." (Rig Veda.VIII.87.11)

"You Indra are the Conquerer - you gave effulgence to the (inner) Sun. You are the Cosmic-Worker, the Cosmic-Deity and the Greatest." (Rig Veda.VIII.87.2)

Others such as Soma are extolled as the Youthful Seer, and Father of Priests etc.:

" [O Soma!]Father and generator of the gods, the skilful, the Pillar of the Heavens (i.e. Linga) and supporter of Earth. Rishi and Illuminated Sage, greatest of people, apart and wise, Ushana (Shukracharya) in knowledge" (Rig Veda .IX.87.2-3)

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"Father of sacred chants, Soma flows onwards, the Father of the Earth, Father of the Celestial region: Father of Agni,(Skanda) the creator of Surya,(Brahma) the Father who gave birth to Indra (Shiva) and Vishnu" (Rig Veda.IX.96.5)

Although referring to the Crown Chakra as the Supreme Abode, it thus refers to Somasundara as the deity there, and hence his personal attributes. This is just a taste of the devotional flavors seen in the Rig Veda alone, which are carried through into Sama Veda.

In truth, it could be said that the Rig Veda and more so the Sama-Veda tradition, is the world's oldest example of Complete Bhakti, that we see only paralleled by the later dualistic Vaishnava saints such as Chaitanya and Vallabha in later times.

The Music, Dance, Mantras and Faith as presented in the Sama tradition is later Bhakti par se, and also the origin of Sufism. The Sama tradition is thus Union (Yoga) with the Divine through Devotion, by using Mantras, Music, Worship, Dance etc. It is very dualistic.

The Sama Veda itself, as noted, is mainly hymns from Rig Veda that are sung and not chanted, and in this way also the basis for later Bhakti Songs of the Vaishnava, Shaiva and Shakta Poets especially - such as Ramprasad and Kamalakantha etc.

The Vedic Kavi (Poet-Seer) tradition, especially connects to the Bauls of Bengal and other such people, and hence represent a Vedic form of Devotional Union (Bhakti-Yoga) with Sama (Songs), Music and Dance, which was a special talent of the Kavis as it is of later Bauls. Infact - the Kavis were also famed at telling ancient tales (Ithihasa-Purana), such as those of Nala and Damayanti, Savitri, Harischandra etc. retold by Kavis like Vyasa and others in the Epics. This is much how later Baul traditions rest on Puranic tales.

Thus, to say that the Bhakti tradition in India has any outside influence is herein incorrect, since the whole Tradition itself, merely reflects that of the Vedas.

Indian Bhakti is also different than Western, is more personal and it's result is Liberation and Wisdom not Heaven. Even the Greeks in c.300BC become devotees of Krishna under the Bhagavata cult of those times - which itself, is example enough!

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CHAPTER VI: THE ASHWINS: The Symbolism of the Ashwins and Yogic Siddhis

As we have noted in the article about the Ashwins, they are very important in the Vedas, and have many mystic powers etc.

But, what are the Ashwins really, and what is their higher yogo-biological significance, as opposed to their more subtle Devic?

The two Ashwins represents the Ida (Lunar) and Pingala (Solar) Nadis (channels) in the subtle body, the Ida

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The Two are also the Two Pranas of Udana (Up-moving) and Apana (Down-moving), of which the union creates Samana (Equalizing or stabilizing) breath, by which the Yogi attains many siddhis (mystic powers). The Ashwins invoked as a Dual, then, represent Udana+Apana = Samana and also Ida+Pingala = Sushumna, the Central Nadi, through which we enter the Kingdom of Brahman in the Sahasrarapadnma Chakra, the abode of Soma*.

Now, Rig Veda speaks of Atharvan's son teaching the Soma wisdom to the Ashwins, which relates to this. The Ida and Pingala meet in Sushumna at the tip of the tongue which, in khechari mudra, where the tongue 'tastes' the madhu or Soma. This is referred to as madhujihva (honey-tongued) in Rig Veda.

So basically, the Ashwins being Apana and Udana and Ida and Pingala in Rig Veda, with their mystic powers, are metaphorically extolling the Siddhis (mystic powers) one can attain through mastery of these Pranas or nadis, or via attaining their Union as the Dual-Ashwins, which means Samana-vayu Siddhis etc.

In short, it means Rig Veda is telling us or explaining the many amazing feats we can accomplish through attaining Samana-vayu or Equalizing breath, which is union of the two Ashwins or Udana and Apana.

Through it's mastery, we can heal the blind, keep ourselves youthful forever, etc. etc. as Rig Veda describes. In regard to the Soma-vidya or Madhu, this refers to the Siddhis attained through practice of Khechari mudra, where the Two Nadis (Ashwins) become Sushumna at the tip of the tongue at their confluence and taste the Soma in the Thousand-petal led Lotus, which is why Soma is called 'sahasrachakshu' (thousand-eyed) in Rig Veda.

So the many 'feats' of the Ashwins in Rig Veda, actually refers to different Siddhis attained through the Pranas, Nadis and Mudras in Yoga of later times, but in a more symbolic manner.

From Brahman or Mahaprana (in Sahasrara or Satya Loka), is born the Atman (in Ajna or Tapa Loka). From Atman is born Akasha (in Vishuddha or Janar Loka) and from that is born Vayu (in Hridaya, the pranatma or Maha Loka). From this is born Agni (in Manipura or Svar Loka) from which is born Apas (in Svadhishthana or Bhuvar Loka), of which is born Prithvi (in Muladhara or Bhur-Loka).

By reversal of these, do the great Seers become the subtler elemental substances in the Universe and thus attain the subtler Lokas (spiritual realms), from which they can merge back into Para-Brahma (Satya Loka, Sahasrara, Soma Chakra or Maha-Prana), where they drink with Maha Rudra or Sadashiva.

In Vedic terms, Indu is the Soma-drop or part of Soma that represents Ajna-Chakra and hence is the representative of Atman, which is cognate in form and nature with Brahman (Soma). Hence why the Soma (Brahman) and Indu (Atman) Metaphor is used in Veda.

Akasha or Ethers is represented by Vidyut (Lightening) or Brihaspati, as its is formless and also makes noise as sound or the primal sound. It is manifest consciousness as sound, and so on and so forth etc. etc.

The Ashwins are also the Two Eyes. Their union is Indu or the Third-eyed which is Ajnachakra, from which we enter the realm of Siddhas (perfected beings) through which becoming one, we attain many siddhis.

So Ajna-siddhi is also represented by Ashwins, as also are the Siddhis attained through Trataka (yogic gaze), which also relates to the power of the two eyes, nadis etc. etc.

So, through prayers to Ashwins we gain mastery of Siddhis and thus attain many mystic powers, as the mantras to Ashwins open up various Nadis and help us also attain Samanavayu and take Prana up the Sushumna, and also aid us in Khechari Mudra, as also does Soma Mantras. This is the reason for Vedic mantras in Rig and Sama Samhitas!

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They have inner-workings and are not always merely physical deities but also subtle cosmo-biological realities. In this way so Vedic mantras heal, as their sound-vibrations enter the realm of Akasha in the Vishuddha-Chakra or the Janar-Loka, and from there downwards enter into the lokas or chakras through the atomic elemental structures, until the reach and impact on the physical (Bhur or Prithvi) realm, where they heal and manifest as healing, miracles, levitation etc. etc., which humans call Siddhis (mystic powers).

This is an example of how Siddhis of Yoga are one level of interpretation of Vedic tales, and yet another is that such powers are of the Gods and correspond to Aliens of modern Science as well as the Mantric-Powers (mantra-siddhis) and Astras (weapons) etc., as well as inner-Yogic realizations.

I hope others can also see these and take this example as another lesson on deciphering Vedic deities and hymns in a greater Hindu light like that of our great ancestors.

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CHAPTER VII: GAYATRI MATA: The Great Goddess and the Yoga Tradition

Gayatri-Saraswati is the Supreme Goddess in the Vedas, called also as Vak (Speech) to Ghora (Wrathful) by the Seers, showing of her many natures and powers.

She is also Vedamata (Mother of the Vedas), and revealed the Truth of the Vedas to such scholars such as Yajnavalkya in the Vedic Era, and her devotee Swami Virajananda (Guru of Maharishi Dayananda Saraswati, founder of Arya Samaj) in modern times.

Virajananda's grace of the Goddess resulted in an in-depth study of the Vedas, which later churned such scholars as Sri Aurobindo and Kapila Shastri amongst others - as well as the restoration of the Vedic Yoga, the Vedic Havana and chanting of Gayatri mantra.

Gayatri means Song of Deliverance (tri) or Song of Protection. In either case, it is the basis of the Goddess as the Power of Deliverance from all Difficulties (Durga) and also the power that Delivers us from Death in the form of the Goddess Tara, personifying the Mahamrityunjaya Mantra of Rishi Vasishta (Rig Veda.VII.59.12).

