sign in sign up
<<
Home , Ganachakra, Jabali, Shandilya (Rishi), Vibhuti

Notion Press Old No. 38, New No. 6 McNichols Road, Chetpet Chennai - 600 031

First Published by Notion Press 2018 Copyright © Mouli M S 2018 All Rights Reserved.

ISBN 978-1-64429-524-3

This book has been published with all efforts taken to make the material error-free after the consent of the author. However, the author and the publisher do not assume and hereby disclaim any liability to any party for any loss, damage, or disruption caused by errors or omissions, whether such errors or omissions result from negligence, accident, or any other cause.

No part of this book may be used, reproduced in any manner whatsoever without written permission from the author, except in the case of brief quotations embodied in critical articles and reviews. CONTENTS

Reviews v

Research Papers (ISSN No:2249-5754) vi

Authors Note vii

Welcome viii

Foreword ix

Before Reading xi

Chapter One: Introduction 1

Chapter Two: Evolution: The Previous Condition and Cause 50

Chapter Three: The Evolution of Creation 63

Chapter Four: Consciousness 163

Chapter Five: Dimensions 238

Chapter Six: Related Topics 279

Chapter Seven: Guidance 315

Chapter Eight: The Death 371

Chapter Nine: Summary 421

Chapter Ten: Subculture 426

Definition 457

References, and Theories 458

Notes 596

Drawing 601

Tables 608

Dictionary 613 CHAPTER ONE INTRODUCTION

It is important for any person to examine the existing rational sections prepared at logical and theoretical levels, in order to overhaul the physical, psychological and subtle layers of historical evolutionary attitudes and conditions, future actions and its mechanical, technical and philosophical aspects. The rational sections are mainly Veda, Upanishad, Philosophy, Darshanas, Puraana, Science and Psychology. In particular, Vedic, Upanishad, Philosophy, Darshanas, Mythology, Science and Psychology have discussed evolutionary history of evolution. Science has evidently discussed the evolution and evolutionary history of many evidences, as well as Indian history, philosophy and mythological references, not only about the history of evolution, but also on present-day situations, aspects of future and understanding, and implementation. For all these reasons, the following is an introductory bird view of the relevant sections of evolution. 1.1 Vedic Division ‘Veda’ is from the ‘Dhaatu’ called, ‘Vid.’ There is a meaning of Vid, knowing. ‘Vid-Jnaane’ means, the understanding of knowledge. It also called as ‘Vaangmaya.’ Veda is a religious literature that is archetypal, perhaps the oldest of the findings. Its literature viewed as’ recordings of intellectual references based on many individuals’ endeavors’ benefits. Its references called ‘Prookta.’ In other words, Veda references not made in the human intellectual thinking base, but primarily creates pre-synthesis in the human language medium. The experts say ‘Kartaara’ (author) of the references as ‘Drastaara.’ (Note: Drastaara mean viewers; who looked at the sight). Moreover, the also called ‘Apourusheeya.’ In other words, it is not from any human endeavor, but in the beginning of the beginning, in the creation of the creation, and after all destructions. The Vedas are about descriptions of life and non-life, in the formation of the scientific basis, especially the levels of human formation and evolution. In other words, the knowledge of Vaidika can also be understood by studies as ‘Itihaasa’ (history). The word history originates from ‘eti..hoo..asa.’ Vedas can also consider a ‘historical record.’ ‘Itihaasa’ has a definition in , the detail follows: [1] Itihaasa is a guide to man’s evolutionary path through specific-behavioral policies. It is also a guide to achieving meaning, lust, and salvation, as the life of manifestation evolved into humanity is the primary requirement of the four necessities. Current quotes on the Vedas conceptualized, from the very beginning of creation, to the evolution of nebulae, planetary stars, land and humans. With this, it also narrates about how far evolution can achieve. The language of the Vedas is in Sanskrit as the oldest Vedic Sanskrit. There is the opinion that Veda was primarily the only one in accordance with the use of the Yagna. These identified as ‘Trayi’ in the times of ‘Manusmriti.’ The researchers conclude that the Rig-Veda, the Yajur-Veda and the Saama-Vedas were the only ones that had joined the Atharva-Veda during the time of Kautilya. The Vedas have based on the culture traditionally taught by their , without the help of any script. Thus, they also have the name ‘Shruti.’ The main aim of the Vedas is to formulate a relation to the survival, meaning of life and evolution of the living organisms as ‘ Brahmanaatmakoo Veda.’ Thus, ‘these are the eternal and unquestionable wisdom,’ the opinion of the people. There is a reference to ‘Anantha Wai Vedaha,’ which says ‘Vedas are infinite.’ Its primitive form is very high. According to the linguist , there are twenty- one branches in Rig-Veda, one hundred branches in Yajur-Veda, one thousand branches in Saama-Veda and nine branches at Atharva Veda. Nevertheless, the current available Veda is a small part of the form. The researchers believe that ‘ Dwapaayana’ then divided these into four divisions in the twenty-eighth Dwaapara era. Dr. , the original editor of the philosophy of the book ‘Philosophy: The East and the Western,’ has divided the mantras in the Vedas into four main categories. They are exactly like this: Yagna Related: (1) : Poems to recite, (2) Saman: Songs worthy of singing, and (3) Yajas: Proverb word communities; 2 | Vedic Evolution: Its Philosophy and Science

