DOCSLIB.ORG

Yogic Experiences Detailed in the Indic Scriptures: a Rational View

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Yogic Experiences Detailed in the Indic Scriptures: a Rational View 133 ReviewArticle RFPIndianJournalof MedicalPsychiatry Volume 1 Number 3, September ­ December 2018 YogicExperiencesDetailedintheIndicScriptures:ARationalView T.V.Gopal Abstract Modernsciencehasaddressedtheissuesconcernedwiththefunctioningofthehumanbraininthepersonal, socialandtoanextentintheglobalcontexts.Centuriesofeffortsinunderstandingthefunctioningofhuman brainhavemerelyprovidedabasicunderstandingofabout1%ofthehumanbrain.Moreimportantly,the ‘cosmiccontext’ofitsfunctioningthatisrichlydiscussedintheindicscripturesisneitherdefinednorexplored by the current day science.This aspect ofhuman experience, hithertocondemned asabnormal by modern science,mayprovidevitalcluesinunravelingthesecretsofhumanbrainanditsbehavior. ModernsciencepostulatesthatHumanbrainislikeanytypicalenginewithalimitedenergyatitsdisposal. Theentropyinherentinitsfunctioningleadstoirrevocablelossofenergythathastobereplenished.Theprocess ofreplenishmentcanbenaturalrest,forcedrestormedicationthatreducesorslowsdownthebrainfunctioning. Theindicscripturesprofessthatitispossibleforthehumanbraintoattainastatecalled“consciousness”wherein ithasanunlimitedenergyatitsdisposal.Anunderstandingofthis humanphenomenonhaseludedmany scientistsanditmaybetheunexpectedsciencetocomeinthenewmillennium. Severalmethodologiesvividlyportrayedintheindicscripturesenableanindividualtoattainthishighly covetedstateoffunctioningofthebrain.‘KundaliniYoga’isonesuchmethodology.Thepractitionerofthis yoga iscalled a ‘sadhaka’. Indicscriptures pertainingto this yoga providegraphic descriptionsof several ‘mysterious’experiencesthatcouldbeencounteredbythesadhaka.Lackofscientificbasiscoupledwithgross mis­interpretationandmisuseofthedescriptionsbyquackshascondemnedmanyaspectsofthisyogaintothe realmsof‘mysticism’andobnoxiouscults. Thisarticleisanattempttoprovidearationalviewforseveralmysteriousexperiencesofthepractitionersof ‘KundaliniYoga’.Someapproachestoinvestigatesuchexperiencesusingscientificmethodsarealsosuggested. Keywords:KundaliniYoga;Mysticism;CosmicContext;Mantra;Music. Introduction [7] Sleepisperhapsveryclosetoanunconsciousstate ofmind andcanbe tappedforuseful information.Routinechoreslikewalking,brushing “Man cannot persist long in a conscious state; he teeth,drivingandsoontendtobeperformedina mustthrowhimselfbackintotheunconscious,forhis subconscious state of mind. This is perhaps the root lives there” - Goethe firsttrace ofhealthytrance.Morepronounced formofthistranceisseeninsportsmenfocussed onthegameobliviousofeverythingelse.Inshort Itisperhapsforthisreasonsleepisvitalfor thisisaformofhighlyfocusseddeepthoughtora healthyliving.Sleepalsoprovidesthemost state of self­hypnosis. Trance hasbothered familar hallucinatory experiences called dreams. philosophersandmedicalpractitionersforseveral Author’s Affiliation: Co­Ordinator, Center for Applied Researchin Indic Technologies [CARIT] &Professor, Department of Computer Science and Engineering, CEG Campus, AnnaUniversity, Chennai,Tamil Nadu 600025, India. Correspondence and Reprint Requests: T.V. Gopal, Co­Ordinator, Center for Applied Research in Indic Technologies [CARIT]&Professor,DepartmentofComputerScienceandEngineering,CEGCampus,AnnaUniversity,Chennai,Tamil Nadu600025,India. E­mail:[email protected];[email protected] RFP Indian Journal ofMedical Psychiatry / Volume1 Number 3 / September ­ December 2018 134 T. V.Gopal/YogicExperiencesDetailed intheIndicScriptures:ARationalView centuries. There is no cogent explanation of this acquired byskilfullyharnessingthephysicaland phenomenoneven today. mentaleffectsof theplanets.Interestingly,thisis Hallucinations­‘seeingthings’,‘hearingvoices’ thebasisforseveralformsofocculttechniquesof isconsideredtobeapathologicalsymptom. India. Mesmerism canproduce somnambulists Surprisingly, several eminent