The Goddess as Durga-Tara, the Deliverer over Difficulties in Material (Bhur), Subtle (Bhuvah) and Divine (Svah) matters also links her to the Savior of the Gods (Devas) as in Devi Mahatmyam. We find similar passages in Rig Veda (such as X.125 etc.), where the Goddess asserts her Supremacy over the Devas - and also becomes the Divine-Warrior with the Maruts (forms of Shiva).

One hymn in Rig Veda, also shows us power of Gayatri as a mantra of deliverance and protection. It is also the first mantra in the Durga Sukta, and occurs in Rig Veda, I.99.1. It invokes the Divine Fire to take us across all ailments (physical, death etc.) as a boat across the waters, and also destroy our enemies - much like we later invoke Devi to do. Gayatri is thus the primal form of Tara or Bhavatarini.

The ancient text Mahabharata also calls the Goddess as Tarini in Arjuna's Hymn to Durga. It is also related to Trata (Savior), a term used form Agni in Rig Veda (again relating to Durga etc.), in VI.I.5-6, where the Rishis also say he is the (divine) Father (Pitar or Shiva) and also Mother (Mata, or Durga).

Gayatri then, is hence the power of the Solar-Fire, which grants Supreme Protection and Wisdom, in the form of Surya-Narayana or Vishnu, the Vaishvanara (Universal Personality) form of Agni. In this form as Rama Jamadagneyi, Rama and Krishna, he assumes the form of the Divine Warrior and Sage.

It is thus no wonder ancient Rishis such as Rishi Agastya and Rishi Yajnavalkya were revered as avatars of the Solar-Fire, Suryagni, like avatars of Surya-Narayana. Suryagni or Agni connects also to the Divine Father in form as Rudra in Rig Veda, which explains why Rishis are commonly his avatars.

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Rishi Angirasa in Rig Veda (I.31.1) is also seen as a form of Agni, as also is Dattatreya suggested (ie.'Trimurdha', Three-Headed, I.146.1). His Seven-Rays here are the Two Legs, Four Arms and Body of Dattatreya - who himself is later seen as an avatar of Rudra or Vishnu.

We hence see how the power of the Goddess Gayatri connects to the Universe. She is also Mother of the Saptaditya or Seven Sun-Gods. These Seven Sun-Gods are the Seven Chakras in the subtle Body - she being their mother since they are centered in the Saraswati-Nadi, which ascends up the Spine.

Thus, the Vedas themselves tell us much about the Goddess, in relation to Tantra and Yoga - these texts themselves having Vedic Authors, such as Dattatreya, Atreya, Agastya, Vasishta, Rama Bhargava, Rudra and others. Their original form was a kind of Marut text.

The Puranas, such as Markandeya, however, tell us more. This Purana itself was re-written by Rishi Vyasa some 5,000 years ago around Krishna's time, and had minor alterations later until around 499AD, the date (according to Sri Yukteshwar), when the first cycle of Kali-Yuga concluded.

The Puranas, though, are collections of ancient Tales, that date back many millennia, and are oral traditions of great antiquity, as we find retold in the Ramayana and Mahabharata in later times.

Thus, the Markandeya Purana's content itself, predates even Markandeya and Jaimini, who were the merely the last 'reciters' of this already ancient collection of tales. Panchatantra is another that contains ancient tales proceeding it's actual composition. The Puranas are tales that supplemented the Vedas, which were Poetry.

Yajur Veda, for example is younger than Rig Veda - but it does not imply that in Rig Vedic times, such rituals were not practiced:- same with the Purana Kanda. They are mere collections of older practices, just as Tantra was the regional version of the later Brahmanas and Atharva Veda.

Not surprisingly, the Goddess is present from beginning to end, as the Light of Wisdom. As noted, as far back in Rig Veda - the Rishis such as Vasishta invoked her (who in later times, became the Seer of her in form as Tara or Nila-Saraswati!). Yajnavalkya invoked her to gain Surya's grace, and Great Rajas, such as Divodasa (Rig Veda states that), Rama, Krishna and Arjuna all invoked the Goddess for Victory.

Durga in the Durgasukta, however, is more Vedic Gayatri as the Sun-Goddess invoked through Agni (Fire) in the Havana using the Gayatri-mantra, not Durga of later times, who was a derivative of these ideas. That is why she is Vairochani, consort of the Sun-God.

Still, the Devi, Shachi, Durga and Sri Suktas of the Vedas praise her in her many forms and attributes, and she hence also appears in the Epics as the liberating force. She is also the first Child of Manu on the earth as Ila - the teacher of men and the divine logos.

Actually, it is her that the ancient Tamils name their Ilam and the Northerners call their Ilavarta, along the banks of the (Goddess) Saraswati, as the River.

The original Vedic Culture under Many Satyavarta was in S.India, from Narmada to regions like Kerala (Parashurama Kshetra etc.). Because of the wars there between Kshatriyas and Brahmins like Parashurama - a flood occurred, which resulted in Rishis like Agastya and Vasishta moving to the Himalayas and Indus to preserve the Vedas and Sanskrit.

Some years later, they returned to the Dravida lands, and found that these people's speech had become corrupted (Prakrit) as a result of their Materialism and also their decline in Dharma. They hence restored the Vedic Culture there, where it remains to this day. That is why Dravidians are called the Asura or Older and the Northerners as Devas as Younger and those who preserved the falling culture.

When Agastya moved South again, they called the land Ilam, after the woman Ila, of whom was the first child of Manu, from the Sun-God. Her brother, Ikshvaku, founder of solar dynasty came later.

Ila's spouse was Budha (Mercury), which connects to Vishnu, and makes her a form of Goddess Lakshmi.

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Budha's parents were Soma (son of Rishi Atri) and Tara (Goddess of Brihaspati, Jupiter). That is why Budha is called Budha-Atri, and is perhaps the same as, or at least brother of Rishi Dattatreya, also son of Atri Rishi. At any rate, Budha is the first teacher of mortals and an Atri, as Ila is.

This all again shows the power of the Great Goddess, that has been with us, since the dawn of time.

Infact, she is called Ushas (Dawn or Awakening) and has many mystic or Yogi Suktas to her in Rig Veda. She represents the awakening of man's spiritual force (Kundalini), the Chakras and eventually the waking-up of the Atman and also Ananda or Bliss as it's final merger with Parameshwar in Soma-Chakra. She thus connects to Lalita-Devi and Madhuvidya - extolled by Horse-faced Dadhyak in Rig Veda, and later by his (later) counterpart as Hayagriva in Lalita Sahasranam to Agastya Muni.

Ramakrishna represents the greatest example of how to revere the Goddess - as Mother. Rig Veda gives her many titles, and Mata or Mother is a common one. The Goddess as Prithvi or Aditi, is commonly the Mother, in form of Adi-Shakti, and the Aryas and Devas, were her Children.

May we all delight in the divine grace (sumati) that is the blissful form of Devi Mata, the great Yoga-Shakti!

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CHAPTER VIII: IS SHAIVISM VEDIC? The Great Yogic-Deity of India and his Tradition deriving from the Vedas

Southern Shaivism, contrary to popular belief of Western Scholars, originates from the great Vedic Rishi, Agastya Maitravaruni, teacher and also brother of Rishi Vasishta and brother of others such as Brighu, the greatest of Vedic Seers.

Agastya is also to the South, as founder of the Siddha or Natha traditions, as to what Matsyendra is in Northern India. Matsyendra himself is merely another modified form of Agastya, as Vedic Indra and Shiva are the same, and have some minor differences.

Maharishi Agastya, who is known as Minnath (small lord) or Matsyendra, on account of his birth, 'like a fish of great lustre' as Sayanacharya puts it. Mina (small, name for Agastya) got confused with Meena (fish), as also through his birth, and hence the origin of the tale, since the Kumbha became the Fish in the North. Agastya is an avatar of Agni or Rudra.

Like Matsyendra, he also received occult teachings (agama) from Lord Shiva himself, and is sometimes Guru or disciple of Goraksha - as he basically is to Indra (Shiva) and the Maruts (Vedic term for Naths or Siddhas) in Rig Veda, where is a friend and brother to the (I.180.3).

Agastya is also one of the Gurus of the Southern Rishi and avatar Tirumular, founder of modern Agamas, said to have come from the North and possessed the body of a Cow-herd boy in the South, and remained in this form, as a great Siddha Nath. It is he that is revered as Goraksha (Cow-Protector) in the North, and dates around c.3000BC by tradition - a contemporary of Krishna and Vyasa.

Hence, we see that not only Northern Traditions of Matsyendra and the Himalayan Naths, but also the S. Indian Shaivism, both originate from the same Vedic Seer - Agastya/Matsyendra who, even in the oldest of texts - the Rig Veda, is associated with the Shaivite traditions and Maruts/Maruts who are also Munis.

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Texts such as the Krishna Yajurveda, also contain the Panchakshara mantra (Namashivaya) within the great Sri Rudram (Kanda IV of Krishna Yajurveda), and also the basis of later Solar-Shaivite Yoga as seen in the Svetasvataropanishad, itself a part of this text, which is based on the (Shaivite) theme of the Samhita!