(4) Mantra: The first and third forms related to the Classical etymology even though there is no formality. If sorrows relate to climax, marriage, anointing, ghost , etc., relate to the . The Vedas are as follows: Yagna is mainly responsible for the , the Hootru (holder), the Adhwaryu and the Udgaatru. If the Hootru utters the mantras that praise the god, the Udgaatru must mention the mantras. Similarly, the aptitude requires the implementation of the limbs and subunits in the Yagna to carry out the responsibility of maintaining the procedure. He who holds the responsibility of ’s position also needs to entrust with the supervision of the , the Adhwaryu and the Udgaatru. The role of ‘Brahma’ in Yagna is of utmost importance. He should essentially have the knowledge of Vedic branch, Atharva. Likewise, he also needs to have a rich understanding of the remaining Vedic branches. If the Hootru of Yagna is aware of the Rig-Veda, Yajur-Veda and the Adhwaryu have to knowledge of Saama-Veda. The Vedic divisions of the Rig-Veda, Yajur-Veda, Saama-Veda and Atharva-Veda have the sacraments of the , , and Upanishad. When a group of mantras is a code, the details of the implementation order of Yagna or Brahma or Brahman. Similarly, those who study in the forest are the Aranyaka, and the details of spiritual matters are Upanishad. The details of the concepts of spiritual mystery and the relativity of their related metaphorical layers, and in the Aranyaka explained in detail about the action of the Vaanaprastha, one of the Prastha Traditions. The code, Brahman and the Aranyaka are primarily discerning karma because they are called ‘Karma Kaanda,’ while the discern the knowledge of them, as they are called ‘Gnaana Kaanda’ (consciences). Upanishads are also known as ‘.’ The researcher’s opinion is that if the Samhita portion of the Vedas is the oldest, the Upanishads are the most recent. The Vedas have six types of organs. These six components are respectively, , , , Jyotisha, Vyaakarana and Chanda. If the wise people call the Shiksha as a formal provision of the Vedas’ articulation, he is called the ‘Kalpa’ as part of the formal provision of ideas related to the sacrifices. Likewise, the discrediting of the words referred to in the Vedas, called ‘Nirukta,’ is called mantra Vyaakarana and Chandas. In total, the study may realize that the Vedaanga, the pronunciation of Vedas, the interpretation methods are designed for experimentation. The reference to this topic can be found in the’ ’ (Mantra: 1.1.5). [2] A brief view of the Vedas is as follows: Shiksha: Shaastra is the discipline that tells the positioning patterns of ‘A’ kaara etc., . This science also tells us how to pronounce sounds and colors. When chanting the Veda every word to pronounce with its ‘Swara.’ The Swara are three, respectively, Udaatta, Anudaatta and Swarita. ‘Uchirudaatta’ means, in the upper stages, is called ‘Udaatta’ (noble). ‘Neechirundadah’ means ‘Anudaatta’ (worthy) to say in the lower stages. To say between these two is Swarita.’ The Udaatta is listed on the letters ‘|’ and the Anudaatta under the letters ‘_’ in the Vedas. Only then should we chant that Swara. The difference is meaningful when pronounced differently. Shiksha Shaastra is found in the book “Pratishakshaye.” These are only formulas. Panini Shiksha, Naradishkha, Vyasishshaksha teaches texts, Vedaanga-related pedagogy. The study is subject to several advisory related formulas in the field of discipline. Vedic science says, ‘without mantra kills the action, killing Rutwik in vain, therefore, Shiksha Shaastra is very important.[3] According to a reference to the Panini Shiksha script, chanting Veda in melody, uttering letters, pronouncing words with perfect differences, chanting with a beautiful voice, boldly chanting, and rhythmically, are the qualities of the speaker, Veda mantras. [4] Some references to this topic are as follows: The chanter does not chant Veda as a song. Do not chant too fast. The head should not shake. Should not read like a book. He should not chant Mantra just by lip shaking. Do not chant too slowly. Without understanding the meaning, the chanter may stop in-between which may lead to disasters, thus understanding the meaning is very much necessary. It should not be chanted in a very small chord. Thus, it is necessary to recite the Vedas and Mantras well.[5] Grammar: The definition of the meaning of the words of Veda is derived from grammar. ‘Vakirante Anena Iti Vyakaranam,’ grammatical help is essential. According to this relative reference, the grammar is called the Vrushabha (ox), and all the desires; the four legs – Naama (name), Aakyata (the precept), Upasarga (the preposition) and Nipaata (the abstraction); Three feet – past, present, and future; Two heads – Supp and Tijgna; Seven Hands – Prathama, Dwitiya, Trutiya, Chaturthi, Panchami, Shasthi and Saptami Vibhakti (Nuclear); These are bound by three places, Ursus (chest), kantha (throat) and Shiras (head). Veda refers to the ‘Mahaa Deeva’ (Great God), which enters humans. Today it is in the form of a sign.[6] The Nirukta (Mantra: 1.15) says, grammar knowledge is necessary to interpret mantras, according to the subject matter. ‘Katshukka’ has also said that ‘if Vedic mantras are not understood, it is in vain.’[7] Grammar is largely in the form of formula, created by many pundits. Particularly, Panini, in the year 700, refers to these formulas in the book ‘Ashtadhyayi.’ There are about Introduction | 3

3996 grammar formulas. The Katyaayana have made a definition of ‘Vaartika.’ Patanjali also wrote a commentary on ‘Mahaa Bhaashya’ in 150 AD. Vaidika grammar is ‘Iaindra Vyaakarana,’ according to the Taittareya Samhita (6.4.7.3). According to Shaktayana Maharishi’s Ruk (technique), Brahma first told Brihaspati the grammar, who told . From then onwards, the Bhaaradwaja Rishi is spread it through the and . [8] There is also a textbook called ‘Chandravyakarana,’ written by Chandra Gomin. Grammar references (in section 1.24) can be found in the book ‘Gopatha Braahmana.’ There are words used in grammar, such as the Dhaatu, Pratipaadika, Naama, Akhyaata, Linga, Vachana, Vibhakti, Pratyaya, Swara, Upasarga, Nipata, Maatra, Varna, Akshara, Pada Samyoga, Sthananu Pradhaana, and so on. The benefits of grammar are multifaceted. For example, the duality of the celestial body in the , i.e., the Brahman – almighty, is the quadrant, the form of the ‘Brahman Idam Namama’ (Chaturthi sa-pradhana) and the corresponding verb; If one is singular, two, if it is above, then the plural, the gods, the masters, the vats, etc., and grammar is also useful in spelling the correct noun variations, verbal experimentation, and mantra, meaning, to accommodate the author, and to bring out the differences. Grammar is also useful for pronouncing the names of the relatives and does Sankalpa in Sanskrit. Chandaha: ‘Chandayati Chandaha,’ these are very helpful to chant Veda Mantra without any mistakes. In the , each mantra has a different sage, Chandas and goddess. It is a Vaidika (hypothetical) idea that, it must be recited in the first place to chant mantras, and if that does not happen, the will not be fruitful. There are some Chandas mentioned in the Vedas. Although it is in the form of prose of Dandaakaara (shape of a stick), it depends on a rule. This Shaastra is also in the form of a formula originally. The ‘Pingala’ sages have created these formulas, and named his book as, ‘Chandasutra.’ In this type of science, there are two categories: ‘Vaidika’ and ‘Loukika.’ There are eight chapters in it. From the first chapter, the quote explains until the seventh formula of the fourth chapter. The rest is materialistic. ‘Bhattahaalaayudha’ has written the essay ‘Maritasanivani’ for this book. At the same time, there is no rule that, in the Loukika, there is a need to be in the Pada. There are 1, 2, 3 Pada of Chandas. For example, there are many sentences that comes from this way (such as Astakshara Gaayatri, Chatturvigshastratrakshaka Gaayatri, Tripathi Gaayatri). At one of the Loukika six Pada, one Pada has four feet, all twenty-four letters. There is also the division of Chandas called, Varna and Maatra. Characters are the dominant in Varna. Only letters are important for Maatra. For a period) to pronounce a letter called ‘Maatra,’ for example, a Maatra for the alert ‘A,’ two Maatra for long-term ‘A.’ Sagdhira, Anushthup, Ashwaggati, Pancha Chaamara, etc. are the Varna variations. The three-letter group named as ‘’ (computation). These calculations are, in turn, Yagana, Ragana, Tagana, Bhagana, Sagana, Magana and Nagana. The study can be explored in Kedar Bhatta's book ‘Varutharatnakara.’ Yajur-Veda’s Aranyaka, Upanishad, Brahmana and Rig-Veda are ideological. Some parts of the Samhita (Code) can also observe in the Chandas (constitution). Nirukta: This is a very important part of the Vedas. Nirukta is very useful to understand the meaning of the Vedas. ‘800 BC ‘Yaaska’ Maharishi wrote the Nirukta script ‘, is a researcher’s opinion. According to them, there is also the claim that ‘Shaakapaani, Audumbaraaya, Shatakaaya, etc., even they are disenchanted.’ There are three stems in these texts. They are, respectively, Naighamagantuka Kaanda, Naigama Kaanda and Daivata Kaanda. In the first Naighamagantuka Kaanda, Veda-words have alternate words. The second is the Naigama Kaanda, which is the meaning of the words is difficult. The third Daivata Kanda, in which there is a list of Devas. Scholars have recorded that ‘’ commented on this kind of Nirukta. Kalpa: This is the science of explaining the Yagna about when and how it should be done. This is said to be ‘Kalpa Shaastra’ (hypothesis). Sayanabhashya – According to the Rigveda Bhumika, the Shaastra describes the rituals of celebrating yaaga.[9] The idea of Kalpa is to refer to the ‘Shrouta ’ as well as the ‘Shulbha Sutra,’ to form the ‘ Kunda.’ The study may also know the rituals of the Smaartha Karma i.e. the marriage, the Munji (thread ceremony) etc. In addition, there is a section called ‘Gruhya Sutra.’ These Shaastra are essentially in the form of formulas. However, the formulas of each Vedas have their own formulators. What is a formula? The meaning according to Vaidika follows: In minimum letters, are essentially the summary of the principle necessarily understood, without the doubt. The Sutrakaara of four Vedas are follows: Rig-Veda: Ashwalayana and Sankhyayana. Yajur-Veda: Shukla: Katyayana (Paraskara) 4 | Vedic Evolution: Its Philosophy and Science

