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Pocketbook Edition, First Printing, Summer, :oo,
Copyright ioo
Himalayan Academy
Dancing with iva, Hinduisms Contemporary Catechism was
frst published by Himalayan Academy in :,. Second edi-
tion, :8,. Tird edition, ::. Fourth edition, :,. Fifh
edition, :,. Tis pocketbook is an abridgement of the full
color sixth edition, :oo,, Book One of e Master Course
trilogy. All rights are reserved. It may be used to share
the Hindu Dharma with others on the spiritual path, but
reproduced only with the publishers prior written consent.
Designed, typeset and illustrated by the sannysin swms
of the Saiva Siddhanta Yoga Order and published by Hi-
malayan Academy, :o, Kaholalele Road, Kapaa, Hawaii
o,o,o USA. www.Gurudeva.org
Published by
Himalayan Academy
India USA
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Library of Congress Control Number 2003103223
isbn 0-945497-89-x
Hinduisms
Contemporary Catechism
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Satguru Sivaya
Subramuniyaswami
v
Dedication
Samarpaam
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is., 1ui iovu oi c.1icoviis wuo vimoviu
.ii n.vviivs 1o 1ui m.iiis1.1io oi 1uis
co1imvov.vv uiu0 c.1icuism, 1o uim wi
ofer our reverent obeisance. Tis text is dedicated to my sat-
guru, Sage Yogaswami of Columbuthurai, Sri Lanka, perfect
siddha yog and illumined master who knew the Unknow-
able and held Truth in the palm of his hand. As monarch
of the Nandintha Sampradyas Kailsa Parampar, he
infused in me all that you will fnd herein. Yogaswami (:8,:-
:o) commanded all to seek within, to know the Self and
see God iva everywhere and in everyone. Among his great
sayings: Know thy Self by thyself. iva is doing it all. All is
Iiva. Be still. Over :,ooo years ago Rishi Tirumular, of our
lineage, aptly conveyed the spirit of Dancing with iva: Te
thirty-six elements dance. Sadiva dances. Consciousness
dances. iva-akti dances. Te animate and inanimate dance.
All these and the Vedas dance when the Supreme dances
His dance of bliss. Te seven worlds as His golden abode, the
fve chakras as His pedestal, the central kualin akti as
His divine stage, thus in rapture He dances, He who is Tran-
scendent Light. He dances with the celestials. He dances
in the golden hall. He dances with the assembly of silent
sages. He dances in song. He dances in ultimate energy. He
dances in soulsHe who is the Lord of Dances. Tat Astu.
DEDICATION
vii
Contents
Vishayaschi
ll
Dedication . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v
Authors Introduction . . . . . . . . . . . . . . . . . . . . . . . . xi
Upanishad OneEternal Truths
Maala I: Self Realization . . . . . . . . . . . . . . . . . . . . . 1
Maala :: Hinduism . . . . . . . . . . . . . . . . . . . . . . . . . . 7
Maala ,: aivite Hinduism . . . . . . . . . . . . . . . . . . . 13
Maala : Our Supreme God . . . . . . . . . . . . . . . . . . 19
Upanishad TwoGod and the Gods
Maala ,: Lords of Dharma . . . . . . . . . . . . . . . . . . . 25
Upanishad ThreeOur Immortal Soul
Maala o: The Nature of the Soul . . . . . . . . . . . . . . 31
Maala ,: Karma and Rebirth . . . . . . . . . . . . . . . . . 37
Maala 8: The Way to Liberation . . . . . . . . . . . . . . . 43
Upanishad FourThe World
Maala ,: The Three Worlds . . . . . . . . . . . . . . . . . . 49
Maala Io: The Goodness of All . . . . . . . . . . . . . . . . 55
Maala II: Sin and Suffering . . . . . . . . . . . . . . . . . . . 61
Upanishad FiveRight Living
Maala I:: Four Dharmas . . . . . . . . . . . . . . . . . . . . . 67
Maala I,: Good Conduct . . . . . . . . . . . . . . . . . . . . . 73
Maala I: Noninjury . . . . . . . . . . . . . . . . . . . . . . . . . 79
CONTENTS
viii
Upanishad SixFamily Life
Maala I,: Husband and Wife . . . . . . . . . . . . . . . . . . 85
Maala Io: Marriage . . . . . . . . . . . . . . . . . . . . . . . . . . 91
Maala I,: Children . . . . . . . . . . . . . . . . . . . . . . . . . . 97
Upanishad SevenSacred Culture
Maala I8: Ways of Wisdom . . . . . . . . . . . . . . . . . . 103
Maala I,: Sacraments . . . . . . . . . . . . . . . . . . . . . . . 109
Maala :o: Festivals . . . . . . . . . . . . . . . . . . . . . . . . . . 115
Upanishad EightSacred Worship
Maala :I: iva Temples . . . . . . . . . . . . . . . . . . . . . . . 121
Maala ::: Temple Rites . . . . . . . . . . . . . . . . . . . . . . 127
Maala :,: Love of God . . . . . . . . . . . . . . . . . . . . . . .133
Upanishad NineHoly Men and Women
Maala :: Monastic Life . . . . . . . . . . . . . . . . . . . . . 139
Maala :,: Knowers of God . . . . . . . . . . . . . . . . . . . 145
Upanishad TenSacred Scripture
Maala :o: Revealed Scripture . . . . . . . . . . . . . . . . . . 151
Maala :,: Secondary Scripture . . . . . . . . . . . . . . . .157
Maala :8: Affrmations of Faith . . . . . . . . . . . . . . . 163
Upanishad ElevenMonistic Theism
Maala :,: Monism and Dualism . . . . . . . . . . . . . . 169
Maala ,o: Views of Reality . . . . . . . . . . . . . . . . . . . .175
Upanishad TwelvePassing on the Power
Maala ,I: Himalayan Lineage . . . . . . . . . . . . . . . . . 181
DANCING WITH IVA
ix
A aivite Creed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 189
Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217
Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219
Sanskit Pronunciation . . . . . . . . . . . . . . . . . . . . . . 302
Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305
Index of Verses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 333
ART DESCRIPTIONS
Cover Art: Artist S. Rajam depicts Lord iva in His
Himalayan abode, seated on a tiger skin by a mountain
stream in yoga posture. As Nandi the bull looks on, iva
creates the cosmic rhythm on His drum as two devotees
play the midaga and three others dance exuberantly
nearby.
Gaea Dancing: Famed Indian artist Indra Sharma
paints a surprisingly agile dancing Lord Gaea, Remover
of Obstacles and Lord of Dharma, who blesses the begin-
ning of all worthy enterprises.
Half Title Page: Pradosha iva, by A. Manivelu, dances
in a circle, His sixteen hands holding powers and divine
implements. Te Gods gather in worship, Brahm plays
cymbals, Indra plays the fute, Durga Dev watches in
wonderment and Vishu drums on a ghatam, clay pot.
Mandala Art: Te small illustrations for the ,: Maalas
and other sections were drawn by S. Rajam of Chennai.
CONTENTS
xi
AUTHORS INTRODUCTION
Authors Introduction
Granthakra Bhmik
-+ -l-+
I
1 is o .cciui1 1u.1 vo0 u.vi io0u 1uis noox
.u 1ui 1vi.s0vis i1 co1.is. i1s .ii v.v1
oi 1ui uivii u.ci oi uis1iv. 1ui 1vi.s0vi
you hold in the palm of your hand is divine knowledge,
knowledge about you and God, knowledge about how to
live a spiritual life, knowledge about what Hindus teach and
believe. All of this and more awaits you in the chapters that
follow. Put this knowledge into practice, and one day you
will hold Truth in the palm of your handjust as simply.
Dancing with iva! What an extraordinary expression of
our closeness to God, our creative interplay with God. Te
Cosmic Dance describes the Hindu view of existence, from
the frst thunder of the drum in His right hand announcing
the Beginning, to the fnal, all-consuming fames in His
lef hand pronouncing the End, which but heralds a new
Beginning. Tus, dancing with iva is everything we do, ev-
erything we think and say and feel, from our seeming birth
to our so-called death. It is man and God forever engaged
in sacred movement. Te ancient sages chose the dance
to depict God for good reason. Esoterically, movement is
the most primal act of existence. Without this simple thing,
there would be no universe, no us, no experience, noth-
ing. Light is movement. Tought is movement. Atoms are
movement. Life is movement. And, the Hindu holds, God
is movement. Also, dance is the only creative act in which
there is perfect oneness of the creator and his creation. Un-
like a painting, a poem, an invention or any other artistic
impulse, when the dance is over there is no product, no
thing to save and enjoy. As with life, we may perceive the
dance, never possess it. One cannot separate the dancer
from dancing, just as one cannot separate God from the
world or from ourselves. Of special meaning is the place
where iva dances: in the chitsabh, the hall of conscious-
ness. In other words, it happens within each of us.
God iva is among the most mysterious, complex, com-
passionate and profound conceptions of the one Supreme
Being to be found in the religions of mankind. He is Creator,
Preserver and Destroyer of all existence, the Cosmic Dancer
who animates the universe from within. He is pure love,
light, energy and consciousness. He is the timeless, formless
and spaceless Absolute Reality, Paraiva. Tose who worship
the great God iva are aivites, and their religion is called
aivite Hinduism. aivism represents roughly half, perhaps
somewhat more, of Hinduisms one billion members. It
shares far more common ground than diferences with
other Hindu denominations. Still, it is distinct. Unlike the
second major Hindu faith, Vaishavism (which is strongly
dualistic), aivism adds a meditative, yogic emphasis to a
bhakti path. For aivites, God and soul are essentially one.
Unlike Advaita Vednta, aivism is strongly devotional and
theistic, believing in a one true God who is Personal Lord
and Creator. Te term monistic theism defnes the essential
resolution of duality and nonduality which typifes aivisms
xii
DANCING WITH IVA
xiii
AUTHORS INTRODUCTION
philosophical stance.
Scholars tell us that aivite Hinduism is mankinds oldest
religion, the venerable Santana Dharma. Tey have traced
its roots back 6-8000 years and more to the advanced Indus
Valley civilization. A better-preserved history of aivism lies
in the ruins of Dholavira, in Gujarat state, where another
Indian civilization of about the same antiquity was un-
earthed in 1998. Yet, sacred writings and legend tell us that
there never was a time on the Earth when aivism did not
exist. Ten of the eleven great religions existing today have a
beginning in history, a birth date before which they did not
exist. All other religions and faiths were founded by men.
Not aivism. It had no beginning. It can have no end.
Trough history aivism has given rise to other faiths,
such as Buddhism, Sikhism and Jainism, as well as to a
multitude of sects within Hinduism itself. Tis oldest of
religions is also among the largest. One out of every six
people on the Earth is a Hindu, and recent studies show
that Hinduism is among the fastest-growing faiths on the
planet. It is neither antiquity nor size which make aivism
great. Te real grandeur derives from a sweet tolerance for
the views of others coupled with these: a practical culture,
an emphasis on personal spiritual efort and experience, the
perception that God is everywhere presentand therefore
no aspect of life may be divided from religionand a joyous
devotion to the one Supreme God who all people worship
and aivism knows as iva, the Auspicious One, and the
knowledge that Truth lies within man himself.
Each aivite is unique, yet all seek the same things in life:
DANCING WITH IVA
xiv
to be happy and secure, to be loved and appreciated, to be
creative and useful. aivite Hinduism has an established cul-
ture which fulflls these essential human wants and helps us
to understand the world and our place in it. To all devotees
it gives guidance in the qualities of character which are so
necessary in spiritual lifepatience, compassion for others,
broadmindedness, humility, self-confdence, industrious-
ness and devotion. aivism centers around the home and the
temple. Family life is very strong, and precious. Daily devo-
tional services are conducted in the home shrine room. Te
massive and architecturally priceless templesand a million
other temples and shrines throughout the worldprovide
daily worship services and sacraments for lifes passages.
aivite worship is more individual than congregational,
each approaching God directly. Yet during holy days the
temple precincts resound with the genial voices of devotees
gathered to sing God ivas praises.
e Need for a Hindu Catechism
It is imperative at this time in our historywhen the world,
our Earth, is on the brink of an inner and outer space age
that we continue to value and learn from ancient Hindu
wisdom. Long, long ago, great sages of India unfolded these
eternal truths from within themselves and recorded them as
scripture to be sung out through the voices of their represen-
tatives today. So great was their insight. Truly, this eternal
wisdom lives now and will live on into the next generation,
the next and the next. Hear the famed prayer ofered by
ishis of yore: Lead me from unreality to reality. Lead me
xv
AUTHORS INTRODUCTION
from darkness to light. Lead me from death to immortality
(ukla Yajur Veda, Bihadrayaka Upanishad, 1.3.28).
While other religions are precisely defned by explicit
and ofen unyielding beliefs, Hinduism condones no such
constraints. For the Hindu, intuition is far more important
than intellect; experience supersedes dogma; and personal
realization is held infnitely more precious than outer ex-
pressions or affliations of faith. Philosopher S. Radhakrish-
nan said it well: Te mechanical faith which depends on
authority and wishes to enjoy the consolations of religion
without the labor of being religious is quite diferent from
the religious faith which has its roots in experience. Hindu
religious philosophy is based on experience, on personal
discovery and testing of things. It does not say, Believe as
others do or sufer. Rather, it says, Know thy Self, inquire
and be free.
Tere are no heretics in Hinduism, for God is everywhere
and in all things. In such an open laboratory, Hindu spiri-
tuality has grown over the millennia so diverse and rich
that it defes defnition. Even knowledgeable Hindus, afer
a lifetime of study, will hesitate to say that Hinduism is
one thing and not another. Hinduism, more than any other
religion, has encompassed the full spectrum of philosophic
positions, and to this day it venerates living exponents of
each. Tus it is that one teacher will praise devotion as
the ultimate path, while another, spurning devotion, says
liberation comes only upon the shattering of this universes
illusory appearance. How then to understand Hinduism:
From the Himalayan vaults, ten thousand streams of
DANCING WITH IVA
xvi
thought descend, their cool waters giving life to all below.
Tese fow together, their convergences becoming broad
tributaries. From these, two mighty rivers are born which
have through history watered and made green the growth of
Indian spiritualityone is Vednta and the other Siddhnta.
Tis contemporary catechism is the confuence of these two
potent traditions into a single torrent, the inundation of the
Santana Dharma in full, ferce food and force.
Indeed, the very idea of a Hindu catechism is, for many,
unthinkable, a perilous and impertinent pursuit. Until now,
no one has attempted such a complete overview, making
this a rare, and remarkable, book. One might even say an
inevitable one. If, therefore, in undertaking the impossible
we have overlooked any lineage, neglected any tradition
or vital issue, please call to mind that it is human to err
and only God is perfect, and fnd room in your heart to
overlook any oversight.
A simple warning is due. Tis collection of customs and
beliefs is not a detached, scholastic analysis of Hindu-
ism, but a view from the inside, a view of the religion as
Hindus themselves would wish their tradition honored
and explained to others. Nor is this yet another dogma
added to the mountains of doctrines and decrees which
have crushed the human spirit throughout history. Every
instinct in Hinduism rebels against the doctrine which is
oppressive or narrow-minded. Every instinct in Hinduism
rejoices in tolerance and in acknowledgement of the many
paths, even those that seem to contradict its own. When you
believe that God is everywhere, in all there is, wherever it
xvii
AUTHORS INTRODUCTION
is, it becomes impossible to hate or injure or seek to aggres-
sively convert others. Tat is the spirit of this book. It is a
transcript of the life lived by hundreds of millions of people,
one out of six of the human family. Like Hinduism itself,
this contemporary catechism is an ongoing revelationa
dance more than a doctrine.
Hinduism Is an Eastern Religion
To place Hinduism in the context of world thought, it is
frst important to note that it is a religion of the East. Tis
is a vital fact, for there is a vast diference between the way
seekers in the East and the West have traditionally viewed
the ultimate questions: Who am I: Where did I come
from: Where am I going: Te East has tended to be uni-
tive, idealistic and introspective. Te West has tended to be
dualistic, materialistic and extroverted. Whereas personal
inner experience is the crux of religion from the Eastern
view, belief and faith are valued most highly in the West.
While Eastern religions are accommodating of other views,
believing that all paths lead ultimately to God, Western
religions tend to be dogmatic, stressing theirs as the one
true God and the one true religion.
World Religions at a Glance
We list here how the number of Hindus compares with
other religions. Main statistical sources: World Christian
Encyclopedia and the Worldwatch Institute, based on the
2002 world population.
DANCING WITH IVA
xviii
Hindus: 1 billion Taoists: 50 million
Muslims: 1.3 billion Other Faiths: 77 million
Catholics: 1.4 billion Shintoists: 30 million
Protestants: 600 million Jews: 18 million
Nonbelievers: 900 million Sikhs: 16 million
Confucian: 400 million Jains: 6 million
Buddhists: 360 million Zoroastrians: 125,000
Tribals: 100 million Total: 6.25 billion
e Hindu View of Life
Te soul, in its intelligence, searches for its Self, slowly as-
cending the path that leads to enlightenment and liberation.
It is an arduous, delightful journey through the cycles of
birth, death and rebirth culminating in Self Realization,
the direct and personal spiritual experience of God, of the
Self, of Truth. Tis alone among all things in the cosmos
can bring freedom from the bondages of ignorance and
desire. Tis is the highest realization. Tere is none greater.
Hindus believe that all men and women are on this path
and that all will ultimately reach its summit. It is a glori-
ous and encouraging conceptthat every single soul will
reach Truth, moksha, none lef to sufer forever for human
frailties and faults.
Hinduism is our planets original and oldest living religion,
with no single founder. For as long as man has lived and
roamed across Earths land and water masses, breathed its
air and worshiped in awe its fre, the Santana Dharma has
been a guide of righteous life for evolving souls. Shortly into
the twenty-frst century, Hindu adherents will number over
xix
AUTHORS INTRODUCTION
a billion. All of them are Hindus, yes, but they represent a
broad range of beliefs, sdhanas and mystic goals.
While Hindus believe many diverse and exotic things, there
are several bedrock concepts on which virtually all concur.
All Hindus worship one Supreme Reality, though they call it
by many names, and teach that all souls will ultimately realize
the truth of the Vedas and gamas. Hindus believe that there
is no eternal hell, no damnation. Tey concur that there is
no intrinsic evil. All is good. All is God. In contrast, Western
faiths postulate a living evil force, embodied in Satan, that
directly opposes the will of God.
Hindus believe that the universe was created out of God
and is permeated by Hima Supreme Being who both is
form and pervades form, who creates, sustains and destroys
the universe only to recreate it again in unending cycles.
Hindus accept all genuine spiritual pathsfrom pure mo-
nism, which concludes that God alone exists, to theistic
dualism, which asks, When shall I know His Grace: Each
soul is free to fnd his own way, whether by devotion, auster-
ity, meditation, yoga or selfess service (sev). Hinduisms
three pillars are temple worship, scripture and the guru-
disciple tradition. Hinduism strongly declares the validity
of the three worlds of existence and the myriad Gods and
devas residing within them. Festivals, pilgrimage, chanting
of holy hymns and home worship are dynamic practices.
Love, nonviolence, good conduct and the law of dharma
defne the Hindu path. Hinduism explains that the soul
reincarnates until all karmas are resolved and God Realiza-
tion is attained.
DANCING WITH IVA
xx
Hindus wear the sectarian marks, called tilaka, on their
foreheads as sacred symbols, distinctive insignia of their
heritage. Hinduism is a mystical religion, leading devotees
to personally experience its eternal truths within them-
selves, fnally reaching the pinnacle of consciousness where
man and God are forever one. Tey prefer cremation of the
body upon death, rather than burial, believing that the soul
lives on and will inhabit a new body on Earth.
While Hinduism has many sacred scriptures, all sects
ascribe the highest authority to the Vedas and gamas,
What Do Most Hindus Believe?
Tere are nine beliefs, or raddh, which though not exhaus-
tive ofer a simple summary of Hindu spirituality.
1. Hindus believe in the divinity of the Vedas, the worlds
most ancient scripture, and venerate the gamas as
equally revealed. Tese primordial hymns are Gods
word and the bedrock of Santana Dharma, the eternal
religion which has neither beginning nor end.
2. Hindus believe in a one, all-pervasive Supreme Being
who is both immanent and transcendent, both Creator
and Unmanifest Reality.
3. Hindus believe that the universe undergoes endless cycles
of creation, preservation and dissolution.
4. Hindus believe in karma, the law of cause and efect by
which each individual creates his own destiny by his
thoughts, words and deeds.
5. Hindus believe that the soul reincarnates, evolving
through many births until all karmas have been resolved,
xxi
AUTHORS INTRODUCTION
though their gamas difer somewhat. Hinduisms nearly
one billion adherents have tens of thousands of sacred
temples and shrines, mostly in India, but now located in
every community of the global village where Hindus have
settled. Its spiritual core is its holy men and womenmil-
lions of sdhus, yogs, swms, vairgs, saints and satgurus
who have dedicated their lives to full-time service, devotion
and God Realization, and to proclaiming the eternal truths
of the Santana Dharma.
and moksha, spiritual knowledge and liberation from
the cycle of rebirth, is attained. Not a single soul will be
eternally deprived of this destiny.
6. Hindus believe that divine beings exist in unseen worlds
and that temple worship, rituals, sacraments as well as
personal devotionals create a communion with these
devas and Gods.
7. Hindus believe that a spiritually awakened master, or sat-
guru, is essential to know the Transcendent Absolute,
as are personal discipline, good conduct, purifcation,
pilgrimage, self-inquiry and meditation.
8. Hindus believe that all life is sacred, to be loved and
revered, and therefore practice ahis, noninjury.
9. Hindus believe that no particular religion teaches the
only way to salvation above all others, but that all genuine
religious paths are facets of Gods Pure Love and Light,
deserving tolerance and understanding.
DANCING WITH IVA
xxii
Ways to Study Dancing with iva
It is our belief that a full study of this catechism will provide
a basic understanding of the Hindu religion as it is lived
today. We have taught this wisdom for over forty years in
many countries, and we know that it is competent to change
the lives of people, to bring them closer to their inner Divin-
ity, to strengthen husband-and-wife relationships, cement
family unity and establish strong, unbreakable connections
with God and the Gods. Te key is study, by which we do
not mean mere recitation, but living the life described in our
venerable traditions. Tere are seven ways this book can be
routinely studied, individually or in groups.
1. Tere are 155 lokas. An ideal way to study the Catechism
is to take one loka and its accompanying bhshya each day.
Study it, meditate on it. Apply it to your own life. Ten
move on to the next. Tis will give a daily study of over fve
months, which can be repeated approximately 2.3 times
to make a year of study. It can be repeated year afer year,
beginning with loka one on the frst day of the year.
2. Te twelve parts, called upanishads, in this catechism, one
for each month of the year, may be used as lecture notes
or personal study for the month. Each of the twelve is a
completely diferent subject. An upanishad is a collection
of one, two or three maalas.
3. Te thirty-one chapters, called maalas, each containing
fve lokas, may be studied one each day for a month and
then repeated time and time again.
4. Another way to study the book is the subject study,
choosing concepts which interest you and following their
xxiii
AUTHORS INTRODUCTION
threads throughout the book. For example, using the index,
one could take the word soul and explore its various refer-
encesthe souls creation, its evolution, old souls and young
souls. Tis can be even more interesting if you explore the
Lexicon references as well. Tracing the meaning of terms
in this way through the Index and Lexicon is a wonderful
tool for lectures, classes, teaching of children and your own
personal enjoyment.
5. Te ffh way is to read and meditate on the profound
Vedic verses found in this pranottaram. Tey are as alive
today as the day they were spoken thousands of years ago.
Is it really what they say that stirs the higher consciousness,
or is it what they do to the inner currents of the body as
they stimulate spirituality:
6. Another way is to simply read the book, cover to cover.
7. A fnal way, since this book has been magically impressed
into the ka, is to hold it in your hands and absorb its
knowledge or put it under your pillow at night.
How to Teach Dancing with iva
For those serious about conducting regular lectures or
classes on Dancing with iva, Hinduisms Contemporary
Catechism, we have created the following simple guide. Tis
approach has various benefts: 1) it gives you a systematic
way of presenting the material, without repeating yourself;
2) it relieves you from having to decide what you are going
to talk about when lecture or class time comes around and
3) it creates a powerful harmony of minds around the globe
among all who are teaching and learning the subject matter
DANCING WITH IVA
xxiv
at the same time.
As the basis of a short talk, the loka of the day can be
chosen. For a longer discourse, you might discuss an en-
tire maala (containing fve lokas and bhshyas. So, for
example, if you are giving a lecture on the 12th day of the
month, your subject matter would be one or more of the fve
lokas of maala 12, Te Four Dharmas. Tese fve lokas
and their bhshyas create a complete concept and are more
than ample for a well-rounded lecture or seminar.
In olden days in India, before paper was invented, lokas
were written on palm leaves (olai) in the South, scribed into
the tough surface, or written on specially-prepared birch
bark (bhrja pattra) in the North. Te unbound pages were
small, about two inches high and six or eight inches wide.
Verses written on them were usually uniform in length
,
two,
three or four lines. To carry forward the refned fnesse of
those Vedic times, the lokas and bhshyas of this modern
catechism have been composed to precise lengthseach
loka exactly four lines long and each bhshya exactly twenty-
one lines, not a millimeter more or less.
In producing this modern catechism, or pranottaram (lit-
erally, questions and answers), we kept in mind the need
to provide resources so that Hindu institutions and com-
munities around the globe could have, at their fngertips,
authentic teachings from which they could locally develop
classes and courses and various kinds of study. We encour-
age scholars, paitas, swms and elders everywhere to
work with us in translating Dancing with iva into many of
the worlds more than 3,000 languages.
xxv
AUTHORS INTRODUCTION
e Master Course
Dancing with iva is the frst book of e Master Course
trilogy, which is a detailed summary and explanation of
ashga yoga according to the traditions of our lineage,
the Nandintha Sampradyas Kailsa Parampar. Ashga
yoga, also called rja yoga, has eight successive steps, each
one dependent upon the one that precedes it. Tese eight
successive steps are yama (restraint), niyama (observance),
sana (posture), pryma (breath control), pratyhra
(sense withdrawal), dhra (concentration), dhyna (medi-
tation) and samdhi (contemplation). Ofen the uninformed
prefer to start on their spiritual path at steps seven and eight,
ignoring the other six, and more than ofen wonder why no
immediate and lasting results are obtained. Drawing upon
over half a century of teaching and explaining, the trilogy
articulates in no uncertain terms why you must begin at the
beginning, with a frm foundation of philosophical clar-
ity and good character, and proceed from there. Dancing
with iva lays out the philosophical, Vedic-gamic beliefs,
attitudes and expectations of the aivite Hindu religion,
which are so necessary to understand, adopt and uphold
in order to make true progress in the areas discussed in the
other two books. Living with iva, the second book of the
trilogy, concerns itself with aivite lifestyle, culture, family
life, character-building and the overcoming of uncompli-
mentary habits that disturb others as well as oneself. It
focuses on yama, niyama and, in a lesser way, sana and
pryma (haha yoga). Merging with iva, the third book
of the trilogy, encompasses steps fve, six and seven, leading
DANCING WITH IVA
xxvi
to eight, all of which is personally experiential once we learn
to dance with iva and live with iva. Tis means having
a good philosophical understanding, a solid commitment,
as well as good character, and living the religion. Upon
such a foundation, the yogic and metaphysical experiences
described in Merging come naturally and are sustainable.
e Master Course trilogy is a daily, lifetime study for my
devotees worldwide to be explored year afer year afer year,
generation afer generation.
Awake! Arise!
As you proceed through Dancing with iva, Hinduisms
Contemporary Catechism, you will come to see that it con-
tains a new presentation of very ancient knowledge. You
will soon realize that, somewhere within you, you already
know these truths. You will fnd yourself traveling back in
your memory, perhaps several lives, and remembering that
you have studied them before in the same way that you are
studying them now. Tis book gives an organized approach
as to what to say to the youth and the adults of our religion,
and how to explain our complex heritage to those of other
faiths. It also gives truth-seekers who have discovered the
mystical realities a coherent and complete philosophical
context through which they can understand and continue
to pursue the ofen unbidden experiences they encounter.
It validates their inner realizations and gives them the
confdence to persevere.
A new breed of souls is even now coming up in the world.
Tey are fearless because they are strong. Tey do not fear
xxvii
AUTHORS INTRODUCTION
death, ill-health or lack of knowledge. Teir only qualifca-
tion is that they love and worship God and the Gods. Tey
have no magic formula. Tey are selling nothing. Tey need
nothing. Tey are who they are. You may be one of them.
So, proceed with confdence. Success is assured. You can-
not fail if bhakti is integrated with jna, Siddhnta with
Vednta, gamas with Vedas, and Hindu Dharma with ev-
eryday life. Yea, this is the secure path, the safe path, leading
to knowledge, experience and recognition, then realization,
of your true, divine, eternal Self. Awake, arise and stop not
until the goal is reached! It is no accident that you have
found this book and the treasures it contains.
Love and blessings to you from this and inner worlds,
Satguru Sivaya Subramuniyaswami
162nd Jagadchrya of the Nandintha
Sampradyas Kailsa Parampar
Guru Mahsannidhnam
Kauai Aadheenam, Hawaii
Satguru Prim, July 4, :ooI
Hindu year of Visha, ,Io,