All later forms of Shiva are discussed in the Yajurveda, including themes of Shiva as the Tara (Saviour), and in this form is also called Nilagriva (Blue-necked) - later Nilakantha.

Moreover, we have already discussed the Shaivite tradition as per Agastya, the oldest of the Vedic Rishis and teacher of Vasishta. Vasishta himself, is Seer of the Shaivite Mahamrityunjaya mantra (Rig Veda.VII.59.12), the greatest of mantras to Lord Shiva after the Panchakshara.

It shows this not only the Dravidian tradition 'more Vedic' than the North, as also through Kashmiri Shaivism and Northern Naths who revere Matsyendra (merely name for Agastya as discussed), but also the oldest of the Aryan Seers themselves, are the composers of later great mantras or chants to Shiva himself - which later became an integral part of Tantric and Yoga systems!

Maruts are also given many titles in Rig Veda, like later Siddha or Tantric Orders of Aghoris, Bhairavas, Kapalikas, as well as the more ghoulish attendants of Shiva - on this note are called Kavis (Seers), Yuva (Youths), Ghora (Wrathful), Rudras (Terrible), Ugra (Fierce) etc.

There are many examples in Rig Vedic imagery of other forms of Shiva, such as the Three-headed Agni (I.146.1), which later connects to Shiva in forms of Dattatreya and Trimukheshvara. Other are such as Agni being the Rishi, the God, Friend of the Gods and the seer Angirasa (Rig Veda.I.31.1). Rudra-Shiva himself often identified with Agni in Rig.

Likewise, Indra (later Shiva, the term thus appropriately means 'Lord of Senses') is worshipped as the Friend of the Munis (silent Seers or Siddhas) and as the Pillar (Sthuna) or Linga (Rig Veda.VIII.17.14).

The Linga is also the Vedic Fire, and the Yoni is the Kund or Vedic (Fire Altar), and hence is quite a Vedic symbol. These two represent the Cosmic Unity of the Heavenly Fire (Dyaus-Agni) and Earth-Altar (Prithvi), the former representing Spirit as the subtle Element and the latter representing matter or Prakriti, as being of a Solid and Earth-nature of brick.

Indra means 'Lord of Senses', and thus connects him to later Yogi-Gods such as Shiva or Sri Krishna as Yogendra etc.

The great Rishi Agastya himself, mentioned before, is also Seer of later Goddess Lalita, of the Srividya. She herself personifies the Soma-attribute of Indra-Rudra of the Vedas in feminine form, and represents the Crown Chakra, the abode of Soma. In this respect, she is consort of Soma-Rudra.

It goes further. In Rig Veda, there is the famed Madhu or Soma-vidya, which would thus relate to a system like Srividya of Lalita. It is taught by the Horse-faced Rishi, Dadhyak Atharvan. Now, as per later Srividya, Hayagriva (horse-necked) teaches Srividya to Agastya - don't we see a relation here, from Vedic to Tantric?

Moreover, Agastya, as per Goddess Rodasi (Rig.I.167) is her Seer, and is a Goddess who, like Lalita also goes to War with the Rudras (forms of Shiva), as in later times. He is also Seer (along with his wife), of the Goddess Rati, Goddess of Love and Desire - who later connects to Kameshvari, which is an attribute and epithet for Lalita!

Lalita and Shiva of the South, in their traditions, are thus related to Agastya of the Vedas and his teachings, which are hence why they are traced from him, by later generations of Tamils.

Agni-Narashamsa or Brihaspati and Indragni or Agni leader of Maruts, are also associated with leading the Maruts in Rig Veda - Brihaspati or Indra who is also called Ganapati. These become the basis for Ganesh and Skanda, the two sons of Shiva and guides of Shaivites in later times. In other articles, we have discussed Ganesh and Skanda's relation to Vedic deities.

It appears that in Vedic times, as per later times, these two took on, or were associated with Rishis in human form, as avatars. On this note, Indra himself identifies with Surya (Vivasvan), his son Manu, the Rishi Dhanvantri (Kakshivan) and Asuramaya (Ushana Kavya) - who is later the great avatar of Shiva, and also his son.

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Shiva the androgynous being in later times, is also seen in Rodasi and Dyavaprithvi, where the Masculine and Feminine forces are joined, into a dual deity. We also see this in the versatility of terms for deities - as in Indra, the Vedic form of Shiva:

"You, gracious Shatakratu (hundred powered), have always been a Father and Mother to us - so we now pray to you for Bliss." (Rig Veda.VIII.87.11)

"You Indra are the Conquerer - you gave effulgence to the (inner) Sun. You are the Cosmic-Worker, the Cosmic-Deity and the Greatest." (Rig Veda.VIII.87.2)

Indra is also related to later Mahakala, the Black or dark Thundercloud-coloured God, who carries the Vajra and is known for his wrath against the Ego. Even now in Vajrayana Buddhism, Mahakala form of Shiva carries epithets of Vedic Indra, as Vajradhara, Vajrapani etc.

Deities such a Soma in Rig Veda, as discussed, are also viewed in the Vedas, not as separate deities, but as forms or avatars of Rudra and Indra (Shiva), as the blissful Youth and Teacher Sundara (Dakshinamurti), is in later times. Soma is this basis for Sundara - Dakshinamurti, as the Youthful Seer.

Moreover, Sundara personifies the Sahasrarapadma Chakra or Thousand-petalled Lotus, also called the Soma- Chakra. Likewise in Rig Veda, Soma the deity is also called Sahasrarapadma (Thousand-eyed).

This form of Shiva-Sundara is called Sadashiva, the Shiva beyond, the great deity who represents the highest Realm (Satya-Loka or Crown Chakra), the source of all of Creation and the Gods itself. He is the Primal Guru.

We thus, also see these attributes of Sundara, in his older counterpart, as Vedic Soma:

Hence, not only the Tantra-Agama Tradition and Deities derive from the Vedic, but also the Puranic themes and myths. Many of these can also be traced in Upanishads and the Brahmanas. Ushana himself, like Agastya, is also the founder of the Stapathya Veda or Shilpa Shastra architecture, which the Dravidian South uses. Ushana himself is portrayed as the son of Kavi, himself son of Maharishi Brighu. - All aspects of S.Indian Culture, have Vedic roots.

Dakshinamurthi or Sundara, for example, in later times, is the Primal Guru. He is the Cosmic Leader of the Advaita Tradition of Shankaracharya and other Rishis of Shaivite traditions, the more subtle form of Agastya, Dattatreya and others.

We see this in Chandogyopanishad, which relates that Soma is the Chief of the Maruts, who as we know are later Rishis and Siddhas, of the Advaita tradition. In this respect also, Shankara's views on Dakshinamurti, are also Vedic in nature and tone.

Moreover, the Youth-Seer Soma-Dakshinamurti, is also associated with the sacred Banyan or Fig Tree. This is perhaps also one of the Soma-trees mentioned in the Vedas, and hence the connection. Ushana as Shukra, is also connected to Sundara, as also through his brother, Vena.

Other Vedic Shaivite Rishis, of whom Tantras are described, are, as noted, Vasishta, and also Rama Bhargava (Parshurama), who settled in Kerala state, and founded the Dhanurveda system, which included important teachings of Hathayoga in it's system.

The Tantric Parashurama Kalpasutras, are ascribed to him, and he is believed to have been one of the immortals in India. Kerala is also the heart of the extreme Tantric Vamamarga in S.India, and hence has a Vedic origin.

Parashurama himself, is son of the great Vedic Seer Jamadagni, descended from Rishi Brighu also. Jamadagni is also one of the Saptarishi or Seven Seers, of the Vedic Culture, and thus an important Rishi, also. He is also associated with Dattatreya as an avatar of Vishnu and Evayamarut (leader of the Maruts), the Shaivite Seers.

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Rishi Vasishta, like his brother Agastya, also has the same Kumbha-birth in the Vedas, and can thus also be associated with the historical Matsyendra, or even Agastya. It some accounts it was Agastya who seems to have saved Vasishta, making Vasishta one of the first Agastyas.

Vasishta is also especially connected with the teachings of China in Tantra, which may connect him to Bhogarnath of the Southern Siddhas, who himself was an important disciple of Agastya, who travelled to China and taught Samkhya and Siddha Yoga there.

Vasishta's connection with China, more properly, comes from his connection with the Devi-Cult of Kamakhya in Assam, E.India, where he has his Ashram. It is here that the Mother-Goddess Tara or Nila-Saraswati becomes prominent and is more so Vasishta's 'China', as Assam was long a seat of Buddhist and Hindu ideals, and E.India itself is known for it's 'Nilaparvatas'(Blue Mountains), of which Tara is associated, as Nilasaraswati.

The Vamamarga or Left-hand path of Tantra Vasishta teaches, also had it's seat in ancient Assam-Nagaland, a region of many tribes, including the China peoples, and at times appears to have been associated with parts of China, like Arunachal Pradesh is also.