Krishana: Bodhayana, Appastambha, Hiranyakeshi, Bharadwaja, Vaikhanasa, Maanava, Varaha, Katha (Kaathaka) Sama-Veda: Khadira, Jaiminiya, Laatyayana, Drahyaayana, Goobhila, Goutama Atharva-Veda: Koushika, Vaikhasana (Vaitaana) Shaunaka have mentioned what mantra, which karma, and which time to chant, in the book ‘Rigustana.’ Kathyaayana discussed the Yajur-Veda mantras in the Yajur Vidhaana. In ‘Agni Puraana,’ there are also descriptions of ‘Saama Vidhana’ and ‘Atharva Vidhana.’ There are four types of formulas presented on this basis, respectively, Shrouta, Smartha, Dharma and Shulba. The Shroutra Sutras describe the methods of Yagna from the Yaaga Agni. There are three fires, Dakshanaagni, Gaarhapatya and Avahaniya. In the Shulbha Sutras, how the structures of the school are stage, the shapes that it has said (note: architectural details of sculpture, architecture, building and other constructions). In this, there is a description of Geometric based illustrations. According to the Scientific Research Initiative, later texts ‘catalogs’ have appeared. These are ten sequences, respectively, Arshanukramanike, Chandonukramanike, Rig-vidhaana, Pada-vidhaana, Bruhad Devata, Pratishakhya and Shounka . These are the sage of the Vedas, or the Rishis, the Chanda Devas, the usage of the Mantras, which refer to the use of their works. Even the ‘Charanavyuha’ texts of Shaunaka’s and ‘Neetimanjari’ texts of Dyadvivedana have also provided explanations of the Vedas’ branches and the story of the Vedas, the story of Bharadwaj, and so on. Astrology: According to Veda, Brahma, life, nature, Vedas and times, these five are eternal. The purpose and astrology of this time is the purpose of counting the time, to convey glory and influence. Many scholars believe that ‘it is composed of three hundred thousand verses.’ This is a part of the Vedas. Taittareya Brahmana (1.1) explains, ‘which of these karmas should you celebrate in which month.’[10] accordingly, in the Vasanta Rutu (season), the Brahmana, the in the Gredshma Rutu, and the Vaisya in Sharadrutu do the same. Also, must be ordained on the full moon day of the North Phalguni star.[11] In Astrology, the word ‘Veda is the eye of the man,’ which shows the importance of this science. ‘The astrology’ is the time science that says, ‘at which time, which work, the moral work is done, the task of the mind is to be properly prepared.’ Veda Vikruti: It is necessary to understand its actions in order to interpret the Vedas. Its brief view is as follows: The Vedas have eight ways of saying, without adding or omitting a word or a letter. Although some have the view that there are “these measures to protect Vedic mantras,” their original purpose is different. When it comes to exercising deeply in its way of life, the probability of occurring in nature is ‘Vikruti’ (distortion), and the concept of math’s behavior is evident, so known as distortions. According to references, the Maharshi named ‘Valley’ has introduced into the world by observing these distortions. In this regard, there are references in Rigveda. According to these references, the Samhita is a basic lesson. Similarly, the Pada Paatha is next. Krama or Mala, Jatha, Shikha, Rekha, Dhwaja, Danda, Ratha, Ghana, etc., these eight lessons are Vikruti.[12] In this case, there are references to the Rig-Vedic ‘Sarvanukramanike’ and ‘Varaaha Puraana.’ That means, ‘If a share of the Samhita lesson gets rewarded, the Pada is derived from two rewards, three rewards from the Krama, and six from the Jatha lesson. The ten-fold fruit will be increased by a Ghana.’[13] Below are the symptoms, citing a Veda script. Similarly, all the words in the same way can be imagined. The part of the Taittareya Samhita can take as an example.[14] The Pada lesson: ‘Aathreeya’ sages author the Pada lesson. Each word must draw in the Pada lesson.[15] Each Pada has six words. The combination of these words is Vikruti. When the words are inserted and dumped, the segmentation differences and the variations of the sound is also caused. Krama Lesson: First, let us say the first word, then the next word. Similarly, in order to continue 2, 3; 3, 4; 4, 5; 5, 6; 6, 6; The term “Iti” should add to the word in the end and again pronounced. Sometimes two words spelled together as a word. Include ‘Iti’ for that word, say the first word in it, and then say the next word (this process also known as, ‘Maala Lesson’).[16] The Mala Examples of Action, (in the 17th) study can be observed. Jatha Lesson: This is, 12212, 233223, 344334, 455445, 566556, 66. Only if this lesson is convinced, then, Shikha lesson and Ghana lessons will understood. Shikha Lesson: Just say Veda as a Jatha lesson and say the next word one time. It is, 1221123, 2332234, 344345, 4554456, 66, respectively. Introduction | 5