personalities such too.Thereareinstanceslikeinmagicshowswhere asGautamaBuddha,SaintPaul,Muhammed[20], themindcontrolisusedtomovephysicalobjects JoanofArc,Socratesreportedthattheyhavebeen aswell. inspiredbydivineformsandvoices.Infact,this Hypnotism temporarily induces certain isbelievedtobetheculminationofallpenances. patterns of networks within the brain of the In Hindu philosophy a controlled form of person(s)infrontofthehypnotist.Thepattern recognizingagodlyinductionisoftentheendgoal inducedis a functionof thehypnotists template ofapenance.Thisformisperhapsastateof network which is well­formed within his brain. mysticalecstasy.Thereisthusahugegreyarea Thispatterntemporarilydisplacesthe ‘self­ intheunderstandingofHallucinations. conscious’stateofthehypnotizedperson(s).This isamoreadvancedformofMesmerism.The Infact,betweenconsciousstateofmindandthe subjectoftheHypnotistcandowhateveristold unconsciousthereareseveralstatesthatdemand inasub­consciousstate.Thehinduyogicbeliefthat deeperresearchandseveralstatesprovingto mindcanalsocontrolobjectsincluding bodiesof eludeacoherentunderstanding.Istrancedivine otherhumanbeingsexternaltothebodyoftheyogi or diabolic? isakintothetheoryofhypnotictherapy. CertainSiberiantribesprofessedandpractised Decades of absolute materialism forced a form of quasi­religious ecstasy called researchersto confinethemselves to thephysical ‘Shamanism’.Itisbelievedtobeanastralor natureofBrain.Asaconsequence,trancerelated mentalunisonwithachosenspirit.Witch­doctors symptoms are attributed to abnormal chemical practicethismoreasabusiness.Theextremeform flows in the brain. All of us in a regular work ofthisexperienceiscalledconvulsionandthisis environment do have to get into a concentration diabolic.Whenthebeliefinthedevilwanedthis shellorself­hypnosisatsomepointortheother. statewascalledamaniaorepilepsy.Henry Theyogamethodologyprescribed intheIndic Sigeristarguedthatman’sinstinctispurerinless scriptures encompasses all theaspects discussed developed civilisations. Shamanism is a above andenables a smooth transition amongst temporarylossofinstinctattributedtoevilspirits. various states of mind. Indic scriptures vividly Anyindividualcancontrolandenterthisstate describe four principle states of mind namely ­ of trance at will with training. A benevolent wakingstate,dreamstate,deep­sleepstateand formofthisaspectispenanceforacquiring self­realized state. There are several other godlinessoryoga. advanced states such as ‘Turiya’, ‘Samadhi’ and Externalfearcaninduceepilepsyorfits.An soonarevividlydescribedinthescriptures.A individual tends to become hysterical. discussiononvariousstatesofmindisbeyondthe Unfortunately,thisdiseasealsogetstuckedaway scope of this article. Yoga effects the state in mysticism asit can be mimicked at will. An transitionsandtherebykindlesthelatentuntapped extremeformofhysterical fitsiscoma.Inthe energies within the body of the yogito produce eighteenthcenturyitwascalledexorcism.Massage startlingbehaviouralchangesanddemonstratable withouttouchingthebodywaspractisedby psychicpowers.However,untilrecentlymodern ‘strokers’. This wasa cure forcertainformsand sciencehasbeenreluctanteventoadmitthatyoga gradesofhystericalfits.Strokersrelyonthebelief couldenablesupra­normalbehavioursandpsychic thatcertainmagnetisablefluidsflowintothe powers. brain.Thisbeliefis alsothebasisformagnetic therapy. KundaliniYoga[6] JesusChristisbelievedtohaveachieved Theword‘yoga’seemstohavebeenderivedfrom phenomenal successby instilling faith in the theSanskritword‘Yuj’meaning‘tojoin’or‘toyoke’. individualsexhibitingdiabolictrancesymptoms. Thus‘yoga’meansjoiningoryokingtheindividual ItisimpossibletocorrectmindsbyMagic. soulorself­consciousstateofmindtotheUltimate Mesmerdemonstratedthat‘animalmagnetism’ orBrahmanalongthepathofSelf­realization.Hindu canbeinducedintoanyindividual.Mesmer philosophyprofessesthateveryonecanattainthe theorisedthatthisabilitytoinducecanbe Brahman. RFP Indian Journal ofMedical Psychiatry / Volume1 Number 