Another famed Vedic Shaivite Seer, is Rishi Vamadeva, son of Gotama. In Mandala IV of Rig Veda, he associates himself with Indra (Shiva), as a kind of avatar and Self-Realised Rishi, especially in the form of a Bird, representing Prana (breath). Interestingly, this connection is followed through in later times, where Vamadeva is one of the panchamukhas (five faces) of Shiva, representing the element (bhuta) of Vayu or Vama (Wind or Air).

Many have stated that the Horned Yogic-Deity with Three-faces on the Indus-Seals is some non-Vedic deity. Yet, Vedic deities such as Agni, as noted, have Three-faces, and as Agni-Rudra, is often depicted as a Horned deity, or sharpening his horns. Moreover, as Indragni, the Lord of Senses, he is the Yogi-deity as the master of the Senses or Pranas (representing the animals) par se. These Five senses, are also the Five Peoples in the Vedas, who deities such as Agni and Indra, also master.

Moreover, the Sanskrit and Dravidian languages, are credited to Rudra-Shiva (Indra) in the Hindu Tradition, the great Vedic Father-God. He is said to have told Agastya to go South and create Tamil and Panini North and create Sanskrit. Both Agastya and Panini are ancient Vedic Seers, and thus shows that Sanskrit and Tamil came from Vedic-Sanskrit, the older more Mother-tongue, from which these descended. And, from these, came the respective Prakrit (unrefined) versions, in time.

Sanskrit is also Universal and held as the sacred language in all of India. Great Southerners such as Shankaracharya, Ramanuja, Sayana and Chandrasekhar Saraswati, have lauded it, and used it as the Divine or sacred language, much like Aramaic to the Jews.

We should, therefore, leave history at that - as per tradition.

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CHAPTER IX: SRI GORAKSHA AS INDRA: A Comparative Analysis of the Vedic God and the Leader of Nath-Yogis.

Go means Cattle, Light or Sense-Organ, and Raksha means to Protect, or be sovereign of. Goraksha hence means Lord of the Senses or Jivas, which are Lights (Go), and connects to

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Gopati, meaning the same, an ancient name for Indra.

Indra itself means 'Lord of the Indriyas (sense-organs)', which thus means the same as

Goraksha in this respect. This means that historically, Goraksha is Vedic Indra.

We note in 'Autobiography of a Yogi' by Paramhansa Yogananda, that Goraksha (Babaji) appears in the form of a Gopati or Cow-Lord or Cow-Herd boy, much like Vedic Indra.

In the Chandogya-Upanishad, Indra also becomes much like Goraksha, as an ascetic and a form of Shiva as the Sadhu. Likewise, in the Kenopanishad, Indra is the first of the deities to realise Shiva through the grace of Shakti - which again connects to Goraksha tales.

Indra leads the Maruts or Rudras in the Vedas, who are often called Kavis, Rishis (Seers), Munis (Silent Seers), Ghora (Terrible), Ugra (Awful), Yuva (Youthful) - and are hence cognate to later sects of Naths, who are likewise and trace their lineage back to Goraksha, as their leader. Goraksha-Indra is thus the avatar of Shiva as the immortal mortal Yogi.

There are said to be Nine Naths, headed by Goraksha. This represents Indra as the Tenth Rudra and leader of the other Nine. The Eleventh Rudra is Rudra or Lord Shiva himself, as Brahman or Mahaprana. This hence shows Goraksha is Lord Indra.

Moreover, Indra's main form in the Vedas, is the Vedic Rishi, Vamadeva Gotama, associated with the region of Videha (Bihar-Nepal), in which Goraksha is famed. Vamadeva is also later a form of Lord Shiva, like Goraksha.

In the Rig Veda (IV.26.1), Vamadeva speaks as Indra, and states that he is Manu and the Sun, as well as Rishi Kakshivan and Ushanas. In other Suktas, he states that he has killed his parents and also eaten Dogs intestines - thus showing his transcendence over all, as a form of Indra-Shiva, the Master of Senses - Goraksha par se!

Thus, historically, it seems that Goraksha is known as Indra in the Vedas, who leads the Maruts (later called Naths) - also considered to be his forms and powers like Goraksha and the Naths. We note that like Goraksha is a historical primeval figure, that Indra in Rig Veda (Mandala IV. Sukta 26), sates he gave the Earth to Aryans etc.

As noted before, Indra in Chandogya-Upanishad, is Goraksha par se, as the Yogi and Sadhu who wonders about, in search of the Truth, and abandons all material possessions and desires.

Indra in the Vedas is thus more the Yogi-Sadhu form of Shiva connecting to Goraksha - as his own name suggests, and also as Gopati. - Actually, the followers of Goraksha state that he has existed before the time of Buddha* (c.600BC) who he also taught Yoga, and has stated that he is mentioned in the Vedas.

It should be noted here, that Indra appears as one of the subtle teacher of Buddha and who arrived to witness his birth in some accounts.

Indra, as the name suggests, is itself the Yogeshwara form of Shiva as like Goraksha, the primal Maha-Yogi, esoterically connected with Dattatreya.

The Rudra and Marut Suktas in the Rig Veda, further show that the Maruts resemble later Natha-Sadhus with their Earrings, Chains etc. and their Youthful and Seer-like appearances, which are often said to turn wrathful. It thus suggests them as Siddhas.

Hanuman is also an avatar of Rudra-Shiva as Vayu, who is also a form of Indra. This shows how such Yogi- forms become quite popular in later times, just a change of names and subtle change of form.

If Indra is Goraksha, it would explain why in Vamadeva's Suktas, he states that he gave the Earth to the

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Aryans etc. Goraksha is also the Primal Aryan and is lauded as the Adi-Nath (First Lord) of Yoga upon the Earth, much like we can attribute to Indra.

What is most interesting, is that Goraksha has taught the 'Vajra Kavacha' (Thunderbolt Armoury) to his disciples. This strongly connects to Indra, whose weapon is the Vajra, of which he used as a symbol of protection and mastery over the Senses.

Indra's modern avatar, was the great Arjuna, the disciple of Sri Krishna who learnt Yoga from the Vishnu- avatar some 5,000 years ago, in the Battle of Kurukshetra, or Bharata war. Arjuna, as a form of Indra, was also a great Yogi.

Indra's wife in the Vedas is Shachi, who in Mandala X of Rig Veda, lauds herself as Supreme over all. She is the great goddess, who assumes forms as Kali and the Mahavidyas in later times, and acts as the Yogi's Supreme guide and power.

Indra in the Vedas, is also commonly extolled as the Human-avatar of Rudra, as father, mother, friend etc, as the Guru of the Aryan peoples. He is the archetypical Yogi of the Vedic Rishis, same as Goraksha.

Amongst his initiates, Goraksha is said to have had the Buddha, Shankaracharya, Prophet Mohammed, Raja Gopichand, Kabir Das, Guru Nanak and many others. He is thus Indra as the primeval Aryan, who is ever- present to grant Diksha (initiation) to the various Rishis and avatars in the World, and help them in their Divine Mission.

This is much like in the Vedas, where Indra assumes the form of the Guru to Raja Divodasa, his son Pratardana and also to Rishi Vishwamitra, on the science of Prana. This alone confirms that Indra in the Vedas has the same role as later Goraksha, showing their similar natures and same being. Indra is also said to have taught Ayurveda to Rishi Dhanvantri in Kashi many thousands of years back.

Indra in Vedas assumes many forms, as Youth, Seer, and sometimes is lauded as having a Beard etc. This is again much like Goraksha, who sometimes appears as a Youth, sometimes a Bearded sadhu or as a youthful Cow-Herd (Gopati) - as Indra is also described as.

One of the characteristics of Goraksha's lineage, is that his disciples or Naths have a Horn strung around their neck. This ancient shaman-image is particularly characteristic of the ancient Vedic Cow-herds who wore this type of instrument - and again connects to Vedic Indra.

Goraksha and his Naths are also famed in the Himalayas, which are said to also be the home of Indra and his tribe of Maruts as well. Indra and the Maruts are often said to roam or haunt the Parvatas (Mountains) in Rig Veda, and Indra's home is also Mt. Meru.

Most of all, we find that the old Himalayan Yoga-Schools, which later gave rise to Vajrayana, reflect Vedic Indra and his Vajra (Thunderbolt). The Himalayan forms of Shiva are, infact, often called after names for Indra (i.e. Vajradhara, Vajrapani etc.)

Moreover - and most interestingly, Rishi Goraksha Natha is also famed in the Vajrayana school of the Himalayas, as well as the Hindu Shaivite - both which strongly reflect an older Aindrite school of Vajra-Yoga in Himalayas. - Hence, this also shows that historical Goraksha is the Vedic Indra.

Also, the Indra-Jatra festival in Nepal, which is quite Shaivite, itself reflects an ancient relation, as Indra and Goraksha both appear as patron Gurus and deities of the Nepalese and other high Himalayan peoples, from time immemorial.