Rekha lesson: The first word should left in the sentence. That should recite to the end. These are as follows: A. 122112, B. 234, 432, 23, C. 3456, 6543, 34, E. 45, 56, 66 (as per order). Dhwaja Lesson: The flag lesson should have two sentences. Both sentences contain the same number of words. This should come as a lesson. Initially, one of the first sentences is to say two words, again, the last word of the second sentence. 12-66, 23-56, 34-45, 45-34, 56-23, 66-12. Again, from the second sentence, say 12-66, 23-56, 34-45, 45-34, 56-23, 66-12. Danda Lesson: ‘The manner in which the Veda said to dictate’ called as ‘Danda’ lesson. For example, if a sentence has six words, each word must be spelled in one sentence, as well as back-to-back. Thus, after a few words, there should be a lesson in Krama. Ratha Lesson: This action also requires two sentences with equal words. This is partially the same as the Krama lesson. Each one needs to repeat from the past. There are three types, respectively, Dwichakra, Trichakra and Chatushchakra. Trichakra – 3 syntax – parallel number – basic mantra.[18] One of these is action,[19] as well as a second order. [20] There is a way to say in both directions.[21] The Ghana lesson is in practice.[22] Those who practice this are called ‘Ghanapaati.’ Upaanga (Subdivision): To understand Veda, there are subordinates, Nyaaya, Veshenika, Sankhya, Vedanta, Karma Mimaamsa, and . These are widely discussed in the General Philosophy section. Upa-Veda: Identify the concepts hidden in the Vedas and categorize them into groups. The purpose behind this is the study. There are special interests and enthusiasm in what it is possible to identify and divide the sections of the Veda, Dhanur Veda, Sthaptya Veda and the Ayur Veda, to gain expertise without much effort in the division. 1.2 Mantra, Brahmana, and Pioneer Rishis The summary of the major sages that have studied the Vedas in detail is as follows: The Maharshis are numbered eighty, identified as ‘Shrutarshis.’ Some of these names are Uhrecha, Bhargava, Paila, Sankratya, Jabali, Sandhyasti, Mathara, , , Upmanyu, Indra Pramathi, Manduki, Shakali, Bashkali, Shakapuni, Nila, Paila, Alaka, Panaga, Pakshaganta, etc. These Rishis are important to those who study and teach the ‘Bahvracha’ branch.[1] Shrutharshi is a symbol, Vishampayana, Louhitya, kanthakala, Aavasha, Shyamapati, Palaundu, Alambi and Kamalapati, and their disciples. These men have been identified as ‘Charakadhwaryu.’[2] Prayers of promoters respectively, , Bharadwaja, Kavya, Paushanji, Hiranyanabha, Kaushilya, Lowgakshi, Kusumi, Longali, Shalihotra, Shaktaraja, Bhargava and Ila Paruravaraja. Similarly, forty-six accomplices, including many other disciples, have been called “ Shrutharshis.”[3] The wise men have said that nineteen accomplished companions from the beginning of Kaushiti, Kundaka, Parasara, Lobha, Alobha, Dharmatma, Brahmabala, Kranthala, Madagala, and Dharmvit, have studied and preached ‘Houtraveda.’[4] Details of the discourse of the Anumantra Brahmanical text, ‘Charakadhvaryas,’ are as follows: Chulubhi, Sumati, Devavara, Ankrishna, Ayu, Anubhumi, Aprita, Kshascha, Sumali and Bashkali are the Vedas who claim to be Veda Pravachanadhikari. The name ‘Madhya Madhvaryas’ is symbolically symbolized by Shukrishi, Bhurishrava, Somani, Ratunantakya, Dhumya, , Aranya, Ilaka , Vida, Bhargava, Madhuka, Pinga, Shwetakthu, Prajadarpa, Kahoda, Yajnavalkya, Shaunaka, Ananga and Niratala.[5] The names of sage-daughters born from the form of females respectively, , Devamata, Jalapa, Manavi, Mahatapa, Lopamudra, Dharmagna, Kositaika, etc are called ‘Brahmavadinis.’[6] These Mahaatmas known as Rishis because they have celebrated the various branches of the famous Vedas. The Rishi who recite mantras named ‘Rishika.’ The sage’s sons discussed the Vedas and the Brahman texts of Kalpa. Veda Vaangmaya Pioneers are the descendants of Ishwar, Rishi and Rishikas.[7] This is a brief summary of the Vedic-verse specialties from the sage’s mantra vision: All the Vedas, all of the Vedas, are the words of Advaitaatma Vedanta, which Teejas are shining brightly, including special sounds. 6 | Vedic Evolution: Its Philosophy and Science

Some mantras are of the most indirect gender and nouns and accurately illuminate the every basic division. Because they claim the extraordinary Dharma of the subject matter, it is very clear. Scholars have expressed that the mantras, distinguished by the differences between the nouns in the subordinate Veda texts from the Brahmana. These said to be derived from the Vedanta Nirukta, (i.e., meaning).[8] The mantra is the appearance of the verb, the Arbhidhaana of the meaning and the organizational nature of the various forms of corporation. These are ‘Mantra sentences’ caused by the great saint- mantras and that direct suspicious developed meanings or teach clear meaning. Examples, accomplishing techniques and history of gods from parables are composed of the sons of the sages, all of which organized by the pseudonyms. These sentences do not have the power to claim the supernatural meaning of the human word. The nominated men of ‘Mishra’ have the mantra ‘Rishitva’ from the influence of the tumult. Significant sages are Mishra with the booming of their ceremony, with the possibility of the formation of the other Varna, the plight of the birth of sadness, the knowledge of the cure, and the knowledge of the future, the present and the future. Scholars believe that the manifestation of the word is a sentence of Mishra masters that have influenced by the guru’s influence. They are, of course, their own dignitaries, the creators of religion.[9] Vedanta calls those who are superior in power of , such as sages. Accordingly, Brihaspati, Saraswatha, Vyaasa and Venus etc were capable. The Maharshi who created the Shaastra were wearing the symbol ‘Vyaasa.’ Muni, who divorced the Vedas, symbolized ‘Veda Vyaasa.’ The elderly grandchildren who brought forth their birth have made sermon propaganda, including a broader sense than the previous ones. Younger people may be even wealthier than this energy (mean Ishwar). Thus, they called ‘Rishis.’ The reason for being Rishis, age, etc., is not necessarily the cause. Anyone in the age group, younger than age, is the elder of intellectuals, and becomes great. Thus, if the old man is old enough to be knowledgeable, he will be eligible for a group called ‘Rishi’ by the wealth of study.[10] The mantra is said to be the ‘Rig-mantra,’ with which the mantra is accompanied by a foot-bound (Paada ), symbolic number of letters, The Yajur-mantra is said to teach a form of action to be implemented, a fine male body, without a foot code, and a mantra without a final rule. Which mantra has been called Paada Badha, Akshara Sankhya Niyama (number of words), the Chandamaya and the Karmaanga with the Mantra of the limbs, the ‘Rig- Mantra.’ The mantra group, which has a good Purusha Dhaatu, without the Paada Akshara Sankhya Rule and the Rules of Samaapti, teaches the action formula to be implemented as ‘Yajur-Mantra.’ The ‘Saama- Veda’ mantras are embodied by seven devotional motifs, symbolized by Hrimkara, Pranava, Udgita, Prastava, Pratihotra, Upadrava and Nidhana. It depends on the ‘Sapta ,’ a ‘Paksha’ of seven devotees. There are two devotions (the Hrimkara and Pranava) that are devoid of five devotees. Teaching ‘Brahmaadi Rutvijas’ with their own proposition of duty, aspiration, of lament and sadness, are the characteristic of mantras. In omniscience, it is attributed to mantra as being the definition of question due to rage and hatred.[11] There are nine types of spells that are embedded in Rug-Veda, Yajur-Veda and Saama-Veda. They are, respectively, praise, abusive, testimonial, outrageous, tense, questionable, anxious, anecdotal and optimistic. These are the spells that contain twenty-four traits in various ways, such as praise (Prashamsa and Stuti), outrage, derision, conscience, anxiety, reputation, question, dedication, intellectuality, objection, interpretation, paradox, divorce, practice, story, organization, groom, prohibition, preaching, prayer, smile and sadness. The names of these are probably meant to mean meaning. The script was previously created by the rituals of the Yagna known Rishis. There are ten types of Brahmanic texts, namely, impersonal, abusive, testimonial, skeptical, ritual, legendary, narrative, conceptual and submitting. The ten rituals of the past are in the Brahmin scriptures of all branches. The word ‘Hattu,’ which is often called the ‘ten,’ teaches the meaning of Yukti, which condemns pro-opinion by the word ‘Hanthi.’ It is claimed to be the form of the word ‘Hinoti,’ which has the form or the meaning of ‘Gati.’ In this party teaches the purpose of achieving meaning. Similarly, the teaching of the meaning of a sentence is to be understood as a ‘Nirvachana’ (decree). Aachaarya describes the nature of the defect in the substance as “shame.” Psalm the virtue in the matter is ‘praise.’ The term “Prashamsa” is derived from the ‘Pra’ prefix and the word ‘shams.’ Knowledge is the suspicion of ‘whether it is or not’ is a form of skepticism, which is said to be ‘fate.’ (Budha has said the other person’s Ukti is ‘Purakruti). The most indirect meaning is called the ‘Para Kalpa.’ The word ‘Para Kalpa’ is a concept that has long been defined as meaning ‘Anvartha.’ The conclusion that the mantra has eliminated uncertainty by the broader corporations of the Brahmanical form is said to be the ‘Vyavadharana Kalpana (conceptual idea).’ The word ‘something like this is what it is,’ is the tenth Dharma, the ‘Upame’ of the Brahmin traits.[12] Introduction | 7