3 / September ­ December 2018 T. V.Gopal/YogicExperiencesDetailed intheIndicScriptures:ARationalView 135 Avitalforceisbelievedtobeasleepatthebottom ‘Apana’.Theothervitalair‘prana’isseatedatthe of the Spinal Cord inevery human being. When AnahataChakra.Thetwoairspulleachotherand awakeneditisbelievedtomoveupwardtowards deathoccurswhenthisactivityceases. the soft spot in the skull or Sahasraaraalongthe Adifficultchakrarepresentingthe‘Isthadevatha’ Spinal cord.This vital forceiscalled ‘Kundalini’. (8petalledlotus)isbetweenAnahataChakraand It iscalled ‘Oordhwagaprana’in thefamous text ManipuraChakra.Onehastoshakeoffthereliance ‘YogaVaasistha’[14]asitindicatesanupward onthe‘Ishtadevatha’orfavouritegodorgoddessto movementofvitalforce.Itwasalsocalled crossthishurdle.A12­petalledlotuscalled ‘Udghata’insomecommentariesoftheYoga ‘Chandra­Loka’or‘Baindava­Sthana’justbelow sutrasbyVyasaandBhoja.‘KundaliniYoga’isthe the‘SahasraaraChakra’representsthesupreme rigorous practice of arousing the Kundalini and stateofconsciousnessoreternalbliss. controllingitsupwardanddownwardmovements alongtheSpinalcord.Thebodyviewprofessedby Therearedifferencesastothenumberofpetals thepractitionersof‘KundaliniYoga’isdiscussed across theUpanishads that detail this yoga [11]. below. TheYogaKundaliniUpanishadsuggests16petals insteadof12petalsintheAnaahataChakra.The a. Thereare14importantnerveseachwithan DhyanabinduUpanishad andthe Shandilya associated deity. Upanishadsuggest12petalsinsteadof10petals b. Thereare12importantorganseachwithan intheManipuraChakra.Anumberofworks associated deity. includingtheDhyanabinduUpanishadrefertoa c. Therearesevencharkas orpsychiccenters secondary chakra below theAnaahata Chakra. (termedlotusesinyogicparlance).Eachpsychic ManychakrasbetweentheAajnaChakraand
Load more

Recommended publications
  • The Significance of Fire Offering in Hindu Society
    INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation.
    [Show full text]
  • Tibetan Buddhist Meditation Sangharakshita
    Lecture 61: Tibetan Buddhist Meditation Sangharakshita Mr Chairman and Friends, Time is passing, as time always does pass, and it seems that we are now craw inq to tte end of our course on an Introduction to Tibetan Buddhism, and this is in fact this evening the last lecture but one. Let me just remind you, before we begin, That the first half of the series, the lectures comprising the first half of the series, were more historical and as it were even institutional in character, but the second half of the series, The second group of four lectures, ses to be rather more practical, rather more, if you like, religious or spiri tual, The week before last, therefore, beginning this second group within the series, we dealt with Symbols of Tibetan Buddhist Art, and last week, as you may recollect, we dealt with the Four Foundation Yogas of the Tibetan Buddhist Tantra, Now today we come, in our seventh lecture, to the most practical, we might also say the most religious, the most spiritual, aspect of all: we come to something which constitutes the heart in many ways of the spiritual life, that is we come to Tibetan Buddhist Meditation, Now we may say, in a general way, that meditation, or dhyana, is an important aspect not only of Tibetan Buddhism but of all schools, of all Buddhist traditions whatsoever. Whether one examines the Theravada teachings or those of the general Mahayana, whether Indian or Far Eastern, whether one looks at the Tendai school or whether one looks at even the Shin school one finds that meditation in one form or another is an ortant aspect, an integral part of each and every one of them And this isn*t surprising, because from the very beginnings of Buddhism, if we go right back- to the Buddha*s own teaching, so tar as we can make thaf out, so far as we can decipher it, it does seem that an emphasis, a very great emphasis often, was placed upon what we call meditation, If we let our thoughts go back to the Buddha*s Noble Eightfold Path.