Self Realization
Subtlest of the subtle, greatest of the great, the tman is
hidden in the cave of the heart of all beings. He who, free
from all urges, beholds Him overcomes sorrow, seeing by
grace of the Creator, the Lord and His glory.
Kisha Yajur Veda, vetvatara
Upanishad .io. vv, ;,
Paramtma Daranam
-----
UPANISHAD 1: SANTANA DHARMA 2
Who Am I? Where Did I Come From?
loka 1
ishis proclaim that we are not our body, mind or emo-
tions. We are divine souls on a wondrous journey. We
came from God, live in God and are evolving into one-
ness with God. We are, in truth, the Truth we seek. Aum.
bhshya
We are immortal souls living and growing in the great
school of earthly experience in which we have lived many
lives. Vedic ishis have given us courage by uttering the
simple truth, God is the Life of our life. A great sage car-
ried it further by saying there is one thing God cannot do:
God cannot separate Himself from us. This is because God
is our life. God is the life in the birds. God is the life in the
fsh. God is the life in the animals. Becoming aware of this
Life energy in all that lives is becoming aware of Gods lov-
ing presence within us. We are the undying consciousness
and energy fowing through all things. Deep inside we are
perfect this very moment, and we have only to discover
and live up to this perfection to be whole. Our energy and
Gods energy are the same, ever coming out of the void. We
are all beautiful children of God. Each day we should try to
see the life energy in trees, birds, animals and people. When
we do, we are seeing God iva in action. The Vedas affrm,
He who knows God as the Life of life, the Eye of the eye,
the Ear of the ear, the Mind of the mindhe indeed com-
prehends fully the Cause of all causes. Aum Nama ivya.
3 MAALA 1: SELF REALIZATION
Where Am I Going? What Is My Path?
loka 2
We are all growing toward God, and experience is the
path. Through experience we mature out of fear into
fearlessness, out of anger into love, out of confict into
peace, out of darkness into light and union in God. Aum.
bhshya
We have taken birth in a physical body to grow and evolve
into our divine potential. We are inwardly already one with
God. Our religion contains the knowledge of how to realize
this oneness and not create unwanted experiences along the
way. The peerless path is following the way of our spiritual
forefathers, discovering the mystical meaning of the scrip-
tures. The peerless path is commitment, study, discipline,
practice and the maturing of yoga into wisdom. In the be-
ginning stages, we suffer until we learn. Learning leads us
to service; and selfess service is the beginning of spiritual
striving. Service leads us to understanding. Understand-
ing leads us to meditate deeply and without distractions.
Finally, meditation leads us to surrender in God. This is
the straight and certain path, the San Mrga, leading to
Self Realizationthe inmost purpose of lifeand sub-
sequently to moksha, freedom from rebirth. The Vedas
wisely affrm, By austerity, goodness is obtained. From
goodness, understanding is reached. From understanding,
the Self is obtained, and he who obtains the Self is freed
from the cycle of birth and death. Aum Nama ivya.
UPANISHAD 1: SANTANA DHARMA 4
What Is Meant by Dancing with iva?
loka 3
All motion begins in God and ends in God. The whole
universe is engaged in a whirling fow of change and
activity. This is ivas dance. We are all dancing with iva,
and He with us. Ultimately, we are iva dancing. Aum.
bhshya
The world is seen as it truly issacredwhen we behold
ivas cosmic dance. Everything in the universe, all that we
see, hear and imagine, is movement. Galaxies soar in move-
ment; atoms swirl in movement. All movement is ivas
dance. When we fght this movement and think it should
be other than it is, we are reluctantly dancing with iva. We
are stubbornly resisting, holding ourselves apart, criticizing
the natural processes and movements around us. It is by
understanding the eternal truths that we bring all areas of
our mind into the knowledge of how to accept what is and
not wish it to be otherwise. Once this happens, we begin
to consciously dance with iva, to move with the sacred
fow that surrounds us, to accept praise and blame, joy and
sorrow, prosperity and adversity in equanimity, the fruit
of understanding. We are then gracefully, in unrestrained
surrender, dancing with iva. The Vedas state, The cosmic
soul is truly the whole universe, the immortal source of
all creation, all action, all meditation. Whoever discovers
Him, hidden deep within, cuts through the bonds of igno-
rance even during his life on Earth. Aum Nama ivya.
5 MAALA 1: SELF REALIZATION
How Can We Learn to Dance with iva?
loka 4
Dance is movement, and the most exquisite dance is the
most disciplined dance. Hindu spiritual disciplines lead
to oneness with God through self-refection, surrender,
personal transformation and the many yogas. Aum.
bhshya
To progress on the path, we study the Vedas, other scriptures
and our gurus teachings and make every effort to apply
these philosophical truths to daily experience. We strive to
understand the mind in its fourfold nature: chitta, conscious-
ness; manas, instinctive mind; buddhi, intellectual mind;
and ahakra, ego or I-maker. We perform japa, medita-
tion and yoga each day. Such spiritual discipline is known as
sdhana. It is the mystical, mental, physical and devotional
exercise that enables us to dance with iva by bringing inner
advancement, changes in perception and improvements
in character. Sdhana allows us to live in the refned and
cultured soul nature, rather than in the outer, instinctive or
intellectual spheres. For consistent progress, sdhana should
be performed regularly, without fail, at the same time each
day, preferably in the early hours before dawn. The most
important sdhanas are the challenges and practices given
by ones guru. The Vedas caution, The Self cannot be at-
tained by the weak, nor by the careless, nor through aimless
disciplines. But if one who knows strives by right means,
his soul enters the abode of God. Aum Nama ivya.
UPANISHAD 1: SANTANA DHARMA 6
What Is the Ultimate Goal of Earthly Life?
loka 5
The ultimate goal of life on Earth is to realize the Self,
the rare attainment of nirvikalpa samdhi. Each soul dis-
covers its ivaness, Absolute Reality, Paraivathe time-
less, formless, spaceless Self God. Aum Nama ivya.
bhshya
The realization of the Self, Paraiva, is the destiny of each
soul, attainable through renunciation, sustained meditation
and frying the seeds of karmas yet to germinate. It is the
gateway to moksha, liberation from rebirth. The Self lies be-
yond the thinking mind, beyond the feeling nature, beyond
action or any movement of even the highest state of con-
sciousness. The Self God is more solid than a neutron star,
more elusive than empty space, more intimate than thought
and feeling. It is ultimate reality itself, the innermost Truth
all seekers seek. It is well worth striving for. It is well worth
struggling to bring the mind under the dominion of the
will. After the Self is realized, the mind is seen for the
unreality that it truly is. Because Self Realization must be
experienced in a physical body, the soul cycles back again
and again into fesh to dance with iva, live with iva and
ultimately merge with iva in undifferentiated oneness. Yea,
jva is actually iva. The Vedas explain, As water poured
into water, milk poured into milk, ghee into ghee become
one without differentiation, even so the individual soul
and the Supreme Self become one. Aum Nama ivya.
Hinduism
He is the Ancient One. He created the beings of Earth
and Heaven in days of yore in order divine. The six
faiths seek the feet but of the One Primal, Peerless God.
And in them all, He pervades in measure appropriate.
Tirumantiram .
Hindu Dharma
lr--
UPANISHAD 1: SANTANA DHARMA 8
What Are Hinduisms Principal Sects?
loka 6
The Santana Dharma, or eternal faith, known today
as Hinduism, is a family of religions that accept the
authority of the Vedas. Its four principal denominations
are aivism, ktism, Vaishavism and Smrtism. Aum.
bhshya
The worlds billion Hindus, one-sixth of the human family,
are organized in four main denominations, each distinguish-
ed by its Supreme Deity. For Vaishavites, Lord Vishu is
God. For aivites, God is iva. For ktas, Goddess akti is
supreme. For Smrtas, liberal Hindus, the choice of Deity
is left to the devotee. Each has a multitude of guru lineages,
religious leaders, priesthoods, sacred literature, monastic
communities, schools, pilgrimage centers and tens of
thousands of temples. They possess a wealth of art and
architecture, philosophy and scholarship. These four sects
hold such divergent beliefs that each is a complete and in-
dependent religion. Yet, they share a vast heritage of culture
and beliefkarma, dharma, reincarnation, all-pervasive
Divinity, temple worship, sacraments, manifold Deities, the
guru-ishya tradition and the Vedas as scriptural authority.
While India is home to most Hindus, large communities
fourish worldwide. The Vedas elaborate, He is Brahm.
He is iva. He is Indra. He is the immutable, the supreme,
the self-luminous. He is Vishu. He is life. He is time.
He is the fre, and He is the moon. Aum Nama ivya.
9 MAALA 2: HINDUISM
What Is the Deeply Mystical aiva Sect?
loka 7
aivism is the worlds oldest religion. Worshiping God
iva, the compassionate One, it stresses potent disciplines,
high philosophy, the gurus centrality and bhakti-rja-
siddha yoga leading to oneness with iva within. Aum.
bhshya
aivism is ancient, truly ageless, for it has no beginning. It is
the precursor of the many-faceted religion now termed Hin-
duism. Scholars trace the roots of iva worship back more
than 8,000 years to the advanced Indus Valley civilization. But
sacred writings tell us there never was a time when aivism
did not exist. Modern history records six main schools:
aiva Siddhnta, Pupatism, Kashmr aivism, Vra aivism,
Siddha Siddhnta and iva Advaita. aivisms grandeur and
beauty are found in a practical culture, an enlightened view
of mans place in the universe and a profound system of
temple mysticism and siddha yoga. It provides knowledge
of mans evolution from God and back to God, of the souls
unfoldment and awakening guided by enlightened sages.
Like all the sects, its majority are devout families, headed
by hundreds of orders of swms and sdhus who follow
the fery, world-renouncing path to moksha. The Vedas
state, By knowing iva, the Auspicious One who is hidden
in all things, exceedingly fne, like flm arising from clari-
fed butter, the One embracer of the universeby realizing
God, one is released from all fetters. Aum Nama ivya.
UPANISHAD 1: SANTANA DHARMA 10
What Is the Magic and Power of ktism?
loka 8
ktism reveres the Supreme as the Divine Mother, akti
or Dev, in Her many forms, both gentle and ferce. k-
tas use mantra, tantra, yantra, yoga and pj to invoke
cosmic forces and awaken the kualin power. Aum.
bhshya
While worship of the Divine Mother extends beyond the
pale of history, kta Hinduism arose as an organized sect
in India around the ffth century. Today it has four expres-
sionsdevotional, folk-shamanic, yogic and universal-
istall invoking the ferce power of Kl or Durg, or the
benign grace of Prvat or Ambik. kta devotionalists use
pj rites, especially to the r Chakra yantra, to establish
intimacy with the Goddess. Shamanic ktism employs
magic, trance mediumship, frewalking and animal sacri-
fce for healing, fertility, prophecy and power. kta yogs
seek to awaken the sleeping Goddess Kualin and unite
her with iva in the sahasrra chakra. kta universalists
follow the reformed Vedntic tradition exemplifed by
Sri Rmakrishna. Left-hand tantric rites transcend tra-
ditional ethical codes. ktism is chiefy advaitic, defning
the souls destiny as complete identity with the Unmanifest,
iva. Central scriptures are the Vedas, kta gamas and
Puras. The Dev Gt extols, We bow down to the univer-
sal soul of all. Above and below and in all four directions,
Mother of the universe, we bow. Aum Chaikyai Nama.
11 MAALA 2: HINDUISM
What Is the Devotional Vaishava Sect?
loka 9
Vaishavism is an ancient Hindu sect centering on the
worship of Lord Vishu and His incarnations, especially
Kisha and Rma. Largely dualistic, profoundly devo-
tional, it is rich in saints, temples and scriptures. Aum.
bhshya
The worship of Vishu, meaning pervader, dates back
to Vedic times. The Pachartra and Bhgavata sects were
popular prior to 300 bce. Todays fve Vaishava schools
emerged in the middle ages, founded by Ramanuja, Madhva,
Nimbarka, Vallabha and Chaitanya. Vaishavism stresses
prapatti, single-pointed surrender to Vishu, or His ten or
more incarnations, called avatras. Japa is a key devotional
sdhana, as is ecstatic chanting and dancing, called krtana.
Temple worship and festivals are elaborately observed.
Philosophically, Vaishavism ranges from Madhvas pure
dualism to Ramanujas qualifed nondualism to Vallabhas
nearly monistic vision. God and soul are everlastingly
distinct. The souls destiny, through Gods grace, is to eter-
nally worship and enjoy Him. While generally nonascetic,
advocating bhakti as the highest path, Vaishavism has a
strong monastic community. Central scriptures are the Ve-
das, Vaishava gamas, Itihsas and Puras. The Bhagavad
Gt states, On those who meditate on Me and worship
with undivided heart, I confer attainment of what they have
not, and preserve what they have. Aum Namo Nryaya.
UPANISHAD 1: SANTANA DHARMA 12
What Is the Universalistic Smrta Sect?
loka 10
Smrtism is an ancient brhminical tradition reformed
by Sankara in the ninth century. Worshiping six forms
of God, this liberal Hindu path is monistic, nonsectar-
ian, meditative and philosophical. Aum Nama ivya.
bhshya
Smrta means a follower of classical smiti, particularly the
Dharma stras, Puras and Itihsas. Smrtas revere the Ve-
das and honor the gamas. Today this faith is synonymous
with the teachings of Adi Sankara, the monk-philosopher
known as shamata sthpanchrya, founder of the six-
sect system. He campaigned India-wide to consolidate
the Hindu faiths of his time under the banner of Advaita
Vednta. To unify the worship, he popularized the ancient
Smrta fve-Deity altarGaapati, Srya, Vishu, iva
and aktiand added Kumra. From these, devotees may
choose their preferred Deity, or Isha Devat. Each God
is but a refection of the one Sagua Brahman. Sankara
organized hundreds of monasteries into a ten-order, daan-
m system, which now has fve pontifcal centers. He wrote
profuse commentaries on the Upanishads, Brahma Stras
and Bhagavad Gt. Sankara proclaimed, It is the one Real-
ity which appears to our ignorance as a manifold universe
of names and forms and changes. Like the gold of which
many ornaments are made, it remains in itself unchanged.
Such is Brahman, and That art Thou. Aum Nama ivya.
aivite Hinduism
The path of iva is the proven path. It led them to
Hara. It is the royal path that renowned souls have
walked. By this path divine, the devout pervade the
universe. That path do seek, enter and persevere.
Tirumantiram ,o. 1m
aiva Dharma
-
UPANISHAD 1: SANTANA DHARMA 14
What Is the Nature of aivite Theology?
loka 11
aivism proclaims: God iva is Love, both immanent
and transcendent, both the creator and the creation.
This world is the arena of our evolution, which leads by
stages to moksha, liberation from birth and death. Aum.
bhshya
aivism is a unique religion in which God is both manifest
and unmanifest, dual and nondual, within us and outside
of us. It is not strictly pantheistic, polytheistic or mono-
theistic. Its predominant theology is known as monistic
theism, panentheism, or Advaita varavda. Monism, the
opposite of dualism, is the doctrine that reality is a one
whole or existence without independent parts. Theism is
belief in God and the Gods, both immanent and transcen-
dent. aivism is monistic in its belief in a one reality and in
the advaitic, or nondual, identity of man with that reality.
aivism is theistic in its belief in the Gods, and in God iva
as a loving, personal Lord, immanent in the world. aivism
expresses the oneness of Pati-pau-pa, God-soul-world,
encompassing the nondual and the dual, faithfully carrying
forth both Vednta and Siddhnta, the pristine Santana
Dharma of the Vedas and aiva gamas. The Tirumantiram
states, uddha aivas meditate on these as their religious
path: Oneself, Absolute Reality and the Primal Soul; the
categories three: God, soul and bonds; immaculate lib-
eration and all that fetters the soul. Aum Nama ivya.
15 MAALA 3: AIVITE HINDUISM
How Do aivites Regard Other Faiths?
loka 12
Religious beliefs are manifold and different. aivites,
understanding the strength of this diversity, wholeheart-
edly respect and encourage all who believe in God. They
honor the fact that Truth is one, paths are many. Aum.
bhshya
Since the inner intent of all religions is to bind man back to
God, aivite Hindus seek not to interfere with anyones faith
or practice. We believe that there is no exclusive path, no
one way for all. aivites profoundly know that God iva is
the same Supreme Being in whom peoples of all faiths fnd
solace, peace and liberation. Nonetheless, we realize that
all religions are not the same. Each has its unique beliefs,
practices, goals and paths of attainment, and the doctrines
of one often confict with those of another. Even this should
never be cause for religious tension or intolerance. aivites
respect all religious traditions and the people within them.
They know that good citizens and stable societies are cre-
ated from groups of religious people. aivite leaders support
and participate in ecumenical gatherings with all religions.
Still, aivites defend their faith, proceed contentedly with
their practices and avoid the enchantment of other ways,
be they ancient or modern. The Vedas explain, Let us
have concord with our own people, and concord with
people who are strangers to us. Avins, create between us
and the strangers a unity of hearts. Aum Nama ivya.
UPANISHAD 1: SANTANA DHARMA 16
How Does aivism Stay Contemporary?
loka 13
Inner truths never change, but outer forms of practice
and observance do evolve. aivism seeks to preserve its
mystical teachings while adapting to the cultural, social
and technological changes of each recurrent age. Aum.
bhshya
aivism is an orthodox religion, conservative in its ways
and yet pliant and understanding. It is simultaneously the
most demanding spiritual path and the most forgiving.
aivites have persisted through many ages through suc-
cessfully adapting work, service and skills according to the
times while internalizing worship and holding frmly to
the eternal values. The outer form of service or occupation
does not change the spiritual search. Be he a skilled farmer,
factory worker, village merchant, computer programmer
or corporate executive, the aivite is served well by his re-
ligion. aivism has all of the facilities for the education of
humankind back to the Source. Each futuristic age does not
refect a difference in the aivites relationship with his fam-
ily, kula guru, teacher, satguru, Gods or God in his daily reli-
gious life. The aiva Dharma: it is now as it always was. The
Vedas implore: O self-luminous Divine, remove the veil of
ignorance from before me, that I may behold your light. Re-
veal to me the spirit of the scriptures. May the truth of the
scriptures be ever present to me. May I seek day and night
to realize what I learn from the sages. Aum Nama ivya.
17 MAALA 3: AIVITE HINDUISM
What Is the Nature of Life for aivites?
loka 14
To the aivite Hindu, all of life is sacred. All of life is
religion. Thus, aivite art is sacred art, aivite music is
devotional music, and the aivites business is not only
his livelihood, it is his service to man and God. Aum.
bhshya
Each aivite is unique in his or her quest, yet all seek the
same things in life: to be happy and secure, loved and ap-
preciated, creative and useful. aivism has an established
culture which fulflls these essential human wants and helps
us understand the world and our place in it. To all devotees
it gives guidance in the qualities of character so necessary in
spiritual life: patience, compassion, broadmindedness, hum-
ility, industriousness and devotion. aivism centers around
the home and the temple. Monastic life is its core and its
power. Family life is strong and precious. aivism possesses a
wealth of art and architecture, traditions of music, art, dra-
ma and dance, and a treasury of philosophy and scholarship.
aivite temples provide worship services daily. Scriptures
give ethical guidelines. Satgurus offer advanced spiritual ini-
tiation. These threetemples, scriptures and satgurusare
our pillars of faith. The Vedas implore, O learned people,
may we with our ears listen to what is benefcial, may we
see with our eyes what is benefcial. May we, engaged in
your praises, enjoy with frm limbs and sound bodies, a
full term of life dedicated to God. Aum Nama ivya.
UPANISHAD 1: SANTANA DHARMA 18
What Is the Symbolism of ivas Dance?
loka 15
The symbolism of iva Naarja is religion, art and sci-
ence merged as one. In Gods endless dance of creation,
preservation, destruction and paired graces is hidden a
deep understanding of our universe. Aum Nama ivya.
bhshya
Naarja, the King of Dance, has four arms. The upper
right hand holds the drum from which creation issues
forth. The lower right hand is raised in blessing, betoken-
ing preservation. The upper left hand holds a fame, which
is destruction, the dissolution of form. The right leg, rep-
resenting obscuring grace, stands upon Apasmrapurusha,
a soul temporarily earth-bound by its own sloth, confusion
and forgetfulness. The uplifted left leg is revealing grace,
which releases the mature soul from bondage. The lower
left hand gestures toward that holy foot in assurance that
ivas grace is the refuge for everyone, the way to libera-
tion. The circle of fre represents the cosmos and especially
consciousness. The all-devouring form looming above is
Mahkla, Great Time. The cobra around Naarjas waist
is kualin akti, the soul-impelling cosmic power resident
within all. Naarjas dance is not just a symbol. It is taking
place within each of us, at the atomic level, this very mo-
ment. The gamas proclaim, The birth of the world, its
maintenance, its destruction, the souls obscuration and lib-
eration are the fve acts of His dance. Aum Nama ivya.
Our Supreme God
Fire is His head, the sun and moon His eyes, space His
ears, the Vedas His speech, the wind His breath, the
universe His heart. From His feet the Earth has origi-
nated. Verily, He is the inner Self of all beings.
Atharva Veda, Muaka Upanishad i... vn, ,p-oo
iva
l
20 UPANISHAD 2: GOD AND THE GODS
What Is the Nature of Our God iva?
loka 16
God iva is all and in all, one without a second, the Su-
preme Being and only Absolute Reality. He is Pati, our
Lord, immanent and transcendent. To create, preserve,
destroy, conceal and reveal are His fve powers. Aum.
bhshya
God iva is a one being, yet we understand Him in three per-
fections: Absolute Reality, Pure Consciousness and Primal
Soul. As Absolute Reality, iva is unmanifest, unchanging
and transcendent, the Self God, timeless, formless and
spaceless. As Pure Consciousness, iva is the manifest
primal substance, pure love and light fowing through
all form, existing everywhere in time and space as infnite
intelligence and power. As Primal Soul, iva is the fve-fold
manifestation: Brahm, the creator; Vishu, the preserver;
Rudra, the destroyer; Mahevara, the veiling Lord, and
Sadiva, the revealer. He is our personal Lord, source of all
three worlds. Our divine Father-Mother protects, nurtures
and guides us, veiling Truth as we evolve, revealing it when
we are mature enough to receive Gods bountiful grace. God
iva is all and in all, great beyond our conception, a sacred
mystery that can be known in direct communion. Yea, when
iva is known, all is known. The Vedas state: That part of
Him which is characterized by tamas is called Rudra. That
part of Him which belongs to rajas is Brahm. That part of
Him which belongs to sattva is Vishu. Aum Nama ivya.
21 MAALA 4: OUR SUPREME GOD
What Is God ivas Unmanifest Reality?
loka 17
Paraiva is God ivas Unmanifest Reality or Absolute
Being, distinguished from His other two perfections,
which are manifest and of the nature of form. Paraiva is
the fullness of everything, the absence of nothing. Aum.
bhshya
Paraiva, the Self God, must be realized to be known, does
not exist, yet seems to exist; yet existence itself and all states
of mind, being and experiential patterns could not exist but
for this ultimate reality of God. Such is the great mystery
that yogs, ishis, saints and sages have realized through the
ages. To discover Paraiva, the yog penetrates deep into con-
templation. As thoughts arise in his mind, mental concepts
of the world or of the God he seeks, he silently repeats, Neti,
netiit is not this; it is not that. His quieted consciousness
expands into Satchidnanda. He is everywhere, permeating
all form in this blissful state. He remembers his goal, which
lies beyond bliss, and holds frmly to Neti, netithis is
not that for which I seek. Through pryma, through
mantra, through tantra, wielding an indomitable will, the
last forces of form, time and space subside, as the yog,
deep in nirvikalpa samdhi, merges into Paraiva. The
Vedas explain, Self-resplendent, formless, unoriginated
and pure, that all-pervading being is both within and
without. He transcends even the transcendent, unman-
ifest, causal state of the universe. Aum Nama ivya.
22 UPANISHAD 2: GOD AND THE GODS
What Is God ivas Pure Consciousness?
loka 18
Parakti is pure consciousness, the substratum or
primal substance fowing through all form. It is ivas
inscrutable presence, the ultimate ground and being of
all that exists, without which nothing could endure. Aum.
bhshya
Parakti, Supreme Energy, is called by many names:
silence, love, being, power and all-knowingness. It is Sat-
chidnanda existence-consciousness-blissthat pristine
force of being which is undifferentiated, totally aware of
itself, without an object of its awareness. It radiates as
divine light, energy and knowing. Out of Paraiva ever
comes Parakti, the frst manifestation of mind, supercon-
sciousness or infnite knowing. God iva knows in infnite,
all-abiding, loving superconsciousness. iva knows from
deep within all of His creations to their surface. His Being
is within every animate and inanimate form. Should God
iva remove His all-pervasive Parakti from any one or all
of the three worlds, they would crumble, disintegrate and
fade away. ivas akti is the sustaining power and presence
throughout the universe. This unbounded force has neither
beginning nor end. Verily, it is the Divine Mind of Lord iva.
The Vedas say, He is God, hidden in all beings, their inmost
soul who is in all. He watches the works of creation, lives
in all things, watches all things. He is pure consciousness,
beyond the three conditions of nature. Aum Nama ivya.
23 MAALA 4: OUR SUPREME GOD
What Is the Nature of the Primal Soul?
loka 19
Paramevara is the uncreated, ever-existent Primal Soul,
iva-akti, creator and supreme ruler of Mahdevas and
beings of all three worlds. Abiding in His creation, our
personal Lord rules from within, not from above. Aum.
bhshya
Paramevara, Supreme Lord, Mother of the universe, is the
eternal, sovereign one, worshiped by all the Gods and sen-
tient beings. So loved is iva-akti that all have an intimate
relationship. So vast is His vastness, so over-powering is He
that men cringe to transgress His will. So talked of is He
that His name is on the lips of everyonefor He is the pri-
mal sound. Being the frst and perfect form, God iva in this
third perfection of His beingthe Primal Soul, the manifest
and personal Lordnaturally creates souls in His image
and likeness. To love God is to know God. To know God
is to feel His love for you. Such a compassionate Goda
being, whose resplendent body may be seen in mystic vi-
sioncares for the minutiae such as we and a universe such
as ours. Many are the mystics who have seen the brilliant
milk-white form of ivas glowing body with its red-locked
hair, graceful arms and legs, large hands, perfect face, loving
eyes and musing smile. The gamas say, Paramevara is
the cause of the fve manifest aspects: emanation, sishi;
preservation, sthiti; dissolution, sahra; concealment,
tirobhva; and revelation, anugraha. Aum Nama ivya.
24 UPANISHAD 2: GOD AND THE GODS
What Are God ivas Traditional Forms?
loka 20
Our adoration of the one great God iva is directed to-
ward diverse images and icons. Primary among them
are ivaliga, Naarja, Ardhanrvara, Dakshimrti,
Hari-Hara, Bhairava and the trila. Aum Nama ivya.
bhshya
Every form is a form of iva. Tradition has given us several
of special sacredness. The ivaliga was the frst image of
Divinity. After it all other icons evolved from mystic visions.
We contemplate God iva as Paraiva when we worship the
ivaliga. Its simple elliptical shape speaks silently of Gods
unspeakable Absolute Being. We exalt iva as Parakti or
Satchidnanda, Gods living omnipresence, when we
worship any form of His never-separate akti, especially
Ardhanrvara, whose right half is masculine and left
half is feminine, and in whom all opposites are reconciled.
We adore Him as Paramevara, the Primal Soul, when we
worship Naarja, the Divine Dancer who animates the
universe. Thus we worship ivas three perfections in three
forms, yet knowing that He is a one Being, fully present in
each of them. He is also Dakshimrti, the silent teacher;
Hari-Harahalf-iva, half-Vishuand Bhairava, the
ferce wielder of trila, the trident of love, wisdom and
action. The Tirumantiram declares, Everywhere is the Holy
Form. Everywhere is iva-akti. Everywhere is Chidamba-
ram. Everywhere is Divine Dance. Aum Nama ivya.
Lords of Dharma
In whose one limb all the Gods, three and
thirty in number, are affxed, tell me of that
Supportwho may He be?
Atharva Veda o.;.. vv, o
Gaea-Krttikeyau
+l-+
26 UPANISHAD 2: GOD AND THE GODS
Do Other Gods Exist Apart from iva?
loka 21
Supreme God iva has created all the Gods and given
them distinct existence and powers, and yet He pervades
them wholly. They are separate but inseparable. At the
deepest level, nothing exists apart from Him. Aum.
bhshya
God iva is the Supreme Being, the Lord of lords. He alone
prevails everywhere. Not an atom moves except by His will.
Gaea, Krttikeya, Indra, Agni and all the 330 million Gods
of Hinduism are beings just as we are, created by Lord iva
and destined to enjoy union with Him. The Gods are souls
of high evolution. They are very old and mature souls,
mighty beings who live in the ivaloka. Though neither
male nor female, they may be popularly depicted as Gods
and Goddesses. The devas are benevolent beings of light
abiding in the higher Antarloka. They help guide evolution
from their world between births. The asuras are demonic
beings of darkness, immature souls who temporarily in-
habit Naraka, the lower Antarloka. Devas and asuras are
usually subject to rebirth. We worship iva and the Gods.
We neither worship the devas nor invoke the asuras. Krtti-
keya, Gaea and all the Gods, devas and asuras worship
iva. The Vedas explain, From Him, also, are born the
Gods, in manifold ways, the celestials, men, cattle, birds,
the in-breath and the out-breath, rice and barley, auster-
ity, faith, truth, chastity and the law. Aum Nama ivya.
27 MAALA 5: LORDS OF DHARMA
What Is the Nature of Lord Gaea?
loka 22
Lord Gaea is the elephant-faced Patron of Art and
Science, the Lord of Obstacles and Guardian of Dharma.
His will prevails as the force of righteousness, the em-
bodiment of ivas karmic law in all three worlds. Aum.
bhshya
Lord iva, the Almighty Power, created Heaven and Earth
and the God Lord Gaea to oversee the intricate karmas
and dharmas within the heavens and all the earths. Lord
Gaea was created as a governor and interplanetary, in-
tergalactic Lord. His knowledge is infnite, His judgment
is just. It is none other than Lord Gaea and His mighty
band of gaas who gently help souls out of the Naraka
abyss and adjust them into higher consciousness after due
penance has been paid, guiding them on the right path
toward dharmic destiny. He is intricate of mind, loving
pomp, delighting in all things sweet and enjoying adulation.
Lord iva proclaimed that this son be worshiped frst, even
before Himself. Verily, He is the Lord of Karma. All Mah-
devas, minor Gods, devas and sentient beings must worship
Gaea before any responsible act could hope to be success-
ful. Those who do not are subject to their own barriers. Yea,
worship of Him sets the pattern of ones destiny. The Tiru-
mantiram says, Five-armed is He, elephant-faced with tusks
protruding, crescent-shaped, son of iva, wisdoms fower,
in heart enshrined, His feet I praise. Aum Nama ivya.
28 UPANISHAD 2: GOD AND THE GODS
What Is Lord Gaeas Special Duty?
loka 23
As Lord of Obstacles, Gaea wields the noose and the
goad, icons of His benevolent power of preventing or
permitting events to happen in our life. Thus, we invoke
His grace and wisdom before any worship or task. Aum.
bhshya
Lord Gaea, the God of time and memory, strategically
seated on the mldhra chakra, poised between the higher
and lower chakras, stabilizes all sentient beings. He holds
the architects plans of the divine masterpiece of universal
past and future. Only good comes from Lord Gaea, who
by taking the form of an elephant distinguishes Himself
from other Gods. The chary pda begins with His worship.
He staves off misfortune for those who perform penance
in His name. He guides our karma from within us through
the timing of events. Before any important undertaking,
we supplicate Him to clear obstacles from the path, if it be
His will. This Lord of Obstacles prevents us from hurting
ourselves through living under an incomplete concept or
making a request unneeded or beginning an endeavor not
well thought out. Before we petition Him, He expects us to
use all of our faculties to arrive at the decision He would
have made. The gamas declare, These Lords who, it is
said, on the pure path, attend to the various duties deriv-
ing from a higher realm of my are at the prow of the
effects of the higher realm of my. Aum Nama ivya.
29 MAALA 5: LORDS OF DHARMA
What Is the Nature of Lord Krttikeya?
loka 24
Lord Krttikeya, Murugan, frst guru and Pleiadean
master of kualin yoga, was born of God ivas mind.
His dynamic power awakens spiritual cognition to pro-
pel souls onward in their evolution to ivas feet. Aum.
bhshya
Lord Krttikeya fies through the minds vast substance
from planet to planet. He could well be called the Eman-
cipator, ever available to the call of those in distress. Lord
Krttikeya, God of will, direct cognition and the purest,
child-like divine love, propels us onward on the righteous
way through religion, His Fathers law. Majestically seated
on the maipra chakra, this scarlet-hued God blesses man-
kind and strengthens our will when we lift to the inner sky
through sdhana and yoga. The yoga pda begins with the
worship of Him. The yog, locked in meditation, venerates
Krttikeya, Skanda, as his mind becomes as calm as aravaa,
the lake of Divine Essence. The kualin force within ev-
eryone is held and controlled by this powerful God, frst
among renunciates, dear to all sannysins. Revered as Muru-
gan in the South, He is commander in chief of the great
devonic army, a fne, dynamic soldier of the within, a fearless
defender of righteousness. He is Divinity emulated in form.
The Vedas say, To such a one who has his stains wiped
away, the venerable Sanatkumra shows the further shore
of darkness. Him they call Skanda. Aum Nama ivya.
30 UPANISHAD 2: GOD AND THE GODS
What Does Lord Krttikeyas Vel Signify?
loka 25
The lancelike vel wielded by Lord Krttikeya, or Skan-
da, embodies discrimination and spiritual insight. Its
blade is wide, long and keen, just as our knowledge must
be broad, deep and penetrating. Aum Nama ivya.
bhshya
The akti power of the vel, the eminent, intricate power
of righteousness over wrongdoing, conquers confusion
within the realms below. The holy vel, that when thrown
always hits its mark and of itself returns to Krttikeyas
mighty hand, rewards us when righteousness prevails and
becomes the kualin serpents unleashed power thwarting
our every effort with punishing remorse when we transgress
dharmas law. Thus, the holy vel is our release from igno-
rance into knowledge, our release from vanity into modesty,
our release from sinfulness into purity through tapas. When
we perform penance and beseech His blessing, this merciful
God hurls His vel into the astral plane, piercing discordant
sounds, colors and shapes, removing the minds darkness.
He is the King of kings, the power in their scepters. Standing
behind the temporal majesty, He advises and authorizes.
His vel empowering the ruler, justice prevails, wisdom
enriches the minds of citizens, rain is abundant, crops
fourish and plenty flls the larders. The Tirumurai says,
In the gloom of fear, His six-fold face gleams. In perils un-
bounded, His vel betokens, Fear not. Aum Nama ivya.
The Nature of the Soul
A part of Infnite Consciousness becomes our own fnite
consciousness, with powers of discrimination and defni-
tion and with false conceptions. He is, in truth, Prajpati
and Viva, the Source of Creation and the Universal in us
all. This Spirit is consciousness and gives consciousness to
the body. He is the driver of the chariot.
Kisha Yajur Veda, Maitr Upanishad i.,. cvm, pp
tmasvarpam
---
32 UPANISHAD 3: OUR IMMORTAL SOUL
What Is Our Individual Soul Nature?
loka 26
Our individual soul is the immortal and spiritual body
of light that animates life and reincarnates again and
again until all necessary karmas are created and resolved
and its essential unity with God is fully realized. Aum.
bhshya
Our soul is God ivas emanational creation, the source
of all our higher functions, including knowledge, will and
love. Our soul is neither male nor female. It is that which
never dies, even when its four outer sheathsphysical,
pric, instinctive and mentalchange form and perish
as they naturally do. The physical body is the annamaya
koa. The pric sheath of vitality is the pramaya koa.
The instinctive-intellectual sheath is the manomaya koa.
The mental, or cognitive, sheath is the vijnamaya koa.
The inmost soul body is the blissful, ever-giving-wisdom
nandamaya koa. Parakti is the souls superconscious
mindGod ivas mind. Paraiva is the souls inmost core.
We are not the physical body, mind or emotions. We are
the immortal soul, tman. The sum of our true existence
is nandamaya koa and its essence, Parakti and Paraiva.
The Vedas expostulate, The soul is born and unfolds in a
body, with dreams and desires and the food of life. And
then it is reborn in new bodies, in accordance with its for-
mer works. The quality of the soul determines its future
body; earthly or airy, heavy or light. Aum Nama ivya.
33 MAALA 6: THE NATURE OF THE SOUL
How Is Our Soul Different from iva?
loka 27
Our soul body was created in the image and likeness of
the Primal Soul, God iva, but it differs from the Primal
Soul in that it is immature. While iva is unevolution-
ary perfection, we are in the process of evolving. Aum.
bhshya
To understand the mysteries of the soul, we distinguish
between the soul body and its essence. As a soul body, we
are individual and unique, different from all others, a self-
effulgent being of light which evolves and matures through
an evolutionary process. This soul body is of the nature of
God iva, but is different from iva in that it is less resplen-
dent than the Primal Soul and still evolving, while God is
unevolutionary perfection. We may liken the soul body to
an acorn, which contains the mighty oak tree but is a small
seed yet to develop. The soul body matures through experi-
ence, evolving through many lives into the splendor of God
iva, ultimately realizing iva totally in nirvikalpa samdhi.
Even after Self Realization is attained, the soul body contin-
ues to evolve in this and other worlds until it merges with
the Primal Soul, as a drop of water merges with its source,
the ocean. Yea, this is the destiny of all souls without ex-
ception. The Vedas say, As oil in sesame seeds, as butter in
cream, as water in river beds, as fre in friction sticks, so is
the tman grasped in ones own self when one searches for
Him with truthfulness and austerity. Aum Nama ivya.
34 UPANISHAD 3: OUR IMMORTAL SOUL
How Is Our Soul Identical with iva?
loka 28
The essence of our soul, which was never created, is im-
manent love and transcendent reality and is identical
and eternally one with God iva. At the core of our being,
we already are Thatperfect at this very moment. Aum.
bhshya
At the core of the subtle soul body is Parakti, or Satchid-
nanda, immanent love; and at the core of that is Paraiva,
transcendent reality. At this depth of our being there ex-
ists no separate identity or differenceall are One. Thus,
deep within our soul we are identical with God now and
forever. These two divine perfections are not aspects of the
evolving soul, but the nucleus of the soul which does not
change or evolve. From an absolute perspective, our soul
is already in nondual union with God, but to be realized
to be known. We are That. We do not become That. Deep
within this physical body, with its turbulent emotions and
getting-educated mind, is pure perfection identical to ivas
own perfections of Parakti and Paraiva. In this sacred
mystery we fnd the paradoxes of oneness and twoness, of
being and becoming, of created and uncreated existence
subtly delineated. Yea, in the depth of our being, we are
as He is. The Vedas explain, The one controller, the in-
ner Self of all things, who makes His one form manifold,
to the wise who perceive Him as abiding in the soul, to
them is eternal blissto no others. Aum Nama ivya.
35 MAALA 6: THE NATURE OF THE SOUL
Why Are We Not Omniscient Like iva?
loka 29
The three bonds of ava, karma and my veil our
sight. This is ivas purposeful limiting of awareness
which allows us to evolve. In the superconscious depths
of our soul, we share God ivas all-knowingness. Aum.
bhshya
Just as children are kept from knowing all about adult life
until they have matured into understanding, so too is the
souls knowledge limited. We learn what we need to know,
and we understand what we have experienced. Only this
narrowing of our awareness, coupled with a sense of indi-
vidualized ego, allows us to look upon the world and our
part in it from a practical, human point of view. Pa is
the souls triple bondage: my, karma and ava. With-
out the world of my, the soul could not evolve through
experience. Karma is the law of cause and effect, action and
reaction governing my. ava is the individuating veil of
duality, source of ignorance and fnitude. My is the class-
room, karma the teacher, and ava the students ignorance.
The three bonds, or malas, are given by Lord iva to help
and protect us as we unfold. Yet, God ivas all-knowingness
may be experienced for brief periods by the meditator who
turns within to his own essence. The Tirumantiram explains,
When the soul attains Self-knowledge, then it becomes
one with iva. The malas perish, births cycle ends and
the lustrous light of wisdom dawns. Aum Nama ivya.
36 UPANISHAD 3: OUR IMMORTAL SOUL
How Do Hindus Understand Moksha?
loka 30
The destiny of all souls is moksha, liberation from rebirth
on the physical plane. Our soul then continues evolving
in the Antarloka and ivaloka, and fnally merges with
iva like water returning to the sea. Aum Nama ivya.
bhshya
Moksha comes when earthly karma has been resolved, dhar-
ma well performed and God fully realized. Each soul must
have performed well through many lives the vara dharmas,
or four castes, and lived through lifes varied experiences
in order to not be pulled back to physical birth by a deed
left undone. All souls are destined to achieve moksha, but
not necessarily in this life. Hindus know this and do not
delude themselves that this life is the last. While seeking and
attaining profound realizations, they know there is much
to be done in fulflling lifes other goals (purushrthas):
dharma, righteousness; artha, wealth; and kma, pleasure.
Old souls renounce worldly ambitions and take up san-
nysa in quest of Paraiva, even at a young age. Toward
lifes end, all Hindus strive for Self Realization, the gateway
to liberation. After moksha, subtle karmas are made in in-
ner realms and swiftly resolved, like writing on water. At
the end of each souls evolution comes vivagrsa, total
absorption in iva. The Vedas say, If here one is able to
realize Him before the death of the body, he will be liber-
ated from the bondage of the world. Aum Nama ivya.
Karma and Rebirth
Through the ripening of the fruits of his actions he
does not attain any rest, like a worm caught within a
whirlpool. The desire for liberation arises in human
beings at the end of many births, through the ripening
of their past virtuous conduct.
ukla Yajur Veda, Paigala Upanishad i.. cvn, p
Sasra