We cannot doubt that Indra in Vedic times, like Goraksha today, assumed such forms as the personal Guru of Humanity, as the avatar, as has been described in the Upanishads such as

Aitareya and Kaushitaki, to Vishwamitra, Divodasa, Pratardana etc. - as this Indra appears very much to be Goraksha.

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Note also, that in Nepal where Goraksha's footprints are, Goraksha is said to have meditated here and calmed the Nagas (serpents), hence taming the weather. - Does this not reflect the ancient Vedic story of Indra and the serpent Vritra?

The war-like Gurkhas of Nepal also trace their origin to Goraksha. They appear to represent the ancient Vedic Aryan-Kshatriyas - which - interestingly, is also a characteristicc of the Vedic Maruts as warriors of the Mountains, called Viras (Heros) etc.

Again, their leader or originator is Indra in the Vedas, the first of Aryans, which again shows that Gurkhas are an early Marut peoples and Goraksha is Indra.

It thus appears that Goraksha was perhaps the Gopati form of Indra-Shiva as the immortal guide, even in ancient Vedic times, down to the modern day, where he is still the Youthful Seer and appears as a Cow-herd.

End Notes:

Note that, Matsyendra, Adinatha of the Northern Siddhayogi sampradayas and Agastya of the Southern Siddhayogi sampradayas, are the same Personality. Different names merely divide them, like Kali in Bengal, Sundari in the South or Kamakhya in Assam, are the Divine Mother, or Vajradhara in Tibet and Rudra in India for Shiva. The names and forms differ, but the personality is the same.

In North, Mina as a name for Agastya was confused with Meena (fish), and became Meenanath/Matsyendra. It was also to do with the mythology of his birth in the Kumbha, which was confused with Manu and his Fish in the Kumbha. Sayana also called Agastya a fish of great lustre, since his birth was like that of a fish (Matsya) - hence how the Dravidians (as with most of Hinduism) retained the older original Agastya tale, and the Northern (being always subject to change) modified the myth to become that of Matsyendra (who is Agastya).

Goraksha, his disciple is Vedic Rishi Vasishta in Bengal and Assam, disciple of Agastya (Matsyendra). Called Goraksha as he had the Kamadhenu. He is also the same as Bhogarnath of the Southern Indian Siddha- sampradaya, who is disciple of Agastya (has Kalagni as his Guru), and (like Vasishta-Goraksha), visits China, which is how Vasishta in Tantra is connected to Mahachinachara.

Agastya-Matsyendra is also Guru of, and connected to Goraksha (Indra-Shiva).

There was also another Minnath (not Matsyendra nor his father, Mina), who was the disciple of Goraksha. He was historically Raja Risalu, and said to have lived over 2000 years back in Rajasthan. I was connected to this Minnath's lineage in a former life.

So, Dravidians and Aryans (referring geographically and cultural, not religious or racial here), have the same Siddha-traditions and also the same Adi-Nath, who is historically Agastya in both regions, just called Matsyendra in North as explained - just as Vasishta is Bhogar in South.

Parashurama, Hanuman, Rama, Kapila and Balarama also belonged to the Siddha lineages.

Goraksha-Babaji as Indra of Vedas also works, as Kriya = Indra himself, and Kriya Yoga is essentially a form of Pranayoga.

When said by Yogananda etc., that it is same science Krishna taught to Arjuna, also works, as Chandogya portrays Krishna as receiving Prana-Yoga vidya from Ghora Angirasa (in reality, it was Ghora's descendant, Rishi Narada of the Kanvangirasas). Kriya Yoga is more the direct Prana-patha of which Indra teaches to Pratardana, Bharadvaja, Dhanvantri, Divodasa and Vishwamitra in the Vedic era, and which Babaji teaches to Shankara, Kabir and Lahiri in the modern age, showing him to be Vedic Indra-Goraksha.

He has just changed his form, but still teaches the same Pranayoga he taught thousands of years ago in Upanishads. He as Goraksha is also the basis of myths in Shivapurana and the Epics. Krim is Vidyut, which is Kriya in nature and which is Vedic Indra, the devata (Mahaguru) of.

The later Naths are also older than what scholars designate them as. Kanipa Nath, for example (who also taught Chinnamasta sadhana as Vajrayogini), is historically Dadhyak Atharvan (Kabhanda), which is also

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Even Tirumular lived long before Patanjali, in c.3000BC by Tradition, and is one of the last Siddhas. Tailanga Swami and others are, however, much more recent, and date back to the 15th-17th centuries.

It shows not to listen to scholars over anything about our tradition! The whole false-dating of Naths by scholars was to show Yoga, Samkhya and Tantra as a late importation of Dravidian ideas into Hinduism, and through Taoism. Bhogar, however, was Lao Tzu it is said, and moreover, Kalagni and Bhogar had Ashrams in China some 5000 years before him, teaching Siddha Yoga. This adds up, as the old Shang Rulers spoke a dialect of Dravidian, much like the modern Mongolians.

The Jaina and Buddhist Siddhas for example, are derived from the older Hindu-Natha or Maruts. The Nava- Nathas of Goraksha and he is the Tenth is the Eight Rudras under Indra-Goraksha, and the Eleventh is Rudra himself.

Agastya and Murugan, who unfold as Vedic Rishi, Agastya Maitravaruni and the god Agni in his aspect as Kumara, are the pioneers of Tamil or Dravidian Culture, in the South.

Traditions there state that they came from the North in the Himalayas, many thousands of years ago, when the regions of S.India were Lemuria, and it appears N.India was the spiritual seat of this culture as it always has been, along with it.

Recent excavations in Mahabalipuram show civilisations dating back off the Coast of S.India many thousands of years before Kali-Yuga (c.3102BC), showing that such myths are true, and that S.India is the Homeland of Egyptian, Sumerian and the Semitic peoples, as always believed.

Manu Satyavrata was a Dravidian Raja who sailed North (probably to Narmada), and kept the Vedic Culture alive there, where it was later restored through Agastya and Murugan (Agni), seemingly restoring Sanskrit and Vedas to the land where, in their absence, had become somewhat Prakritic - and hence the formulation of Dravidian tongues again by Agastya.

This is much how the Austronesian or Malayo-Polynesian language family has Sanskritic roots, but has been made corrupted in Situ, until their restoration by Tamil and Bengali sailors, where their culture was restored.

From Narmada North we find the oldest N.Indian cultures merging, which shows that Manu must have began his culture here, and later in Himalayas and Saraswati region - the former which has always been renown as the seat of the Gods and the land of Shiva. Agastya and the Rishis first came from there, to S.India (Lemuria).

Agastya is revered in the North as Matsyendra Nath, his mythology changing somewhat over time.

Names and changes:

Soma - Dakshinamurti or Sundara Rudra or Indra - Bhairava or Shiva Agni - Skanda-Murugan Agastya - Matsyendra Nath Parshurama or human form of Indra - Goraksha (founder of Hatha through his Kshatravidya) Vasishta - Bhogar Nath (hence why he travels to China) Evayamarut - Dattatreya (avatar of Vishnu who leads Maruts) Maruts or Rudras - Yogis or Siddhas

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CHAPTER X: BEYOND KARMA AND REINCARNATION

"We worship the Three-eyed Lord, the granter of prosperity. As a cucumber from it's stem, so may we be released from death, not deprived of immortal life." - Mahamrityunjaya Mantra by Rishi Vasishta, Rig Veda VII.59.12

Man is constantly fearing Death, the time when it comes for him to move on to his next life through the process of reincarnation (samsara), of which shall be determined by his previous karmas (good and bad works, or deeds).

The idea of Heaven or Hell is more the Western idea, that does not come into Hinduism. Hells are merely more transitional states of consciousness, that the bound soul moves into, for a period, in order to burn off his bad karmas. It is much like how a good or bad dream is determined on our psychological consciousness, during that day, or night.

If we worship the devas (deities) for that day, for example, without no reward-seeking, our dreams will be auspicious and will be followed by auspicious signs and blessings - perhaps even darshan of the deity/deities, or Saints. Other times, if our consciousness descends, we may have nightmares.

There is NO Eternal Hell, just as the physical body, in the literal sense, is not Eternal, but drops off, leaving the causal body to reincarnate. It is these subtle body sheaths, that absorb the so-called 'sins' of the physical body, and the past lives, determining periods of reincarnation, or various Heavens (which are numerous) - also temporary, like the Hells.

But, the Vedic ideal is to transcend all of these, not to be reborn, and become free.

Some of the greatest Advaitan teachers, such as Paramhansa Yogananda, Swami Shivananda and Sri Ramakrishna, have all taught to think that one is always Free, and the pure Shuddhachaitanya (pure consciousness), untainted and unstained - free from all karmic debts. The true sin, is that of the Western religions, which constantly remind people they are bound sinners!

The Puranas elaborate on the great tale of one Brahmin named Ajamila. A pious soul, in his later life, he neglected all rituals and deities and lusted after another woman. On his deathbed, the Yamadhutis (messengers of the god of death) came to take his astral body to the lower regions for judgement, because of his bad karmas. He yelled 'Narayana, Narayana', the name of his younger son, and also the name of the Universal Divinity - upon which the messengers of Vishnu (Narayana) came, and saved him from the snares of the Yamadhutis.