    [Show full text]
  • Trends in the Development of Buddhism
    II TRENDS IN THE DEVELOPl\lENT OF BUDDHISM Biswanath Banerjee More than two thousand five hundred years ago Gautama, the Buddha, preached a doctrine unheard before and which in course of time spread over a large number of Asian countries to influence and mould the life, thought and works of the peoples of those countries. Gautama is said to have shown a Path which makes an end of suffering leading to emancipation. In course of centuries after the demise of the Founder Buddhism underwent so many far reaching changes and included within its folds so many diverse things that the original words of the Master became changed beyond recognition. What we mean by Buddhism today is not the essence or fundamentals of the teachings of the Buddha but a religio-philosophical system which adopted and assimilated new ideas and beliefs from the environments in which it developed. To understand the background of Buddhism we must take into consideration the problem of the relation of Buddhism to Brahmanism. Brahmanism as developed from the religion of Aryan Indian and influenced by non-Aryan contacts had by the sixth century B.c. developed itself into an 'elaborate sacrificial and sacredotal system'. It was in the midst of this Brahmanic system that Buddhism originated. Brahmanic ideal and principles have very much influenced and guided Buddhism particular in its later phases which are more akin to Brahmanism. The elaborate ritualistic systems ofthe Vajrayana and its offshoots have given the religion a totally different form and flavour. The Buddha preached throughout his life but never put down anything in writing.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • Sri Aurobindo's Formulations of the Integral Yoga Debashish Banerji California Institute of Integral Studies, San Francisco, CA, USA
    International Journal of Transpersonal Studies Volume 37 | Issue 1 Article 6 9-1-2018 Sri Aurobindo's Formulations of the Integral Yoga Debashish Banerji California Institute of Integral Studies, San Francisco, CA, USA Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Banerji, D. (2018). Sri Aurobindo's formulations of the integral yoga. International Journal of Transpersonal Studies, 37 (1). http://dx.doi.org/https://doi.org/10.24972/ijts.2018.37.1.38 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Special Topic Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Sri Aurobindo's Formulations of the Integral Yoga Debashish Banerji California Institute of Integral Studies San Francisco, CA, USA Sri Aurobindo Ghose (1872–1950) developed, practiced and taught a form of yoga, which he named integral yoga. If one peruses the texts he has written pertaining to his teaching, one finds a variety of models, goals, and practices which may be termed formulations or versions of the integral yoga. This article compares three such formulations, aiming to determine whether these are the same, but in different words, as meant for different audiences, or whether they represent different understandings of the yoga based on changing perceptions.