38 UPANISHAD 3: OUR IMMORTAL SOUL

How Do Hindus Understand Karma?
loka 31
Karma literally means deed or act and more broadly
names the universal principle of cause and effect, action
and reaction which governs all life. Karma is a natural
law of the mind, just as gravity is a law of matter. Aum.
bhshya
Karma is not fate, for man acts with free will, creating his
own destiny. The Vedas tell us, if we sow goodness, we will
reap goodness; if we sow evil, we will reap evil. Karma refers
to the totality of our actions and their concomitant reac-
tions in this and previous lives, all of which determines our
future. It is the interplay between our experience and how
we respond to it that makes karma devastating or helpfully
invigorating. The conquest of karma lies in intelligent ac-
tion and dispassionate reaction. Not all karmas rebound
immediately. Some accumulate and return unexpectedly
in this or other births. The several kinds of karma are: per-
sonal, family, community, national, global and universal.
Ancient ishis perceived personal karmas three-fold edict.
The frst is sachita, the sum total of past karmas yet to be
resolved. The second is prrabdha, that portion of sachita
to be experienced in this life. Kriyamna, the third type, is
karma we are currently creating. The Vedas propound,
Here they say that a person consists of desires. And as is
his desire, so is his will. As is his will, so is his deed. What-
ever deed he does, that he will reap. Aum Nama ivya.
39 MAALA 7: KARMA AND REBIRTH
Is There Good Karma and Bad Karma?
loka 32
In the highest sense, there is no good or bad karma. All
experience offers opportunities for spiritual growth.
Selfess acts yield positive, uplifting conditions. Selfsh
acts yield conditions of negativity and confusion. Aum.
bhshya
Karma itself is neither good nor bad but a neutral principle
that governs energy and motion of thought, word and deed.
All experience helps us grow. Good, loving actions bring to
us lovingness through others. Mean, selfsh acts bring back
to us pain and suffering. Kindness produces sweet fruits,
called puya. Unkindness yields spoiled fruits, called ppa.
As we mature, life after life, we go through much pain and
joy. Actions that are in tune with dharma help us along
the path, while adharmic actions impede our progress.
The divine law is: whatever karma we are experiencing in
our life is just what we need at the moment, and nothing
can happen but that we have the strength to meet it. Even
harsh karma, when faced in wisdom, can be the greatest
catalyst for spiritual unfoldment. Performing daily sdhana,
keeping good company, pilgrimaging to holy places, seeing
to others needsthese evoke the higher energies, direct
the mind to useful thoughts and avoid the creation of
troublesome new karmas. The Vedas explain, According
as one acts, so does he become. One becomes virtuous by
virtuous action, bad by bad action. Aum Nama ivya.
40 UPANISHAD 3: OUR IMMORTAL SOUL
What Is the Process of Reincarnation?
loka 33
Reincarnation, punarjanma, is the natural process of
birth, death and rebirth. At death we drop off the physi-
cal body and continue evolving in the inner worlds in
our subtle bodies, until we again enter into birth. Aum.
bhshya
Through the ages, reincarnation has been the great consol-
ing element within Hinduism, eliminating the fear of death,
explaining why one person is born a genius and another
an idiot. We are not the body in which we live but the im-
mortal soul which inhabits many bodies in its evolutionary
journey through sasra. After death, we continue to exist
in unseen worlds, enjoying or suffering the harvest of earth-
ly deeds until it comes time for yet another physical birth.
Because certain karmas can be resolved only in the physical
world, we must enter another physical body to continue our
evolution. After soaring into the causal plane, we enter a
new womb. Subsequently the old manomaya koa is slowly
sloughed off and a new one created. The actions set in mo-
tion in previous lives form the tendencies and conditions of
the next. Reincarnation ceases when karma is resolved, God
is realized and moksha attained. The Vedas say, After death,
the soul goes to the next world bearing in mind the subtle
impressions of its deeds, and after reaping their harvest
returns again to this world of action. Thus, he who has
desires continues subject to rebirth. Aum Nama ivya.
41 MAALA 7: KARMA AND REBIRTH
How Should We View Death and Dying?
loka 34
Our soul never dies; only the physical body dies. We nei-
ther fear death nor look forward to it, but revere it as a
most exalted experience. Life, death and the afterlife are
all part of our path to perfect oneness with God. Aum.
bhshya
For Hindus, death is nobly referred to as mahprasthna,
the great journey. When the lessons of this life have been
learned and karmas reach a point of intensity, the soul
leaves the physical body, which then returns its elements
to the earth. The awareness, will, memory and intelligence
which we think of as ourselves continue to exist in the soul
body. Death is a most natural experience, not to be feared.
It is a quick transition from the physical world to the astral
plane, like walking through a door, leaving one room and
entering another. Knowing this, we approach death as a
sdhana, as a spiritual opportunity, bringing a level of de-
tachment which is diffcult to achieve in the tumult of life
and an urgency to strive more than ever in our search for
the Divine Self. To be near a realized soul at the time he or
she gives up the body yields blessings surpassing those of
a thousand and eight visits to holy persons at other times.
The Vedas explain, As a caterpillar coming to the end of a
blade of grass draws itself together in taking the next step,
so does the soul in the process of transition strike down
this body and dispel its ignorance. Aum Nama ivya.
42 UPANISHAD 3: OUR IMMORTAL SOUL
How Does One Best Prepare for Death?
loka 35
Blessed with the knowledge of impending transition, we
settle affairs and take refuge in japa, worship, scripture
and yogaseeking the highest realizations as we con-
sciously, joyously release the world. Aum Nama ivya.
bhshya
Before dying, Hindus diligently fulfll obligations, make
amends and resolve differences by forgiving themselves and
others, lest unresolved karmas bear fruit in future births.
That done, we turn to God through meditation, surrender
and scriptural study. As a conscious death is our ideal, we
avoid drugs, artifcial life-extension and suicide. Suicide
only postpones and intensifes the karma one seeks escape
from, requiring several lives to return to the evolutionary
point that existed at the moment of suicide. In cases of
terminal illness, under strict community regulation, tradi-
tion does allow pryopavea, self-willed religious death by
fasting. When nearing transition, if hospitalized, we return
home to be among loved ones. In the fnal hours of life,
we seek the Self God within and focus on our mantra as
kindred keep prayerful vigil. At death, we leave the body
through the crown chakra, entering the clear white light and
beyond in quest of videhamukti. The Vedas affrm, When a
person comes to weakness, be it through old age or disease,
he frees himself from these limbs just as a mango, a fg or
a berry releases itself from its stalk. Aum Nama ivya.
The Way to Liberation
When the nets of dispositions good and bad are dissolved
without any residue, when the accumulated deeds virtuous
and vicious are completely destroyed to the very roots, the past
and the future alike, owing to the removal of all impediments,
bring about the direct and immediate perception of Brahman
as of the malaka fruit on the palm of the hand, then the
knower of Brahman becomes one liberated while in life.
ukla Yajur Veda, Paigala Upanishad .i. cvn, po
San Mrga
--
44 UPANISHAD 3: OUR IMMORTAL SOUL
What Are the Four Stages on the Path?
loka 36
The path of enlightenment is divided naturally into four
stages: chary, virtue and selfess service; kriy, worship-
ful sdhanas; yoga, meditation under a gurus guidance;
and jna, the wisdom state of the realized soul. Aum.
bhshya
Chary, kriy, yoga and jna are the sequence of the souls
evolutionary process, much like the natural development of
a butterfy from egg to caterpillar, from caterpillar to pupa,
and then the fnal metamorphosis to butterfy. These are
four pdas, or stages, through which each human soul must
pass in many births to attain its fnal goal. Before entering
these spiritual stages, the soul is immersed in the lower
nature, the ava mrga, or self-centered path, bound in
fear and lust, hurtful rage, jealousy, confusion, selfshness,
consciencelessness and malice. Then it awakens into chary,
unselfsh religious service, or karma yoga. Once matured in
chary, it enters kriy, devotion or bhakti yoga, and fnally
blossoms into kualin yoga. Jna is the state of enlight-
ened wisdom reached toward the paths end as a result of
Self Realization. The four pdas are not alternative ways,
but progressive, cumulative phases of a one path, San
Mrga. The Tirumantiram says, Being the Life of life is
splendrous jna worship. Beholding the Light of life is
great yoga worship. Giving life by invocation is external wor-
ship. Expressing adoration is chary. Aum Nama ivya.
45 MAALA 8: THE WAY TO LIBERATION
What Is the Nature of the Chary Pda?
loka 37
Chary is the performance of altruistic religious service
and living according to traditional ethical conduct and
culture, by which the outer nature is purifed. It is the
stage of overcoming basic instinctive patterns. Aum.
bhshya
Chary, literally conduct, is the frst stage of religiousness
and the foundation for the next three stages. It is also called
the dsa mrga, meaning path of servitude, for here the
soul relates to God as servant to master. The disciplines of
chary include humble service, attending the temple, per-
forming ones duty to community and family, honoring holy
men, respecting elders, atoning for misdeeds and fulflling
the ten classical restraints called yamas. Within a strong
society, one performs chary whether he wants to or not.
Young or rebellious souls often resist and resent, whereas
mature souls fulfll these obligations most naturally. Right
behavior and self-sacrifcing service are never outgrown.
The keynote of chary, or karma yoga, is sev, religious
service given without the least thought of reward, which
has the magical effect of softening the ego and bringing
forth the souls innate devotion. The Tirumantiram explains,
The simple temple duties, lighting the lamps, picking fow-
ers, lovingly polishing the foors, sweeping, singing the
Lords praise, ringing the bell and fetching ceremonial wa-
terthese constitute the dsa mrga. Aum Nama ivya.
46 UPANISHAD 3: OUR IMMORTAL SOUL
What Is the Nature of the Kriy Pda?
loka 38
Kriy is joyous and regular worship, both internal and
external, in the home and temple. It includes pj, japa,
penance, fasting and scriptural learning, by which our
understanding and love of God and Gods deepen. Aum.
bhshya
Hinduism demands deep devotion through bhakti yoga in
the kriy pda, softening the intellect and unfolding love.
In kriy, the second stage of religiousness, our sdhana,
which was mostly external in chary, is now also internal.
Kriy, literally action or rite, is a stirring of the soul in
awareness of the Divine, overcoming the obstinacy of the
instinctive-intellectual mind. We now look upon the Deity
image not just as carved stone, but as the living presence of
the God. We perform ritual and pj not because we have
to but because we want to. We are drawn to the temple to
satisfy our longing. We sing joyfully. We absorb and intuit
the wisdom of the Vedas and gamas. We perform pilgrim-
age and fulfll the sacraments. We practice diligently the ten
classical observances called niyamas. Our relationship with
God in kriy is as a son to his parents and thus this stage
is called the satputra mrga. The Tirumantiram instructs,
Pj, reading the scriptures, singing hymns, performing
japa and unsullied austerity, truthfulness, restraint of envy,
and offering of foodthese and other self-purifying acts
constitute the fawless satputra mrga. Aum Nama ivya.
47 MAALA 8: THE WAY TO LIBERATION
What Is the Nature of the Yoga Pda?
loka 39
Yoga is internalized worship which leads to union with
God. It is the regular practice of meditation, detachment
and austerities under the guidance of a satguru through
whose grace we attain the realization of Paraiva. Aum.
bhshya
Yoga, union, is the process of uniting with God within
oneself, a stage arrived at through perfecting chary and
kriy. As God is now like a friend to us, yoga is known as
the sakh mrga. This system of inner discovery begins with
sanasitting quietly in yogic postureand pryma,
breath control. Pratyhra, sense withdrawal, brings aware-
ness into dhra, concentration, then into dhyna, med-
itation. Over the years, under ideal conditions, the kualin
fre of consciousness ascends to the higher chakras, burning
the dross of ignorance and past karmas. Dhyna fnally leads
to enstasyfrst to savikalpa samdhi, the contemplative
experience of Satchidnanda, and ultimately to nirvikalpa
samdhi, Paraiva. Truly a living satguru is needed as a
steady guide to traverse this path. When yoga is practiced
by one perfected in kriy, the Gods receive the yog into
their midst through his awakened, fery kualin. The
Vedas enjoin the yog, With earnest effort hold the senses
in check. Controlling the breath, regulate the vital activities.
As a charioteer holds back his restive horses, so does a per-
severing aspirant restrain his mind. Aum Nama ivya.
48 UPANISHAD 3: OUR IMMORTAL SOUL
What Is the Nature of the Jna Pda?
loka 40
Jna is divine wisdom emanating from an enlightened
being, a soul in its maturity, immersed in ivaness, the
blessed realization of God, while living out earthly karma.
Jna is the fruition of yoga tapas. Aum Nama ivya.
bhshya
The instinctive mind in the young soul is frm and well-knit
together. The intellectual mind in the adolescent soul is
complicated, and he sees the physical world as his only real-
ity. The subsuperconscious mind in the mystically inclined
soul well perfected in kriy longs for realization of ivas
two perfections, Satchidnanda and Paraiva. Through yoga
he bursts into the superconscious mind, experiencing bliss,
all-knowingness and perfect silence. It is when the yogs
intellect is shattered that he soars into Paraiva and comes
out a jn. Each time he enters that unspeakable nirvikal-
pa samdhi, he returns to consciousness more and more
the knower. He is the liberated one, the jvanmukta, the
epitome of kaivalyaperfect freedomfar-seeing, flled
with light, flled with love. One does not become a jn
simply by reading and understanding philosophy. The state
of jna lies in the realm of intuition, beyond the intellect.
The Vedas say, Having realized the Self, the ishis, perfected
souls, satisfed with their knowledge, passion-free, tran-
quilthose wise beings, having attained the omnipresent
on all sidesenter into the All itself. Aum Nama ivya.
The Three Worlds
The spirit of man has two dwellings: this world and the
world beyond. There is also a third dwelling place: the land
of sleep and dreams. Resting in this borderland, the spirit of
man can behold his dwelling in this world and in the other
world afar; and wandering in this borderland, he beholds
behind him the sorrows of this world, and in front of him
he sees the joys of the beyond.
ukla Yajur Veda, Bihadrayaka Upanishad ..p. cvm,
Trilokm
l+-
50 UPANISHAD 4: THE WORLD
Where Did This Universe Come from?
loka 41
Supreme God iva created the world and all things in it.
He creates and sustains from moment to moment every
atom of the seen physical and unseen spiritual universe.
Everything is within Him. He is within everything. Aum.
bhshya
God iva created us. He created the Earth and all things
upon it, animate and inanimate. He created time and grav-
ity, the vast spaces and the uncounted stars. He created
night and day, joy and sorrow, love and hate, birth and
death. He created the gross and the subtle, this world and
the other worlds. There are three worlds of existence: the
physical, subtle and causal, termed Bhloka, Antarloka and
ivaloka. The Creator of all, iva Himself is uncreated. As
supreme Mahdeva, iva wills into manifestation all souls
and all form, issuing them from Himself like light from a
fre or waves from an ocean. ishis describe this perpetual
process as the unfoldment of thirty-six tattvas, stages of
manifestation, from the iva tattvaParakti and nda
to the fve elements. Creation is not the making of a sepa-
rate thing, but an emanation of Himself. Lord iva creates,
constantly sustains the form of His creations and absorbs
them back into Himself. The Vedas elucidate, As a spider
spins and withdraws its web, as herbs grow on the earth, as
hair grows on the head and body of a person, so also from
the Imperishable arises this universe. Aum Nama ivya.
51 MAALA 9: THE THREE WORLDS
What Is the Nature of the Physical Plane?
loka 42
The physical plane, or Bhloka, is the world of gross or
material substance in which phenomena are perceived
by the fve senses. It is the most limited of worlds, the
least permanent and the most subject to change. Aum.
bhshya
The material world is where we have our experiences, man-
ufacture karma and fulfll the desires and duties of life in
a physical body. It is in the Bhloka that consciousness is
limited, that awareness of the other two worlds is not always
remembered. It is the external plane, made of gross matter,
which is really just energy. The world is remarkable in its
unending variety and enthralling novelty. Mystics call it
the unfoldment of prakiti, primal nature, and liken it to a
bubble on the oceans surface. It arises, lives and bursts to
return to the source. This physical world, though necessary
to our evolution, is the embodiment of impermanence, of
constant change. Thus, we take care not to become overly
attached to it. It is mystically subjective, not objective. It is
dense but not solid. It is sentient, even sacred. It is rocks
and rainbows, liquid, gas and confagration, all held in a
setting of space. The Vedas affrm, The knower, the author
of time, the possessor of qualities and all knowledge, it is
He who envelopes the universe. Controlled by Him, this
work of creation unfolds itselfthat which is regarded
as earth, water, fre, air and ether. Aum Nama ivya.
52 UPANISHAD 4: THE WORLD
What Is the Nature of the Subtle Plane?
loka 43
The subtle plane, or Antarloka, is the mental-emotional
sphere that we function in through thought and feeling
and reside in fully during sleep and after death. It is the
astral world that exists within the physical plane. Aum.
bhshya
The astral plane is for the most part exactly duplicated in
the physical plane, though it is of a more intense rate of
vibration. Beings in the higher Antarloka are trained in
technology, the arts and increments of culture to take up
bodies in the Bhloka, to improve and enhance conditions
within it. It is in this more advanced realm that new inven-
tions are invented, new species created, ideas unfolded, fu-
tures envisioned, environments balanced, scientists trained
and artists taught fnesse. We function constantly, though
perhaps not consciously, in this subtle plane by our every
thought and emotion. Here, during sleep and after death,
we meet others who are sleeping or who have died. We at-
tend inner-plane schools, there to advance our knowledge.
The Antarloka spans the spectrum of consciousness from
the hellish Naraka regions beginning at the ptla chakra
within the feet, to the heavenly realm of divine love in the
viuddha chakra within the throat. The Vedas recount, Now,
there are, of a truth, three worlds: the world of men, the
world of the fathers, and the world of the Gods. The world
of the Gods is verily the best of worlds. Aum Nama ivya.
53 MAALA 9: THE THREE WORLDS
What Is the Nature of the Causal Plane?
loka 44
The causal plane, or ivaloka, pulsates at the core of be-
ing, deep within the subtle plane. It is the superconscious
world where the Gods and highly evolved souls live and
can be accessed through yoga and temple worship. Aum.
bhshya
The causal plane is the world of light and blessedness, the
highest of heavenly regions, extolled in the scriptures of
all faiths. It is the foundation of existence, the source of
visions, the point of conception, the apex of creation. The
causal plane is the abode of Lord iva and His entourage
of Mahdevas and other highly evolved souls who exist in
their own self-effulgent formradiant bodies of centillions
of quantum light particles. Even for embodied souls, this
refned realm is not distant, but exists within man. It is ever-
present, ever-available as the clear white light that illumines
the mind, accessed within the throat and cranial chakras
viuddha, j and sahasrrain the sublime practices of
yoga and temple worship. It is in the causal plane that the
mature soul, unshrouded of the physical bodys strong in-
stinctive pulls and astral bodys harsh intellectual strangle-
hold, resides fully conscious in its self-effulgent form.
The ivaloka is the natural refuge of all souls. The Vedas
intone, Where men move at will, in the threefold sphere, in
the third heaven of heavens, where are realms full of light, in
that radiant world make me immortal. Aum Nama ivya.
54 UPANISHAD 4: THE WORLD
Does the Universe Ever End? Is It Real?
loka 45
The universe ends at mahpralaya, when time, form and
space dissolve in God iva, only to be created again in the
next cosmic cycle. We call it relatively real to distinguish
it from the unchanging Reality. Aum Nama ivya.
bhshya
This universe, and indeed all of existence, is my, ivas
mirifc energy. While God is absolutely real, His emanated
world is relatively real. Being relatively real does not mean
the universe is illusory or nonexistent, but that it is im-
permanent and subject to change. It is an error to say that
the universe is mere illusion, for it is entirely real when
experienced in ordinary consciousness, and its existence is
required to lead us to God. The universe is born, evolves
and dissolves in cycles much as the seasons come and go
through the year. These cycles are inconceivably immense,
ending in mahpralaya when the universe undergoes disso-
lution. All three worlds, including time and space, dissolve
in God iva. This is His ultimate gracethe evolution of
all souls is perfect and complete as they lose individuality
and return to Him. Then God iva exists alone in His three
perfections until He again issues forth creation. The Vedas
state, Truly, God is One; there can be no second. He alone
governs these worlds with His powers. He stands facing
beings. He, the herdsman, after bringing forth all worlds,
reabsorbs them at the end of time. Aum Nama ivya.
The Goodness of All
In him who is pure of mind, intellect and ego, the
senses and their perceptions are pure, in fact, and he
fnds everything pure as well.
Sarvajnottara gama, tma Sakshatkara oi. nm, o
Sarvabhadra
-
56 UPANISHAD 4: THE WORLD
Are Souls and World Essentially Good?
loka 46
The intrinsic and real nature of all beings is their soul,
which is goodness. The world, too, is Gods fawless
creation. All is in perfect balance. There are changes, and
they may appear evil, but there is no intrinsic evil. Aum.
bhshya
The soul radiates love, is a child of God going through its
evolutionary process of growing up into the image and
likeness of the Lord. Goodness and mercy, compassion and
caring are the intrinsic, inherent or indwelling nature of
the soul. Wisdom and pure knowledge, happiness and joy
are the intrinsic nature of the soul. Can we believe the soul
is anything but goodness itself, purity and all the refned
qualities found within superconsciousness? When God is
everywhere, how can there be a place for evil? The soul is
constantly one with God in its ever-present Satchidnanda
state at every point in its evolution. How, then, arises the
concept of evil and suffering? ava, karma and my, the
play toys of the soul, are the source of this seeming suffer-
ing. Like a child, we play with the toys of ava in the play-
ground of my, fall and are bruised by karma, then run to
our loving Lord for solace and release into spiritual matu-
rity. The Vedas pointedly state, As the sun, the eye of the
whole world, is not sullied by the external faults of the eyes,
so the one inner soul of all things is not sullied by the sor-
row in the world, being external to it. Aum Nama ivya.
57 MAALA 10: THE GOODNESS OF ALL
Why Do Some Souls Act in Evil Ways?
loka 47
People act in evil ways who have lost touch with their
soul nature and live totally in the outer, instinctive mind.
What the ignorant see as evil, the enlightened see as the
actions of low-minded and immature individuals. Aum.
bhshya
Evil is often looked upon as a force against God. But the
Hindu knows that all forces are Gods forces, even the way-
wardness of adharma. This is sometimes diffcult to under-
stand when we see the pains and problems caused by men
against men. Looking deeper, we see that what is called evil
has its own mysterious purpose in life. Yes, bad things do
happen. Still, the wise never blame God, for they know these
to be the return of mans self-created karmas, diffcult but
necessary experiences for his spiritual evolution. Whenever
we are injured or hurt, we understand that our suffering is
but the fulfllment of a karma we once initiated, for which
our injurer is but the instrument who, when his karma
cycles around, will be the injured. Those who perform
seemingly evil deeds are not yet in touch with the ever-pres-
ent God consciousness of their immortal soul. The Vedas
rightly admonish, Borne along and defled by the stream of
qualities, unsteady, wavering, bewildered, full of desire, dis-
tracted, one goes on into the state of self-conceit. In think-
ing, This is I and That is mine one binds himself with
himself, as does a bird with a snare. Aum Nama ivya.
58 UPANISHAD 4: THE WORLD
What Is the Source of Good and Evil?
loka 48
Instead of seeing good and evil in the world, we under-
stand the nature of the embodied soul in three inter-
related parts: instinctive or physical-emotional; intel-
lectual or mental; and superconscious or spiritual. Aum.
bhshya
Evil has no source, unless the source of evils seeming be
ignorance itself. Still, it is good to fear unrighteousness. The
ignorant complain, justify, fear and criticize sinful deeds,
setting themselves apart as lofty puritans. When the outer,
or lower, instinctive nature dominates, one is prone to an-
ger, fear, greed, jealousy, hatred and backbiting. When the
intellect is prominent, arrogance and analytical thinking
preside. When the superconscious soul comes forth the
refned qualities are borncompassion, insight, modesty
and the others. The animal instincts of the young soul are
strong. The intellect, yet to be developed, is nonexistent to
control these strong instinctive impulses. When the intellect
is developed, the instinctive nature subsides. When the soul
unfolds and overshadows the well-developed intellect, this
mental harness is loosened and removed. When we encoun-
ter wickedness in others, let us be compassionate, for truly
there is no intrinsic evil. The Vedas say, Mind is indeed
the source of bondage and also the source of liberation.
To be bound to things of this world: this is bondage. To
be free from them: this is liberation. Aum Nama ivya.
59 MAALA 10: THE GOODNESS OF ALL
How Can a Benevolent God Permit Evil?
loka 49
Ultimately, there is no good or bad. God did not create
evil as a force distinct from good. He granted to souls the
loving edicts of dharma and experiential choices from
very subtle to most crude, thus to learn and evolve. Aum.
bhshya
From the pinnacle of consciousness, one sees the harmony
of life. Similarly, from a mountaintop, we see the natural
role of a raging ocean and the steep cliffs belowthey are
beautiful. From the bottom of the mountain, the ocean can
appear ominous and the cliffs treacherous. When through
meditation, we view the universe from the inside out, we
see that there is not one thing out of place or wrong. This
releases the human concepts of right and wrong, good and
bad. Our benevolent Lord created everything in perfect
balance. Good or evil, kindness or hurtfulness return to us
as the result, the fruit, of our own actions of the past. The
four dharmas are Gods wisdom lighting our path. That
which is known as evil arises from the instinctive-intel-
lectual nature, which the Lord created as dimensions of
experience to strengthen our soul and further its spiritual
evolution. Let us be compassionate, for truly there is no
intrinsic evil. The Vedas admonish, Being overcome by the
fruits of his action, he enters a good or an evil womb, so that
his course is downward or upward, and he wanders around,
overcome by the pairs of opposites. Aum Nama ivya.
60 UPANISHAD 4: THE WORLD
Should One Avoid Worldly Involvement?
loka 50
The world is the bountiful creation of a benevolent God,
who means for us to live positively in it, facing karma and
fulflling dharma. We must not despise or fear the world.
Life is meant to be lived joyously. Aum Nama ivya.
bhshya
The world is the place where our destiny is shaped, our de-
sires fulflled and our soul matured. In the world, we grow
from ignorance into wisdom, from darkness into light and
from a consciousness of death to immortality. The whole
world is an rama in which all are doing sdhana. We must
love the world, which is Gods creation. Those who despise,
hate and fear the world do not understand the intrinsic
goodness of all. The world is a glorious place, not to be
feared. It is a gracious gift from iva Himself, a playground
for His children in which to interrelate young souls with
the oldthe young experiencing their karma while the
old hold frmly to their dharma. The young grow; the old
know. Not fearing the world does not give us permission to
become immersed in worldliness. To the contrary, it means
remaining affectionately detached, like a drop of water on
a lotus leaf, being in the world but not of it, walking in
the rain without getting wet. The Vedas warn, Behold the
universe in the glory of God: and all that lives and moves on
Earth. Leaving the transient, fnd joy in the Eternal. Set not
your heart on anothers possession. Aum Nama ivya.
Sin and Suffering
Loose us from the yoke of the sins of our Fathers
and also of those we ourselves have committed.
Release your servant, as a thief is set free from his
crime or as a calf is loosed from its cord.
ig Veda ;.8o., vv, ,o
Ppa-Dukhe
E
62 UPANISHAD 4: THE WORLD
Why Is There Suffering in the World?
loka 51
The nature of the world is duality. It contains each thing
and its opposite: joy and sorrow, goodness and evil, love
and hate. Through experience of these, we learn and
evolve, fnally seeking Truth beyond all opposites. Aum.
bhshya
There is a divine purpose even in the existence of suffering
in the world. Suffering cannot be totally avoided. It is a natu-
ral part of human life and the impetus for much spiritual
growth for the soul. Knowing this, the wise accept suffer-
ing from any source, be it hurricanes, earthquakes, foods,
famine, wars, disease or inexplicable tragedies. Just as the
intense fre of the furnace purifes gold, so does suffering
purify the soul to resplendence. So also does suffering offer
us the important realization that true happiness and freedom
cannot be found in the world, for earthly joy is inextricably
bound to sorrow, and worldly freedom to bondage. Having
learned this, devotees seek a satguru who teaches them to
understand suffering, and brings them into the intentional
hardships of sdhana and tapas leading to liberation from
the cycles of experience in the realm of duality. The gamas
explain, That which appears as cold or as hot, fresh or
spoiled, good fortune and bad, love and hate, effort and la-
ziness, the exalted and the depraved, the rich and the poor,
the well-founded and the ill-founded, all this is God Himself;
none other than Him can we know. Aum Nama ivya.
63 MAALA 11: SIN AND SUFFERING
What Is Sin? How Can We Atone for It?
loka 52
Sin is the intentional transgression of divine law. There
is no inherent or original sin. Neither is there mortal
sin by which the soul is forever lost. Through sdhana,
worship and austerities, sins can be atoned for. Aum.
bhshya
What men term sin, the wise call ignorance. Mans true
nature is not sullied by sin. Sin is related only to the lower,
instinctive-intellectual nature as a transgression of dharma.
Still, sin is real and to be avoided, for our wrongful actions
return to us as sorrow through the law of karma. Sin is ter-
minable, and its effects may be compensated for by penance,
or pryachitta, and good deeds which settle the karmic debt.
The young soul, less in tune with his soul nature, is inclined
toward sin; the old soul seldom transgresses divine law. Sins
are the crippling distortions of intellect bound in emotion.
When we sin, we take the energy and distort it to our in-
stinctive favor. When we are unjust and mean, hateful and
holding resentments year after year and no one but our-
selves knows of our intrigue and corruption, we suffer. As
the soul evolves, it eventually feels the great burden of faults
and misdeeds and wishes to atone. Penance is performed,
and the soul seeks absolution from society and beseeches
Gods exonerating grace. The Vedas say, Loose me from
my sin as from a bond that binds me. May my life swell
the stream of your river of Right. Aum Nama ivya.
64 UPANISHAD 4: THE WORLD
Does Hell Really Exist? Is There a Satan?
loka 53
There is no eternal hell, nor is there a Satan. However,
there are hellish states of mind and woeful births for
those who think and act wrongfullytemporary tor-
menting conditions that lift the fery forces within. Aum.
bhshya
Hell, termed Naraka, is the lower astral realm of the seven
chakras below the mldhra. It is a place of fre and heat,
anguish and dismay, of confusion, despair and depression.
Here anger, jealousy, argument, mental confict and tor-
menting moods plague the mind. Access to hell is brought
about by our own thoughts, words, deeds and emotions
suppressed, antagonistic feelings that court demons and
their aggressive forces. Hell is not eternal. Nor is there a
Satan who tempts man and opposes Gods power, though
there are devilish beings called asuras, immature souls
caught in the abyss of deception and hurtfulness. We do not
have to die to suffer the Naraka regions, for hellish states of
mind are also experienced in the physical world. If we do die
in a hellish state of consciousnessburdened by unresolved
hatred, remorse, resentment, fear and distorted patterns of
thoughtwe arrive in Naraka fully equipped to join others
in this temporary astral purgatory. The Vedas say, Sunless
and demonic, verily, are those worlds, and enveloped in
blinding darkness, to which all those people who are ene-
mies of their own souls go after death. Aum Nama ivya.
65 MAALA 11: SIN AND SUFFERING
What Is the Consequence of Sinful Acts?
loka 54
When we do not think, speak and act virtuously, we cre-
ate negative karmas and bring suffering upon ourselves
and others. We suffer when we act instinctively and
intellectually without superconscious guidance. Aum.
bhshya
We are happy, serene and stable when we follow good
conduct, when we listen to our conscience, the knowing
voice of the soul. The superconscious mind, the mind of
our soul, knows and inspires good conduct, out of which
comes a refned, sustainable culture. Wrongdoing and vice
lead us away from God, deep into the darkness of doubt,
despair and self-condemnation. This brings the asuras
around us. We are out of harmony with ourselves and our
family and must seek companionship elsewhere, amongst
those who are also crude, unmindful, greedy and lacking in
self-control. In this bad company, burdensome new karma
is created, as good conduct cannot be followed. This ppa
accumulates, blinding us to the religious life we once lived.
Penance and throwing ourselves upon the mercy of God
and the Gods are the only release for the unvirtuous, those
who conduct themselves poorly. Fortunately, our Gods
are compassionate and love their devotees. The ancient
Vedas elucidate, The mind is said to be twofold: the pure
and also the impure; impure by union with desirepure
when from desire completely free! Aum Nama ivya.
66 UPANISHAD 4: THE WORLD
Does God Ever Punish Wrongdoers?
loka 55
God is perfect goodness, love and truth. He is not wrath-
ful or vengeful. He does not condemn or punish wrong-
doers. Jealousy, vengefulness and vanity are qualities of
mans instinctive nature, not of God. Aum Nama ivya.
bhshya
There is no reason to ever fear God, whose right-hand
gesture, abhaya mudr, indicates fear not, and whose left
hand invites approach. God is with us always, even when
we are unaware of that holy presence. He is His creation. It
is an extension of Himself; and God is never apart from it
nor limited by it. When we act wrongly, we create negative
karma for ourselves and must then live through experiences
of suffering to fulfll the law of karma. Such karmas may be
painful, but they were generated from our own thoughts
and deeds. God never punishes us, even if we do not be-
lieve in Him. It is by means of worship of and meditation
on God that our self-created sufferings are softened and
assuaged. God is the God of allof the believers within
all religions, and of the nonbelievers, too. God does not
destroy the wicked and redeem the righteous; but grants
the precious gift of liberation to all souls. The gamas state,
When the soul gradually reduces and then stops altogether
its participation in darkness and inauspicious powers, the
Friend of the World, God, reveals to the soul the limitless
character of its knowledge and activity. Aum Nama ivya.
Four Dharmas
They say of a man who speaks the truth, He speaks
the dharma, or of a man who speaks the dharma, He
speaks the truth. Verily, both these are the same thing.
ukla Yajur Veda, Bihadrayaka
Upanishad ... cvn, 8
Chaturdharm
--
68 UPANISHAD 5: RIGHT LIVING
What Is Dharma? What Are Its Forms?
loka 56
Dharma is the law of being, the orderly fulfllment of an
inherent nature and destiny. Dharma is of four main di-
visions, which are Gods law at work on four levels of our
existence: universal, human, social and personal. Aum.
bhshya
When God created the universe, He endowed it with or-
der, with the laws to govern creation. Dharma is Gods
divine law prevailing on every level of existence, from the
sustaining cosmic order to religious and moral laws which
bind us in harmony with that order. We are maintained
by dharma, held in our most perfect relationship within
a complex universe. Every form of life, every group of
men, has its dharma, the law of its being. When we follow
dharma, we are in conformity with the Truth that inheres
and instructs the universe, and we naturally abide in close-
ness to God. Adharma is opposition to divine law. Dharma
prevails in the laws of nature and is expressed in our culture
and heritage. It is piety and ethical practice, duty and ob-
ligation. It is the path which leads us to liberation. Universal
dharma is known as ita. Social dharma is vara dharma.
Human dharma is known as rama dharma. Our personal
dharma is svadharma. Hinduism, the purest expression of
these four timeless dharmas, is called Santana Dharma.
The Vedas proclaim, There is nothing higher than dharma.
Verily, that which is dharma is Truth. Aum Nama ivya.
69 MAALA 12: FOUR DHARMAS
What Is Signifed by Universal Dharma?
loka 57
Universal law, known in the Vedas as ita, is cosmic order,
Gods rule at work throughout the physical province. It
is the infnite intelligence or consciousness in nature,
the sustaining cosmic design and organizing force. Aum.
bhshya
ita is the underlying divine principle and universal law
regulating nature, from the voyage of stars in vast galactic
orbits to the fux of infnitesimal subatomic energies. ita is
the Tao. It is destiny and the road to destiny. When we are in
tune with universal dharma, and realize that man is an inte-
gral part of nature and not above it or dominating it, then
we are in tune with God. All Hindus feel they are guests
on the planet with responsibilities to nature, which when
fulflled balance its responsibilities to them. The physical
body was gathered from nature and returns to it. Nature is
exquisitely complex and orderly. The coconut always yields
a coconut tree, a lotus a lotus, a rose a rose, not another
species. How constant nature is, and yet how diverse, for in
mass producing its creations, no two ever look exactly alike.
Yes, the Hindu knows himself to be a part of nature and
seeks to bring his life into harmony with the universal path,
the sustaining cosmic force. The Vedas proclaim, Earth is
upheld by Truth. Heaven is upheld by the sun. The solar
regions are supported by eternal laws, ita. The elixir of
divine love is supreme in heaven. Aum Nama ivya.
70 UPANISHAD 5: RIGHT LIVING
What Is the Nature of Social Dharma?
loka 58
Social law, or vara dharma, consists of the occupation,
duties and responsibilities we must fulfll as a member
of our nation, community and family. An important
aspect of this dharma is religious and moral law. Aum.
bhshya
Every human society defnes a complex stratifcation of
community interaction. Scholarly, pious souls of excep-
tional learning are the wise brhmins. Lawmakers and law-
enforcers are the guardian kshatriyas. Bankers and business-
men are merchant vaiyas. Laborers, workers and artisans
are dras. In addition to these four classes, or varas, are
hundreds of castes, or jtis. In Hindu societies, class and
caste, which dictates ones occupation and community, is
largely hereditary. However, these birth-imposed categories
can be transcended by the ambitious who enter new careers
through education, skill and persistence. Social dharma is
fulflled in adherence to the laws of our nation, to our
community responsibilities and to our obligations among
family and friends. A comprehensive system of duties, mor-
als and religious observances make up Gods law at work
in our daily life. Rightly followed, vara dharma enhances
individual and family progress and ensures the continuity
of culture. The Vedas say, When a man is born, whoever he
may be, there is born simultaneously a debt to the Gods, to
the sages, to the ancestors and to men. Aum Nama ivya.
71 MAALA 12: FOUR DHARMAS
What Is the Nature of Human Dharma?
loka 59
Human law, or rama dharma, is the natural expres-
sion and maturing of the body, mind and emotions
through four progressive stages of earthly life: student,
householder, elder advisor and religious solitaire. Aum.
bhshya
The four ramas are stages of striving, in pursuit of the
purushrthas: righteousness, wealth, pleasure and libera-
tion. Our frst 24 years of life are a time of intense learning.
Around age 12, we enter formally the brahmacharya rama
and undertake the study and skills that will serve us in later
life. From 24 to 48, in the gihastha rama, we work together
as husband and wife to raise the family, increasing wealth and
knowledge through our profession, serving the community
and sustaining the members of the other three ramas. In
the vnaprastha rama, from 48 to 72, slowly retiring from
public life, we share our experience by advising and guid-
ing younger generations. After age 72, as the physical forces
wane, we turn fully to scripture, worship and yoga. This is
the sannysa rama, which differs from the formal life of
ochre-robed monks. Thus, our human dharma is a natural
awakening, expression, maturing and withdrawal from
worldly involvement. The Vedas say, Pursuit of the duties
of the stage of life to which each one belongsthat, verily,
is the rule! Others are like branches of a stem. With this, one
tends upwards; otherwise, downwards. Aum Nama ivya.
72 UPANISHAD 5: RIGHT LIVING
What Is the Nature of Personal Dharma?
loka 60
Personal law, or svadharma, is our own perfect indi-
vidual pattern in life. It is the sum of our accumulated
seed karmas as they relate to the collective effect on us
of ita, rama and vara dharma. Aum Nama ivya.
bhshya
Each human being has an individual, personal dharma. This
dharma is determined by two things: the karmas, both good
and bad, from past lives; and the three dharmas of this
lifeuniversal, human and social. Svadharma, ones own
law, is molded by our background and experiences, ten-
dencies and desiresindicated by astrologyall of which
determine our personality, profession and associations. The
key to discovering and understanding personal dharma is
the worship of Lord Gaea, the God of memory, time
and wisdom, who knows our past lives and can clarify our
most perfect pattern, our right path in life. When we follow
this unique patternguided by guru, wise elders and the
knowing voice of our soulwe are content and at peace
with ourselves and the world. Dharma is to the individual
what its normal development is to a seedthe orderly ful-
fllment of an inherent nature and destiny. A Vedic prayer
implores, That splendor that resides in an elephant, in a
king, among men, or within the waters, with which the
Gods in the beginning came to Godhood, with that same
splendor make me splendid, O Lord. Aum Nama ivya.
Good Conduct
The one who has not turned away from wickedness,
who has no peace, who is not concentrated, whose
mind is restlesshe cannot realize the tman, who
is known by wisdom.
Kisha Yajur Veda, Kath Upanishad i.i. vv, ;o
Sadchra