As mentioned above, ten types of Brahmin texts are said to be derived from ‘Budha.’ The definition of those symptoms is directed by the well-known Munis. The experiments of mantras are essential in the karmas imposed by the sentence. The word mantra is derived from the word ‘Mantrayati.’ Brahman is a Brahma word that is derived from the Braahmi word meaning “Birhi.” With few letters, there is no doubt, extravagant, with all meaning, without meaningless letters, and a specific sentence that ‘Sutra Lakshmanavetta’ identifies as a ‘Formula.’ [13] 1.3 Upanishad Division In the Vedic form, the word ‘Upanishad’ means’ Upa (near) + Ni (faithfully) + Sad (sitting). These are known as ‘Vedanta’ because they appear in the Veda’s end and their doctrine is Vedic theorem. Veda + Anta = Vedanta, in other words, the Study can understand that the doctrine of knowledge. The word ‘Upanishad’ can also be termed ‘session’ in English. Because of the fact that any person may abuse Upanishad knowledge in any given time and place, then scholars mean ‘to teach this knowledge only to those who use it,’ meaning ‘secret’ to Upanishad. An example of this can be seen as ‘Satyasya Satyam’ (Truth of Truth) in Brihadaaranyaka. In the Upanishads, it is said that ‘Parama Ghuyam’ means, the secret of the Supreme, to the words ‘Guhya Odeshaha,’ that is, the word secretive, is said to be important. The definition of ‘adding’ or ‘destroying’ alternatives to these can be seen in the words written to the Upanishads. In other words, the word ‘Satyasitam’ means ‘Satyasya Satyam,’ the truth of Truth, is possibly composed of Vedic times, and is later seen in the Upanishads interpretations for explanation. ‘Tat Tvam Aussi’ means that is you; In other words, the words ‘Satyasya Satyam,’ the truth of the truth may have been composed in Vedic times, and then, in reference to the Upanishads interpretations. Later, the definitions of the present come as a legacy to humans, which have the form of ‘Upanishad.’ Upani ads usually involve the teachings on paranormal ideas. After observation, a person may realize that Upanishads are usually the last part of Brahman. The Aranyaka refers to the ‘Upanishads being brimmed with Brahman’ While theṣ expanded into karma for the implementation of the metaphors, the Upanishads have taken up the teachings to understand the principles. Many pundits feel that ‘Upanishads are over three hundred and fifty.’ However, there are references to one hundred and eight Upanishads in Muktikopanishad. They are as follows: Rigveda: There are ten Upanishads. They are respectively, Aitareya, Kaushitakki, Bashkala, Atmabodha, Mudgala, Nirvana, Nadabinu, Akshamaya, Tripura, Bahhhvraaka and Soukabhagyalakshmi. Yajur-Veda: There are thirty Upanishads. They are, respectively, Akshi, Ekakshara and Garbha. In the Shukla Yajur-Veda respectively, Brihadaaranyaka and Eshaawaasya. Krishna Yajur-Veda: Tayatriya, Mahanarayana, Katha, Shwetaswatara, Pranagni Hothra, Atmabindu, Shirika, Tejobindu, Dhyanabindu, Brahmavidya, yoga kundalini, yoga, Varaha, Advayatharka, Brahmana, Hansa, Kalsaantara, Tarasara, Kalagni , Dakshina Murthy, Pancha Brahma, Rudrahrudya and Rahasya. In Maithranii branch, respectively, Maithrayani and Isopanishat. Saama-Veda: There are twenty-seven Upanishads. They are, respectively, Chandogya, Keena, Talavakara, Mahat, Savitri, Maitraini, Auraneya, Kundika, Maitreyi, Sanyasa, Yogachoodamani, Avyakta, Vasudeva, Jabala, Rudrajabala, Atharvashikha, Athavarana, Ganapati, Vrhhajabala, Bhasmajabala, Sarabha, Annapurna, , Bhavana, and Vajrasachi. Atharva-Veda: There are a total of forty Upanishads. They are, respectively, Prashan, Mandukya, Mundka Atma, , Parivrajaka, Parabrahma, Parabrahma Parvarajaka, Mahavakya, Shandilya, Krishna, Garuda, Gopalatapani, Tripada Vibhuti, Mahanarayana, , Kavalya, Narasimhathapeni, Ramatapini, Rasayya, Hayagriva, Sharirika, Skanda, Sarva Sara, Adhyatma, Niralamba, Paingala, Muktika, Subala, , Katha Rudra, Brahma, Jajala, Turiyatita, Parmahansa, Bhukshu, Yagnavalkya, Stayatani, Atmananda and Saraswti Rahasya. It is important to note that researchers say recently that ‘Allopanishad’ and ‘Cristopanishad’ have come to light. However, according to the tradition, they are negligible. Concerned as per the Upanishads chronology, the following are (according to research); the Upanishad’s time is approximately 1200 BC to 600 BC. This research method has taken into consideration a number of concepts. For example, if the Upanishads languages, style, vocabulary, forms of formation, and grammatical modes have been taken into a group, another group of verse and prose styles has been taken. The concepts of expanding referral 8 | Vedic Evolution: Its Philosophy and Science ideas are also considered as another factor. Similarly, idealism is also considered as another factor. Researchers also consider the concept of ‘transmigration.’ The consideration of these aspects largely involves Western hypotheses, in many ways, has made researchers buzzing and screaming. Other people, including Prof. Kethra, have agreed to this section, starting with Plato. There are disagreements between Indian and Western researchers regarding the division of the Upanishads based on the above-mentioned quotation. Indian researchers have selected only thirteen Upanishads based on several factors based on the available Upanishads. They are, respectively, Prashana, Maitri, Katha, Mundaka, Athareya, Thaiturya, Bharadaranyaka, Esha, Kena, Chandogya, Koushitaki, Sethaswathara and Mandukya. R.D. Ranade and other researchers have made Brihadaaranyaka and Chandogya Upani adas the oldest group based on the oldest group. Isha and Kena have been made up of the Upanishads as their second group. Similarly, Athareya, Taiyatriya and Kausitaki make the Upanishads a third division, making Katha,ṣ Maitri and Sethashwath Upanishads the fourth division. The other Prashna, Maitri and Mandukya Upanishads, made the fifth division. Another viewpoint of the researchers regarding the Upanishads is as follows: If Yagna Yaagadis were implemented by Brahmins, the Kshatriyas were known for their karmic interests. Upanishads are the result of the efforts of the Kshatriyas to propagate their superiority with the greatness of the Brahmins. Examples include Janaka, Buddha and Mahavira taking the Upanishads in their own way. The Upanishads are not the same as Darshana, but are the basis for the formation of numerous Darshanas, as well as structures created by different authors. Vedic and non-Vedic Darshana too, depend based on the Upanishads. The Upanishads have given their own definition of words that mean the meaning of the Vedas or the other meaning. Thus, the ideas of , , Brahma, and their own meanings have been asserted based on ‘gods.’ While researchers say that the totality of the Upanishads is the same, there is certainly a disagreement in its narrative. 1.4 Bhagavad Gita has a special place in Indian culture. Of these, there are four ways of evolution, such as Gnaana yoga, , yoga and . These can be viewed individually and in the end as a whole. It is a distinctive scripture that many devoted individuals can take for themselves, such as Niraakara, Sakara, Dvaita, Advaita, Vishisthaa Dvaita etc., and and asceticism. Bhagavad Gita is also a division of Indian culture’s ‘Prasthaana Traya.’ In total, in a word, without the rejection, without the refusal of anybody, encouraging all the principles, is a great literature that guides the whole path of evolution towards salvation, the Bhagavad Gita. The Bhagavad Gita is important and appears in the Bhishma Parva of . It has eighteen chapters that come from seven hundred verses. The chapters in this section are Arjuna Vishada Yoga, Yoga, Karma Yoga, , Sanyasa Yoga, Dhyan Yoga, Jnana-Vignana Yoga, R jvidya Raja Guhya Yoga, Vibhuti Yoga, Vishwaroopadarshana Yoga, , Kshetra Kshetragna Yoga, Gunatraya Vibhaga Yoga, Parashottama Yoga, Daviasura Sampadvibhaga Yoga, Shradhatrayaā Vibhaga Yoga and āSanyasa Yoga. Bhagavad Gita is a guide to brave Arjuna from Lord Sri Krishna in the middle of the battlefield of the decisive battle of eighteen days in the Mahabharata. Bhagavad-Gita has begun with the roar of Krishna, ‘Arjuna, leaving Shaantha (peacefully), leaving aside the dirty mental weakness, leave the Moha (crush) and makes war.’ Depressed Arjuna’s downfall of his weapon-arms is the pride that the Kauravas will be destroyed by the Pandavas because of the regret that they can only win victory over all their relatives; We are the kind to destroy our own people; It is sinful that this war will cause “Varna Sankara”; It is the chapter of the song that Arjuna got from Krishna when he got into ‘What I should do now.’ In the end, Lord Krishna showed the truth to Arjuna through his universal vision. Later, Krishna also told Arjuna about Samnyaasa and Mooksha. There is a wise opinion that Mahabharata is the definition of Bhagavad-Gita. The Bhagavad Gita has provided detailed and definitive answers to the questions raised in Mahabharata. What are the advantages of the great and minimal personality imagination in the Mahabharata, as well as the hardships and utilities of their achievement? In other words, the Gita has clearly commented on the losses of physical, intellectual, spiritual and non-profits benefiting from the great-simulator and minimal-imitation. Some researchers have stated that the Gita is included in the form of the Veda, the Upanishads and the essence of philosophy, in order to answer all questions arising from the study of the original work of Mahabharata. Introduction | 9