    [Show full text]
  • Fundamental Concepts of Hinduism
    Fundamental Concepts of Hinduism My Salutations to all Devas-Rishis-Pithrus OM DEDICATED TO LORD YAMA, MARKANDEYA, NACHIKETAS, SAVITRI AND NANDI, THE ETERNAL ATTENDANT OF LORD SIVA, WHO HAVE ALL UNRAVELLED THE MYSTERIES OF THE LIFE BEYOND DEATH OM "Hinduism is not just a faith. It is the union of reason and intuition that cannot be defined but is only to be experienced” - Dr. Sarvepalli Radhakrishnan (1888-1975) ॐ अञानतिमिरा्ध्य ञाना्जनशलाकया । चषुु्िीमलिं यॳन ि्िॴ रीगरवॳु निः ॥ om ajnana-timirandasya jnananjnana salakaya caksur unmilitam yena tasmai sri gurave namah “I offer my most humble obeisance to my spiritual master who has opened my eyes which were blinded by ignorance with the light of knowledge.: [FOR PRIVATE CIRCULATION] 1 INTRODUCTION The Information on this article “Fundamental Concepts of Hinduism” furnished here in is compiled from various mail friends, internet sites and elders who have knowledge on this subject. The documents referred in the net sites are quoted as told but not gone through by me for their authencity. Every effort has been taken not to leave essential points but to make the reading informative and interesting. Since the subject matter is lengthy and it could not be confined in one or two postings - it may appear lengthy. Hindu Dharma says, “To lead a peaceful life, one must follow the Sastras which are the rules of the almighty that cannot be changed by passage of time(i.e.kruta,thretha,dwapara&kali yuga).The almighty says, “Shruthi smrithi mamaivaagya yaasthaam ullangya varthathe | Aagya chhedi mamadhrrohi math bhaktopi na vaishnavahah||” Which means,vedas and sastras are my commands and one who surpasses these rules have breaken my laws and cannot be considered as my bhakta or a vaishnava.
    [Show full text]
  • A Religio-Biological Model of the Maori and Vaisnava Sahajiya Traditions" (2018)
    William & Mary W&M ScholarWorks Undergraduate Honors Theses Theses, Dissertations, & Master Projects 5-2018 Evolutionary Competition as Religion: A Religio- Biological Model of the Maori and Vaisnava Sahajiya Traditions Benjamin Highland Follow this and additional works at: https://scholarworks.wm.edu/honorstheses Part of the Behavior and Ethology Commons, Comparative Methodologies and Theories Commons, Epistemology Commons, Evolution Commons, Hindu Studies Commons, History of Religions of Eastern Origins Commons, Other Ecology and Evolutionary Biology Commons, Other Religion Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Research Methods in Life Sciences Commons Recommended Citation Highland, Benjamin, "Evolutionary Competition as Religion: A Religio-Biological Model of the Maori and Vaisnava Sahajiya Traditions" (2018). Undergraduate Honors Theses. Paper 1194. https://scholarworks.wm.edu/honorstheses/1194 This Honors Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Undergraduate Honors Theses by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. Contents Acknowledgments ii Introduction………………………………………………………………………………………..1 Chapter 1. The Religio-Biological Model: Religious and Biological Epistemology……………..4 Chapter 2. Ethnographic Data: The Maori and the Vaisnava Sahajiya………………………….26 Chapter 3. Application and Reconciliation: Creating a Common Epistemology……....………..69 Conclusion……………………………………………………………………………………….84 Bibliography……………………………………………………………………………………..90 i Acknowledgements I would like to extend thanks to those who have helped me accomplish this undertaking. First, I would like to thank Professor Paul Heideman for suggesting that I read David Sloan Wilson’s Darwin’s Cathedral, which sparked my interest in combining religious and biological theory.
    [Show full text]
  • SADGURU SWAMI NIGAMANANDA for YOUNG READERS Preface
    SADGURU SWAMI NIGAMANANDA FOR YOUNG READERS Preface Nityashuddham Nirabhasam Nirakaram Niranjanam Nityabodham Chidanandam GuruBrahmam Namamyaham The book Sadguru Swami Nigamananda For Young Readers is being published by the divine blessings Sadguru Swami Nigamananda. It is offered as a gift of love and as aa treasure trove of knowledge for young readers whose primary language is EEnglish.nglish. This book is a transliteration of the book “Pilanka Nigamananda” which was translated into Oriya from the original Bengali text written by Ma Narayani Devi, the adopted daughter of Sadguru Swami Nigamananda and published by Nilachala Saraswata Sangha, Puri, Odisha, India. While every effort has been made to preserve the ststyleyle and the flavor ooff the original ttext,ext, some modifications and adaptationadaptationss have been made ttoo enenhancehance readability. The need for this book in English became obvious when a group cacalledlled “Young Aspirants” started meeting and having periodic but regular meetings in the United States and in the United Kingdom. The “Young Aspirants” are childchildrenren of immigrants frfromom Orissa, India, but unlike their parents, have adopted English as their primary medium of instruction and the language of choice for both reading and for writing. The occasional readings during the “Sunday School” havhavee now been compilecompiledd as a book. It is our hope that this book wiwillll inspire kids all over the world, enthusiastically offered to and read by children of all ages. Sadguru Swami NigNigamanandaamananda was a great sage and an eenlightenednlightened saint born in India. He lived an exemplary life. At a very tender age he gagainedined spiritual enlightenmentenlightenment by follfollowingowing the process of Tantra, Gyana, Yoga, and Prema.