74 UPANISHAD 5: RIGHT LIVING

What Is the Meaning of Good Conduct?
loka 61
Good conduct is right thought, right speech and right
action. It is virtuous deeds in harmony with divine law,
refecting the souls innate purity. As a staff is used to
climb a mountain, so must virtue be used in life. Aum.
bhshya
Good conduct, sadchra, determines our behavior in day-
to-day life. We should be uplifting to our fellow man, not
critical or injurious. We should be loving and kind, not
hateful or mean. We should express the souls beautiful
qualities of self-control, modesty and honesty. We should
be a good example to others and a joy to be around, not a
person to be avoided. Good conduct is the sum of spiritual
living and comes through keeping good company. When
heart and mind are freed of baseness, when desires have
been tempered and excesses avoided, dharma is known and
followed, and good conduct naturally arises. The Hindu fos-
ters humility and shuns arrogance, seeks to assist, never to
hinder, fnds good in others and forgets their faults. There
is no other way to be called a true devotee, but to conduct
ourself properly within ourself and among our fellow men.
The Vedas say, Let there be no neglect of Truth. Let there
be no neglect of dharma. Let there be no neglect of welfare.
Let there be no neglect of prosperity. Let there be no ne-
glect of study and teaching. Let there be no neglect of the
duties to the Gods and the ancestors. Aum Nama ivya.
75 MAALA 13: GOOD CONDUCT
What Are Good Conducts Four Keys?
loka 62
Purity, devotion, humility and charity are the four keys
to good conduct. Of these, purity is the cardinal virtue.
We cultivate purity by thinking, speaking and doing
only that which is conceived in compassion for all. Aum.
bhshya
Purity is the pristine and natural state of the soul. We cul-
tivate purity by refraining from anger and retaliation, by
maintaining a clean and healthy body, and by guarding our
virginity until marriage. We cultivate purity by seeking good
company and by living a disciplined life. Devotion is love of
God, Gods and guru, and dedication to family and friends.
We cultivate devotion through being loyal and trustworthy.
We cultivate devotion through worship and selfess service.
Humility is mildness, modesty, reverence and unpreten-
tiousness. We cultivate humility by taking the experiences
of life in understanding and not in reaction, and by seeing
God everywhere. We cultivate humility through showing
patience with circumstances and forbearance with people.
Charity is selfess concern and caring for our fellow man.
It is generous giving without thought of reward, always
sharing and never hoarding. We cultivate charity through
giving to the hungry, the sick, the homeless, the elderly
and the unfortunate. The Vedas explain, As to a moun-
tain thats enfamed, deer and birds do not resortso, with
knowers of God, sins fnd no shelter. Aum Nama ivya.
76 UPANISHAD 5: RIGHT LIVING
From Whom Is Good Conduct Learned?
loka 63
The frst teacher in matters of good conduct is our con-
science. To know what is right and what is wrong we can
also turn to God, to our satguru and swms, to scrip-
ture and to our elders, family and trusted friends. Aum.
bhshya
Divine laws cannot be avoided. They do not rule us from
above but are wrought into our very nature. Even death
cannot efface the karma created by evil deeds. Good con-
duct alone can resolve woeful karmas. Therefore, it is es-
sential that we learn and adhere to good conduct. Good
people are the best teachers of good conduct, and should be
sought out and heeded when we need help or advice. Talk
with them, the wise ones, and in good judgment be guided
accordingly. Ethical scriptures should be read and studied
regularly and their wisdom followed. The loud voice of our
soul, ever heard within our conscience, is a worthy guide.
When we grasp the subtle mechanism of karma, we wisely
follow the good path. Good conduct, or sadchra, for
the Hindu is summarized in fve obligatory duties, called
pacha nitya karmas: virtuous living, dharma; worship,
upsan; holy days, utsava; pilgrimage, trthaytr; and
sacraments, saskras. The Vedas offer this guidance, If
you have doubt concerning conduct, follow the example of
high souls who are competent to judge, devout, not led by
others, not harsh, but lovers of virtue. Aum Nama ivya.
77 MAALA 13: GOOD CONDUCT
What Are the Ten Classical Restraints?
loka 64
Hinduisms ethical restraints are contained in ten sim-
ple precepts called yamas. They defne the codes of
conduct by which we harness our instinctive forces and
cultivate the innate, pristine qualities of our soul. Aum.
bhshya
The yamas and niyamas are scriptural injunctions for all as-
pects of thought and behavior. They are advice and simple
guidelines, not commandments. The ten yamas, defning
the ideals of chary, are: 1) ahis, noninjury, do not
harm others by thought, word or deed; 2) satya, truthful-
ness, refrain from lying and betraying promises; 3) asteya,
nonstealing, neither steal nor covet nor enter into debt;
4) brahmacharya, divine conduct, control lust by remain-
ing celibate when single, leading to faithfulness in marriage;
5) ksham, patience, restrain intolerance with people and
impatience with circumstances; 6) dhiti, steadfastness,
overcome nonperseverance, fear, indecision and change-
ableness; 7) day, compassion, conquer callous, cruel and
insensitive feelings toward all beings; 8) rjava, honesty,
renounce deception and wrongdoing; 9) mithra, moder-
ate appetite, neither eat too much, nor consume meat, fsh,
fowl or eggs; 10) aucha, purity, avoid impurity in body,
mind and speech. The Vedas proclaim, To them belongs
yon stainless Brahma world in whom there is no crook-
edness and falsehood, nor trickery. Aum Nama ivya.
78 UPANISHAD 5: RIGHT LIVING
What Are the Ten Classical Observances?
loka 65
Hinduisms religious tenets are contained in ten terse
precepts called niyamas. They summarize the essential
practices that we observe and the soulful virtues and
qualities we strive daily to perfect. Aum Nama ivya.
bhshya
Good conduct is a combination of avoiding unethical
behavior and performing virtuous, spiritualizing acts.
The accumulated wisdom of thousands of years of Hindu
culture has evolved ten niyamas, or religious observances.
These precepts defning the ideals of kriy are: 1) hr, re-
morse, be modest and show shame for misdeeds; 2) san-
tosha, contentment, seek joy and serenity in life; 3) dna,
giving, tithe and give creatively without thought of reward;
4) stikya, faith, believe frmly in God, Gods, guru and the
path to enlightenment; 5) varapjana, worship, culti-
vate devotion through daily pj and meditation; 6) sid-
dhnta ravaa, scriptural listening, study the teachings
and listen to the wise of ones lineage; 7)mati, cognition,
develop a spiritual will and intellect with a gurus guidance;
8) vrata, sacred vows, fulfll religious vows, rules and ob-
servances faithfully; 9) japa, recitation, chant holy mant-
ras daily; 10) tapas, austerity, perform sdhana, penance,
tapas and sacrifce. The Vedas state, They indeed possess
that Brahma world who possess austerity and chastity, and
in whom the truth is established. Aum Nama ivya.
Noninjury
To the heavens be peace, to the sky and the Earth;
to the waters be peace, to plants and all trees; to the
Gods be peace, to Brahman be peace, to all men be
peace, again and againpeace also to me!
ukla Yajur Veda o.;. vv, oo
Ahis
lr
80 UPANISHAD 5: RIGHT LIVING
What Is the Great Virtue Called Ahi s?
loka 66
Ahis, or noninjury, is the frst and foremost ethical
principle of every Hindu. It is gentleness and nonvio-
lence, whether physical, mental or emotional. It is ab-
staining from causing hurt or harm to all beings. Aum.
bhshya
To the Hindu the ground is sacred. The rivers are sacred.
The sky is sacred. The sun is sacred. His wife is a Goddess.
Her husband is a God. Their children are devas. Their home
is a shrine. Life is a pilgrimage to liberation from rebirth,
and no violence can be carried to the higher reaches of
that ascent. While nonviolence speaks only to the most
extreme forms of wrongdoing, ahis, which includes
not killing, goes much deeper to prohibit the subtle abuse
and the simple hurt. Rishi Patanjali described ahis as
the great vow and foremost spiritual discipline which Truth-
seekers must follow strictly and without fail. This extends
to harm of all kinds caused by ones thoughts, words and
deedsincluding injury to the natural environment. Even
the intent to injure, even violence committed in a dream,
is a violation of ahis. Vedic ishis who revealed dharma
proclaimed ahis as the way to achieve harmony with
our environment, peace between peoples and compas-
sion within ourselves. The Vedic edict is: Ahis is not
causing pain to any living being at any time through the
actions of ones mind, speech or body. Aum Nama ivya.
81 MAALA 14: NONINJURY
What Is the Inner Source of Noninjury?
loka 67
Two beliefs form the philosophical basis of noninjury.
The frst is the law of karma, by which harm caused to
others unfailingly returns to oneself. The second is that
the Divine shines forth in all peoples and things. Aum.
bhshya
The Hindu is thoroughly convinced that violence he com-
mits will return to him by a cosmic process that is unerring.
He knows that, by karmas law, what we have done to others
will be done to us, if not in this life then in another. He
knows that he may one day be in the same position of any-
one he is inclined to harm or persecute, perhaps incarnating
in the society he most opposed in order to equalize his hates
and fears into a greater understanding. The belief in the ex-
istence of God everywhere, as an all-pervasive, self-effulgent
energy and consciousness, creates the attitude of sublime
tolerance and acceptance toward others. Even tolerance is
insuffcient to describe the compassion and reverence the
Hindu holds for the intrinsic sacredness within all things.
Therefore, the actions of all Hindus living in the higher
nature are rendered benign, or ahis. One would not
hurt that which he reveres. The Vedas pronounce, He
who, dwelling in all things, yet is other than all things,
whom all things do not know, whose body all things are,
who controls all things from withinHe is your soul,
the Inner Controller, the Immortal. Aum Nama ivya.
82 UPANISHAD 5: RIGHT LIVING
What Is the Inner Source of Violence?
loka 68
Violence is a refection of lower, instinctive conscious-
nessfear, anger, greed, jealousy and hatebased in
the mentality of separateness and unconnectedness, of
good and bad, winners and losers, mine and yours. Aum.
bhshya
Every belief creates certain attitudes. Attitudes govern our
actions. Our actions can thus be traced to our inmost beliefs
about ourself and the world around us. If those beliefs are
erroneous, our actions will not be in tune with the universal
dharma. For instance, the beliefs in the duality of self and
other, of eternal heaven and hell, victors and vanquished,
white forces and dark forces, create the attitudes that we
must be on our guard, and are justifed in giving injury,
physically, mentally and emotionally to those whom we
judge as bad, pagan, alien or unworthy. Such thinking leads
to rationalizing so-called righteous wars and conficts. As
long as our beliefs are dualistic, we will continue to generate
antagonism, and that will erupt here and there in violence.
Those living in the lower, instinctive nature are societys
antagonists. They are self-assertive, territorial, competitive,
jealous, angry, fearful and rarely penitent of their hurtful-
ness. Many take sport in killing for the sake of killing, thiev-
ing for the sake of theft. The Vedas indicate, This soul, ver-
ily, is overcome by natures qualities. Now, because of being
overcome, he goes on to confusedness. Aum Nama ivya.
83 MAALA 14: NONINJURY
Is Vegetarianism Integral to Noninjury?
loka 69
Hindus teach vegetarianism as a way to live with a
minimum of hurt to other beings, for to consume meat,
fsh, fowl or eggs is to participate indirectly in acts of
cruelty and violence against the animal kingdom. Aum.
bhshya
The abhorrence of injury and killing of any kind leads
quite naturally to a vegetarian diet, khra. The meat-
eaters desire for meat drives another to kill and provide
that meat. The act of the butcher begins with the desire of
the consumer. Meat-eating contributes to a mentality of
violence, for with the chemically complex meat ingested,
one absorbs the slaughtered creatures fear, pain and ter-
ror. These qualities are nourished within the meat-eater,
perpetuating the cycle of cruelty and confusion. When the
individuals consciousness lifts and expands, he will abhor
violence and not be able to even digest the meat, fsh, fowl
and eggs he was formerly consuming. Indias greatest saints
have confrmed that one cannot eat meat and live a peaceful,
harmonious life. Mans appetite for meat inficts devastating
harm on the Earth itself, stripping its precious forests to
make way for pastures. The Tirukural candidly states, How
can he practice true compassion who eats the fesh of an
animal to fatten his own fesh? Greater than a thousand
ghee offerings consumed in sacrifcial fres is not to sacri-
fce and consume any living creature. Aum Nama ivya.
84 UPANISHAD 5: RIGHT LIVING
How Can Peace on Earth Be Achieved?
loka 70
Peace is a refection of spiritual consciousness. It begins
within each person, and extends to the home, neighbor-
hood, nation and beyond. It comes when the higher na-
ture takes charge of the lower nature. Aum Nama ivya.
bhshya
Until we have peace in our own heart, we cant hope for
peace in the world. Peace is the natural state of the mind. It
is there, inside, to be discovered in meditation, maintained
through self-control, and then radiated out to others. The
best way to promote peace is to teach families to be peaceful
within their own homes by settling all conficts quickly. At a
national and international level, we will enjoy more peace
as we become more tolerant. Religious leaders can help by
teaching their congregations how to live in a world of dif-
ferences without feeling threatened, without forcing their
ways or will on others. World bodies can make laws which
deplore and work to prevent crimes of violence. It is only
when the higher-nature people are in charge that peace will
truly come. There is no other way, because the problems
of confict reside within the low-minded group who only
know retaliation as a way of life. The Vedas beseech, Peace
be to the Earth and to airy spaces! Peace be to heaven, peace
to the waters, peace to the plants and peace to the trees!
May all the Gods grant to me peace! By this invocation
of peace may peace be diffused! Aum Nama ivya.
Husband and Wife
O Divines, may the husband and wife who with one
accord offer the elixir of dedication with pure heart
and propitiate you with the milk of sweet devotional
prayers, constantly associatedmay they acquire
appropriate food, may they be able to offer sacrifce,
and may they never fail in strength and vigor.
ig Veda 8..,-o. nvv, ,o,
Dampat
--l
86 UPANISHAD 6: FAMILY LIFE
What Is the Central Purpose of Marriage?
loka 71
The two purposes of marriage are: the mutual sup-
port, both spiritual and material, of man and wife; and
bringing children into the world. Marriage is a religious
sacrament, a human contract and a civil institution. Aum.
bhshya
Through marriage, a man and a woman each fulfll their
dharma, becoming physically, emotionally and spiritually
complete. He needs her tenderness, companionship and
encouragement, while she needs his strength, love and
understanding. Their union results in the birth of chil-
dren and the perpetuation of the human race. Marriage
is a three-fold state: it is a sacrament, a contract and an
institution. As a sacrament, it is a spiritual union in which
man and woman utter certain vows one to another and
thus bind themselves together for life and for their souls
mutual beneft. As a contract, it is a personal agreement
to live together as husband and wife, he to provide shelter,
protection, sustenance, and she to care for the home and
bear and nurture their children. As an institution, marriage
is the lawful custom in society, bringing stability to the fam-
ily and the social order. Marriage is a jvayaja, a sacrifce of
each small self to the greater good of the family and society.
The Vedas exclaim, I am he, you are she, I am song, you are
verse, I am heaven, you are Earth. We two shall here together
dwell, becoming parents of children. Aum Nama ivya.
87 MAALA 15: HUSBAND AND WIFE
What Are the Duties of the Husband?
loka 72
It is the husbands duty, his purusha dharma, to protect
and provide for his wife and children. He, as head of the
family, gihevara, is responsible for its spiritual, eco-
nomic, physical, mental and emotional security. Aum.
bhshya
By their physical, mental and emotional differences, the
man is suited to work in the world and the woman to bear
and raise their children in the home. The husband is, frst,
an equal participant in the procreation and upbringing
of the future generation. Second, he is the generator of
economic resources necessary for society and the immedi-
ate family. The husband must be caring, understanding,
masculine, loving, affectionate, and an unselfsh provider,
to the best of his ability and through honest means. He is
well equipped physically and mentally for the stress and
demands placed upon him. When he performs his dharma
well, the family is materially and emotionally secure. Still,
he is not restricted from participation in household chores,
remembering that the home is the wifes domain and she
is its mistress. The Vedas implore, Through this oblation,
which invokes prosperity, may this bridegroom fourish
anew; may he, with his manly energies, fourish the wife
they have brought to him. May he excel in strength, excel
in royalty! May this couple be inexhaustible in wealth
that bestows luster a thousand fold! Aum Nama ivya.
88 UPANISHAD 6: FAMILY LIFE
What Are Special Duties of the Wife?
loka 73
It is the wifes duty, her str dharma, to bear, nurse and
raise the children. She is the able homemaker, stand-
ing beside her husband as the mother and educator of
their children and the homes silent leader, gihi. Aum.
bhshya
The biological differences between man and woman are
part of their human dharma. The two together constitute
a whole. They are equal partners in joy and sorrow, com-
panions and helpmates, yet their functions differ. The
Hindu home and family is the fortress of the Santana
Dharma, which the wife and mother is duty-bound to
maintain and thus to perpetuate the faith and create fne
citizens. As long as the husband is capable of supporting
the family, a woman should not leave the home to work in
the world, though she may earn through home industry.
The spiritual and emotional loss suffered by the children
and the bad karma accrued from having a wife and mother
work outside the home is never offset by the fnancial gain.
The womans more intuitive and emotional qualities of
femininity, gentleness, modesty, kindness and compassion
are needed for the childrens proper care and development.
The Vedas encourage, May happiness await you with your
children! Watch over this house as mistress of the home.
Unite yourself wholly with your husband. Thus authority
in speech till old age will be yours. Aum Nama ivya.
89 MAALA 15: HUSBAND AND WIFE
What Is the Hindu View of Sexuality?
loka 74
The purpose of sexual union is to express and foster loves
beautiful intimacy and to draw husband and wife to-
gether for procreation. While offering community guid-
ance, Hinduism does not legislate sexual matters. Aum.
bhshya
Sexual intercourse is a natural reproductive function, a
part of the instinctive nature, and its pleasures draw man
and woman together that a child may be conceived. It also
serves through its intimacy to express and nurture love. It is
love which endows sexual intercourse with its higher quali-
ties, transforming it from an animal function to a human
fulfllment. Intensely personal matters of sex as they affect
the family or individual are not legislated, but left to the
judgment of those involved, subject to community laws and
customs. Hinduism neither condones nor condemns birth
control, sterilization, masturbation, homosexuality, petting,
polygamy or pornography. It does not exclude or draw harsh
conclusions against any part of human nature, though
scripture prohibits adultery and forbids abortion except
to save a mothers life. Advice in such matters should be
sought from parents, elders and spiritual leaders. The only
rigid rule is wisdom, guided by tradition and virtue. The
Vedas beseech, May all the divine powers together with the
waters join our two hearts in one! May the Messenger, the
Creator and holy Obedience unite us. Aum Nama ivya.
90 UPANISHAD 6: FAMILY LIFE
What Is the Relation of Sex to Marriage?
loka 75
Wisdom demands that the intimacies of sexual inter-
course be confned to marriage. Marriages that are free of
prior relationships are the truest and strongest, seldom
ending in separation or divorce. Aum Nama ivya.
bhshya
When a virgin man and woman marry and share physical
intimacy with each other, their union is very strong and
their marriage stable. This is because their psychic nerve
currents, or ns, grow together and they form a one body
and a one mind. Conversely, if the man or woman has had
intercourse before the marriage, the emotional-psychic
closeness of the marriage will suffer, and this in propor-
tion to the extent of promiscuity. For a marriage to succeed,
sexual intercourse must be preserved for husband and wife.
Each should grow to understand the others needs and take
care to neither deny intercourse to the married partner nor
make excessive demands. A healthy, unrepressed attitude
should be kept regarding sexual matters. Boys and girls
must be taught to value and protect their chastity as a
sacred treasure, and to save the special gift of intimacy
for their spouse. They should be taught the importance of
loyalty in marriage and to avoid even the thought of adul-
tery. The Vedas intone, Sweet be the glances we exchange,
our faces showing true concord. Enshrine me in your
heart and let one spirit dwell with us. Aum Nama ivya.
Marriage
Agni has now returned the bride endowed
with splendors and length of life. May she
live a lengthy span of days and may her
husband live a hundred autumns.
ig Veda o.8,.p. vv, i,o
Vivha
lr
92 UPANISHAD 6: FAMILY LIFE
What Is the Basis for a Happy Marriage?
loka 76
A happy marriage is based frst and foremost on a mature
love, not a romantic ideal of love. It requires selfessness
and constant attention. A successful marriage is one
which both partners work at making successful. Aum.
bhshya
While not all marriages must be arranged, there is wisdom
in arranged marriages, which have always been an impor-
tant part of Hindu culture. Their success lies in the families
judgment to base the union on pragmatic matters which
will outlast the sweetest infatuation and endure through
the years. The ideal age for women is from 18 to 25, men
from 21 to 30. Stability is enhanced if the boy has completed
his education, established earnings through a profession
and is at least fve years older than the girl. Mature love
includes accepting obligations, duties and even diffculties.
The couple should be prepared to work with their marriage,
not expecting it to take care of itself. It is good for bride and
groom to write out a covenant by hand, each pledging to
fulfll certain duties and promises. They should approach
the marriage as holy, advancing both partners spiritually. It
is important to marry a spouse who is dependable, chaste
and serious about raising children in the Hindu way, and
then worship and pray together. The Vedas say, Devoted to
sacrifce, gathering wealth, they serve the Immortal and hon-
or the Gods, united in mutual love. Aum Nama ivya.
93 MAALA 16: MARRIAGE
Must We Marry Within Our Religion?
loka 77
Tradition requires that the wife adopt the religion and
lifestyle of her husband. Thus, Hindu women wanting to
continue their family culture and religion will, in wis-
dom, marry a spouse of the same sect and lineage. Aum.
bhshya
The mutual spiritual unfoldment of man and wife is a
central purpose of marriage. When we marry outside our
religion, we create disharmony and confict for ourselves
and our children. Such a marriage draws us away from
religious involvement instead of deeper into its fulfllment.
For marriage to serve its spiritual purpose to the highest,
husband and wife should hold the same beliefs and share
the same religious practices. Their harmony of minds will
be refected in the children. A mans choice of spouse is a
simple decision, because his wife is bound to follow him.
For a woman, it is a far more important decision, because
her choice determines the future of her religious and social
life. While his lifestyle will not change, hers will. Should a
Hindu marry a non-Hindu, traditional wisdom dictates that
the wife conform to her husbands heritage, and that the
children be raised in his faith, with no conficting beliefs or
customs. The husband may be invited to convert to her faith
before marriage. The Vedas pray, United your resolve, un-
ited your hearts, may your spirits be one, that you may long
together dwell in unity and concord! Aum Nama ivya.
94 UPANISHAD 6: FAMILY LIFE
How Are Hindu Marriages Arranged?
loka 78
Marriage is a union not only of boy and girl, but of their
families, too. Not leaving such crucial matters to chance,
all family members participate in fnding the most
suitable spouse for the eligible son or daughter. Aum.
bhshya
In seeking a bride for a son, or a groom for a daughter, the
goal is to fnd a mate compatible in age, physique, educa-
tion, social status, religion, character and personality. Elders
may frst seek a partner among families they know and
esteem for the kinship bonds the marriage would bring.
Astrology is always consulted for compatibility. Of course,
mutual attraction and full consent of the couple are crucial.
Once a potential spouse is selected, informal inquiries are
made by a relative or friend. If the response is encourag-
ing, the father of the girl meets the father of the boy and
presents a proposal. Next, the families gather at the girls
home to get acquainted and to allow the couple to meet
and discuss their expectations. If all agree to the match, the
boys mother adorns the girl with a gold necklace, or gifts
are exchanged between families, signifying a frm betrothal.
Rejoicing begins with the engagement ceremony and cul-
minates on the wedding day. The Vedas say, Straight be the
paths and thornless on which our friends will travel to pres-
ent our suit! May Aryaman and Bhaga lead us together! May
heaven grant us a stable marriage! Aum Nama ivya.
95 MAALA 16: MARRIAGE
What Is the Hindu Family Structure?
loka 79
The main Hindu social unit is the joint family, usually
consisting of several generations living together under
the guidance of the father and mother. Each joint family
is part of a greater body called the extended family. Aum.
bhshya
A joint family lives under one roof. It includes a father and
mother, their sons, grandsons and great-grandsons and all
their spouses, as well as all daughters, granddaughters and
great-granddaughters until they are married. The head of
the family is the father, assisted by his wife, or in his ab-
sence the eldest son, encouraged by his mother, and in his
absence, the next eldest brother. The family head delegates
responsibilities to members according to their abilities. The
mother oversees household activities, nurturance, hospi-
tality and gift-giving. Religious observances are the eldest
sons responsibility. The joint family is founded on selfess
sharing, community ownership and the fact that each
members voice and opinion is important. The extended
family includes one or more joint families, community
elders, married daughters and their kindred, close friends
and business associates. It is headed by the family guru,
priests and paitas. The Vedas offer blessings: Dwell in
this home; never be parted! Enjoy the full duration of your
days, with sons and grandsons playing to the end, rejoicing
in your home to your hearts content. Aum Nama ivya.
96 UPANISHAD 6: FAMILY LIFE
How Are Marital Problems Reconciled?
loka 80
When problems arise in marriage, Hindus study the
scriptures and seek advice of family, elders and spiritual
leaders. A good marriage requires that the husband be
masculine and the wife feminine. Aum Nama ivya.
bhshya
Success in marriage depends on learning to discuss prob-
lems with each other freely and constructively. Criticizing
one another, even mentally, must be strictly avoided, for
that erodes a marriage most quickly. Under no circumstance
should a husband hit or abuse his wife, nor should a wife
dominate or torment her husband. It is important to not be
jealous or overly protective, but to have trust in one another
and live up to that trust. Problems should be resolved daily
before sleep. If inharmony persists, advice of elders should
be sought. A reading and reaffrmation of original marriage
covenants and an astrological assessment may provide a
common point of reference and a foundation for mutual
sacrifce and understanding. The husband who does not
take the lead is not fulflling his duty. The wife who takes
an aggressive lead in the marriage makes her husband weak.
She must be shy to make him bold. Couples keep a healthy
attitude toward sex, never offering it as reward or withhold-
ing it as punishment. The Vedas say, Be courteous, plan-
ning and working in harness together. Approach, convers-
ing pleasantly, like-minded, united. Aum Nama ivya.
Children
O Lord of the home, best fnder of riches for
our children are you. Grant to us splendor
and strength, O Master of our home.
ukla Yajur Veda .p. vv,
Apatyam
--
98 UPANISHAD 6: FAMILY LIFE
What Is the Fulfllment of a Marriage?
loka 81
Children are the greatest source of happiness in mar-
riage. Householder life is made rich and complete when
sons and daughters are born, at which time the marriage
becomes a family and a new generation begins. Aum.
bhshya
The total fulfllment of the gihastha dharma is children.
Marriage remains incomplete until the frst child is born
or adopted. The birth of the frst child cements the family
together. At the birth itself, the community of guardian
devas of the husband, wife and child are eminently pres-
ent. Their collective vibration showers blessings upon the
home, making of it a full place, a warm place. It is the duty
of the husband and wife to become father and mother. This
process begins prior to conception with prayer, meditation
and a conscious desire to bring a high soul into human
birth and continues with providing the best possible condi-
tions for its upbringing. Raising several children rewards
the parents and their offspring as well. Large families are
more cohesive, more stable, and are encouraged within the
limits of the familys ability to care for them. Parents, along
with all members of the extended family, are responsible
to nurture the future generation through childhood into
puberty and adulthood. The Vedas exclaim, Blessed with
sons and daughters, may they enjoy their full extent of
life, decked with ornaments of gold. Aum Nama ivya.
99 MAALA 17: CHILDREN
What Are the Main Duties of Parents?
loka 82
The fundamental duty of parents is to provide food,
shelter and clothing and to keep their children safe and
healthy. The secondary duty is to bestow education, in-
cluding instruction in morality and religious life. Aum.
bhshya
Assuring the health and well-being of their offspring is the
most essential duty of parents to their children, never to
be neglected. Beyond this, parents should provide a good
example to their children, being certain that they are taught
the Hindu religious heritage and culture along with good
values, ethics, strength of character and discipline. Sons
and daughters should worship regularly at pj with the
parents, and the Hindu sacraments should all be provided.
Education in all matters is the duty of the parents, includ-
ing teaching them frankly about sex, its sacredness and the
necessity to remain chaste until marriage. Children must
learn to respect and observe civil law and to honor and
obey their elders. Parents must love their children dearly,
and teach them to love. The best way to teach is by example:
by their own life, parents teach their children how to live.
The Vedas declare, Of one heart and mind I make you,
devoid of hate. Love one another as a cow loves the calf
she has borne. Let the son be courteous to his father, of
one mind with his mother. Let the wife speak words that
are gentle and sweet to her husband. Aum Nama ivya.
100 UPANISHAD 6: FAMILY LIFE
How Strictly Must Children Be Guided?
loka 83
Parents should be most diligent in guiding their children
toward virtue, protecting them from all bad company
and infuences, being strict yet never harsh or mean, al-
lowing them prudent freedom in which to grow. Aum.
bhshya
Children are constantly learning, and that learning must be
guided carefully by the parents. The youngs education, rec-
reation and companions must be supervised. They should
be taught the scriptures of their lineage. Their religious
education is almost always in the hands of the parents.
They should be disciplined to study hard, and challenged