The word ‘yoga’ is often found in the Gita. Yoga is a combination of the word, in other words, the existence of Jivaatma and Paramaatma. Gnaana yoga, karma yoga, Bhakti yoga and Raja yoga are important in the Gita and guide to the person. This is a very difficult way, since Gnaana yoga is the subject matter of thought. The main objective of this yoga is to keep the intellectual of his intellect, move nature, to gain the knowledge of the truth. Here, the use of the word for nature involves many things, such as past opinion, body, sensuality, pride, myth, and visual world. The Gnaana Yoga section provides a comprehensive guide to the person who passes this way, and gives details of what kind of evolution can be achieved at the end. This path is extremely difficult because Karma yoga is primarily the subject of karma. The person must first find the difference between karma and karma yoga. The Gita clarifies, ‘You have only the power to do karma, but not the fruits that come from it.’ In other words, ‘Karma, not doing profit and loss, makes sacrifices, and offers its fruits to the Lord.’ From the Gita perspective, the person is only ‘one for the sake of the Lord.’ Meditation is another form of yoga that, if the Saadhaka implements the way it directs, he certainly evolves, then, to achieve salvation. Concentration is a very powerful action and has its own dominant position in meditation. Because, according to the Shlooka, the concentration of the Lord is the supreme power, giving all knowledge (pure charity) to the pros and cons of the evolution, leading to salvation. Krishna replied to Arjuna, ‘Whoever puts me in the way, I like them in the same way.’ In other words, the Murthy or Bhakti is not a bad thing in the eyes of Krishna, but a good way. The Gita has been identified and encouraged by this act as ‘devotional.’ The Gita is inspired by the four categories: Gnaani, Artharthi, Jignaasu and on the path of Indian philosophy (optional evolution). The Gita’s great hope is, “Let the pros and cons come in the way of love, knowledge, profit and difficult relief, move on, achieve, love, evolve, achieve the whole path.” In the song, Lord Krishna is the master of Arjuna, ‘I rise the incarnation of the ages for protection of , for the education of the wicked, for the destruction of Adharma and the foundation of Dharma.’ This practice is a solid basis for those who are scared of difficulties in the world. This idea gives a relief to the relative person because it is almost impossible to achieve the evolutionary pathway to those who have fallen in fear of being infected. The Gita coincides with several different principles of Dvaita, Vishistaa Dvaita, Advaita, Saamkhya, Yoga, and so on. The Gita hopes that whatever pros and cons of practicing, depending on its beliefs, have different facets of the truth in its own way and views of it, and that ‘at the end, everyone will come and join me.’ ‘Know the first ideas and the Mahatma who are worthy of it. Then, do whatever your mind directs. Even he instructs, ‘Make realization of the experience of that.’ This Gita discusses ‘knowledge and science.’ The Shlooka says, ‘When it comes to understanding, the idea is to become knowledgeable, knowledge becomes the science of its use.’ Krishna refers to the pros and cons of both self-effort and surrender to gain knowledge and benefit from it. While the two concepts seem to be paradoxical in the original look, the song quotes the saying, “When the savvy finds its limitations with the knowledge and finds the benefit of knowledge, the pride itself gets diminished and the surrender will surely arise.” Pride comes to grip as a personal effort. After that, submission will be provided. Whoever conquers the soul with the soul, he is the soul of the soul. The Gita clearly teaches that if no one wins the soul, his soul is the enemy. Finally, Lord Krishna says in the Gita, ‘Whenever a person surrenders in me, I will now give him protection from all the demons. It is my duty’ he said. Overall, the person who observes the song will come to notice that ‘follow, what’s right for his personality, can be learned and implemented.’ In other words, before pursuing any path, the prospect must first understand what his personality is. It describes the Bhagavat Gita as ‘self religion’ (Swa-Dharma). The practice of self-religion (optional) is the royal way of evolution. The study may consider the Gita extending from two perspectives to ‘self religion.’ One perspective, if any person is born in any Dharma, receives rituals, develops development, pursues, executes, and continuously attains that religion, will certainly evolve and benefit. On the other hand, it is definitely a success if a person continues to develop self-esteem, understanding his self-religion, understanding the limitations, adopting the patterns and policies. In other words, the Gita states, ‘It is the best thing to do with a rational idea.’ 10 | Vedic Evolution: Its Philosophy and Science