Now, this tale, I don't believe an allegory, as there are so many modern tales of this, which are true. This is a recorded case in the Puranas whereby, it affirms Krishna's teaching that, whatever one thinks of at the time of death - that he becomes, or there he goes. But, as noted, it is quite transient.

The way of the Swamis and others, is to chant a famed Vedic mantra - Panchakshara, Mahamrityunjaya or Gayatri at the time of death, which are Taraka-mantras (chants of deliverance) to the world of the Gods. For this, one must dwell on the realm of Soma, or Sahasrarapadma Chakra, at the Crown of the Head, and lift their consciousness up to that, and expel the Prana (breath or atman) through that region, becoming One with Brahman. In this way, we shake off all causal bodies and karmas. The Upanishads and Vedas often recognise and extol this method - and it was used by such Rishis as Rishi Atharvan in Atharvanangirasa.

But, how many do this at death? Most, like Ajamila, are thinking of their wives, of monetary gains, business issues etc. etc.

That is why the repetition of mantras as mentioned above and also Yoga is important, as throughout life, they act as a habitual practice, that one continues at death. That is why Swamis and Rishis and other wise people, spend their lives doing Yoga and Japa - such as Sri Ramakrishna, and attain such consciousness beyond. He, however, attained this in his lifetime before bodily death, because of his devotion and merger with the Goddess Kali. We can also do the same.

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The great deity who takes us to this beyond is Mahakala - also known by the deities Indra and Ruddra in the Vedas, who represent transcendence of Creation and it's Laws of Karma, and also who are Prana itself. As great deities of Prana, who are also Agni (Fire) and Lightening (Vidyut) types, so-called karmas cannot touch them, as Fire and Lightening are the pure elemental forces, that destroy all evils.

On this note, the Goddess Durga, like her consort Rudra as Tryambaka, is also the Taraka-devata in the Vedas, which actually derives from a Vedic mantra to Agni (Rudra) that commences her Durgasukta in Taittiriyaranyaka of Krishna Yajurveda:

"To he who knows all births, may be offer the Soma; may he consume the wealth of our enemies. May Agni (Divine Fire) take us through all troubles and distress (i.e. death), like a boat across the Ocean." - Rig Veda. I.99.1

Agni-Rudra is the knower of all births as the Jiva that many times reincarnates within our hearts (RV.X.5.1), and thus as the Divine Mother (Durga) and Divine Father (Rudra), he is our Saviour or Deliverer (RV.VI.5.1). They are the Fire-Atman that is ever-pure, and whom we invoke to awaken at the time of death. Shiva and Shakti as the Cosmic deliverers, as seen by Ramakrishna and others such as the Nayanar Saints and many others, is thus echoed in the Vedic texts also.

Gayatri mantra itself is also the great mantra that takes us beyond death and karma. Gayatri means 'song of deliverance', having also the Power of the Goddess as the Tara or Saviour, as discussed above. It is also the mantra of the Sun-God which, as Divine Light, forms the Vedic Trinity of Lightening, Fire and Sun, the Cosmic Principles of destruction of karmas and sins.

The Sun-God here is Surya-Narayana or Vishnu, and also Shiva in form of Ishana to Shaivas. To Shaktas, it is the Goddess Aditi or Bhuvaneshvari (Ruler of the Universe), who, as the name Gayatri becomes Bhavatarini (Savioress of the Universe). The Sun itself is well-known as the Sin-destroying power, especially as the avatar Rama, as the Ganges of the watery form.

Gayatri itself is found in Rig Veda as the mantra of Maharishi Vishwamitra (Universal friend). He was once a materialistic Raja, who became a Saint. Yet, through his many insults to Rishi Vasishta, he came to realise he must first renounce ego to become a Brahmarishi. Let us take his grand example!

Chanting Gayatri at death, and meditating on the Inner-Sun, or upon the Sun-World in the Crown and lifting the Prana (as Sun) up to that region whilst chanting the Gayatri, is also a Vedic practice, like the Prana- technique of Rudra-Indra above. This Solar practice is also lauded in the beginning of Kanda IV of Krishna Yajurveda, and in Svetasvataropanishad, where Surya becomes Shiva.

Maharishi Dayananda Saraswati taught this Solar-system as part of his Vedic worship and Yoga. His own Guru, Swami Virajananda, had gained knowledge (though blind), through worship of Gayatri, and could remember and recite perfectly, any text that he had heard, only once. Dayananda himself chanted the Gayatri on his deathbed.

There is hence no need to fear death. This is also why the Vedic approach, up to the Tantric one, is a theme of Bhakti (devotion), always constantly feeling the Love and Grace of the Deities upon us, so that we always remember them, especially at death, and ascend to the Crown Chakra, not entrapped in other chakras and realms, which lead to reincarnation - such is the metaphysical mistake of many, especially atheists and materialists.

We should always meditate upon our Deity as our Inner-self or our Inner-self as the Deity, or Infinite Brahman. In this way, we become free from the clutches of karma and samsara, and never have to take birth again, apart from on our own command from the Sapta Rishis who are ever in Brahmachaitanya (brahman- consciousness) that we should strive to merge with, who get such commands from the Cosmic Being of Consciousness, himself.

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CHAPTER XI: THE AVATARS OF HINDUISM: A More Vedic Explanation

Many people ask 'What is an avatar?' and 'How many avatars are there?'.

An avatar is a voluntary decent of a Rishi or part of a particular God, in human flesh, who incarnates merely for a Lila (play) and for the good of mankind.

Some avatars are unseen and have a subtle force, whilst others gain public acclaim and become greater Masters, Teachers and Reformers, like Shankara and Ramakrishna.

Many great Rishis themselves in former lives merged with Brahman in form as Divine Mother (as Anandamayi Ma and Maitreyi did), Shiva, Vishnu, Krishna etc. aspects, and thus when they return, do so, under that consciousness. Ramakrishna was of consciousness of Vishnu, Chaitanya of Krishna and the likes of Agastya were more primordial avatars, that were born as 'partial avatars' (like all avatars) of Agni and others.

Some are avatars or incarnations of Rishis, such as Dayananda Saraswati and Aurobindo were. In older times, the likes of Rishi Yajnavalkya and Uddalaka, were also avatars. Sometimes disciples also merge their consciousness into that of their Rishi or Guru, and thus become identified with him. Many disciples of Krishna, for example, when reborn, say they are Krishna-avatars, or Krishna himself, who was an incarnation of Narayana Rishi, said that he was the latter, and so forth.

Great Gurus and Gods themselves, do not incarnate, as those who merge their consciousness with them, do so. Rama, for example, had merged his consciousness with Vishnu in a former incarnation, and thus when taking birth as Rama, displayed Vishnu's qualities. Such Rishis take human birth, and then return to the source that they merged with. Ramakrishna back to Vishnu etc.

There are numerous avatars. Many people are familiar with merely the 10 or 24 avatars of Vishnu. But, there are more - such as Chaitanya, Ramakrishna, Guru Nanak, Kabirdas, Ramanuja, Madhavacharya, Shankaracharya, Vallabhacharya, Nimbarkacharya, Yajnavlkya, Patanjali, Agastya, Vasishta, Vishwamitra, Goraksha - the list goes on - of the number of varrious avatars.

Such Rishis, although becoming one with this or that deity, are also able to take upon their original or previous birth forms. That is why so many avatars have come in form of Shiva and Vishnu's avatars, and also appear in their own respective forms. Chaitanya displayed the Narayana, Krishna and Narasimha forms, as he had attained the Vishnu-consciousness.

Many avatars are guhya-avatars (secret avatars), who live their lives, known to few as obscure hermits or Gurus, having few or no disciples, but teaching from afar, in human flesh - recognised only by a few, or by their works. Ganapati Muni and Swami Virajananda were such.

Why do they do this, one may wonder? It is because, many such avatars do not want public recognition, lest it may ruin or interfere with their mission, and people may take after materialism rather than listen to their teachings. We see this unfortunate side with many Swamis and Rishis today, as well as self-proclaimed avatars.

There are numerous avatars of the Son of Shiva, Lord Skanda, as so many Rishis have attained his consciousness, or are lead by him as becoming a Siddha or Rudra at death, a son of Shiva, of whom he Masters. Such avatars are thus not only incarnations of Skanda, but of his certain attributes - some come in full, some are avatars of his more Jnana side, and some of his more warrior temperamental side, or youthful side, as Jnana Deva was. Ramana Maharishi was more his Jnana side as well. Others such as Jesus identified with Skanda and the Rudras as a Son of God, but was taken too literally. In Truth, we are all Rudras, sons of

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Rudra as sparks are to the Fire. We are all forms of Lord Skanda, fighting the Senses to attain Jnana.