to excel and fulfll their natural talents. They should be
praised and rewarded for their accomplishments. Children
need and seek guidance, and only the parents can truly pro-
vide it. In general, it is the mother who provides love and
encouragement, while the father corrects and disciplines.
A childs faults if not corrected will be carried into adult
life. Still, care should be taken to not be overly restrictive
either. Children should never be struck, beaten, abused or
ruled through a sense of fear. Children, be they young or
old, have a karma and a dharma of their own. Their parents
have a debt to pay them; and they have a debt to return
later in life. The Vedas plead, O friend of men, protect
my children. O adorable one, protect my cattle. O sword
of fame, protect my nourishment. Aum Nama ivya.
101 MAALA 17: CHILDREN
Should All Youths Be Urged to Marry?
loka 84
All but the rare few inclined to monastic life should be
encouraged to marry and schooled in the skills they will
need to fulfll dharma. Young boys destined to be mo-
nastics should be raised as their satgurus progeny. Aum.
bhshya
Traditionally, boys with monastic tendencies are encour-
aged and provided special training under their satgurus
direction. It is considered a great blessing for the family to
have a son become a monastic and later a swm. Generally,
children should be taught to follow and prepare themselves
for the householder path. Most boys will choose married
life, and should be schooled in professional, technical skills.
Girls are taught the refnements of household culture. Both
girls and boys should be trained in the sacred Vedic arts
and sciences, including the sixty-four crafts and social skills,
called kals. Boys beneft greatly when taught the profes-
sion of their father from a very young age. The mother is
the role model for her daughters, whom she raises as the
mothers of future families. Sons and daughters who are gay
may not beneft from marriage, and should be taught to
remain loyal in relationships and be prepared to cope with
community challenges. The Vedas pray, May you, O love
divine, fow for the acquisition of food of wisdom and for
the prosperity of the enlightened person who praises you;
may you grant him excellent progeny. Aum Nama ivya.
102 UPANISHAD 6: FAMILY LIFE
How Is Family Harmony Maintained?
loka 85
In the Hindu family, mutual respect, love and under-
standing are the bedrock of harmony. By not fghting,
arguing or criticizing, members cultivate a spiritual envi-
ronment in which all may progress. Aum Nama ivya.
bhshya
For a harmonious joint family, it is vital to make the home
strong, the center of activity and creativity, kept beautiful
and clean, a sanctuary for each member. While striving to
increase wealth, the wise families live within their means,
content with what they have. Activities are planned to bring
the family close through shared experiences. A gentle but
frm hierarchy of respect for elders is maintained through-
out the family. In general, the younger, in humility, defers
to the elder, allowing him or her the last word. The elder
is equally obliged to not misuse authority. Older children
are responsible for the safety and care of their younger
brothers and sisters. Disputes among children are settled
by their mother, but not kept a secret from the father.
Actual discipline in the case of misconduct is carried out
by the father. When disputes arise in the extended family,
responsibility for restoring harmony falls frst to the men.
However, any concerned member can take the lead if neces-
sary. The Vedas say of gihastha life, I will utter a prayer
for such concord among family members as binds together
the Gods, among whom is no hatred. Aum Nama ivya.
Ways of Wisdom
Perform noble deeds, good karma to shape. Praise
the Holy One, the Holy Land to reach. This is the
law we need, this is the law for men, who, blessed
with Earthly life, seek the life eternal.
Tirumantiram p,. 1m
Bodhi Tantra
l---
104 UPANISHAD 7: SACRED CULTURE
How Do We Overcome Lifes Obstacles?
loka 86
Just as a small leaf can obscure the sun when held before
our eyes, so can the past cloud the present and hide our
divinity. With Vedic methods, or tantras, we remove im-
pediments to reveal the ever-present inner light. Aum.
bhshya
An ancient Upanishad defnes twenty obstacles, upasarga, to
spiritual progress: hunger, thirst, laziness, passion, lust, fear,
shame, anxiety, excitement, adversity, sorrow, despair, anger,
arrogance, delusion, greed, stinginess, ambitiousness, death
and birth. Another obstacle is the intellect which, unguided
by intuition, merely juggles memory and reason as a way
of life. The experience of these impediments creates reac-
tions that combine with the sum of all past impressions,
saskras, both positive and negative. Residing in the sub-
conscious mind, these are the source of subliminal traits
or tendencies, called vsans, which shape our attitudes
and motivations. The troublesome vsans clouding the
mind must be reconciled and released. There are benefcial
tantras by which absolution can be attained for unhindered
living, including yurveda, jyotisha, daily sdhana, temple
worship, selfess giving, the creative arts and the several
yogas. The Vedas explain, Even as a mirror covered with
dust shines brightly when cleaned, so the embodied soul,
seeing the truth of tman, realizes oneness, attains the goal
of life and becomes free from sorrow. Aum Nama ivya.
105 MAALA 18: WAYS OF WISDOM
What Are the Hindus Daily Yoga Practices?
loka 87
Devout Hindus perform daily vigil, called sandhy up-
san, usually before dawn. This sacred period of pj,
japa, chanting, singing, haha yoga, meditation and
scriptural study is the foundation of personal life. Aum.
bhshya
Each day hundreds of millions of Hindus awaken for the
last ffth of the night, bathe, don fresh clothing, apply sectar-
ian marks, called tilaka, and sit in a clean, quiet place for
religious disciplines. Facing east or north, the devotional
pj rites of bhakti yoga are performed. Haha yoga, hymn
singing, japa and chanting are often included. Then follows
scriptural study and meditation, listening to the sound cur-
rent and contemplating the moonlike inner light during
brhma muhrta, the auspicious hour-and-a-half period
before dawn. The duly initiated practice advanced yogas,
such as those revealed in Merging with ivabut only as
directed by their guru, knowing that unless frmly harnessed,
the kualin can manifest uncontrollable desires. Through
the day, karma yoga, selfess religious service, is performed
at every opportunity. Besides these yogas of doing, Hindus
practice the central yoga of beingliving a joyful, positive,
harmonious life. The Vedas declare, The mind, indeed, is
this feeting world. Therefore, it should be purifed with
great effort. One becomes like that which is in ones
mindthis is the everlasting secret. Aum Nama ivya.
106 UPANISHAD 7: SACRED CULTURE
How Are yurveda and Jyotisha Used?
loka 88
yurveda is the Hindu science of life, a complete, holis-
tic medical system. Jyotisha, or Vedic astrology, is the
knowledge of right timing and future potentialities.
Both are vital tools for happy, productive living. Aum.
bhshya
yurveda, rooted in the Atharva Upaveda, deals with both
the prevention and cure of disease. Its eight medical arts,
with their mantras, tantras and yogas, are based on spiri-
tual well-being and encompass every human need, physical,
mental and emotional. yurveda teaches that the true heal-
ing powers reside in the mind at the quantum level. Well-
ness depends on the correct balance of three bodily humors,
called doshas, maintained by a nutritious vegetarian diet,
dharmic living and natural healing remedies. The kindred
science of Vedic astrology, revealed in the Jyotisha Vedga,
likewise is vital to every Hindus life. It propounds a dy-
namic cosmos of which we are an integral part, and charts
the complex infuence on us of important stars and planets,
according to our birth chart. Knowing that the stars enliven
positive and negative karmas we have brought into this life,
in wisdom we choose an auspicious time, ubha muhrta,
for every important event. An orthodox Hindu family is
not complete without its jyotisha str or yurveda vaidya.
The Vedas beseech, Peaceful for us be the planets and the
Moon, peaceful the Sun and Rhu. Aum Nama ivya.
107 MAALA 18: WAYS OF WISDOM
How Do Hindus Regard Art and Culture?
loka 89
Hindus of every sect cherish art and culture as sacred.
Music, art, drama and the dance are expressions of spiri-
tual experience established in stras by God-inspired
ishis as an integral fowering of temple worship. Aum.
bhshya
Art and culture, from the Hindu perspective, are the sub-
lime fruits of a profound civilization. Every Hindu strives
to perfect an art or craft to manifest creative benefts for
family and community. The home is a spiritual extension
of the temple. Graced with the sounds of Indian sacred mu-
sic, it is adorned with religious pictures, symbols and icons.
The shrine is the most lavish room. Children are raised to
appreciate Hindu art, music and culture, carefully trained
in the sixty-four kals and protected from alien infuences.
Human relationships are kept harmonious and uplifting
through the attitudes, customs and refnements of Asian
protocol, as revealed in Living with iva. Hindu attire is
elegantly modest. Sectarian marks, called tilaka, are worn
on the brow as emblems of sectarian identity. Mantra and
prayer sanctify even simple daily acts awakening, bathing,
greetings, meals, meetings, outings, daily tasks and sleep.
Annual festivals and pilgrimage offer a complete depar-
ture from worldly concerns. The Vedas proclaim, Let the
drum sound forth and let the lute resound, let the strings
vibrate the exalted prayer to God. Aum Nama ivya.
108 UPANISHAD 7: SACRED CULTURE
What Is the Hindu Outlook on Giving?
loka 90
Generous, selfess giving is among dharmas central ful-
fllments. Hospitality, charity and support of Gods work
on Earth arises from the belief that the underlying pur-
pose of life is spiritual, not material. Aum Nama ivya.
bhshya
Nowhere is giving better unfolded than in the ancient Tiru-
kural, which says, Of all duties, benevolence is unequaled
in this world, and even in celestial realms. It is to meet the
needs of the deserving that the worthy labor arduously to
acquire wealth. Even the poorest Hindu practices charity
according to his means. In this unselfsh tradition, guests
are treated as God. Friends, acquaintances, even strangers,
are humbled by the overwhelming hospitality received.
We share with the less fortunate. We care for the aged. We
honor swms with gifts of food, money and clothes. We en-
courage the spirit of helping and giving, called dna, within
the family, between families and their monastic and priestly
communities. Many devout Hindus take the daama bhga
vrata, a vow to pay ten percent of their income each month
to an institution of their choice to perpetuate Santana
Dharma. This centuries-old tithing practice is called daa-
ma. The Vedas wisely warn, The powerful man should
give to one in straits; let him consider the road that lies
ahead! Riches revolve just like a chariots wheels, coming
to one man now, then to another. Aum Nama ivya.
Sacraments
As days follow days in orderly succession, as seasons
faithfully succeed one another, so shape the lives of these,
O Supporter, that the younger may not forsake his elder.
ig Veda o.8.,. vv, oop
Saskr
+
110 UPANISHAD 7: SACRED CULTURE
What Are Hinduisms Rites of Passage?
loka 91
Hindus celebrate lifes crucial junctures by holy sacra-
ments, or rites of passage, called saskras, which im-
press the subconscious mind, inspire family and com-
munity sharing and invoke the Gods blessings. Aum.
bhshya
For the Hindu, life is a sacred journey in which each mile-
stone, marking major biological and emotional stages, is
consecrated through sacred ceremony. Family and friends
draw near, lending support, advice and encouragement.
Through Vedic rites and mantras, family members or
priests invoke the Gods for blessings and protection dur-
ing important turning points, praying for the individuals
spiritual and social development. There are many sacra-
ments, from the rite of conception to the funeral ceremony.
Each one, properly observed, empowers spiritual life and
preserves Hindu culture, as the soul consciously accepts
each succeeding discovery and duty in the order of Gods
creation. The essential saskras are the rites of conception,
the three-month blessing, hair-parting, birth, name-giving,
head-shaving, frst feeding, ear-piercing, frst learning, pu-
berty, marriage, elders vows and last rites. The holy Vedas
proclaim, From Him come hymns, songs and sacrifcial
formulas, initiations, sacrifces, rites and all offerings. From
Him come the year, the sacrifcer and the worlds in which
the Moon shines forth, and the Sun. Aum Nama ivya.
111 MAALA 19: SACRAMENTS
What Are the Sacraments of Childhood?
loka 92
The essential religious sacraments of childhood are the
nmakaraa, name-giving; chkaraa, head-shaving;
annaprana, frst solid food; karavedha, ear-piercing;
and vidyrambha, commencement of formal study. Aum.
bhshya
Saskras impress upon a child its holiness and innate
possibilities for spiritual advancement. The nmakaraa
occurs in the temple or home, eleven to forty-one days after
birth. The babys name, astrologically chosen, is whispered
in the right ear by the father, marking the formal entry into
Hinduism. The head-shaving, chkaraa, is performed
at the temple between the thirty-frst day and the fourth
year. The annaprana celebrates the childs frst solid food,
when sweet rice is fed to the baby by the father or the fam-
ily guru. Ear-piercing, karavedha, held for both girls and
boys during the frst, third or ffth year, endows the spirit
of health and wealth. Girls are adorned with gold earrings,
bangles and anklets; boys with two earrings and other gold
jewelry. The vidyrambha begins formal education, when
children write their frst letter in a tray of rice. The upana-
yana begins, and the samvartana ends, a youths religious
study. The Vedas beseech, I bend to our cause at this sol-
emn moment, O Gods, your divine and holy attention. May
a thousand streams gush forth from this offering, like milk
from a bountiful, pasture-fed cow. Aum Nama ivya.
112 UPANISHAD 7: SACRED CULTURE
What Are the Sacraments of Adulthood?
loka 93
The most important sacrament of adulthood is the vi-
vha saskra, or marriage rite, preceded by a pledge
of betrothal. A boys or girls coming of age is also con-
secrated through special ceremony in the home. Aum.
bhshya
As puberty dawns, the itu kla home-ceremony ac-
knowledges a girls frst menses, and the kenta kla cel-
ebrates a boys frst beard-shaving. New clothing and jew-
elry ft for royalty are presented to and worn by the youth,
who is joyously welcomed into the young adult community.
Girls receive their frst sr, boys their frst razor. Chastity is
vowed until marriage. The next sacrament is the betrothal
ceremony, called nichitrtha or vgdna, in which a man
and woman are declared formally engaged by their parents
with the exchange of jewelry and other gifts. Based on this
commitment, they and their families begin planning a
shared future. In the marriage sacrament, or vivha, seven
steps before God and Gods and tying the wedding pendant
consecrate the union of husband and wife. This sacrament
is performed before the homa fre in a wedding hall or
temple and is occasioned by elaborate celebration. The
Gihya Stras pronounce, One step for strength, two steps
for vitality, three steps for prosperity, four steps for happi-
ness, fve steps for cattle, six steps for seasons, seven steps
for friendship. To me be devoted. Aum Nama ivya.
113 MAALA 19: SACRAMENTS
What Are the Child-Bearing Sacraments?
loka 94
The essential child-bearing saskras are the garbh-
dhna, rite of conception; the punsavana, third-month
blessing; the smantonnaya, hair-parting ceremony;
and the jtakarma, welcoming the newborn child. Aum.
bhshya
Conception, pregnancys crucial stages and birth itself are
all sanctifed through sacred ceremonies performed private-
ly by the husband. In the rite of conception, garbhdhna,
physical union is consecrated through prayer, mantra and
invocation with the conscious purpose of bringing a high
soul into physical birth. At the frst stirring of life in the
womb, in the rite called punsavana, special prayers are
intoned for the protection and safe development of child
and mother. Between the fourth and seventh months, in the
smantonnaya, or hair-parting sacrament, the husband lov-
ingly combs his wifes hair, whispers sweet words praising
her beauty and offers gifts of jewelry to express his affec-
tion and support. Through the jtakarma saskra, the
father welcomes the newborn child into the world, feeding
it a taste of honey and clarifed butter and praying for its
long life, intelligence and well-being. The Vedas proclaim,
That in which the prayers, the songs and formulas are
fxed frm like spokes in the hub of a cartwheel, in which
are interwoven the hearts of all beingsmay that spirit
be graciously disposed toward me! Aum Nama ivya.
114 UPANISHAD 7: SACRED CULTURE
Are There Rites for the Wisdom Years?
loka 95
Entrance into the elder advisor stage at age 8, the mar-
riage renewal at age 6o, and the dawn of renunciation at
,z may be signifed by ceremony. Funeral rites, antyeshi,
solemnize the transition called death. Aum Nama ivya.
bhshya
Hindu society values and protects its senior members,
honoring their experience and heeding their wise advice.
Age 48 marks the entrance into the vnaprastha rama, cel-
ebrated in some communities by special ceremony. At age
60, husband and wife reaffrm marriage vows in a sacred
ablution ceremony called shashybda prti. Age 72 marks
the advent of withdrawal from society, the sannysa rama,
sometimes ritually acknowledged but never confused with
sannysa dksh. The antyeshi, or funeral ceremony, is a
home sacrament performed by the family, assisted by a
priest. Rites include guiding the individuals transition into
the higher planes, preparing the body, cremation, bone-ga-
thering, dispersal of ashes, home purifcation and com-
memorative ceremonies, rddha, one week, one month
and one year from the day of death, and sometimes longer,
according to local custom. Through the antyeshi, the soul is
released to the holy feet of iva. The Vedas counsel, Attain
your prime; then welcome old age, striving by turns in the
contest of life. May the Ordainer, maker of good things, be
pleased to grant you length of days. Aum Nama ivya.
Festivals
Praise our Lord in devotion congregational. Sing His
praise within, and His feet adore. Dance within and know
Him. Then He yearns after you, like the cow after its calf.
Tirumantiram iop. 1m
Utsav
-
116 UPANISHAD 7: SACRED CULTURE
What Are the Festival Days of aivism?
loka 96
Festivals are special times of communion with God and
Gods, of family and community sharing and sdhana. ai-
vites observe numerous festivals in the temple and the
home, and special holy days each week and month. Aum.
bhshya
Monday is the Hindu holy day in the North of India, and
Friday in the South, set aside each week for attending the
temple, cleaning and decorating the home shrine, devout
prayer, japa and scriptural study. These are not days of rest,
for we carry on our usual work. Among the major Deity fes-
tivals are Mahivartri, Vaiksi Vikham, Gaea Chaturth,
Skanda Shashh, Kittik Dpam, Vinyaka Vratam, rdr
Daranam and Tai Pusam. Temples also hold a ten-day an-
nual festival called Brahmotsava, often on the Uttarphalgun
nakshatra in March-April, as well as honor the anniversary
day of their founding. Festivals are auspicious and sacred
days of family and community togetherness, and of sdhana,
fasting, meditation, worship and retreat from worldly con-
cerns. aivites offer special prayers to iva, Gaea and
Krttikeya on propitious days each month according to
the Hindu sacred calendar. The Vedas proclaim, Behold
now a man who unwinds and sets the thread, a man who
unwinds it right up to the vault of heaven. Here are the pegs;
they are fastened to the place of worship. The Sma Veda
hymns are used for weaving shuttles. Aum Nama ivya.
117 MAALA 20: FESTIVALS
What Are the Primary Festivals to iva?
loka 97
Mahivartri, ivas great night, venerates Paraiva.
Kittik Dpam celebrates the infnite light of Parakti.
rdr Daranam invokes the blessings of Paramevara
Lord iva Naarja in His blissful Cosmic Dance. Aum.
bhshya
Mahivartri is the night before the new-moon day in
February-March. We observe it both as a discipline and a
festivity, keeping a strict fast and all-night vigil, meditating,
intoning ivas 1,008 names, singing His praise, chanting
r Rudram, bathing the ivaliga and being near the
vairgs as they strive to realize Paraiva. On Kittik D-
pam, the Kittik nakshatra in November-December, we
honorwith oil lamps everywhere, village bonfres and
special temple ratGod iva as an infnite pillar of light.
This is an important festival in Murugan temples. On r-
dr Daranam, during the rdr nakshatra of December-
January, Lord Naarja receives elaborate abhisheka and
is beseeched for yogic union, prosperity and matrimonial
success. He is again lavishly invoked on the Uttarphalgu-
n nakshatra in June-July and on four other days each year.
Special monthly days for iva worship are the two 13th tithis,
called pradosha. The Vedas proclaim, The Lord, God, all-
pervading and omnipresent, dwells in the heart of all beings.
Full of grace, He ultimately gives liberation to all creatures
by turning their faces toward Himself. Aum Nama ivya.
118 UPANISHAD 7: SACRED CULTURE
What Are the Major Gaea Festivals?
loka 98
Gaea Chaturth is a joyous celebration of Gaeas
birthday. Vinyaka Vratam is twenty-one days of fast-
ing and daily temple worship. Pacha Gaapati is a fve-
day family festival of harmony and gift-giving. Aum.
bhshya
On Gaea Chaturth, in August-September, elaborate tem-
ple pjs are held. Worship is also given in the home shrine
to a clay image of Gaea that we make or obtain. At the
end of the day, or after ten days, we join others in a grand
parade, called visarjana, to a river, temple tank, lake or sea-
shore, where we immerse the image, symbolizing Gaeas
release into universal consciousness. During the twenty-one
days of Vinyaka Vratam, in November-December, devotees
vow to attend daily Gaea pj, fasting on water and taking
a full meal after sunset. Pacha Gaapati, December 21 to 25,
is a modern fve-day festival of gift-giving, dear to children.
Families invoke His fve aktis, one on each daycreating
harmony in the home, concord among relatives, neighbors
and friends, good business and public relations, cultural
upliftment and heartfelt charity. Gaeas monthly holy
day is Chaturth, the fourth tithi after the new moon. The
Vedas implore, O Lord of Categories, thou art the Lord,
the seer of seers, unrivaled in wealth, king of elders, lord
of the principle of principles. Hear us and take thy place,
bringing with thee all enjoyments. Aum Nama ivya.
119 MAALA 20: FESTIVALS
What Are the Main Krttikeya Festivals?
loka 99
Vaiksi Vikham celebrates the anniversary of Lord
Krttikeyas creation. Skanda Shashh is a six-day fes-
tival honoring His conquest of light over darkness. Tai
Pusam is a time of sdhana and public penance. Aum.
bhshya
On Vaiksi Vikham day, Lord Krttikeyas birthstar,
Vikh nakshatra, in May-June, elaborate abhisheka is
conducted in all His temples. It is a time of gift-giving to
paitas and great souls, weddings, feedings for the poor,
caring for trees, spiritual initiation, dksh, and conclaves
of holy men. Skanda Shashh is celebrated on the six days
after the new moon in October-November with festive
processions and pjs invoking His protection and grace.
It honors Krttikeyas receiving the vel, His lance of spiritual
illumination, jna akti, and culminates in a dramatic vic-
tory celebration of spiritual light over asuric darkness. Tai
Pusam occurs on Pushya nakshatra in January-February.
During this festival we fast and perform public penance,
called kavadi, seeking Krttikeyas blessings to dispel our
selfshness, pride and vanity. His special monthly days are
Kittik nakshatra and Shashhi, the sixth tithi after the new
moon. The Vedas say, Like the cry of watchful birds swim-
ming in water, like the loud claps of thundering rain clouds,
like the joyful streams gushing from the mountain, so have
our hymns sounded forth to the Lord. Aum Nama ivya.
120 UPANISHAD 7: SACRED CULTURE
What Are Other Important Festivals?
loka 100
Besides the temple festivals, there is a multitude of home,
community and national celebrations, notably Dpval,
Hindu New Year, Tai Pongal, guru pj days, kumbha
melas, Jayant and Guru Prim. Aum Nama ivya.
bhshya
Dpval, the festival of lights in October-November, is a
most popular festival, esteemed as a day of Hindu solidar-
ity, when all sects gather in love and trust. It begins the
fnancial year and is celebrated by opening new accounts,
giving greeting cards, clothing and other gifts and by light-
ing rows of oil lamps. Family bonds are strengthened and
forgivenesses sought. The several Hindu New Years are
important observations. Tai Pongal, in January-February,
is a harvest thanksgiving and invocation for prosperity. God
Srya, the Sun, is honored, and daughters are presented
with gifts. We venerate saints and sages by conducting guru
pj on the anniversary of their passing, or mahsamdhi.
We celebrate our satgurus birthday, or jayant, with special
pj to his r pduk, sandals, or holy feet. We honor him
again on Guru Prim, the full moon of July. Kumbha
melas, humanitys largest gatherings, are held at four
pilgrimage centers in India every three years. The Vedas
proclaim, Thus have we now approached the All-Knower,
the one who is the best procurer of good things. Endow us,
O Majesty, with strength and glory. Aum Nama ivya.
iva Temples
Of what use is the body that never walked around
the temple of iva, offering Him fowers in the
worship rite? Of what use is this body?
Tirumurai .p.8. vs,
ivlaya
l
122 UPANISHAD 8: SACRED WORSHIP
What Is the Nature of the iva Temple?
loka 101
The iva temple is the abode of God iva and Gods and
the precinct in which the three worlds consciously com-
mune. It is specially sanctifed, possessing a ray of spiri-
tual energy connecting it to the celestial worlds. Aum.
bhshya
The three pillars of aivism are the temples, the scrip-
tures and the satgurus. These we revere, for they sustain
and preserve the ancient wisdom. iva temples, whether
they be small village sanctuaries or towering citadels, are
esteemed as Gods home and consecrated abode. In the
iva temple we draw close to God iva and fnd a refuge
from the world. His grace, permeating everywhere, is most
easily known within the precincts of the iva temple. It is
in the purifed milieu of the temple that the three worlds
commune most perfectly, that devotees can establish har-
mony with inner-plane spiritual beings. When the spiritual
energy, akti, invoked by the pj permeates the sanctum
sanctorum and foods out to the world, aivites know they
are in a most holy place where God and the Gods commune
with them. Within most iva temples are private rooms,
sanctums, for Lord Gaea and Lord Krttikeya, and shrines
for the many Gods and saints. The Vedas explain, Even as
the radiance of the sun enlightens all regions, above, below,
and slantwise, so that only God, glorious and worthy of
worship, rules over all His creation. Aum Nama ivya.
123 MAALA 21: IVA TEMPLES
How Are Temples Founded and Built?
loka 102
iva temples are founded by God Himself, often des-
ignated in a vision or dream of a devout aivite, then
erected by temple craftsmen usually following gamic
law. In such a holy place, holiness itself can reside. Aum.
bhshya
Because of its holiness, a iva temple is most often and
properly established by God iva through His devotees and
not founded by men. Once the site is known, hereditary
temple architects, known as sthapatis, are commissioned to
design and construct the temple. By tradition, every stone is
set in place according to the sacred architecture found in the
gamic scriptures. When properly consecrated, the temple
becomes a place upon the Earth in which the three worlds
can communicate for the upliftment of mankind and the
fulfllment of ivas dharmic law. iva has deliberately es-
tablished many temples to communicate His love to His
children throughout the world, who live in every country of
the world and long for their Lords ever-present love. They
build temples in His name and install His image, chant His
praises and thus invoke His presence. Lord iva accepts all
these temples as His own and sends a divine ray to vivify
and vitalize them. ivas Vedas annunciate, Brahman is
the priest, Brahman the sacrifce; by Brahman the posts are
erected. From Brahman the offciating priest was born; in
Brahman is concealed the oblation. Aum Nama ivya.
124 UPANISHAD 8: SACRED WORSHIP
When Should One Attend the Temple?
loka 103
We attend the temple to commune with God iva, Krt-
tikeya or Gaea at least once each week and addition-
ally on auspicious days of the month, yearly festival days
and on the holiest day of the year, Mahivartri. Aum.
bhshya
aivites consider it most important to live near a iva
temple, and we build one wherever we fnd ourselves in
the world. This is a most meritorious act, earning bless-
ings in this life and the next. Religious life centers around
the temple. It is here, in Gods home, that we nurture our
relationship with the Divine. Not wanting to stay away too
long, we visit the temple weekly, though women never go
during their monthly period. We strive to attend each major
festival, when the akti of the Deity is most powerful, and
pilgrimage to a far-off temple annually. Devout iva bhaktas
attend daily pj in the temple. All aivites visit the temple
on ivas most sacred day of the year, Mahivartri. aivite
temples are the most ancient of all. Being the homes of the
Gods and God, they are approached with great reverence
and humility. Draw near the temple as you would approach
a king, a governor, a president of a great realm, anticipating
with a little trepidation your audience with him. The Vedas
say, May the Lord fnd pleasure in our song of praise! Priest
among men, may he offer due homage to the heavenly be-
ings! Great, O Lord, is your renown. Aum Nama ivya.
125 MAALA 21: IVA TEMPLES
How Does One Attend a iva Temple?
loka 104
Approaching with deep reverence, we begin our worship
with Gaea, circumambulate the temple and proceed
to the main sanctum for pj. After receiving the sac-
raments, we sit quietly before taking our leave. Aum.
bhshya
With offerings in hand, leaving our shoes outside, we enter
through the gopura, or temple tower, wash hands, feet and
mouth, and seek blessings at Lord Gaeas shrine. Next
we follow the outer prakara, or hallway, clockwise around
the mahmaapa, central chambers. Inside we leave our
worldly thoughts at the balipha, or offering place, then
prostrate before the dhvajastambha, temple fagpole, and
worship Nandi, the sacred bull. Next we circumambulate
the central sanctum, garbhagiha, usually three times, re-
turning to its entrance for worship. During pj, we stand
with hands folded or in ajali mudr, though according to
temple custom, it may be proper to sit quietly or sing de-
votional hymns. After the rat, or waving of the camphor
light before the Deity, we prostrate (ashga prama for
men, and pachga prama for women) and rise to re-
ceive the prasda, accepting them in the right hand. We walk
around the garbhagiha one fnal time before taking our
leave. The Vedas affrm, If a man frst takes frm hold on
faith and then offers his sacrifce, then in that mans sacrifce
both Gods and men place confdence. Aum Nama ivya.
126 UPANISHAD 8: SACRED WORSHIP
What Occurs Within the iva Temple?
loka 105
Activities within a iva temple vary from the daily round
of pjs to the elaborate celebrations on annual festival
days. Even amid large crowds, our worship is personal
and individual, not congregational. Aum Nama ivya.
bhshya
Besides the daily round of pjs, many other events take
place within the temple: pilgrims offering vows, priests
chanting the Vedas, processions, elephants giving blessings,
garlands being woven, weddings or philosophical discourses
in pillared halls, devotional singing, feedings for the impov-
erished, dance and cultural performances, ritual bath in
the stone tank, meditation, religious instruction, and many
festival-related events. Generally, there are seven times when
pjs are held: at fve, six and nine in the morning, at noon,
and at six, eight and ten in the evening. The outer wor-
ship is approaching God properly, presenting ourselves
acceptably. It is to offer our love, our adoration and then
to speak out our prayer, our petition. The inner worship is
to enjoy Gods presence and not rush away, to stay, to sit, to
meditate awhile and bask in the akti, endeavoring to realize
the Self within. The Vedas say, Come, come! these radiant
offerings invite the worshiper, conveying him thither on
the rays of the sun, addressing him pleasantly with words
of praise, This world of Brahman is yours in its purity,
gained by your own good works. Aum Nama ivya.
Temple Rites
Offerings of perfumed substances, fowers,
incense, lamps and fresh fruitsthese are the
fve elements of the traditional pj which
culminates with the offering of the lamps.
Kmika gama .;. sn, i8
Pj