1.5 Tantra Shaastra According to researchers, Tantra has appeared as early as the fifth century. This Shaastra has its own influence on the Hindu (not Vedic) culture. Tantra is a form of action, especially in India, practices of beliefs, meditations and traditions. It is important that the sage emphasizes the delicate sacred power of God through its sensitive limits, the goal of salvation and Sidhi (accomplishment). Technically, Tantric practice Tantra as a whole, collecting them as a religion or a type of practice, in their own way, by different names. Most of these are the Buddhist Vajrayaana, the Pancharaatra, the Kula Maarga (route) or the Kovala and the Shivam, which mentions the Mantra. According to Kullaka Bhatta, Vedic and technical is the same way as Enlightenment. Both paths are the same as the final truth, if one is like Vedas Brahman and another is based on references. According to Sanskrit, ‘Tantra’ is derived from ‘Tan + Thra’ and ‘Tan’ means ‘Extension’ and ‘Tra’ means ‘Equipment.’ However, researchers have suggested two types of techniques. First, the technical religion is based on Samhita, Agama and Tantra, as followed by the superior social classes living in towns. Secondly, the technological genre is primarily based on upper class references and traditions, but is mainly followed by uneducated lower social classes living in rural areas, focusing on fairies. Key points of Tantra are as follows: The tradition, mantras, techniques that centered on the deity, identify themselves with the deity, the need for baptism, the consecration of the Divine, the Aachaarya guidance, the Mandala, the practices, the purification of the physical status, the purification of the place, the knowledge and the relation of the macro and the sensitivity, the purification of negative attitudes, In other words, meat, alcohol, manicure, etc., say and practice of merely oral, knowledge and take over control. References in Rigveda for yoga and equipment in technology are indirectly mentioned, though not directly. It addresses the technique as “Muni”, and refers to them as being “floated in the air” with similar sense of consciousness or adaptation. Patanjali refers to yoga formulas recorded by the Upanishads, Naadi Shaastra and Sidhi in the section ‘.’ The technical division typically female goddesses. For example, Durga, Mahishamardhini, Paarvati, etc., are the main deities. In ancient references and references to of in the Mahabharata are important. The ‘Markandeya Purana’ has broadly discussed energy worship. One of the things to note is that ‘Tantra is not the practice of Brahmanism, but is usually the practice of celebrating people in the cemetery.’ Because the Tantrics are satisfied with their deities, they use their energy to use meat, sex processes and alcohol in cemetery, which have been abandoned by Brahmanism. The technique is primarily directed towards worship actions. This Shaastra is a bunch of practical and thought-provoking techniques. Due to their tradition of celebrating the practice of practice, it is almost impossible to accurately detect and identify them. The actions of technicians to achieve spiritual achievement are as follows: First, the pros must give the Dakshina to the valid Guru. Only then, the Guru gives the practitioner an ordinance, through which he creates power. Subsequently, the Saadhaka learns the seating of yoga in the classes and practices the principles of Praanaayaama. With continuous practice, the pros also mold the parallelizing of his body and mind’s powers. In addition, the practitioner practices the . Subsequently, the Guru instructs the Saadhaka to bishop of the mantra, the word and the Samhita, directing the sacrament and related karma. Guru’s disciple learns and teaches the lines of the mantra known as ‘deity.’ Later, he learns to be a very important Mandala. Subsequently, the (machine), the main component of the technique, explores and employs the symbolic sketches of the powers that work in the world. In this way, the prospect learns from the Guru to make the conceptualistic ideas of the prospective gods, and then identifies and admonishes them. In addition, he learns the puja steps and then implements it. In accordance with the pedestal, animals have to be occasionally given to the gods associated with sacrifices. At the same time, according to the tradition, traditionally directed by the guru, he also practices the use of meat, alcohol, and a variety of ingredients. While all of the steps mentioned above are strictly followed by the Guru’s direction, there are often occasions when errors occur. Thus, the Puja of a penance must be implemented by the pros (often in the way of errors). In this sense, ‘Nyasa’ means, to celebrate karma with guidance from the Guru. At another point of time, Malaapakarshna means, to practice the purification of its body and goddess, and to implement it. There is a need for guidance of Aachaarya or Guru who does not have all these. Introduction | 11