Agni is commonly called the Child of Two Births in Rig Veda. This refers to his form as Agni-Kumara (Skanda), where he is born from the Krittikas and from Agni, on one level of interpretation. It also means he was born from Ganga and Krittikas, or from Shiva and Agni.

As the Child of Heaven and the Gods, he is definitely Karttikeya. Perhaps, as in later times - more specifically seen with the forms of Muruga in S.Indian traditions - Agni-Skanda has many forms. Forms such as Jnana Pandit, Dandayudha etc. are much like Youthful Brahmanical forms of Vedic Agni as the Kavi, Rishi and Purohit.

Agni-Kumara (Skanda) is the Jnani, Warrior, Youth, Rishi, Divine Son and Friend. As Indragni he also carries the Lance and Thunderbolt like forms of Skanda. Skanda (as also per Chandogya) as the Tara-devata in later times, is also seem in mantras of Rig Veda, where he is commonly the Saviour, delivering us to the further shore (as in Agnidurga I.99.1). This allegory alone, was later used in Chandogya, for it's explanation of Skanda* - but few have seen it's basis in Rig. It means that as the reflection of our own Self, Skanda leads us to our own Original Nature, or Reality, to the Divine Father, through mantras like Gayatri and Mahamrityunjaya.

Again, Skanda or Agni thus represents all of us, as the Divine Child or Son, being the Jiva. We like Skanda are Divine Warriors (as Aryas) against the Indriyas, to become the Jnaneshvara and unite with the Divine Sky- Father and Earth-Mother or Shiva and Shakti, Rudra and Prishni etc. As the Maruts or Rudras, we are also lead to the Light of the Divine Father, through Indragni or Skanda-Murugan. This is why he has so many avatars - even Ramakrishna himself identified himself as the Divine Child, as was Krishna, which have their basis in Agni-Skanda's message, which pervades the whole of Humanity.

Avatars will often break the code of the Divine Law, or seemingly. Krishna, Ramakrishna and others did this, as to deliberately 'weed out' the true devotees and disciples, from the masses. It is also a higher teaching and a matter of transcendence of the norm, showing themselves as liberated souls, born into this world, but not actually part of it. Their life passes away as a mere Lila (play), in the Cosmic Romance of Eternity, which is also why they act in such manners. - Once the Fire of Wisdom has burnt away all the remaining substances of offering (senses), one is left pure and free, as the formless all-eternal Brahman.

Avatars of Gods or Rishis, can thus also assume forms of the Deities, as they are One with them. I once had a vision of a Yogi merging into Shiva, and becoming One with him, and later coming out of him and being seated upon his right Leg, as a form of Skanda. It shows that this Rishi must have attained the consciousness of the Divine Child of Shiva and Parvati, the Shivachaitanya.

Not all avatars come with a mission, sometimes it is more a learning exercise, set up by themselves or their devata or subtle Guru. Narada in the Ithihasa Purana literature, for example, we read often was taught about Maya itself by Vishnu, who would assume human form with Narada, and show him how entrapped he could become in the material world. Tales of Matsyendra (Agastya)teaching his disciple Goraksha are also abundant on this. Dattatreya is another great avatar and Guru who subjects his disciples to such births. Sometimes it is also to absorb the Karma of a particular devotee of the deity or Guru, that a more advanced devotee or disciple will incarnate, and other times to guide or help them (as Vivekananda did with Ramakrishna), or teach them something specific.

Thus, in the great Eternal Tradition (Sanatan Dharma), there are boundless avatars popping up here, there etc. - not only in India, but also other regions. We read in the texts that various pious Kings and Rishis took birth in other lands and came back to, or taught Indian philosophy.

Pythagoras, for example, took up Indian Samkhya, though born a Greek, and thus subscribed to the Vedas. Other examples are the likes of people in SE Asia, who were blessed with visions of Rishis like Agastya, and given Vedic teachings. They eventually return to India, or teach the Vedic Dharma of India to people in their land, and abroad, as Pythagoras did. Jesus is also an example of an avatar of a Rishi in a foreign land. No doubt the likes of Akhenaton and others in ancient Egypt, were also incarnations of ancient Indian Kings like Janaka or Rishis, whose life also thus, reflected the Vedas.

The reason they do this, is because many thousands of years ago, the regions of SE Asia and Pacific were Vedic Lands ruled from Lanka and S.India, and Egypt, Americas etc, also were from various parts of India. It is thus why such Rishis were reborn, to restore Vedic teachings to such lands. Dayananda Saraswati pointed

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Lao Tzu, the teacher of Taoism (Chinese form of Samkhya-Yoga), himself was an avatar of the great Siddha, Bhogar Nath. The ancient Shang Rulers of ancient China, were a Dravidian/Old Vedic speaking Caucasoid peoples from Kashmir, where the Chinas originated, and hence their old Vedic connections. The likes of Bhogar and Vasishta thus reincarnated in such lands, to re-teach lost Vedic wisdoms there. It is much how Lama Pong Re Sung Rap Tulku Rinpoche is said to be reborn in New Zealand, done so, for his safe birth, it was said. Dravidian and Tibetan communities and archaeology, have also revealed ancient Indian ties with this land, once part of the Southern Lands belonging to ancient S.India before the floods.

So, as we can see, avatars are not limited by place and time, and can appear anywhere. Many famed Rishis also remain in the realm between the earthly and the liberated in certain Lokas (astral spheres), for quick rebirth at certain times, as per their wish. Other liberated and higher Rishis, especially those merged with deities, as described above, also receive an astral command from their devata or Guru, and also by their own intuition and will, decent in human flesh, as Saviours from the darkness of avidya.

So, how do we recognise an avatar? It is very hard, and only for a few great Souls.

Although Krishna is extremely popular now, as an avatar of Rishi Narayana, few actually saw this, and saw him as an ordinary human being, as many have done with Ramakrishna, Ramana and Anandamayi Ma (especially in the West). Only the likes of Draupadi and Arjuna, really saw the being of who Krishna had attained unity with, and had from there, again descended. Vyasa was also an avatar.

Vyasa and Krishna had an important Mission. The greater Cycle of Kali-Yuga commenced around their time, and humanity, excepting a few, found it hard to study the Vedas, Brahmanas and Upanishads, and understand them. So, Gita and the text it belongs to (Mahabharata), the Puranas and the later versions of Upanishads and Vedas were composed, so as to act as a supplement. Between 1900BC (When Vedic culture ended with Saraswati disappearing) up until the time before Shankaracharya (c.500BC), the oldest Agamas and Tantras were composed, as Vedic teachings in Upanishads and Puranas, had become even more obscured. Between Shankara and the last of the Guts (c.600AD), the last of the Tantras were composed, as to restore them from Buddhistic influences, and revive the Hindu tradition, which again commenced with Shankara.

Another notable avatar is the great Abhinava Shankara (c.800AD), the 38th Successor of the Kanchi Math from Adi Shankaracharya, who founded it, some 2,500 years ago. His life mirrored that of Adi Shankara, and disappeared into the Himalayas at the end of his avatar. He helped restore Hinduism, at a time when the first influxes of Islam swept the nation, and the remaining traces of Buddhism. It is he, who and who's date, is confused by some, with that of Adi Shankaracharya*, of who he is probably a reincarnation of, to revive his lineage.

No doubt before Kalki, there shall be many other avatars as well. Kalki himself represents the restoration of the Vedas by his White Horse, as the Horse did with Yajnavalkya and Dadhyak, as a symbol of Vedic restoration. His Seer is said to be Raja Yajnavalkya, which shows the relation between the Sun-Steed and Hayagriva. So, he shall be a great Vedic Teacher, or perhaps many of them.

Without such voluntary incarnations of the Rishis, mortals would be forever in delusion, and the Eternal Dharma (Sanatan Dharma), will be lost to the ways of humanity. It is thus, fortunate for us, that the great Beings take merely an hour from their Cosmic Lifetime, and decent in Human flesh, for the welfare of humanity, restoring Vedic Dharma!

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CHAPTER XII:

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VEDIC YOGA TERMS:

There are many terms in the Vedas, that metaphorically denote various terms and practices in later Yoga.

Here, are described just a few, as an example.

1. Madhujihva (honey-tongued). This refers to the practice of Khechari-mudra, whereby the accomplished Yogin tastes the nectar or honey (madhu) with his tongue (jihva) in the sahasrarapadma chakra, and thereby experiences ananda (bliss). Madhu itself also has a double meaning, as ananda, and also amrita.

2. Indra (Lord of the Sense-organs).

It refers to the Yogi or Lord Shiva-Yogeshvara, who was controlled his senses. It is also cognate to Ishvara in Vedic terminlogy, which is Shiva.

3. Sahasrarachakshu (Thousand-eyed).

A Vedic term for Vedic Soma as the Soma or Sahasrarapadma (Thousand petal led Lotus) Chakra.

4. Svarpati (Lord of the Self).

This name is applied to both Indra and Agni in the Rig Veda, and refers to them as the Yogi or God (Shiva, Indra or Skanda, Agni), who is the Self-Lord or Jnani, the self-realized Brahmavadin. It is also a term used for the Maruts.