128 UPANISHAD 8: SACRED WORSHIP

What Is the Inner Importance of Pj?
loka 106
The traditional rite of worship, called pj, is a sancti-
fed act of the highest importance for the Hindu. It is
the invoking of God iva and the Gods and the heartfelt
expression of our love, devotion and surrender. Aum.
bhshya
Pj is a ceremony in which the ringing of bells, passing
of fames, presenting of offerings and chanting invoke the
devas and Mahdevas, who then come to bless and help us.
Pj is our holy communion, full of wonder and tender
affections. It is that part of our day which we share most
closely and consciously with our beloved Deity; and thus it
is for aivites the axis of religious life. Our worship through
pj, outlined in the aiva gamas, may be an expression
of festive celebration of important events in life, of adora-
tion and thanksgiving, penance and confession, prayerful
supplication and requests, or contemplation at the deepest
levels of superconsciousness. Pj may be conducted on
highly auspicious days in a most elaborate, orthodox and
strict manner by the temple pujrs, or it may be offered in
the simplest form each morning and evening in the home
shrine by any devotee. The Vedas proclaim, Sacrifce re-
sembles a loom with threads extended this way and that,
composed of innumerable rituals. Behold now the fath-
ers weaving the fabric; seated on the outstretched loom.
Lengthwise! Crosswise! they cry. Aum Nama ivya.
129 MAALA 22: TEMPLE RITES
What Is the Special Rite Called Archana?
loka 107
Archana is an abbreviated form of temple pj in which
the name, birth star and spiritual lineage of a devotee
are intoned to the God by the priest to invoke special, in-
dividual, family or group blessings and assistance. Aum.
bhshya
If we wish to receive the Deitys blessing for something spe-
cial that is happening in our life, we may request an archana.
This is arranged and paid for within the temple itself. We
give a basket or tray to the priest, or pujr, upon which
have been placed certain articles to be offered to the Deity:
usually a fower garland, bananas and a coconut (carefully
washed and not even breathed upon), holy ash, incense,
camphor, rosewater and a contribution for the pujr. The
pujr asks for our name, which we tell him aloud, and our
nakshatra, or birth star. Then he asks for our gotrathe
name of the ishi with which our family is associated. He
then intones these, our credentials, before the Deity along
with a Sanskrit verse. A brief pj, in which the 108 names
of the God are chanted, is then performed specifcally on
our behalf and special blessings received. At the end, the pu-
jr will return most of the offerings as prasda. The Vedas
implore, By your favors granted enable us, O Lord, once
again to leap over the pitfalls that face us. Be a high tower,
powerful and broad, for both us and our children. To our
people bring well-being and peace. Aum Nama ivya.
130 UPANISHAD 8: SACRED WORSHIP
What Is the Nature of Image Worship?
loka 108
We worship God iva and the Gods who by their infnite
powers spiritually hover over and indwell the image, or
mrti, which we revere as their temporary body. We
commune with them through the ritual act of pj. Aum.
bhshya
The stone or metal Deity images are not mere symbols of
the Gods; they are the form through which their love, power
and blessings food forth into this world. We may liken this
mystery to our ability to communicate with others through
the telephone. We do not talk to the telephone; rather we
use a telephone as a means of communication with another
person who is perhaps thousands of miles away. Without
the telephone, we could not converse across such distances;
and without the sanctifed mrti in the temple or shrine
we cannot easily commune with the Deity. His vibration
and presence can be felt in the image, and He can use the
image as a temporary physical-plane body or channel. As
we progress in our worship, we begin to adore the image
as the Deitys physical body, for we know that He is actu-
ally present and conscious in it during pj, aware of our
thoughts and feelings and even sensing the pujrs gentle
touch on the metal or stone. The Vedas exclaim, Come
down to us, Rudra, who art in the high mountains. Come
and let the light of thy face, free from fear and evil, shine
upon us. Come to us with thy love. Aum Nama ivya.
131 MAALA 22: TEMPLE RITES
Who Are the Priests of iva Temples?
loka 109
diaiva priests are the hereditary pujrs who care for
the temple and conduct its varied rites and rituals as
humble servants of God. They are trained in the com-
plex arts of worship, generally from a young age. Aum.
bhshya
Every temple has its own staff of priests. Some temples ap-
point only one, while others have a large extended family
of priests to take care of the many shrines and elaborate
festivals. Most are well trained from early childhood in the
intricate liturgy. iva temple pujrs are usually brhmins
from the diaiva lineage, though in certain temples they
are not. These men of God must be fully knowledgeable
of the metaphysical and ontological tenets of the religion
and learn hundreds of mantras and chants required in the
ritual worship. When fully trained, they are duly ordained
as ivchryas to perform parrtha pj in a consecrated
iva temple. Generally, pujrs do not attend to the personal
problems of devotees. They are Gods servants, tending His
temple home and its related duties, never standing between
the devotee and God. Offciating priests are almost always
married men, while their assistants may be brahmachrs
or widowers. The gamas explain, Only a well-qualifed
priest may perform both tmrtha pj, worship for ones
self, and parrtha pj, worship for others. Such an di-
aiva is a aiva brhmin and a teacher. Aum Nama ivya.
132 UPANISHAD 8: SACRED WORSHIP
What Does the Pujr Do During Pj?
loka 110
During the pj, through mantras, mudrs and mystical
ritual, the priest invokes the Deity. All observances are
precisely detailed in the gamas; every act, every intoned
syllable is rich in esoteric meaning. Aum Nama ivya.
bhshya
The pujr performs strict ablutions and disciplines to pre-
pare himself for his sacred duty. Before the pj, he ritually
purifes the atmosphere. As the pj begins, he meditates
on Lord Gaea, praying that all obstacles may be removed.
He then beseeches the God to indwell the image, to accept
the prayers of the votaries, and to shower blessings and love
on all. Calling the name of the Deity and chanting mantras
and hymns from the Vedas and gamas, the pujr makes
offerings of unbroken rice, burning camphor, incense,
holy ash, water, red turmeric powder, fowers and food.
Sometimes offerings of milk, rosewater, sandalwood paste
and yogurt are poured over the mrti as an oblation, called
abhisheka. Bells are loudly rung, conch shells sounded, and
musicians may play the temple drums and woodwinds. The
pujr treats the Deity with utmost care, attending to Him
as the King of kings. When the pj has ended, the pujr
passes the now sanctifed offerings to those present. The
Vedas state, Daily the sacrifce is spread. Daily the sacrifce
is completed. Daily it unites the worshiper to heaven. Daily
by sacrifce to heaven he ascends. Aum Nama ivya.
Love of God
They labor hard and gather fowers and carry water
pure. They adore the Lord in unfailing piety and at His
shining Feet lay fowers and stand and pray, and, unto
the rain-laden clouds, forever prosperous shall they be.
Tirumantiram 8p. 1m
Bhakti
-l
134 UPANISHAD 8: SACRED WORSHIP
Is Temple Worship Only for Beginners?
loka 111
Temple worship is for all men and women at every level
of spiritual development. Its meaning and experience
deepen as we unfold spiritually through the stages of
service, devotion, yoga and enlightened wisdom. Aum.
bhshya
We never outgrow temple worship. It simply becomes
more profound and meaningful as we progress through
four spiritual levels. In the chary pda, the stage of selfess
service, we attend the temple because we have to, because it
is expected of us. In the kriy pda, the stage of worshipful
sdhanas, we attend because we want to; our love of God is
the motivation. In the yoga pda, we worship God internally,
in the sanctum of the heart; yet even the yog immersed in
the superconscious depths of mind has not outgrown the
temple. It is thereGods home on the Earth planewhen
the yog returns to normal consciousness. So perfect is the
temple worship of those whohave traversed the jna pda
that they themselves become worships objectliving, mov-
ing temples. Yea, temple worship is never outgrown. The
Vedas give praise, Homage to Him who presides over all
things, that which was and that which shall be; to whom
alone belongs the heaven, to that all-powerful Brahman
be homage! From Fullness He pours forth the full; the full
spreads, merging with the full. We eagerly would know from
whence He thus replenishes Himself. Aum Nama ivya.
135 MAALA 23: LOVE OF GOD
How Do Devotees Prepare for Worship?
loka 112
We visit a iva temple after bathing, dressing in clean
clothes and preparing an offering, which can be as sim-
ple as a few fowers or fruits. We bring the mind to the
holy feet of the Deity even as preparations begin. Aum.
bhshya
Visiting the home of God iva or of a God, the temple, is
not without its trepidation, protocol and proper conduct,
preceded by preparation that we administrate ourselves.
Our worship is only as meaningful and effective as we
make it. Before we attend or conduct a pj, we should
carefully bathe the body, rinse the mouth and dress in
fresh clothingsrs for women and dhots or veshtis and
shawls for men where this is the custom. Throughout these
preparations we may sing hymns or chant mantras or Gods
holy names silently or aloud, taking care to keep the mind
free from worldly matters. We then gather offerings for the
Deity. If mealtime is near, we eat only after pj has been
concluded. Although the outer details of our worship are
important, it is our inner feelings and thoughts, our love
and devotion, which are the truest offering we can make.
The Vedas testify, The Gods, led by the spirit, honor faith
in their worship. Faith is composed of the hearts intention.
Light comes through faith. Through faith men come to
prayer, faith in the morning, faith at noon and at the set-
ting of the sun. O faith, give us faith! Aum Nama ivya.
136 UPANISHAD 8: SACRED WORSHIP
How Do Our Prayers Reach the Gods?
loka 113
Through temple worship, the three worlds become open
to one another, and the beings within them are able to
communicate. By means of the mystical arts of pj, the
worlds act in concert, and prayers are received. Aum.
bhshya
The three worlds are connected when pj is performed
and worship is begun. There are certain rites that can be
performed to enable individuals to communicate directly
with beings in the inner worlds. Prayers are given and re-
ceived in many ways. Among the most intimate, personal
forms of communication is the written prayer to the devas
or to God. Burned in Agnis sacred fre, it disintegrates in
the physical world and quickly re-forms in the astral world.
When a prayer is burned in a temple wherein this practice is
consecrated, its astral image is received and read by the de-
vas, and properly dispatched and answered, within the con-
fnes of our karmic pattern. Prayers may also be conveyed
by slowly, mentally enunciating the words, visualizing them
rising up the spine, through the top of the head, reaching
beyond to the feet of God. The devas will not intervene un-
less asked. This is the inner law. The Vedas avow, He shines
forth at dawn like the sunlight, deploying the sacrifce in
the manner of priests unfolding their prayerful thoughts.
Agni, the God who knows well all the generations, visits the
Gods as a messenger, most effcacious. Aum Nama ivya.
137 MAALA 23: LOVE OF GOD
Do aivites Worship Only in Temples?
loka 114
One can worship God anywhere and be in contact with
the inner worldsin the temple, in the home shrine and
in the yogs contemplation. However, in the holy iva
temple the three worlds most perfectly commune. Aum.
bhshya
In the shrine room gather messengers of the Mahdeva
being worshiped to hear the prayers of the devotee and
carry them to their Master. The Gods can be worshiped
anywhere when the proper sakalpa, preparation, has
been performed. Gods presence is everywhere, through
everything, in everything, for iva is the creator of all things,
the manifestor of time, form and the space between forms.
iva is worshiped in the mind, in the heart, through the
throat, in the head of the yog locked in yoga. So great is the
power of worship, communion and communication with
the centillion devas, that when a little bell is rung, a fame
appears in the lamp, the vermilion spot is placed, the fower
appears and is offered, God iva and the Gods are invoked.
Contemplating the aftermath of pj or abhisheka, we feel
the snnidhya or divine presence of Parakti, tender moth-
erly love, permeating to the outer walls around the temple.
The Vedas proclaim, Assemble all, with prayer to the Lord
of Heaven, He is the One, the all-pervading, the guest of
men. He, the ancient of days, abides in the present. Him, the
One, the many follow on their path. Aum Nama ivya.
138 UPANISHAD 8: SACRED WORSHIP
What Is the Home Shrines Signifcance?
loka 115
Every aivite maintains a home shrine. It is the most
beautiful room in the house, an extension of the tem-
ple, the abode for Deities and devas, and a holy refuge
for daily worship and meditation. Aum Nama ivya.
bhshya
Every aivite home centers around the home shrine, a spe-
cial room set aside and maintained to create a temple-like
atmosphere in which we conduct pj, read scripture, per-
form sdhana, meditate, sing bhajana and do japa. Here the
presence of the Gods is always felt, and we remember them
especially morning and evening and before meals, which
we offer to them before we partake. Worship traditionally
begins before dawn, with the simple act of dedication for
the coming day. After a bath, morning pj is performed
which includes the repetition of the Gyatr or other
mantras and is followed by sdhanas given by ones guru.
The form of home worship, tmrtha pj, is simple: the
Deities are invoked and offerings are made. After the fnal
rat, or offering of the light, we supplicate them to bestow
their grace on us, our family and all devotees. Evening
devotionals include a simple rat, bhajana, meditation
and reading of scripture, which carries one to lofty celes-
tial realms during sleep. The gamas affrm, Worship of
ones chosen Liga by anyone in their own home for divine
protection is called tmrtha pj. Aum Nama ivya.
Monastic Life
Having transcended the desire for sons, the desire for
wealth, the desire for worlds, they go about as mendicants.
For the desire for sons is the desire for wealth, and the
desire for wealth is the desire for worlds. All these are
nothing but desires. He, the tman, is not this, not this.
ukla Yajur Veda, Bihadrayaka
Upanishad ..ii. vv, ;;
Sannysa Dharma
--
140 UPANISHAD 9: HOLY MEN AND WOMEN
What Is the Hindu Monastic Tradition?
loka 116
In the Hindu tradition there have always existed among
men a few for whom the world held no attraction and
karmas were on the wane. Some are solitary mendicants.
Others reside with their brothers in monasteries. Aum.
bhshya
Certain men are by nature inclined toward realization of the
Self, and disinclined toward desires of family, wealth and
property. Some among them are sdhus dressed in white.
They are anchorites living in the seclusion of distant caves
and remote forests or wandering as homeless mendicants,
itinerant pilgrims to the holy sanctuaries of Hinduism.
Others dwell as cenobites assembled with fellow monastics,
often in the rama, aadheenam or maha of their satguru.
These monks, both anchorite and cenobite, may live with
no formal vows or take certain simple vows. When initiated
into the order of sannysa, they don the saffron robes and
bind themselves to a universal body of Hindu renunciates
whose existence has never ceased. Scriptural doctrine states
that the two paths, householder and renunciate, are distinct
in their dharmas and attainments, affrming that true re-
nunciation may not be achieved by those in the world even
by virtue of a genuine attitude of detachment. The holy
Vedas declare, The man who has found Him becomes a
silent monk. Desiring Him alone as their world, ascetics
leave their homes and wander about. Aum Nama ivya.
141 MAALA 24: MONASTIC LIFE
What Are the Goals of Renunciate Life?
loka 117
The two fundamental objectives of sannysa are to pro-
mote the spiritual progress of the individual, bringing
him into God Realization, and to protect and perpetu-
ate the religion through his illumined leadership. Aum.
bhshya
Renunciation and asceticism have been an integral compo-
nent of Vedic culture from the earliest days, the most highly
esteemed path of the Hindu Dharma. Monastic life has
both an individual and a universal objective. At the indi-
vidual level, it is a life of selfessness in which the monastic
has made the supreme sacrifce of renouncing all personal
ambition, all involvement in worldly matters, that he might
direct his consciousness and energies fully toward God iva.
Guided by the satguru along the sdhana mrga, the initi-
ated sannysin unfolds through the years into deeper and
deeper realizations. Ultimately, if he persists, he comes into
direct knowing of Paraiva, Transcendent Reality. At the
universal level, Hindu monasticism fosters the religion by
preserving the truths of the Santana Dharma. Competent
swms are the teachers, the theologians, the exemplars of
their faith, the torchbearers lighting the way for all. The
ancient Vedas elucidate, The ascetic who wears discolored
robes, whose head is shaved, who does not possess anything,
who is pure and free from hatred, who lives on alms, he
becomes absorbed in Brahman. Aum Nama ivya.
142 UPANISHAD 9: HOLY MEN AND WOMEN
What Is the Sannysins Kualin Path?
loka 118
The sannysin balances within himself both the male
and female energies. Complete unto himself, he is whole
and independent. Having attained an equilibrium of i
and pigal, he becomes a knower of the known. Aum.
bhshya
There arises within the sannysin a pure energy, neither
masculine nor feminine. This is the sushum current
coming into power through which he gains control of the
kualin force and eventually, after years of careful guid-
ance, attains nirvikalpa samdhi. Eventually, in one life or
another, all will turn to the renunciate path. However, it
would be equally improper for a renunciate-minded soul
to enter family life as for a householder to seek to be a
sannysin. A word of warning. Be cautious of those who
promise great kualin awakenings and spiritual rewards
from severe practices without preparation, initiation and re-
nunciation. Those entering the serious life of sannysa must
be prepared to follow the traditional path of unrewarded s-
dhana through the years, apart from dear family and friends.
Such is the way to reach the truth of yoga. It takes many,
many years for the soul to thus ripen and mature. The Ti-
rumantiram affrms, Many are the births and deaths for-
gotten by souls shrouded in ignorance, enveloped in malas
darkness. At the moment Great ivas grace is gained, the re-
nunciate attains the splendorous light. Aum Nama ivya.
143 MAALA 24: MONASTIC LIFE
What Is the Sannysins Initiation Rite?
loka 119
Young, unmarried men of the Hindu religion may qual-
ify for renunciation, called sannysa dksh, which may
be conferred by any legitimate sannysin. But the most
spiritually potent initiation comes from a satguru. Aum.
bhshya
Traditionally, sannysa dksh is restricted to unmarried
men, though some modern orders have accepted quali-
fed women. As a rule in most orders, if a candidate enters
monastic training before age twenty-fve and meets other
qualifcations, he may, generally after a minimum of twelve
years of preparation and training, take the sannysins life-
time vows, called holy orers of sannysa. Only a sannysin
can bring another into the ancient order of sannysa. How-
ever, since the purpose is God Realization, most candidates
seek initiation from a spiritually advanced knower of God
who can bring them into Paraiva. Sannysa dksh is given
in simple or most formal ways. The formal rites include
the shaving of the head, conveyance of certain esoteric
teachings, abjuration of the worldly life and dharma,
administration of monastic vows, conducting of the no-
vitiates funeral rites and the giving of the kavi vestments.
The Vedas proclaim, The Self within the body, pure and
resplendent, is attained through the cultivation of truth,
austerity, right knowledge and chastity. When their impur-
ities dwindle, the ascetics behold Him. Aum Nama ivya.
144 UPANISHAD 9: HOLY MEN AND WOMEN
What Are the Holy Orders of Sannysa?
loka 120
The holy orders of sannysa are lifetime vows of pov-
erty, obedience and chastity, never to be relinquished or
rescinded. The sannysins are the religious leaders, the
bedrock of the Santana Dharma. Aum Nama ivya.
bhshya
The sannysins frst sacred vow is renunciation, the surren-
dering of the limited identity of the ego that the soul may
soar to the depths of impersonal Being. It is a repudiation
of worldly dharma and involvement, and thus includes pov-
erty and simplicity. The sannysin owns nothing, not even
the robes he is given to wear. The second vow is obedience
a pledge to follow the traditional ways of the sannysa dhar-
ma and the specifc directions of his satguru. It embraces
obedience to his own conscience, to scripture, to God and
the Gods and to his illustrious guru parampar. The third
vow is puritya pledge to remain pure in thought, word
and deed, to be continent throughout life, to protect the
mind from all lower instincts: deceit, hatred, fear, jealousy,
anger, pride, lust, covetousness and so forth. It includes the
observance of ahis, noninjuriousness, and adherence
to a vegetarian diet. Some orders also give vows of humil-
ity and confdentiality. The Vedas elucidate, Henceforth
being pure, clean, void, tranquil, breathless, selfess, end-
less, undecaying, steadfast, eternal, unborn, independent,
he abides in his own greatness. Aum Nama ivya.
Knowers of God
Purifed, empty, peaceful, breathless, selfess,
infnite, indestructible, stable, eternal, unborn, free,
he is established in his own glory. Having seen the
Self who is established in His own glory, he looks
upon the wheel of life as a wheel that rolls on.
Kisha Yajur Veda, Maitr Upanishad o.i8. vv, o
Jn
Y-l
146 UPANISHAD 9: HOLY MEN AND WOMEN
Who Are Hinduisms Spiritual Leaders?
loka 121
The saints, sages and satgurus who commune with God
and Gods through devotion and meditation are Hindu-
isms holy men and women. We revere them and strive
to follow their example and words of wisdom. Aum.
bhshya
There are and have always been many holy men and wo-
men within the Santana Dharma. They are considered
holy because of their loving surrender to God and the Gods,
their dedication to our faith, their accomplishments and
profound realizations. Their knowing is more important
than their learning, their purity more essential than their
position. It is very diffcult to be so disciplined and de-
voted, and so we honor and love those who have attained
Gods grace, and worship the divine within them, not their
personality or humanness. Because of Hinduisms great di-
versity and decentralized organization, holy ones are not
universally canonized, for there is no single ecclesiastical
hierarchy to do this. Still, saints, sages and satgurus are
sanctifed by followers within their own sampradya. Each
within his or her own sphere of devotees is the authority
on religious matters, listened to and obeyed as such. The
Vedas declare, Not understanding, and yet desirous to do
so, I ask the wise who know, myself not knowing: Who may
He be, the One in the form of the Unborn, who props in
their place the six universal regions? Aum Nama ivya.
147 MAALA 25: KNOWERS OF GOD
What Is a Saint, a Sage and a Satguru?
loka 122
Saints, devoid of ego, refect the peace, humility and
purity of a devout life. Sages, though perfectly liberated,
may outwardly appear detached and ordinary. Satgurus,
also fully enlightened, guide others on the path. Aum.
bhshya
The saints, or sants, of Hinduism are honored as exem-
plars of our faith. Often living the householder dharma,
they teach us how to act and how to serve the Gods. The
purity of the saints heart is evident in his or her words and
deportment. There are others in our religion who are in-
wardly pure and awakened, but who do not outwardly dis-
play their attainment. These are known as sages and often
live as secluded munis or wander as homeless mendicants,
remaining aloof from the world. Satgurus are the masterful
guides and mystical awakeners who bring us into the full-
ness of spiritual life. They are initiated swms of recognized
spiritual lineages. Sages and satgurus are the most honored
among holy men, beings of the highest attainment. Both are
unmarried renunciates. Sages are generally nirvs, repos-
ing within their realization; satgurus are upades, actively
guiding others to Truth. The Vedas offer this praise, We
celebrate with dedicated acts the greatness of the illustri-
ous supermen amidst enlightened persons, who are pure,
most wise, thought-inspirers, and who enjoy both kinds of
our oblationsphysical and spiritual. Aum Nama ivya.
148 UPANISHAD 9: HOLY MEN AND WOMEN
Are There Other Terms for Holy Ones?
loka 123
Many terms name Hindu masters, teachers and aspirants
including: jvanmukta, ishi, muni, siddha, mahtma, gu-
ru, swm, sannysin, tapasvin, yog, sdhu, sdhaka, pa-
ita, chrya, str, pujr, ishya and brahmachr. Aum.
bhshya
A jvanmukta is a liberated soul. ishi refers to a venerated
sage or seer. A muni is an ecstatic mystic, especially one
living in seclusion or vowed to silence. Siddha refers to a
perfected being or one who has attained magical powers.
Mahtma denotes a great soul or renowned guru. The term
guru usually describes a spiritual master, but can connote a
teacher of any subject. A sannysin, or swm, is a formally
ordained renunciate monk. A tapasvin is an ascetic seeking
purifcation through rigorous disciplines. The yog is dedi-
cated to intense meditation for inner attainment. Sdhu is
a general term for a holy man or wandering mendicant. A
sdhaka is a serious seeker of the Self, and is often a monk.
The chrya, like the paita, is a respected teacher and ad-
visor. str refers to an expert in scripture. A pujr is a tem-
ple priest. A ishya is a formal disciple. A brahmachr is a
celibate student, often under simple vows. Some titles have
feminine equivalents, such as sdhv, yogn and brahma-
chri. The Vedas explain, The brahmachr moves, streng-
thening both the worlds. In him the devas meet in con-
cord; he upholds Earth and Heaven. Aum Nama ivya.
149 MAALA 25: KNOWERS OF GOD
What Is the Nature of Guru Protocol?
loka 124
Guru protocol, as outlined in the Kulrava Tantra and
Guru Gt, defnes the traditional ways of relating to
ones spiritual preceptor to draw forth his wisdom and
blessings and fully understand his inner nature. Aum.
bhshya
Guru protocol can be understood in three parts: devotional
acts, codes of harmony and prohibitions. Devotional acts
include serving the guru, prostrating daily and offering
a gift in love, chanting his name and meditating on his
inner form as the embodiment of the Divine, partaking
of uchishawaters from his holy sandals, and his food
leavingsemulating his awakened qualities, seeking initia-
tion and striving for Self Realization as he directs. Codes of
harmony include seeking his blessings, obeying his direc-
tions, keeping no secrets and honoring his lofty presence.
Prohibitions include never contradicting or arguing with
the guru, never criticizing him, nor listening to criticism by
others, not imitating his dress or deportment, not standing
or sitting above him, nor walking or driving ahead of him;
not assuming authority in his presence, nor uttering words
of falsehood or contempt, and not initiating conversation or
asking questions unless invited. The Kulrava Tantra ex-
plains, Be always in service of the guru, ever in his presence,
giving up desire and anger, humble and devoted, lauding
in spirit, upright in doing his work. Aum Nama ivya.
150 UPANISHAD 9: HOLY MEN AND WOMEN
What Is the Satgurus Unique Function?
loka 125
To transcend the mind and reach the ultimate goal, seek-
ers need the guidance of a satguru, an enlightened master
who has followed the path to its natural end and can lead
them to the Divine within themselves. Aum Nama ivya.
bhshya
The satguru is the devotees spiritual guide and precep-
tor, friend and companion on the path. Having become
religions consummation, the satguru can see where others
are and know what their next step should be. Nothing is
more precious than the frst soul-quickening, life-changing
aktipta from a guru. Nothing is more central to spiritual
awakening than the progressive dkshs, or initiations, he
bestows. A satguru is needed because the mind is so cun-
ning and the ego is a self-perpetuating mechanism. It is he
who inspires, assists, guides and impels the ishya toward
the Self of himself. The satguru, perfected in his relationship
with iva, administrates the sdhana and tapas that slowly
incinerate the seeds of sachita karmas. It is his task to
preside over the annihilation of the ishyas ego and subcon-
scious dross, all the while guiding the awakened kualin
force so that safe, steady progress can be made from stage
to stage. The gamas affrm, Individuals who become, by
the grace of iva, eager to extricate themselves from worldly
fetters, obtain initiation from a competent preceptor into
the path that leads to ivasyujya. Aum Nama ivya.
Revealed Scripture
As when a fre is lit with damp fuel, different
clouds of smoke come forth, in the same way
from this great Being are breathed forth the ig
Veda, Yajur Veda, Sma Veda, Atharva Veda.
ukla Yajur Veda, Bihadrayaka
Upanishad i..o. vv, op
ruti
l-
152 UPANISHAD 10: SACRED SCRIPTURE
What Are Hindu Revealed Scriptures?
loka 126
The Vedas and gamas, revealed by God, are Hinduisms
sovereign scriptures, called ruti, that which is heard.
Their timeless truths are expressed in the most extraor-
dinarily profound mystical poetry known to man. Aum.
bhshya
Veda, from vid, to know, means supreme wisdom or sci-
ence. Similarly, gama, which names the sacred sectarian
revelations, means descent of knowledge. The Vedas and
gamas are eternal truths transmitted by God through great
clairaudient and clairvoyant ishis. They are Hinduisms
primary and most authoritative scriptures, expounding
lifes sacredness and mans purpose on the planet. These
psalms of wisdom were disclosed over many centuries,
memorized and orally conveyed from generation to gen-
eration within priestly families, then fnally written down
in Sanskrit in the last few millennia. The subtly symbolic
language of ruti, the cherished word of God, is lyrical and
lofty. In imparting religious practice, rules and doctrine,
the Vedas are general and the gamas specifc. The Vedas
extol and invoke a multiplicity of Gods through elaborate
fre rituals called yaja. The gamas center around a single
Deity and His worship with water, fowers and lights in
sanctifed temples and shrines. The Tirumantiram lauds,
Two are the scriptures that Lord iva revealedthe pri-
mal Vedas and the perfect gamas. Aum Nama ivya.
153 MAALA 26: REVEALED SCRIPTURE
What Is the Nature of the Veda Texts?
loka 127
The holy Vedas, mans oldest scripture, dating back 6,ooo
to 8,ooo years, are a collection of four books: the ig,
Sma, Yajur and Atharva. Each has four sections: hymns,
rites, interpretation and philosophical instruction. Aum.
bhshya
The oldest and core portions of the Vedas are the four Sa-
hits, hymn collections. They consist of invocations to the
One Divine and the Divinities of nature, such as the Sun, the
Rain, the Wind, the Fire and the Dawnas well as prayers
for matrimony, progeny, prosperity, concord, domestic rites,
formulas for magic, and more. They are composed in beau-
tiful metrical verses, generally of three or four lines. The
heart of the entire Veda is the 10,552-verse ig Sahit. The
Sma and Yajur Sahits, each with about 2,000 verses, are
mainly liturgical selections from the ig; whereas most of
the Atharva Sahits nearly 6,000 verses of prayers, charms
and rites are unique. The Sma is arranged for melodious
chanting, the Yajur for cadenced intonation. Besides its Sa-
hit, each Veda includes one or two Brhmaas, ceremon-
ial handbooks, and rayakas, ritual interpretations, plus
many inestimable Upanishads, metaphysical dialogs. In
all there are over 100,000 Vedic verses, and some prose,
in dozens of texts. The Tirumantiram confrms, There
is no dharma other than what the Vedas say. Dharmas
central core the Vedas proclaim. Aum Nama ivya.
154 UPANISHAD 10: SACRED SCRIPTURE
How Are the Vedas Signifcant Today?
loka 128
The Vedas, the ultimate scriptural authority, permeate
Hinduisms thought, ritual and meditation. They open
a rare window into ancient Bharata society, proclaiming
lifes sacredness and the way to oneness with God. Aum.
bhshya
Like the Taoist Tao te Ching, the Buddhist Dhammapada, the
Sikh di Granth, the Jewish Torah, the Christian Bible and
the Muslim Koranthe Veda is the Hindu holy book. For
untold centuries unto today, it has remained the sustaining
force and authoritative doctrine, guiding followers in ways
of worship, duty and enlightenmentupsan, dharma
and jna. The Vedas are the meditative and philosophi-
cal focus for millions of monks and a billion seekers. Their
stanzas are chanted from memory by priests and laymen
daily as liturgy in temple worship and domestic ritual. All
Hindus wholeheartedly accept the Vedas, yet each draws
selectively, interprets freely and amplifes abundantly. Over
time, this tolerant allegiance has woven the varied tapestry
of Bharata Dharma. Today the Vedas are published in San-
skrit, English, French, German and other languages. But it is
the metaphysical and popular Upanishads which have been
most amply and ably translated. The Vedas say, Just as the
spokes are affxed to the hub of a wheel, so are all things
established in life, the ig and Yajur and Sma Veda, sacrifce,
the nobility and also the priesthood. Aum Nama ivya.
155 MAALA 26: REVEALED SCRIPTURE
What Is the Nature of the Holy gamas?
loka 129
The gamas, Santana Dharmas second authority, are
revelations on sacred living, worship, yoga and philo-
sophy. aivism, ktism and Vaishavism each exalts its
own array of gamas, many over z,ooo years old. Aum.
bhshya
In the vast gamic literature, tradition counts 92 main ai-
va gamas10 iva, 18 Rudra and 64 Bhairava77 kta
gamas and 108 Vaishava Pachartra gamas. Most
gamas are of four parts, called pdas, and possess thou-
sands of metered Sanskrit verses, usually of two lines. The
chary pda details daily religious observance, right con-
duct, the guru-ishya relationship, community life, house
design and town planning. The kriy pda, commonly
the longest, extols worship and temples in meticulous
detailfrom site selection, architectural design and icon-
ography, to rules for priests and the intricacies of daily pj,
annual festivals and home-shrine devotionals. The yoga
pda discloses the interior way of meditation, of rja yoga,
mantra and tantra which stimulates the awakening of the
slumbering serpent, kualin. The jna pda narrates the
nature of God, soul and world, and the means for liberation.
The Tirumantiram declares, Veda and gama are Iraivans
scriptures. Both are truth: one is general, the other specifc.
While some say these words of God reach two different con-
clusions, the wise see no difference. Aum Nama ivya.
156 UPANISHAD 10: SACRED SCRIPTURE
How Are the gamas Signifcant Today?
loka 130
While the Vedas, with myriad Deities, bind all Hindus
together, the gamas, with a single supreme God, unify
each sect in a oneness of thought, instilling in adherents
the joyful arts of divine adoration. Aum Nama ivya.
bhshya
God is love, and to love God is the pure path prescribed
in the gamas. Veritably, these texts are Gods own voice
admonishing the sasr, reincarnations wanderer, to give
up love of the transient and adore instead the Immortal.
How to love the Divine, when and where, with what man-
tras and visualizations and at what auspicious times, all this
is preserved in the gamas. The specifc doctrines and prac-
tices of day-to-day Hinduism are nowhere more fully ex-
pounded than in these revelation hymns, delineating every-
thing from daily work routines to astrology and cosmology.
So overwhelming is gamic infuence in the lives of most
Hindus, particularly in temple liturgy and culture, that it is
impossible to ponder modern Santana Dharma without
these discourses. While many gamas have been published,
most remain inaccessible, protected by families and guilds
who are stewards of an intimate hereditary knowledge.
The Tirumantiram says, Nine are the gamas of yore, in
time expanded into twenty-eight, they then took divisions
three, into one truth of Vednta-Siddhnta to accord. That
is uddha aiva, rare and precious. Aum Nama ivya.
Secondary Scripture
The Word, in fact, makes known the ig Veda, the Yajur
Veda, the Sma Veda, the Atharva Veda as the fourth, and
the ancient lore as the ffth: the Veda of Vedasthe ritual for
ancestors, calculus, the augural sciences, the knowledge of the
signs of the times, ethics, political science, sacred knowledge,
theology, knowledge of the spirits, military science, astrology,
the science of snakes and of celestial beings.
Sma Veda, handogya Upanishad ;.2.1. vv, 111
Smiti
-l-
158 UPANISHAD 10: SACRED SCRIPTURE
Do Smiti and Sacred Literature Differ?
loka 131
Hindu sacred literature is a treasury of hymns, legend,
mythology, philosophy, science and ethics. From among
this vast body of writings, each lineage recognizes a se-
lect portion as its secondary scripture, called smiti. Aum.
bhshya
While the Vedas and gamas are shared as part of every Hin-
dus primary scripture, ruti, each sect and lineage defnes
its own unique set of smiti. The sacred literature, puya
stra, from which smiti is drawn consists of writings, both
ancient and modern, in many languages. Especially central
are the ancient Sanskritic texts, such as the Itihsas, Puras
and Dharma stras, which are widely termed the classical
smiti. In reality, while many revere these as smiti, others
regard them only as sacred literature. Smiti means that
which is remembered and is known as the tradition, for
it derives from human insight and experience and preserves
the course of culture. While ruti comes from God and is
eternal and universal, the ever-growing smiti canon is writ-
ten by man. Hinduisms sacred literature is the touchstone