    [Show full text]
  • Sat-Chakra-Nirupana-Kundalini Chakras.Htm Bāhyapradeśe = in the Space Outside
    Bhagavad-Gita:Chapters in Sanskrit BGALLCOLOR.pdf (All 18 chapters in Sanskrit, Transliteration, and Translation.) bg01-Sanskrit bg02-Sanskrit bg03-Sanskrit bg04-Sanskrit bg05-Sanskrit bg06-Sanskrit bg07-Sanskrit bg08-Sanskrit bg09-Sanskrit bg10-Sanskrit bg11-Sanskrit bg12-Sanskrit bg13-Sanskrit bg14-Sanskrit bg15-Sanskrit bg16-Sanskrit bg17-Sanskrit bg18-Sanskrit Bhagavadgita in English BG01 BG02 BG03 BG04 BG05 BG06 BG07 BG08 BG09 BG10 BG11 BG12 BG13 BG14 BG15 BG16 BG17 BG18 HOME PAGE Author: Purnananda-Svami (1526 CE) Commentary: Kalicarana in Sanskrit English Translation: Sir John Woodroffe Source: the Serpent Power Flowcharts, illustrations, Commentary: You have your Google search engine tailored for this site. Please enter the word(s) in the search box; it will take you to the file with that word in this web site. Enjoy your visit here. Search Sat-Chakra-Nirupana Six-Chakra Investigation Description of and Investigation into the Six Bodily Centers By Tantrik Purnananda-Svami (1526 CE) Sat-Chakra Nirupana is the Premier Composition on Kundalini Chakras. The Commentary was by Kalicarana in Sanskrit. This article is about Kundalini Chakras as described by Swami Purnananda. Go to Kundalini Power for more details on Kundalini Yoga. Pūrnānanda a Brahmana of Kasyappa Gotra wrote Sat-Chakra-Nirupana (1526 CE, SAka year 1448) and achieved Siddhi in VasisthAsrama, about seven miles from Gauhati, Assam, India. He wrote many other Tantrik works. This work is part of Sri-Tattva-Cintamani. English translation by Woodroffe (Serpent Power) is full in some verses; short, condensed in some verses; and modified in other verses. Some verses have extensive commentaries and illustrations by me.
    [Show full text]
  • Encyclopedia of Hinduism J: AF
    Encyclopedia of Hinduism J: AF i-xL-hindu-fm.indd i 12/14/06 1:02:34 AM Encyclopedia of Buddhism Encyclopedia of Catholicism Encyclopedia of Hinduism Encyclopedia of Islam Encyclopedia of Judaism Encyclopedia of Protestantism i-xL-hindu-fm.indd ii 12/14/06 1:02:34 AM Encyclopedia of World Religions nnnnnnnnnnn Encyclopedia of Hinduism J: AF Constance A. Jones and James D. Ryan J. Gordon Melton, Series Editor i-xL-hindu-fm.indd iii 12/14/06 1:02:35 AM Encyclopedia of Hinduism Copyright © 2007 by Constance A. Jones and James D. Ryan All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval systems, without permission in writing from the pub- lisher. For information contact: Facts On File, Inc. An imprint of Infobase Publishing 132 West 31st Street New York NY 10001 ISBN-10: 0-8160-5458-4 ISBN-13: 978-0-8160-5458-9 Library of Congress Cataloging-in-Publication Data Jones, Constance A., 1961– Encyclopedia of Hinduism / Constance A. Jones and James D. Ryan. p. cm. — (Encyclopedia of world religions) Includes index. ISBN 978-0-8160-5458-9 1. Hinduism—Encyclopedias. I. Ryan, James D. II. Title. III. Series. BL1105.J56 2006 294.503—dc22 2006044419 Facts On File books are available at special discounts when purchased in bulk quantities for businesses, associations, institutions, or sales promotions. Please call our Special Sales Department in New York at (212) 967-8800 or (800) 322-8755.