The devotion to the Guru must necessarily be in the pros and cons of all this kind of guidance, he should mind and do the puja. The recipient should know how to implement it, and the master needs to know the same. At the time of the achievement, the Saadhaka should visit various fields, realize the location of the Mahaatme, and visit the saints and there. It is called the ‘Yaatra’ altogether, with the objective and actions behind it being realized by the Guru and the Saadhaka should continue. ‘’ is the key to the pros and cons of the achievement. Achievements should be followed by the Guidance Guidelines at the appropriate time to pursue and implement various types of practices such as Upavaasa (fasting), Vanavaasa (livelihood in forest), Agnaatavaasa (secretly living) and so on. The practitioner gets Sidhi in the stages, as well as episodes, on the path of achievement. The meaning of Sidhi in the technical level is not the same as the ordinary, but the above normality of the beyond normal status. This should be achieved by the part of the technique called Vaamaachaara.’ During this time, the Saadhaka must observe the ‘Ganachakra,’ which means the festival and then celebrate it. In this type of conclusion, the Saadhaka must generally feed foods in the form of Naivedya (offering), following the puja order according to the Guru direction. In addition, the Saadhaka should also dedicate the Guru-guided form of puja and dance to the Devotional . Maiden is also a key element of strategy. It is celebrated by the Purusha and Prakruti of nature, the pros, in the form of imagination or in reality, is accomplished. This action should also be taken up under the direction of the Guru in the revival of the Tantric. Although ‘Swapna Yoga’ is a key point, it is only visible in some respects and is not important in some other sects. This phase is very difficult and the guidance of the guru is essential to the Saadhaka. ‘Mandala’ is a very important knowledge in strategy. It helps the pros and cons of the world to maintain and interact with flow, communication, and communication with the forces of decent, evil, human and animal. Overall, the Mandala gives the Saadhaka the macro and subtle psychic experiences. The Mandala (Mandala, which is a kind of technique, is a technique in which the practitioner is instrumental in applying for his overwhelming ideas), in the center, the related deity is installed, all relevant ingredients associated with the Saadhaka. Considering the real world as not a myth, the truth is to be used as a communication medium for the goddess on the board, regarded as actuality and reality. In essence, the prospect’s goal is not to try to bring about change in the world, but to establish his voice as the ‘ego’ of the relevant goddess in the mandate, to try to understand the world from a realistic perspective. After this, the technical background of the object is to use the Mandala to evolve experience and evolve the universe in the eyes of the deity, in the eyes of the universe. In the language of the Tantric, mantra, Yantra and Tantra are generally the words used by the Saadhaka. If Mantra claims to be knowledge, Tantra refers to the implementation of Puja measures. The Yantra speaks about how the prospect must carry life. If the mantra and the Yantra are praying for the supernatural qualities of idol gods, the Puja order uses Tantra and orbits as a deity. The word ‘Nyaasa’ is also used in Tantra of tradition, while the Saadhaka touches the various parts of his body when pronouncing the mantra, awakens, stimulates the divine power of the division and then utilizes it to his achievements. Several types of technique include ‘Kara Nyasa’ and ‘Anga Nyasa.’ In Tantra meditation and Puja, processes make the Saadhaka and the goddess one. In this tradition traditionally, the subjects serve three ways. They are, in turn, Prani Upaasana, Viroochita Upaasana, and Daivika Upaasana. If puja actions are in external form in Prani Upaasana and Virochita Upaasana, the Daivika Upaasana is internal. In these three ways, only the devotee of divine worship can awaken the power of himself. The Tantra is the technical division of Indian spiritual implementation. This section is derived from any religion or person, such as Buddhist Vajrayaana, Pancharaatra, Kula Maarga or Kula and Sivam, which chants the mantra. The technique relates to Vedic Brahminism or Sanyasatva, which is largely related to the . This Shaastra does not agree with some of Patanjali’s yoga philosophy, but proves to be true, self-indulgent, and supernatural divine consciousness. ‘Na Shiv Sivam Vidyathe Kwachit’ means that the technique is that there is nothing in the creation of ‘divine being in creation.’ Thus, it says, ‘All is true; it is beneficial for any creature to be ignorant and to be released from the family.’ The technical division of Hindu tradition is primarily dependent on ‘Agama.’ Agama has four parts. They are respectively, Gnaana, yoga, Kriya and Charya. Gnaana is that in terms of metaphysics, yoga, consciousness and 12 | Vedic Evolution: Its Philosophy and Science unconsciousness converge in sequence. Similarly, Kriya means presenting Puja procedures, Charya reveals the religious practice and their relationship. Tantric traditions typically have a combination of Agama systems. The Hindu Tantra consists mainly of divisions like Shaiva, Vaishnava, Ganapathya, Soura and Shaakta. These Tantric references are usually the Shaiva (life) Agama, the Vaishnava Pancha Raatra (the probability of the Five Elements) and the Purusha (the manifestation of pure consciousness power) Samhita and the Shaakta (energy) technique. The technique of Hindu tradition consists of all these references, as well as the Buddhist technological tradition. Buddhist technical references have been identified by the name ‘ Tantra’ and ‘Guhyasamaja Tantra’ respectively. In total, Buddhists call it ‘Anuttara yoga Tantra.’ Traditional references are often recorded as the term ‘Sandhya Bhaashya.’ The earlier mystery is that “if anyone has not been baptized (Diksha), this Bhaashya should not be possible to be realized in the correct order.” The quotation is usually used by the symbols, whereas the previous purpose is to get the secret, validity, and utility, if implemented by the guru guidance provided by Diksha. In other words, sexual orientation only means that only a few branches of the technique are implemented. The oral is a technological point of view that starts with physical activity and rests on the control of the mind. Biochemical transitions that change in the body by the ‘mating’ function can help to elevate the cognitive layer. In the early stages, the fruits of the technique are devoted to the techno-gods, and then, the pleasure and the divine will be useful for the Saadhaka. As a result, the body of the Saadhaka is transitioned from its old way to the newness. Overall, it is evident from the study that the technique was born from the Vedas, which, over time, had grown up in its own formulation. Because of the use of Gurus from different times and places to implementing their own methods in practice, the Tantra is currently reflected as part of the Vedas. The technique is currently identified as ‘Vaamaachaara’ by the fact that Brahmanism’s Tantra Amsha (part) is based on Veda. has also taken a stand that it is impossible for ordinary people to take part in social strata. 1.6 Kundalini Shaastra Kundaliniology is an important part of the Tantra. The proposal of this Shaastra can be seen in Upanishad, Purana and especially in Yoga Darshana. In his traditions, quote linguistic men have found that practical use of the evolution of the Indian heritage has led to the evolution of Kundalini as a major way of liberation. The introduction of this Shaastra is as follows: The human body can be divided into two parts: Pragna (Counsious) and without Pragna (uncounsious). Relationships with life, mind, and material are one of the same, and the relative motion of energy is another kind. The movement of energy is very sensitive and does not become common sense, only in the imagination. Just as objects learn through experimentation, energy movement can only be realized through yoga practice. Kundalini power is the human power of the human being. This kind of energy can be awakened by yoga, as it is confused. The awakened power gains a lot of Sidhi for the Saadhaka. If none of the Sidhi continues to concentrate on understanding, the Saadhaka will finally be able to receive salvation. There are two major areas of Kundalini. They are, respectively, the ‘Shat Chakra narrative’ and ‘Bhuta Shudhi.’ Mulaadhara, Swadhishthaana, Manipura, Anaahata, Vishudha and Aagna are the . The cleansing of the body is to keep away the contamination of the body. Demonstration can be done through yoga. Kundala means “spiral”, which is dormant at the bottom of the spinal cord. This is what is called Kundalini by the female gender experiment. She is a spiritual force in all the bodies. Tantric Knowledge of Sustainable Centers provides information on these vibrant motions. The understanding of Kundalini is also dependent on Naadi Shaastra from another perspective. According to Naadi (pulse), there is an air tube in the human spine called the ‘Sushumna.’ There are two nods, which are called ‘Ida’ and ‘Pingala’ respectively. These are the prints of life. According to Tantric reference, chakras and Sahasraara in the spinal cord are the main centers of Vignaana (science). Sushumna Naadi is located outside and is a power plant that awakens the Kundalini. The awakening of the Kundalini power, the twelve commander of the Shaastra, enters the ‘Padma’ through the interior of the ‘Chitrani.’ Then Kundalini goes on to say, ‘Brahma Randrha.’ Enjoyed reading this sample?

Purchase the whole copy at