of theater and dance, music, song and pageantry, yoga and
sdhana, metaphysics and ethics, exquisite art and hal-
lowed sciences. The Vedas inquire, In whom are set frm
the frstborn seers, the hymns, the songs and the sacrifcial
formulas, in whom is established the single seertell me
of that supportwho may He be? Aum Nama ivya.
159 MAALA 26: REVEALED SCRIPTURE
What Texts Amplify Vedas and gamas?
loka 132
Many texts support the Vedas and gamas. Vedgas
detail conduct, astrology, language and etymology. Upa-
vedas unfold politics, health, warfare and music. Upga-
mas and Paddhatis elaborate the gamic wisdom. Aum.
bhshya
Much of Hinduisms practical knowledge is safeguarded
in venerable texts which amplify ruti. The Vedgas and
Upavedas are collections of texts that augment and apply the
Vedas as a comprehensive system of sacred living. Jyotisha
Vedga delineates auspicious timing for holy rites. Kalpa
Vedga defnes public rituals in the rauta and ulba Stras,
domestic rites in the Gihya Stras and religious law in the
Dharma stras. Four other Vedgas ensure the purity of
mantra recitation, through knowledge of phonetics, gram-
mar, poetry and the way of words. The Upavedas expound
profound sciences: Arthaveda unfolds statecraft; yurveda
sets forth medicine and health; Dhanurveda discusses
military science; Gndharvaveda illumines music and the
arts; and Sthpatyaveda explains architecture. In addition,
the Kma Stras detail erotic pleasures. The gamas, too,
have ancillary texts, such as the Upgamas and Paddhatis,
which elaborate the ancient wisdom. The Jnevar says,
The Vedas in their perfection are as the beautiful image of
the God of which the fawless words are the resplendent
body. The smitis are the limbs thereof. Aum Nama ivya.
160 UPANISHAD 10: SACRED SCRIPTURE
Does Hinduism Have Epics and Myths?
loka 133
The Mahbhrata and Rmyaa are Hinduisms most
renowned epic histories, called Itihsa. The Puras are
popular folk narratives, teaching faith, belief and eth-
ics in mythology, allegory, legend and symbolism. Aum.
bhshya
Hinduisms poetic stories of ishis, Gods, heroes and de-
mons are sung by gifted paitas and traveling bards, nar-
rated to children and portrayed in dramas and festivals. The
Mahbhrata, the worlds longest epic poem, is the legend
of two ancient dynasties whose great battle of Kurukshetra
is the scene of the Bhagavad Gt, the eloquent spiritual
dialog between Arjuna and Kisha. The Rmyaa relates
the life of Rma, a heroic king revered as the ideal man. The
Puras, like the Mahbhrata, are encyclopedic in scope,
containing teachings on sdhana, philosophy, dharma, rit-
ual, language and the arts, architecture, agriculture, magic
charms and more. Of eighteen principal Puras, six honor
God as iva, six as Vishu and six as Brahm. The witty
Pachatantra, eminent among the story literature, or
kath, portrays wisdom through animal fables and parables.
The Bhagavad Gt proclaims, He who reads this sacred
dialog of ours, by him I consider Myself worshiped through
the sacrifce of knowledge. And the man who listens to it
with faith and without scoffng, liberated, he shall attain
to the happy realm of the righteous. Aum Nama ivya.
161 MAALA 26: REVEALED SCRIPTURE
Are There Other Types of Sacred Texts?
loka 134
Indias lofty philosophical texts expound diverse views in
exacting dialectics. Yoga treatises unveil the mysterious
path to ultimate samdhis. Intimate devotional hymns
disclose the raptures of consummate Divine love. Aum.
bhshya
In addition to the epics, legends and supplements to the
Vedas and gamas, there is a wealth of Hindu metaphysical,
yogic and devotional writings. Considered foundational are
the early texts defning the six philosophical daranas: the
stras by Kapila, Patanjali, Jaimini, Badarayana, Kanada
and Gautama. Hailed as leading occult works on yoga,
sanas, ns, chakras, kualin and samdhi are the Yoga
Stras, Tirumantiram, Yoga Vsishha, iva Stras, Siddha
Siddhnta Paddhati, Jnevar, Haha Yoga Pradpik and
Gheraa Sahit. Widely extolled among the bhakti litera-
ture are the Bhagavad Gt, Nrada Stras, Tiruvasagam, the
Vachanas of the ivaaras and the hymns of mystic poets
like Surdas, Tukaram, Ramprasad, Mirabai, Andal, Vallabha,
Tulasidasa, Tayumanavar, Lalla, Tagore, Auvaiyar and the
saintly Nayanars and Alvars. The Bhagavad Gt explains,
As a blazing fre reduces the wood to ashes, O Arjuna, so
does the fre of knowledge reduce all activity to ashes.
There is nothing on Earth which possesses such power to
cleanse as wisdom. The perfect yogin fnds this knowledge
in himself by himself in due time. Aum Nama ivya.
162 UPANISHAD 10: SACRED SCRIPTURE
What Is the Source of This Catechism?
loka 135
The philosophical basis of this catechism is the monistic
aiva Siddhnta of the Kailsa Parampar as expressed in
the Vedas, aiva gamas, Tirukural, Tirumurai, Tiruman-
tiram and contemporary scripture. Aum Nama ivya.
bhshya
This catechism, pranottaram, is the creation of the living
lineage of seers known as the Kailsa Parampar, of the
South Indian aivite school called uddha aiva Siddhnta,
Advaita Siddhnta or monistic aiva Siddhnta. It refects
the teachings of the Vedas and aiva gamas, the profound
Tamil scriptures Tirumurai and Tirukural and the revel-
ations of contemporary Kailsa gurus. The Tirumurai is a
twelve-book collection of hymns of numerous aivite saints.
Most important among these is the Tirumantiram, a siddha
yoga treatise by Rishi Tirumular, recording the aiva tenets
in 3,047 verses. It is prized as the confuence of Siddhnta
and Vednta. The Tirukural, containing 1,330 couplets by
the weaver saint Tiruvalluvar, is among the worlds great-
est ethical scriptures, sworn on in South Indian courts of
law. Natchintanai are the sacred hymns of Sri Lankas Sage
Yogaswami. Tayumanavar says, I meditate on the great
light of the Siddhnta, the thought of all thoughts, the life
of all life, which, existing in all objects without distinction,
causes a spring of inestimably pure and happy nectar to
fow for the good of its followers. Aum Nama ivya.
Affrmations of Faith
By means of the hymns one attains this world, by the
sacrifcial formulas the space in-between, by holy chant
the world revealed by the sages. With the syllable Aum
as his sole support, the wise man attains that which is
peaceful, unaging, deathless, fearlessthe Supreme.
Atharva Veda, Prana Upanishad ,.;. vv, ;;,
Mantra
-
164 UPANISHAD 10: SACRED SCRIPTURE
What Is the Holy Nama ivya Mantra?
loka 136
Nama ivya is among the foremost Vedic mantras. It
means adoration to iva and is called the Pachksha-
ra, or fve-letters. Within its celestial tones and hues
resides all of the intuitive knowledge of aivism. Aum.
bhshya
Nama ivya is the most holy name of God iva, recorded
at the very center of the Vedas and elaborated in the aiva
gamas. Na is the Lords concealing grace, Ma is the world,
i stands for iva, V is His revealing grace, Ya is the soul.
The fve elements, too, are embodied in this ancient formula
for invocation. Na is earth, Ma is water, i is fre, V is air,
and Ya is ether, or ka. Many are its meanings. Nama
ivya has such power, the mere intonation of these syl-
lables reaps its own reward in salvaging the soul from
bondages of the treacherous instinctive mind and the steel
bands of a perfected externalized intellect. Nama ivya
quells the instinct, cuts through the steel bands and turns
this intellect within and on itself, to face itself and see its
ignorance. Sages declare that mantra is life, that mantra is
action, that mantra is love and that the repetition of mantra,
japa, bursts forth wisdom from within. The holy Natchinta-
nai proclaims, Nama ivya is in truth both gama and
Veda. Nama ivya represents all mantras and tantras. Na-
ma ivya is our souls, our bodies and possessions. Nama
ivya has become our sure protection. Aum Nama ivya.
165 MAALA 28: AFFIRMATIONS OF FAITH
How Is Nama ivya Properly Chanted?
loka 137
The Pachkshara Mantra, Nama ivya, is repeated
verbally or mentally, often while counting a ml of
rudrksha beads, drawing the mind in upon itself to
cognize Lord ivas infnite, all-pervasive presence. Aum.
bhshya
Japa yoga is the frst yoga to be performed toward the goal
of jna. In the temple perform japa. Under your favorite
tree perform japa. Seated in a remote cave perform japa.
Aum Nama ivya can be performed on rudrksha beads
over and over when the sun is setting, when the sun is ris-
ing or high noon lights the day. Aum Nama ivya, the
aivite chants. Aum Nama ivya feeds his soul, brightens
his intellect and quells his instinctive mind. Take the holy
tears of iva, the auburn rudrksha beads, into your hands.
Push a bead over the middle fnger with your thumb
and hold as the intonation marks its passage. The duly
initiated audibly repeats Nama ivya, and when japa
is performed silently, mentally chants ivya Nama.
There are many ways to chant this mantra, but perform
it as you were initiated. Unauthorized experimentation is
forbidden. Those prone to angry rage should never do japa.
The Tirumantiram announces, His feet are the letter Na.
His navel is the letter Ma. His shoulders are the letter i. His
mouth, the letter V. His radiant cranial center aloft is Ya.
Thus is the fve-lettered form of iva. Aum Nama ivya.
166 UPANISHAD 10: SACRED SCRIPTURE
Is Initiation Necessary to Perform Japa?
loka 138
The most precious of all aivite mantras, Nama ivya
is freely sung and chanted by one and all. Mantra dksh
bestows the permission and power for japa yoga. With-
out this initiation, its repetition bears lesser fruit. Aum.
bhshya
The Pachkshara Mantra is the word of God, the name
and total essence of iva. But to chant Nama ivya and
to be empowered to chant Nama ivya is likened to the
difference between writing a check without money in the
bank and writing a check with money in the bank. Nama
ivya is the gateway to yoga. Initiation from an orthodox
guru is given after preparation, training and attaining a
certain level of purity and dedication. The guru bestows
the authority to chant Nama ivya. After initiation, the
devotee is obligated to intone it regularly as instructed. This
forges the ishyas permanent bond with the guru and his
spiritual lineage, sampradya, and fres the process of inner
unfoldment. From the lips of my Satguruntha I learned
Nama ivya, and it has been the central core of my life,
strength and fulfllment of destiny. The secret of Nama
ivya is to hear it from the right lips at the right time. Then,
and only then, is it the most powerful mantra for you. The
iva Sahit affrms, Only the knowledge imparted by a
guru, through his lips, is powerful and useful; otherwise it be-
comes fruitless, weak and very painful. Aum Nama ivya.
167 MAALA 28: AFFIRMATIONS OF FAITH
What Is aivisms Affrmation of Faith?
loka 139
The proclamation God iva is Immanent Love and
Transcendent Reality is a potent affrmation of faith.
Said in any of Earths ,ooo languages, it summarizes the
beliefs and doctrines of the aivite Hindu religion. Aum.
bhshya
An affrmation of faith is a terse, concise statement summa-
rizing a complex philosophical tradition. God iva is Im-
manent Love and Transcendent Reality, is what we have
when we take the milk from the sacred cow of aivism,
separate out the cream, churn that cream to rich butter and
boil that butter into a precious few drops of ghee. God iva
is Immanent Love and Transcendent Reality is the sweet
ghee of the aivite Hindu religion. In the Sanskrit language
it is Premaiva ivamaya, Satyam eva Paraiva. In the sweet
Tamil language it is even more succinct and beautiful: Anbe
Sivamayam, Satyame Parasivam. In French it is Dieu iva est
Amour Omniprsent et Ralit Transcendante. We strengthen
our mind with positive affrmations that record the impres-
sions of the distilled and ultimate truths of our religion so
that these memories fortify us in times of distress, world-
liness or anxiety. The Tirumantiram proclaims, Tran-
scending all, yet immanent in each He stands. For those
bound in the world here below, He is the great treasure.
Himself the Parapara Supreme, for all worlds He gave
the way that His greatness extends. Aum Nama ivya.
168 UPANISHAD 10: SACRED SCRIPTURE
How Is the Affrmation of Faith Used?
loka 140
Intoning the affrmation of faith, we positively assert
that God is both manifest and unmanifest, both per-
meating the world and transcending it, both personal
Divine Love and impersonal Reality. Aum Nama ivya.
bhshya
On the lips of aivites throughout the world resounds
the proclamation God iva is Immanent Love and Tran-
scendent Reality. It is a statement of fact, a summation
of truth, even more potent when intoned in ones native
language. God iva is Immanent Love and Transcendent
Reality, we repeat prior to sleep. God iva is Immanent
Love and Transcendent Reality, we say upon awakening
as we recall the transcendent knowledge gained from the
ishis during sleep. These sacred words we say as we bathe to
prepare to face the day, God ivas day, reminding ourselves
that His immanent love protects us, guides us, lifting our
mind into the arena of useful thoughts and keeping us from
harms way. Devotees write this affrmation 1,008 times as a
sahasra lekhana sdhana. It may be spoken 108 times daily
in any language before initiation into Nama ivya. Yea,
the recitation of this affrmation draws devotees into iva
consciousness. The Tirumantiram says, The ignorant prate
that love and iva are two. They do not know that love
alone is iva. When men know that love and iva are the
same, love as iva they ever remain. Aum Nama ivya.
Monism and Dualism
When the Great Being is seen as both the higher and
the lower, then the knot of the heart is rent asunder, all
doubts are dispelled and karma is destroyed.
Atharva Veda, Muaka Upanishad i.i.8. vn, ;o
Advaita-Dvaitau
---
170 UPANISHAD 11: MONISTIC THEISM
What Are the Many Hindu Philosophies?
loka 141
From time immemorial, Indias sages and philosophers
have pondered the nature of reality. Out of their specu-
lations have blossomed hundreds of schools of thought,
all evolving from the rich soil of village Hinduism. Aum.
bhshya
At one end of Hinduisms complex spectrum is monism,
advaita, which perceives a unity of God, soul and world, as
in Sankaras acosmic pantheism and Kashmr aiva monism.
At the other end is dualism, dvaitaexemplifed by Mad-
hva and the early Pupataswhich teaches two or more
separate realities. In between are views describing reality
as one and yet not one, dvaita-advaita, such as Ramanujas
Vaishava Vednta and Srikanthas aiva Viishdvaita.
Hindu philosophy consists of many schools of Vedic and
gamic thought, including the six classical daranas
Nyya, Vaieshika, Skhya, Yoga, Mms and Vednta.
Each theology expresses the quest for God and is infuenced
by the myth, mystery and cultural syncretism of contem-
porary, tribal, shamanic Hinduism alive in every village in
every age. India also produced views, called nstika, that
reject the Vedas and are thus not part of Hinduism, such
as Jainism, Sikhism, Buddhism and Chrvka materialistic
atheism. The Vedas state, Theologians ask: What is the
cause? Is it Brahm? Whence are we born? Whereby do we
live? And on what are we established? Aum Nama ivya.
171 MAALA 29: MONISM AND DUALISM
How Do Monism and Dualism Differ?
loka 142
To most monists God is immanent, temporal, becoming.
He is creation itself, material cause, but not effcient
cause. To most dualists, God is transcendent, eternal,
Creatoreffcient cause but not material cause. Aum.
bhshya
To explain creation, philosophers speak of three kinds of
causes: effcient, instrumental and material. These are lik-
ened to a potters molding a pot from clay. The potter, who
makes the process happen, is the effcient cause. The wheel
he uses to spin and mold the pot is the instrumental cause,
thought of as Gods power, or akti. The clay is the material
cause. Theistic dualists believe in God as Lord and Creator,
but He remains ever separate from man and the world and
is not the material cause. Among the notable dualists have
been Kapila, Madhva, Meykandar, Chaitanya, Aristotle, Au-
gustine, Kant and virtually all Jewish, Christian and Muslim
theologians. The most prevalent monism is pantheism, all
is God, and its views do not permit of a God who is Lord
and Creator. He is immanent, temporalmaterial cause
but not effcient cause. Historys pantheists include Sankara,
Vivekananda, Aurobindo, Plotinus, the Stoics, Spinoza and
Asvaghosha. The Vedas proclaim, As a thousand sparks
from a fre well blazing spring forth, each one like the
rest, so from the Imperishable all kinds of beings come
forth, my dear, and to Him return. Aum Nama ivya.
172 UPANISHAD 11: MONISTIC THEISM
Are Monism and Dualism Reconcilable?
loka 143
Monists, from their mountaintop perspective, perceive a
one reality in all things. Dualists, from the foothills, see
God, souls and world as eternally separate. Monistic the-
ism is the perfect reconciliation of these two views. Aum.
bhshya
Visualize a mountain and the path leading to its icy sum-
mit. As the climber traverses the lower ranges, he sees the
meadows, the passes, the giant boulders. This we can liken
to dualism, the natural, theistic state where God and man
are different. Reaching the summit, the climber sees that
the many parts are actually a one mountain. This realization
is likened to pure monism. Unfortunately, many monists,
reaching the summit, teach a denial of the foothills they
themselves climbed on the way to their monistic platform.
However, by going a little higher, lifting the kualin into
the space above the mountains peak, the entire Truth is
known. The bottom and the top are viewed as a one whole,
just as theism and monism are accepted by the awakened
soul. Monistic theism, Advaita varavda, reconciles the
dichotomy of being and becoming, the apparent contradic-
tion of Gods eternality and temporal activity, the confu-
sion of good and evil, the impasse of one and two. The
Vedas affrm, He who knows this becomes a knower of
the One and of duality, he who has attained to the oneness
of the One, to the self-same nature. Aum Nama ivya.
MAALA 29: MONISM AND DUALISM
What Is the View of Monistic Theism?
loka 144
Monistic theism is the synthesis of monism and dual-
ism. It says God is transcendent and immanent, eternal
and temporal, Being and becoming, Creator and created,
Absolute and relative, effcient and material cause. Aum.
bhshya
Both strict monism and dualism are fatally fawed, for nei-
ther alone encompasses the whole of truth. In other words,
it is not a choice between the God-is-man-and-world view
of pantheistic monism and the God-is-separate-from-man-
and-world view of theistic dualism. It is both. Panentheism,
which describes all in God, and God in all, and monistic
theism are Western terms for Advaita varavda. It is the
view that embraces the oneness of God and soul, monism,
and the reality of the Personal God, theism. As panenthe-
ists, we believe in an eternal oneness of God and man at
the level of Satchidnanda and Paraiva. But a difference is
acknowledged during the evolution of the soul body. Ulti-
mately, even this difference merges in identity. Thus, there is
perfectly beginningless oneness and a temporary difference
which resolves itself in perfect identity. In the acceptance
of this identity, monistic theists differ from most viish-
dvaitins. The Vedas declare, He moves and He moves
not; He is far, yet is near. He is within all that is, yet is also
outside. The man who sees all beings in the Self and the
Self in all beings is free from all fear. Aum Nama ivya.
173
174 UPANISHAD 11: MONISTIC THEISM
Is Monistic Theism Found in the Vedas?
loka 145
Again and again in the Vedas and from satgurus we hear
Aha Brahmsmi, I am God, and that God is both
immanent and transcendent. Taken together, these are
clear statements of monistic theism. Aum Nama ivya.
bhshya
Monistic theism is the philosophy of the Vedas. Scholars
have long noted that the Hindu scriptures are alternately
monistic, describing the oneness of the individual soul and
God, and theistic, describing the reality of the Personal God.
One cannot read the Vedas, aiva gamas and hymns of
the saints without being overwhelmed with theism as well
as monism. Monistic theism is the essential teaching of
Hinduism, of aivism. It is the conclusion of Tirumular,
Vasugupta, Gorakshanatha, Bhaskara, Srikantha, Basa-
vanna, Vallabha, Ramakrishna, Yogaswami, Nityananda,
Radhakrishnan and thousands of others. It encompasses
both Siddhnta and Vednta. It says, God is and is in all
things. It propounds the hopeful, glorious, exultant con-
cept that every soul will fnally merge with iva in undif-
ferentiated oneness, none left to suffer forever because of
human transgression. The Vedas wisely proclaim, Higher
and other than the world-tree, time and forms is He from
whom this expanse proceedsthe bringer of dharma, the re-
mover of evil, the lord of prosperity. Know Him as in ones
own Self, as the immortal abode of all. Aum Nama ivya.
Views of Reality
Whoever has found and has awakened to the Self that
has entered into this perilous inaccessible place, the
body, he is the maker of the universe, for he is the maker
of all. His is the world. Indeed, he is the world itself.
ukla Yajur Veda, Bihadrayaka
Upanishad ... cvn, i;o
aiva Siddhnta
l(--
176 UPANISHAD 11: MONISTIC THEISM
What Are aiva Siddhntas Two Schools?
loka 146
There are two aiva Siddhnta schools: pluralistic theism,
in the lines of Aghorasiva and Meykandar, and Tirumu-
lars monistic theism. While differing slightly, they share
a religious heritage of belief, culture and practice. Aum.
bhshya
Here we compare the monistic Siddhnta of Rishi Tirumu-
lar that this catechism embodies and the pluralistic realism
expounded by Meykandar and his disciples. They share far
more in common than they hold in difference. In South
India, their points of agreement are summarized as guru,
preceptor; Liga, holy image of iva; saga, fellowship of
devotees; and valipadu, ritual worship. Both agree that
God iva is the effcient cause of creation, and also that
His akti is the instrumental cause. Their differences arise
around the question of material cause, the nature of the
original substance, whether it is one with or apart from
God. They also differ on the identity of the soul and God,
evil and fnal dissolution. While monistic theists, Advaita
varavdins, view the 2,200-year-old Tirumantiram as
Siddhntas authority, pluralists, Anekavdins, rely mainly
on the 800-year-old Aghoraiva Paddhatis and Meykandar
stras. The Tirumantiram inquires: Who can know the
greatness of our Lord? Who can measure His length and
breadth? He is the mighty nameless Flame of whose un-
known beginnings I venture to speak. Aum Nama ivya.
177 MAALA 30: VIEWS OF REALITY
What Are the Two Views on Creation?
loka 147
Monistic theists believe that iva creates the cosmos as
an emanation of Himself. He is His creation. Pluralistic
theists hold that iva molds eternally existing matter to
fashion the cosmos and is thus not His creation. Aum.
bhshya
Pluralistic Siddhntins hold that God, souls and world
Pati, pau and paare three eternally coexistent realities.
By creation, this school understands that iva fashions
existing matter, my, into various forms. In other words,
God, like a potter, is the effcient cause of the cosmos. But
He is not the material cause, the clay from which the
cosmos is formed. Pluralists hold that any reason for the
creation of paava, karma and mywhether it be a
divine desire, a demonstration of glory or merely a playful
sport, makes the Creator less than perfect. Therefore, pa
could never have been created. Monistic Siddhntins totally
reject the potter analogy. They teach that God is simultane-
ously the effcient, instrumental and material cause. iva
is constantly emanating creation from Himself. His act of
manifestation may be likened to heat issuing from a fre, a
mountain from the earth or waves from the ocean. The heat
is the fre, the mountain is the earth, the waves are not dif-
ferent from the ocean. The Vedas proclaim, In That all this
unites; from That all issues forth. He, omnipresent, is the
warp and woof of all created things. Aum Nama ivya.
178 UPANISHAD 11: MONISTIC THEISM
What Are the Views on God and Soul?
loka 148
For the monistic theist, the soul is an emanation of God
iva and will merge back in Him as a river to the sea. For
pluralists, God pervades but did not create the soul; thus,
God and soul remain separate realities forever. Aum.
bhshya
Pluralistic Siddhntins teach that iva pervades the soul, yet
the soul is uncreated and exists eternally. It is amorphous,
but has the qualities of willing, thinking and acting. It does
not wholly merge in Him at the end of its evolution. Rather,
it reaches His realm and enjoys the bliss of divine commu-
nion eternally. Like salt dissolved in water, soul and God
are not two; neither are they perfectly one. For monistic
Siddhntins the soul emerges from God like a rain cloud
drawn from the sea. Like a river, the soul passes through
many births. The soul consists of an uncreated divine es-
sence and a beautiful, effulgent, human-like form created
by iva. While this formcalled the nandamaya koa or
soul bodyis maturing, it is distinct from God. Even dur-
ing this evolution, its essence, Satchidnanda and Paraiva,
is not different from iva. Finally, like a river fowing into
the sea, the soul returns to its source. Soul and God are
perfectly one. The Vedas say, Just as the fowing rivers
disappear in the ocean, casting off name and shape, even
so the knower, freed from name and shape, attains to the
Primal Soul, higher than the high. Aum Nama ivya.
179 MAALA 30: VIEWS OF REALITY
What Are the Differing Views on Evil?
loka 149
For monistic theists, the world of my is ivas perfect
creation, containing each thing and its opposite. For
pluralistic theists, the world is tarnished with evil; thus
my could not be the creation of a perfect God. Aum.
bhshya
Pluralistic Siddhntins hold that the world of my is intrin-
sically evil and imperfect, for it is clearly full of sorrow, in-
justice, disease and death. The soul, too, is beginninglessly
tainted with ava, or limitation. Pluralists contend that
if God had created mythe material of the worldor
the soul, surely He would have made them fawless, and
there would be no evil, for imperfection cannot arise out of
Perfection. Therefore, they conclude that ava, karma and
my have always existed and the soul has been immersed
in darkness and bondage without beginning. Monistic Sid-
dhntins hold that when viewed from higher consciousness,
this world is seen as it truly isperfect. There is no intrinsic
evil. God iva has created the principle of opposites, which
are the means for the souls maturationbeauty and de-
formity, light and darkness, love and hate, joy and sorrow.
All is God iva Himself, in Him and of Him. A perfect
cosmos has issued forth from a perfect Creator. The Tiru-
mantiram says, All manifestations of nature are His grace.
All animate and inanimate are His pure grace. As darkness,
as light, the Lords grace pervades. Aum Nama ivya.
180 UPANISHAD 11: MONISTIC THEISM
What Are the Views on Mahpralaya?
loka 150
Monistic theists hold that at mahpralaya, cosmic disso-
lution, all creation is withdrawn into iva, and He alone
exists. Pluralistic theists hold that world and souls persist
in seed form and will later reemerge. Aum Nama ivya.
bhshya
Pluralistic Siddhntins contend that after mahpralayathe
withdrawal of time, form and space into ivasouls and
world are so close to iva that, for all practical purposes, He
alone exists. Actually, they say, both world and souls con-
tinue to exist, not as things, but as potentialities. As if in
a deep sleep, souls, now in a bodiless state, rest. Individual
karmas lie dormant to germinate later when creation again
issues forth and nonliberated souls are re-embodied to con-
tinue their spiritual journey. Monistic Siddhntins believe
that souls persist through the lesser pralayas of the cosmic
cycle, but hold that only iva exists following mahpralaya.
There is no other, no separate souls, no separate world.
The universe and all souls are absorbed in iva. Pa
ava, karma and myis annihilated. In the intensity
of pre-dissolution, when time itself is accelerated, all souls
attain complete maturation, losing separateness through
fulflled merger with iva. Yea, jva becomes iva. The Vedas
boldly decree, By His divine power He holds dominion
over all the worlds. At the periods of creation and disso-
lution of the universe, He alone exists. Aum Nama ivya.
Himalayan Lineage
Seek the Nthas who Nandinathas grace received. First the
ishis four, Sivayoga the holy next, then Patanjali, who in
Sabhs holy precincts worshiped. Vyaghra and I complete
the number eight. Through instruction imparting, Malan-
gan, Indiran, Soman and Brahman, Rudran, Kalangi and
Kanchamalayam come as my disciples in succession.
Rishi Tirumular, Tirumantiram o;. 1m
Kailsa Parampar
+
182 UPANISHAD 12: PASSING ON THE POWER
What Is Hinduisms Ntha Sampradya?
loka 151
The Ntha Sampradya, the masters way, is the mys-
tical fountainhead of aivism. The divine message of
the eternal truths and how to succeed on the path to en-
lightenment are locked within the Ntha tradition. Aum.
bhshya
Ntha means lord or adept, and sampradya refers to a
living theological tradition. The roots of this venerable heri-
tage stretch back beyond recorded history, when awakened
Ntha mystics worshiped the Lord of lords, iva, and in
yogic contemplation experienced their identity in Him.
The Ntha Sampradya has revealed the search for the
innermost divine Self, balanced by temple worship, fueled
by kualin yoga, charted by monistic theism, illumined
by a potent guru-ishya system, guided by soul-stirring
scriptures and awakened by sdhana and tapas. Thus has
it given mankind the mechanics for moving forward in
evolution. Today two main Ntha streams are well known:
the Nandintha Sampradya, made famous by Maharishi
Nandinatha (ca 250 bce), and the dintha Sampradya,
carried forth by Siddha Yogi Gorakshanatha (ca 900). Yea,
there is infnitely more to know of the mysterious Nthas.
The Tirumantiram states, My peerless satguru, Nandinatha,
of aivam honored high, showed us a holy path for souls
redemption. It is ivas divine path, San Mrga, for all the
world to tread and forever be free. Aum Nama ivya.
183
What Is the Lofty Kailsa Parampar?
loka 152
The Kailsa Parampar is a millennia-old guru lineage
of the Nandintha Sampradya. In this century it was
embodied by Sage Yogaswami, who ordained me in Sri
Lanka in : to carry on the venerable tradition. Aum.
bhshya
The authenticity of Hindu teachings is perpetuated by lin-
eages, parampar, passed from gurus to their successors
through ordination. The Kailsa Parampar extends back
to, and far beyond, Maharishi Nandinatha and his eight
disciplesSanatkumara, Sanakar, Sanadanar, Sananthanar,
Sivayogamuni, Patanjali, Vyaghrapada and Tirumular. This
succession of siddha yoga adepts fourishes today in many
streams, most notably in the aiva Siddhnta of South India.
Our branch of this parampar is the line of Rishi Tirumular
(ca 200 bce), of which the frst known satguru in recent
history was the Rishi from the Himalayas (ca 17701840).
From him the power was passed to Siddha Kadaitswami
of Bangalore (18041891), then to Satguru Chellappaswami
(18401915), then to Sage Yogaswami (18721964) of Sri
Lanka, and fnally to myself, Sivaya Subramuniyaswami
(1927). The Tirumantiram states, Thus expounding, I
bore His word down Kailsas unchanging paththe
word of Him, the eternal, the truth effulgent, the lim-
itless great, Nandinatha, the joyous one, He of the bliss-
ful dance that all impurity dispels. Aum Nama ivya.
MAALA 31: HIMALAYAN LINEAGE
184 UPANISHAD 12: PASSING ON THE POWER
Who Were the Early Kailsa Preceptors?
loka 153
Among its ancient gurus, the Kailsa Parampar honors
the illustrious Rishi Tirumular and his generations of
successors. In recent history we especially revere the
silent siddha called Rishi from the Himalayas. Aum.
bhshya
Having achieved perfect enlightenment and the eight sid-
dhis at the feet of Maharishi Nandinatha in the Himalayas,
Rishi Tirumular was sent by his satguru to revive aiva
Siddhnta in the South of India. Finally, he reached Tiru-
vavaduthurai, where, in the Tamil language, he recorded
the truths of the aiva gamas and the precious Vedas in
the Tirumantiram, a book of over 3,000 esoteric verses.
Through the centuries, the Kailsa mantle was passed from
one siddha yog to the next. Among these luminaries was
the nameless Rishi from the Himalayas, who in the 1700s
entered a teashop in a village near Bangalore, sat down and
entered into deep samdhi. He did not move for seven years,
nor did he speak. Streams of devotees came for his darana.
Their unspoken prayers and questions were mysteriously
answered in dreams or in written, paper messages that
manifested in the air and foated down. Then one day Rishi
left the village, later to pass his power to Kadaitswami. The
Tirumantiram expounds, With Nandis grace I sought the
primal cause. With Nandis grace I Sadiva became. With
Nandis grace truth divine I attained. Aum Nama ivya.
185 MAALA 31: HIMALAYAN LINEAGE
Who Were Kadaitswami and Chellappan?
loka 154
Kadaitswami was a dynamic satguru who revived aiv-
ism in Catholic-dominated Jaffna, Sri Lanka, in the
:8oos. Chellappaswami was an ardent sage, ablaze with
God consciousness, immersed in divine soliloquy. Aum.
bhshya
Kadaitswami was a powerful siddha, standing two meters
tall, whose fery marketplace talks converted thousands
back to aivism. It is said he was a high court judge who re-
fused to confer the death penalty and renounced his career
at middle age to become a sannysin. Directed by his sat-
guru to be a worker of miracles, he performed siddhis that
are talked about to this dayturning iron to gold, drinking
molten wax, disappearing and appearing elsewhere. Chel-
lappaswami, initiated at age nineteen, lived alone in the
teradi at Nallur temple. Absorbed in the inner Self, recog-
nizing no duality, he uttered advaitic axioms in constant
refrain: There is no intrinsic evil. It was all fnished long
ago. All that is, is Truth. We know not! The Natchintanai
says, Laughing, Chellappan roams in Nallurs precincts.
Appearing like a man possessed, he scorns all outward show.
Dark is his body; his only garment, rags. Now all my sins
have gone, for he has burnt them up! Always repeating
something softly to himself, he will impart the blessing of
true life to anyone who ventures to come near him. And
he has made a temple of my mind. Aum Nama ivya.
186 UPANISHAD 12: PASSING ON THE POWER
Who Are the Most Recent Kailsa Gurus?
loka 155
Sage Yogaswami, source of Natchintanai, protector of
dharma, was satguru of Sri Lanka for half a century. He
ordained me with a slap on the back, commanding, Go
round the world and roar like a lion! Aum Nama ivya.
bhshya
Amid a festival crowd outside Nallur temple, a disheveled
sdhu shook the bars from within the chariot shed, shout-
ing, Hey! Who are you? and in that moment Yogaswami
was transfxed. There is not one wrong thing! It is as
it is! Who knows? Sage Chellappan said, and suddenly
the world vanished. After Chellappans mahsamdhi in
1915, Yogaswami undertook fve years of intense sdhana.
Later, people of all walks of life, all nations, came for his
darana. He urged one and all to Know thy Self by thyself.
It was in his thatched, dung-foor hermitage in 1949 that
we frst met. I had just weeks before realized Paraiva with
his inner help while meditating in the caves of Jalani. You
are in me, he said. I am in you, I responded. Later he
ordained me Subramuniyaswami with a tremendous slap
on the back, and with this dksh sent me as a sannysin
to America, saying, You will build temples. You will feed
thousands. I was 22 at the time, and he was 77. In fulfll-
ment of his orders have I, Sivaya Subramuniyaswami, com-
posed these 155 lokas and bhshyas, telling an infnitesimal
fraction of all that he infused in me. Aum Nama ivya.
187 MAALA 31: HIMALAYAN LINEAGE
A aivite Creed
Lead me from unreality to reality. Lead me from
darkness to light. Lead me from death to immortality.
Natchintanai, Seek the Proft of the Soul, nt, p. 10
aiva raddh Dhra
(-
A AIVITE CREED 191
E
vivv viiicio u.s . cviiu, . .01uovi1.1ivi
iovm0i.1io oi i1s niiiiis. uis1ovic.iiv,
cviius u.vi uiviioviu wuiiviv viiicios
migrate from their homelands. Until then the beliefs are
fully contained in the culture and taught to children as a
natural part of growing up. But when followers settle in
other countries where alien faiths predominate, the neces-
sity of a statement of faith arises. A creed is the distillation
of volumes of knowledge into a series of easy-to-remember
beliefs, or raddh. A creed summarizes the teachings or
articles of faith, to imbed, protect and transmit the beliefs.
Creeds give strength to individuals seeking to understand
life and religion. Creeds also allow members of one faith to
express, in elementary and consistent terms, their traditions
to members of another. Tough the vast array of doctrines
within Santana Dharma has not always been articulated in
summary form, from ancient times unto today we have the
well-known creedal mahvkya, great sayings, of the Vedic
Upanishads. Now, in this technological age in which village
integrity is being replaced by worldwide mobility, the im-
portance of a creed becomes apparent if religious identity is
to be preserved. We need two kinds of strengththat which
is found in diversity and individual freedom to inquire and
that which derives from a union of minds in upholding the
universal principles of our faith. Te twelve beliefs on the
following pages embody the centuries-old central convic-
tions of aivism, especially the Advaita Ivaravda philoso-
phy of aiva Siddhnta. Yea, this aiva Dharma raddh
Dhra is a total summation of Dancing with iva. Aum.
DANCING WITH IVA 192
A AIVITE CREED 193
niiiii xuxnii oxi
Regarding Gods
Unmanifest Reality
ivas followers all believe
that Lord iva is God, whose
Absolute Being, Paraiva, transcends
time, form and space. The yog silently
exclaims, It is not this. It is not that.
Yea, such an inscrutable God
is God iva. Aum.
DANCING WITH IVA 194
A AIVITE CREED 195
niiiii xuxnii rwo
Regarding Gods Manifest
Nature of All-Pervading Love
ivas followers all believe
that Lord iva is God, whose
immanent nature of love, Parakti,
is the substratum, primal substance
or pure consciousness fowing
through all form as energy,
existence, knowledge
and bliss. Aum.
DANCING WITH IVA 196
A AIVITE CREED 197
niiiii xuxnii ruiii
Regarding God as Personal
Lord and Creator of All
ivas followers all believe
that Lord iva is God, whose
immanent nature is the Primal Soul,
Supreme Mahdeva, Paramevara,
author of Vedas and gamas, the
creator, preserver and destroyer
of all that exists. Aum.