5. Gopati (Lord of Light or Cattle).

A common name for Vedic deities, it means many things, and is cognate to later Gopala. As Lord of Cattle, it means Lord of Pranas, since Cattle are Pranas in Vedic lore. It is also means Lord of Senses, as Go are senses, and also Lights (meaning Jivas). It hence has many levels, all of which mean of a Yogi who has controlled his senses etc. It is an older term for what is later called Pashupati.

6. Marut.

The Maruts meaning Flashing, Shining, Powerful. They are Rudras (forms of Shiva), and their leader is generally Soma or Indra. They are called Ghora (terrible), Ugra (wrathful) right down to Yuva (Youthful). They are Munis, Siddhas and Sadhus of later times - the Tantric Aghoris, Bhairavas and Nagas etc. like later followers of Goraksha and Dattatreya (Vedic, Evayamarut). They are basically Siddha-Yogis of the Vedic era.

7. Soma.

Soma is the Moon and represents the Sahasrarapadma Chakra in Rig Veda. But, he is also a deity, and is a Youthful Seer who leads the Maruts in the Vedas - cognate to later Sundara/Dakshinamurti who is likewise, and also personifies it. As the Gandharva, he connects to Kameshwara, an epithet given to Sundara. Like Sundara-Dakshinamurti, he is also a form of Indra (Shiva), as the Youthful Seer, and Divine Guide, especially to Priests as the Primal Initiator and Pundit, like Dakshinamurti.

8. Vishvarupa (Universal Form).

He is the false Guru of the Devas in Vedic lore, and also an Asura (Anti-God). He was destroyed by Indra. Yogically, as the Cosmos-form, he represents Maya or Prakriti, which must be destroyed. He is hence the false-Guru, as the Outer-world.

As Maya or the Cosmos, Indra thus gains the title 'Vishwavjit'(Conquerer of the Universe) in Rig Veda (II.22.1), meaning that he has destroyed or overcome Maya.

9. Vajra.

The Vajra is the weapon of Indra, which he uses to destroy Maya. It is called so, for it harnesses the power of Vidyut (lightening), itself called so as it destroys (vidana) ignorance or Maya. It is thus the Shakti-astra of

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Vedic times, later becoming the basis for the Vel of Skanda or the Trishula of Shiva, the Jnanastra, Third-eye etc. The weapon of Jnana and Nirvanashakti.

10.Shachivan or Shaktivan (Possessor of Power).

A rare name given to Indra in Rig Veda, cognate to Shaktiman for Shiva in later times.

11. Maghavan (Lord of Wealth).

A common term for Indra as the Conquerer of the Svarga-Loka, which lies in the Manipura (gemstone City) Chakra, of the subtle Body. This Chakra is also the Chakra of Fire (Agni), which is why Vedic Agni is also called Vasu, Vasudeva and Vasupati as Lord of Wealth - the Manipura Chakra.

12. Indu (Circle, Point).

This is cognate to later Bindu, and represents the Indu Chakra in the subtle body, which lies below the Sahasrara or Soma. It is a name for Soma as the Soma-drops, which are tasted. It also connects to Indra in his form as Shatakratu (Hundred Mind-Powers), which is the Indu-Chakra, the Chakra of a Hundred Petals, and of mind (manas) quality.

13. Aditi (Primal Reality).

Vedic term for the Goddess as Adya-Shakti or Primeval Power of the Universe. She is the power behind and thus Mother of the Gods. Her sons, the Adityas (Suns), numbering seven, represent the Seven Chakras of the subtle body.

14. Dyavaprithvi (Heaven and Earth).

It has two meanings:-

1. The joint-deity as Rodasi, the androgynous cognate to later Ardhanarishvara, the sexless aspect of Brahman.

2. Heaven and Earth combined. It is made from Dyaus (Heaven), representing Purusha of Samkhya, and Prithvi (Earth), representing Prakriti of Samkhya. Their union as Dyavaprithvi (sometimes given as sexual, as in Tantrashastra), gives birth to Indra, who is Prana.

Dyavaprithvi or Dyaus and Prithvi and their union in sexual embrace etc., are thus the basis for Kapila's Samkhya-Yoga, from which later Tantra derives from - though in a more direct Vedic manner, in relation to Indra and Indrani as Dyaus (Light, Spirit, Purusha) and Prithvi (Earth, Matter and Prakriti).

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CHAPTER XIII: OVERVIEW AND POINTS OF THE TANTRA-AGAMA NATHAS AS VEDIC SEERS:

It is interesting Agastya, the brother of Vasishta, and also perhaps his Guru, I connected with Matsyendra and Vasishta with Goraksha, because of his cow, Nandini.

Now, Agastya is later associated with Srividya and Shaivism. He learnt Srividya from Hayagriva, who is Dadhyak Atharvan. Srividya is thus another later form of the Soma or Madhuvidya, which connects to Srividya. In addition, Lalita is Kameshvari, and Agastya is seer of Rati in Rig Veda. Agastya is also

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Soma and Madhu both refer to Sahasrarapadma, which is essentially what Srividya and Lalita are concerned with, as personifying, as Anandavidya. Moreover, Soma as deity himself as the Divine Youth, Lover and Seer and being sahasrarachakshu = sahasrarapadma, is Sundara-Dakshinamurti, spouse of Soma in later times!

Moreover, Agastya as the First of Siddhas, is also Vedic. In Rig Veda he is associated with Indra (Shiva) and the Maruts (Siddhas) as their brother (RV.I.170.3). Aitareya Aranyaka (I.2.2.11) also associates Agastya with Indra-Shiva and Marut-Siddhas.

Likewise, the Shakta traditions are said to have come from Dattatreya, son of Rishi Atri, one of the Saptarishis and also Parshurama, the son of Saptarishi Jamadagni.

Vasishta is also the Seer of Tara in later times. Note the connection here - he is the great Seer of the Shaivite Mahamrityunjaya in the Rig Veda (VII.59.12), which is itself the actual Taraka-mantra, and hence relates to Shiva and Shakti as the Tara. So the Vasishta-Tara connection is also Vedic - and his association with Saraswati and Mahachinachara, refers to the ancient Saraswati-sadhanas in the Himalayas. Note also that Gayatri as the Song of Deliverance, a form of Saraswati, is also the Tarakamantra of the Vedas, and also associates the Goddess with Tara - Vishwamitra, the rival and disciple of Vasishta, is thus also her Seer!

Vishwamitra in the Vedas, is himself taught the Pranayoga by Indra, which associates him with Agastya (Matsyendra, the kumbha-sambhava and kumbha later becomes Matsya in N.India) and his disciple Vasishta (Goraksha, seer of Shiva's Mahamrityunjaya and brother).

It is interesting Agastya, the brother of Vasishta, and also perhaps his Guru, I connected with Matsyendra and Vasishta with Goraksha, because of his cow, Nandini.

Likewise, the Shakta traditions are said to have come from Dattatreya, son of Rishi Atri, one of the Saptarishis and also Parshurama, the son of Saptarishi Jamadagni.

Vishwamitra in the Vedas, is himself taught the Pranayoga by Indra, which associates him with Agastya (Matsyendra, the kumbha later becomes Matsya in N.India) and his disciple Vasishta (Goraksha, seer of Shiva's Mahamrityunjaya and brother). Note Sayana called Agastya a fish because of his birth also. There was also confusion between Agastya as Mana (standard measure, because he was small at birth) and Meena (fish) in the North, and his Kumbha-birth - hence how Matsyendra was formed. He was also called Matsyendra, I believe, as he was the indra or lord that was 'born like' a fish (matsya), in a Kumbha - just like the Matsyavatara was!

Moreover, tradition ascribes the avatarhood of Agastya and Vasishta as avatars of Agni and Vayu respectively - who themselves are forms of Shiva - much like how Matsyendra and Goraksha are avatars of him in later times.

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Bengal, also shows him as Goraksha, in the more Himalayan and Western regions - it confirms my theory, that E.India and S.India retain the more 'Vedic terms' for these Rishis, as opposed to N.India and Himalayas.

Hence, through these connections, it shows that the so-called 'Siddha-Nath' traditions are, infact, those of, and the teachings of Aryan Seers, not from tribal areas, of which later got these teachings and turned them into practices of their own.

Moreover, tradition ascribes the avatarhood of Agastya and Vasishta as avatars of Agni and vayu respectively - who themselves are forms of Shiva - much like how Matsyendra and Goraksha are avatars of him in later times.

The tale of Agastya taking Vasishta (Rig.VII.33.10), is also much like how Matsyendra gets Goraksha. Note also that Matsyendra is founder of the Himalayan Nath-sampradayas and Agastya is of South, which shows them as cognate, as Indra and Shiva are. The connection of Vasishta instead of Goraksha in Assam and Bengal, also shows him as Goraksha, in the more Himalayan and Western regions - it confirms my theory, that E.India and S.India retain the more 'Vedic terms' for these Rishis, as opposed to N.India and Himalayas.

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