    [Show full text]
  • Dynamics of the Priest Symbol at Hindu Community in Mataram City
    Jayapangus Press ISSN 2615-0913 (E) http://jayapanguspress.penerbit.org/index.php/kamaya Vol. 3 No. 2 (2020) Dynamics Of The Priest Symbol At Hindu Community In Mataram City By: Ni Gusti Ayu Made Mawartini1, Ida Ayu Vista Dewi2, Ni Nengah Ditya Riskika Dewi3, Ni Gusti Ayu Nyoman Putriani4 1234Sekolah Tinggi Agama Hindu Negeri Gde Pudja Mataram [email protected] Keywords: Abstract Dynamics; This study aims to conduct a study of the dynamics in the priest Symbols; Priest; symbol at Hindu community in Mataram city. This study focuses Religious on issues relating to how the description, what is the function, Practice; Hindu how is the impact, and what is the meaning of the dynamics in the priest symbol at Hindu community Mataram city? This research was designed in an interpretive descriptive study using a case study model. Data collected by observation, interview and documentation techniques. Data were analyzed with data reduction techniques, data display, and data verification. Data validity is checked using credibility, transferability and confirmability testing techniques. Based on the results of the study, it was found that the dynamics of the priest symbol in Mataram city underwent a change which initially used the maśiwa-buddha symbol lately there was a tendency towards the use of the priest sarwa Sadhaka. The impact of the dynamics in the priest symbol in Mataram has the tendency to cause two phenomena, namely social segregation and social polarization. The meaning of the dynamics of the priestly symbol consists of religious, theological, ethical, mystical, social, cultural and economic solidarity. Kata Kunci: Abstrak Dinamika; Penelitian ini bertujuan untuk melakukan kajian terhadap Simbol; dinamika dalam simbol kependetaan pada masyarakat Hindu di Kependetaan; Kota Mataram.
    [Show full text]
  • Origins of the Chakras by Simon Heather
    Origins of the Chakras by Simon Heather In this article I am attempting to go back to the original sources of information about the chakras. At the end of the article I have included a guide to the meanings of the Sanskrit words used. The Sanskrit word ‘chakra’ means ‘wheel’ or ‘discus’ and implies something that is turning or spinning. Chakras are energy centres that interpenetrate the physical body. The chakras are first referred to in the Yoga Kundalini Upanishad that is part of the Krishna Yajur Veda, said to be written between 1,400BC and 1,000BC. Other sources put the dates for the Upanishads as between 800BC and 400BC. Later Upanishads were written down between 200BC and 200AD, namely Shri Jabala Darshana Upanishad, Cudamini Upanishad, Yoga Tattva Upanishad, Yoga-Shikka Upanishad and Shandila Upanishad. These refer to chakras, the five elements and bija mantras. Yoga Kundalini Upanishad In the Yoga Kundalini Upanishad it says that their are six chakras plus Sahasrara the crown chakra. This Upanishad is divided into sections with various headings. Yoga Kundalini Upanishad - Introduction “The Chakras are centres of Shakti as vital force. These are the centres of Prana Shakti manifested by Pranavayu in the living body.” “Glory to Mother Kundalini who, through Her Infinite Grace and Power, kindly leads the Sadhaka from Chakra to Chakra and illumines him and makes him realise his identity with the Supreme Brahman!” Yoga Kundalini Upanishad - The Rousing of The Kundalini “Kundalini Yoga. Kundalini, the serpent-power or mystic fire is the primordial energy or Shakti that lies dormant or sleeping in the Muladhara Chakra, the centre of the body.
    [Show full text]