DANCING WITH IVA 198

A AIVITE CREED 199
niiiii xuxnii ioui
Regarding the
Elephant-Faced Deity
ivas followers all believe
in the Mahdeva Lord Gaea,
son of iva-akti, to whom they must
frst supplicate before beginning any
worship or task. His rule is compas-
sionate. His law is just. Justice is
His mind. Aum.
DANCING WITH IVA 200
A AIVITE CREED
niiiii xuxnii iivi
Regarding the
Deity Krttikeya
ivas followers all believe
in the Mahdeva Krttikeya, son of
iva-akti, whose vel of grace dissolves
the bondages of ignorance. The yog,
locked in lotus, venerates Murugan.
Thus restrained, his mind
becomes calm. Aum.
201
DANCING WITH IVA 202
A AIVITE CREED 203
niiiii xuxnii six
Regarding the Souls Creation
And Its Identity with God
ivas followers all believe
that each soul is created by Lord
iva and is identical to Him, and that
this identity will be fully realized by
all souls when the bondage of ava,
karma and my is removed by
His grace. Aum.
DANCING WITH IVA 204
A AIVITE CREED 205
niiiii xuxnii sivix
Regarding the Gross, Subtle
And Causal Planes of Existence
ivas followers all believe
in three worlds: the gross plane,
where souls take on physical bodies;
the subtle plane, where souls take on
astral bodies; and the causal plane,
where souls exist in their self-
effulgent form. Aum.
DANCING WITH IVA 206
A AIVITE CREED 207
niiiii xuxnii iicur
Regarding Karma, Sasra
And Liberation from Rebirth
ivas followers all believe in
the law of karmathat one must
reap the effects of all actions he has
causedand that each soul continues
to reincarnate until all karmas are
resolved and moksha, liberation,
is attained. Aum.
DANCING WITH IVA 208
A AIVITE CREED 209
niiiii xuxnii xixi
Regarding the Four Mrgas,
Or Stages of Inner Progress
ivas followers all believe
that the performance of chary,
virtuous living, kriy, temple worship,
and yoga, leading to Paraiva through
the grace of the living satguru, is abso-
lutely necessary to bring forth
jna, wisdom. Aum.
DANCING WITH IVA 210
A AIVITE CREED 211
niiiii xuxnii rix
Regarding the
Goodness of All
ivas followers all believe
there is no intrinsic evil. Evil has
no source, unless the source of evils
seeming be ignorance itself. They are
truly compassionate, knowing that
ultimately there is no good or bad.
All is ivas will. Aum.
DANCING WITH IVA 212
A AIVITE CREED 213
niiiii xuxnii iiivix
Regarding the Esoteric
Purpose of Temple Worship
ivas followers all believe
that religion is the harmonious
working together of the three worlds
and that this harmony can be created
through temple worship, wherein the
beings of all three worlds can
communicate. Aum.
DANCING WITH IVA 214
A AIVITE CREED 215
niiiii xuxnii rwiivi
Regarding the
Five Letters
ivas followers all believe
in the Pachkshara Mantra, the
fve sacred syllables Nama ivya,
as aivisms foremost and essential
mantra. The secret of Nama ivya
is to hear it from the right lips at
the right time. Aum.
CONCLUSION 217
Conclusion
Nirvahaam
l-r-
T
uivi is o comic. 1uivi is o coic. vo0
.u i .vi iviv oi. vim.i siii1 .u xow
1ui siii wi1ui. vo0 wo1 iiu i1 i nooxs.
You will fnd it deep within yourself, my satguru said. So,
Dancing with iva is a signpost to point the way. It is a
map to give direction. And it is a daily sdhana, reading
one loka a day, at night just before sleep, to remold the
subconscious memory patterns of the base subjective
mind into a brand new you. Te wisdom of the Vedas will
be yours when the old saskras no longer fght with the
new. Te old impressions of how you were raised, whom
and what you were taught to like and dislike will be erased
by the eternal wisdom of the Vedas and gamas, amplifed
by the explanations above the verses in each of these daily
lessons. All this will bring you new life and new hope. It will
bring you solace, contentment and a deep, inner, growing
knowledge of the creation of this universe, its preservation
and dissolution. It will show you that, yes, you are the center
of the universe, the Self, the infnite and supreme Paraiva.
With this goal well in mind, you will persist in working out
the patterns of the past, living in the eternal present while
being selective in the new patterns you create in the future,
as you dance with iva from life to life, live with iva from
life to life, and slowly merge with iva. Aum Nama ivya!
219 GLOSSARY
Glossary
abda Koa
+
A
aadheenam: MjP dk; A aivite Hindu monastery and
temple complex in the South Indian aiva Siddhnta tradi-
tion. The aadheenam head is called the guru mahsannidhnam
or aadheenakarthar.
abhaya:

Fearlessness, a cardinal virtue. Also names the
mudr (hand pose) common in Hindu icons, betokening fear
not, in which the fingers of the right hand are raised and the
palm faces forward.
abhisheka:
+
Sprinkling; ablution. Ritual bathing of the De-
itys image with water, curd, milk, honey, ghee, rosewater, etc.
Absolute: Lower case (absolute): real, not dependent on anything
else, not relative. Upper case (Absolute): Ultimate Reality, the un-
manifest, unchanging and transcendent Paraiva. See: Paraiva.
chrya:

A highly respected teacher. See: dksh.
adharma:

Negative, opposite of dharma. Thoughts, words
or deeds that transgress divine law. Unrighteousness, irreligious-
ness; demerit.
diaiva:

A hereditary priest and teacher of the South In-
dian aiva Siddhnta tradition; synonymous with ivchrya.
advaita:

Non-dual; not twofold. Nonduality or monism.
The doctrine that Ultimate Reality consists of a one principle
substance, or God. Opposite of dvaita, dualism. See: dvaita-
advaita, Vednta.
Advaita varavda:
:
Nondual and Personal-God-
as-Ruler doctrine, monistic theism. The philosophy of the Vedas
and aiva gamas, which believes in the ultimate oneness of all
things and in the reality of the personal Deity.
Advaita varavdin:
:
A follower of Advaita
DANCING WITH IVA 220
varavda.
Advaita Siddhnta:

Nondual perfect conclusions.
aivite philosophy codified in the gamas which has at its core
the nondual (advaitic) identity of God, soul and world. with a
strong emphasis on internal and external worship, yoga sdhanas
and tapas. Advaita Siddhnta is a term used in South India to
distinguish Tirumulars school from the pluralistic Siddhnta of
Meykandar and Aghorasiva. It is the philosophy of this contem-
porary Hindu catechism.
gama:
^
The tradition that which has come down. An
enormous collection of Sanskrit scriptures which, along with
the Vedas, are revered as ruti (revealed scripture). The primary
source and authority for ritual, yoga and temple construction.
agni:

Fire. I) One of the five elements, pachabhta. :) God
of the element fire, invoked through Vedic ritual known as yaja,
agnikraka, homa and havana; the divine messenger who receives
prayers and oblations and conveys them to the heavenly spheres.
See: yaja.
agnihotra:
|
Fire sacrifice. Household rite traditionally
performed daily, in which an oblation of milk is sprinkled on
the fire. See: yaja.
ahis:

Noninjury, nonviolence or nonhurtfulness. Not

causing harm to others, physically, mentally or emotionally. See:
yama-niyama.
j chakra:
+
Command wheel. The third-eye center.
See: chakra.
ka:
+
Space. The sky. Free, open space. Ether, the fifth
and most subtle of the five elementsearth, air, fire, water and
ether. Empirically, the rarefied space or ethereal fluid plasma
that pervades the universes, inner and outer. Esoterically, mind,
the superconscious strata holding all that exists and all that
potentially exists, wherein all happenings are recorded and can
be read by clairvoyants.
all-pervasive: Diffused throughout or existing in every part of the
221 GLOSSARY
universe. See: Satchidnanda.
Alvar: MH;thh; One who sways the Lord through bhakti. A
group of renowned saints of the Vaishava religion (,th,th
century), devotional mystics whose lives and teachings catalyzed
a resurgence of Vaishavism in Tamil Nadu.
Ambik:
+
Mother. A benign form of the Goddess, one of
the central Deities of the kta religion, along with Durg, Kl
and Prvat. See: akti.
Amman: mk;kd; Mother. Usually refers to Mariyamman, the
smallpox Goddess, protectress from plagues, a popular Gr-
madevat (village Deity, or local tutelary Deity). In the Tamil
tradition, amman is the epithet of various Goddesses, as in Kl
Amman or Draupad Amman.
anhata chakra:
+
Wheel of unstruck [sound]. The
heart center. See: chakra.
nanda:

Bliss. The pure joyecstasy or enstasyof
God-consciousness or spiritual experience.
nandamaya koa:
+|
Bliss body. The body of the
soul, which ultimately merges with iva. See: koa, soul.
ava mala:

Impurity of smallness; finitizing principle.
Gods individualizing veil of duality that enshrouds the soul. It is
the source of finitude and ignorance, the most basic of the three
bonds (ava, karma, my) which temporarily limit the soul.
Anbe Sivamayam Satyame Parasiva: md; ng rptkak; rj; jpank
gurptk; Tamil for God iva is Immanent Love and transcendent
Reality, the affirmation of faith which capsulizes the entire creed
of monistic aiva Siddhnta.
anchorite: Hermit. A monk or aspirant who lives alone and apart
from society, as contrasted with cenobite, a member of a religious
order living in a monastery or convent.
Andal: Mz; lhs; Famed Vaishava saint of Tamil Nadu. One of
the Alvars, she lived in the early ,th century and today is vener-
ated as one of South Indias greatest bhakta poets.
ajali mudr:
-
Reverence gesture. Also called
DANCING WITH IVA 222
pramjali. A gesture of respect and greeting, in which the
two palms are held gently together and slightly cupped. See:
mudr, namaskra.
akua:
+
Goad, symbol of Lord Gaeas power to remove
obstacles from the devotees path, and to spur the dullards
onward.
annaprana:

Feeding. The childhood sacrament of
first solid food. See: saskra.
Antarloka:
|+
Inner or in-between world. The astral
plane. See: loka.
antyeshi:

Last rites. Funeral.
anugraha akti:
^
Graceful or favoring power. Revealing
grace. God ivas power of illumination, through which the soul
is freed from the bonds of ava, karma and my and ultimately
attains liberation, moksha.
Apasmrapurusha:

Forgetful person. The soul under
ivas foot of obscuring grace, depicted in numerous icons. He
represents ignorance and heedlessness. See: Naarja.
rayaka:
+
Forest treatise. Third section of each of the
four Vedas, containing esoteric knowledge, largely on the inner
meanings and functions of the Vedic yaja, or fire ceremonies.
rat:
|
Light. The circling or waving of a lampusually fed
with ghee, camphor or oilbefore a holy person or the temple
Deity at the high point of pj. See: pj.
archana:

A special, personal, abbreviated pj done by
temple priests in which the name, birthstar and family lineage
of a devotee are recited to invoke individual guidance and bless-
ings. See: pj.
Ardhanrvara:
|
Half-female Lord. Lord iva in
androgynous form, male on the right side and female on the
left, indicating that: iva (like all Mahdevas) is genderless; and
that iva is All, inseparable from His energy, akti.
rjava:
-
Steadfastness. See: yama-niyama.
artha:

Goal or purpose; wealth, property. Also has the mean-
223 GLOSSARY
ing of utility, desire. See: purushrtha.
Aryaman:

Close friend; matchmaker; Sun God. A Vedic
Deity who personifies hospitality, the household and gihastha
life.
sana:

Seat; posture. In haha yoga, sana refers to any of
numerous poses prescribed to balance and tune up the subtle
energies of mind and body for meditation and to promote health
and longevity.
ashga prama:

-
Eight-part salutation. See:
prama.
ashga yoga:
- |^
Eight-limbed union. The classical rja
yoga system of eight progressive stages: restraints (yama), obser-
vances (niyama), postures (sana), breath control (pryma),
sense withdrawal (pratyhra), concentration (dhra), medi-
tation (dhyna) and contemplation (samdhi/Self Realization).
See: sana, dhra, dhyna,pryma, pratyhra, rja yoga,
samdhi, yama-niyama, yoga.
rama:

Place of striving. Hermitage; order of the life. Holy
sanctuary; the residence and teaching center of a sdhu, saint,
swm, ascetic or guru; often includes lodging for students. Also
names lifes four stages. See: rama dharma.
rama dharma:

Laws of life development. Meritori-

ous way of life appropriate to each of its four successive stages
(ramas): :) brahmacharya:

Studentship, from age 12 to 24. i)
gihastha:

Householder, from 24 to 48. ) vnaprastha:

Elder
advisor, from 48 to 72. {) sannysa:

Religious solitary, from 72
onward.
asteya:

Nonstealing. See: yama-niyama.
stikya:

Faith. See: raddh, yama-niyama.
astral body: The subtle, nonphysical body (skshma arra) in
which the soul functions in the astral plane, the inner world
also called Antarloka. See: koa, soul.
astral plane: The subtle world, or Antarloka, spanning the spec-
trum of consciousness from the viuddha chakra in the throat to
DANCING WITH IVA 224
the ptla chakra in the soles of the feet. In the astral plane, the
soul is enshrouded in the astral body, called skshma arra. See:
astral body, loka, Naraka, three worlds.
asura:

Evil spirit; demon. (Opposite of sura: deva; God.) A
being of the lower astral plane, Naraka. Asuras can and do interact
with the physical plane, causing major and minor problems in
peoples lives. Asuras do evolve and do not remain permanently
in this state. See: Naraka.
Avin:

Vedic twin heroesyoung, handsome, bright and
dashing who personify the dawn, the transition from darkness
to light, and from disease to health.
tman:

The soul; the breath; the principle of life and
sensation. The soul in its entiretyas the soul body (nan-
damaya koa) and its essence (Parakti and Paraiva). See:
koa, Paramtman, soul.
tmrtha pj:
-
Personal worship rite. Home pj.
See: pj.
Aum:
~
or
|
Often spelled Om. The mystic syllable of Hin-
duism, associated with Lord Gaea, placed at the beginning of
sacred writings. In common usage in several Indian languages,
aum means yes, verily or hail. See: Praava.
aura: The luminous colorful field of subtle energy radiating within
and around the human body. The colors change according to the
ebb and flow of ones state of consciousness, thoughts, moods
and emotions.
Auvaiyar: xsitahh; A saint of Tamil Nadu (ca :oo ncv), a
contemporary of Saint Tiruvalluvar, devotee of Lord Gaea
and Krttikeya and one of the greatest literary figures in ancient
India.
avatra:

Descent. A God born in a human (or
animal) body. A central concept of ktism, Smrtism and
Vaishavism.
awareness: Individual consciousness, perception, knowing; the
witness of perception, the inner eye of the soul. Skshin or
225 GLOSSARY
chit in Sanskrit.
yurveda:

Science of life. A holistic system of medicine
and health native to ancient India, seeking yus, longevity, and
rogya, diseaselessness, to facilitate spiritual progress. Focus is
on balancing energies through methods suited to the individuals
constitution, lifestyle and nature. See: doshas.
Ayyappan: Iag;gd; Popular God of a recently formed sect that
focuses on pilgrimage to the top of Sabarimalai, a sacred hill
in Kerala.
B
balipha:
|
Offering place. An inverted lotus-shaped
stone atop a pedestal situated near the flagpole, where devo-
tees leave all negative thoughts before entering the temple.
Being: When capitalized, being refers to Gods essential divine
naturePure Consciousness, Absolute Reality and Primal Soul
(Gods nature as a divine Person). Lower case being refers to the
essential nature of a person, that within which never changes;
existence. See: iva.
Bhaga:
^
Bestower of fortune. A God of the ig Veda; Lord of
wealth, prowess and happiness.
Bhagavad Gt:
^ ^|
Song of the Lord. One of the most
popular of Hindu writings, a conversation between Lord Kisha
and Arjuna on the brink of the great battle at Kurukshetra. A
central episode of the epic Mahbhrata discussing yoga, asceti-
cism, dharma and the manifold spiritual path.
Bhgavata:
^
Possessor of fortune; gracious Lord. Relat-
ing to God or a God; holy, sacred, divine. Pertaining to Vishu
or Kisha. A sect of Vaishavism. or the Vaishavite religion
as a whole.
Bhairava:

Terrifying. Lord iva as the fiery protector who

carries and is represented by a trila (trident), often enshrined
as guardian at the entrance to iva temples.
bhajana:
-
Spiritual song. Individual or group singing of
devotional songs, hymns and chants.
DANCING WITH IVA 226
bhakta:

Devotee. A worshiper. One who is surrendered
in the Divine.
bhakti:

Devotion. Surrender to God, Gods or guru.
bhakti yoga:
|^
Union through devotion, devotional dis-
ciplines, worship, prayer, chanting and singing, awakening love
in the heart and opening oneself to Gods grace.
Bharata (Bhrata):

He who supports, maintains or bears
a burden. The ancient and original name of India and its con-
stitutional name in Hindi.
bhshya:

Talking over, discussion. Commentary on a text
or scripture.
Bhloka:
|+
Earth world. The physical plane. See: loka.
bhmik:
+
Earth; ground; soil. Preface; introduction to a
book. From bh, to become, exist; arise, come into being.
bilva:

Wood-apple (or bael) tree, Aegle marmelos, sacred
to Lord iva.
bindu:

A drop, small particle, dot. I) The seed or source of
creation, akti tattva. :) Small dot worn on the forehead, a sign
that one is a Hindu and mystically representing the third eye,
which sees things that the physical eyes cannot see.
birth chart: Janmapatrik. An astrological map of the sky drawn
for a persons moment and place of birth.
birthstar: See: nakshatra.
Bodhinatha (Bodhintha):
|
Lord of Wisdom. The
current preceptor of the Nandintha Sampradyas Kailsa
Parampar, and Guru Mahsannidhnam of Kauai Aadheenam,
ordained by Satguru, Sivaya Subramuniyaswami in 2001.
Brahm:

God in His aspect of Creator.
brahmachr:
|
An unmarried male spiritual aspirant
who practices continence, observes religious disciplines, in-
cluding sdhana, devotion and service and who may be under
simple vows. Also names one in the student stage, age I::, or
until marriage.
brahmachri:
|
Feminine counterpart of brah-
227 GLOSSARY
machr.
brahmacharya:

See: yama-niyama.
brahmacharya rama:

See: rama dharma.
brhma muhrta:

Gods hour. A very favorable time
for sdhana, roughly I., hours, the last muhrta of the night in
the 8-muhrta system; the final three muhrtas of the night in
I, or Io-muhrta systems. See: muhrta.
Brahman:

Supreme Being; Expansive Spirit. From the root
bih, to grow, increase, expand. Name of God or Supreme De-
ity in the Vedas.
Brhmaa:

I) One of four primary sections of each Veda;
concerned mainly with details of yaja, and specific duties and
rules for priests; :) The first of the four varas, or social classes,
comprising pious souls of exceptional learning. Also spelled
brhmin. See: brhmin, vara dharma, Vedas.
Brahma Stra(s):

Also known as the Vednta Stras, com-
posed by Badarayana (perhaps as early as oo ncv) as the first
known systematic exposition of Upanishadic thought.
brhmin (brhmaa):

Mature or evolved soul. The
class of pious souls of exceptional learning. From Brhman,
growth, expansion, evolution, development, swelling of the
spirit or soul.
brhminical tradition: The hereditary religious practices of the
Vedic brhmins, such as reciting mantras, and personal rules
for daily living.
Brahmotsava:
|
Gods principal festival. Each temple
has one most important festival of the year which is its major
celebration, called Brahmotsava, often a ten-day event.
buddhi:

Intellect, reason, logic. The intellectual or disci-
plined mind.
C
caste: A hierarchical system, called vara dharma (or jti
dharma), established in India in ancient times, which deter-
mined the privileges, status, rights and duties of the many occu-
DANCING WITH IVA 228
pational groups, wherein status is determined by heredity. There
are four main classes or varasbrhmin, kshatriya, vaiya and
draand numerous castes, called jti. See: vara dharma.
causal plane: The highest or most subtle realm of existence,
ivaloka. See: loka.
chakra:
+
Wheel. Any of the nerve plexes or centers of force
and consciousness located within the inner bodies of man. In the
physical body there are corresponding nerve plexuses, ganglia
and glands. The seven principal chakras are situated along the
spinal cord from the base to the cranial chamber. Additionally,
seven chakras exist below the spine. They are seats of instinctive
consciousness, the origin of jealousy, hatred, envy, guilt, sorrow,
etc. They constitute the lower or hellish world, called Naraka or
ptla. Thus, there are I major chakras in all. The seven upper
chakras are: I) mldhra (base of spine): memory, time and
space; :) svdhishhna (below navel): reason; ,) maipra
(solar plexus): willpower; ) anhata (heart center): direct
cognition; ,) viuddha (throat): divine love; o) j (third
eye): divine sight; ,) sahasrra (crown of head): illumination,
Godliness. The seven lower chakras are I) atala (hips): fear and
lust; :) vitala (thighs): raging anger; ,) sutala (knees): retalia-
tory jealousy; ) taltala (calves): prolonged mental confusion;
,) rastala (ankles): selfishness; 6) mahtala (feet): absence of
conscience; ,) ptla (located in the soles of the feet): murder
and malice. See: Naraka.
chandra:

The moon. Of central importance in Hindu
astrology. Considered the ruler of emotion.
Charvaka (Chrvka):
+
Good or sweet voice or word.
Indian philosopher (ca ooo ncv) who gave the name to the school
of uncompromising materialism. One of the great skeptics of all
time. See: nstika.
chary pda:

Conduct stage. Stage of service and char-
acter building. See: pda.
chaturdharma:

Four dharmas: ita, rama dharma, vara
229 GLOSSARY
dharma and svadharma. See: dharma.
Chellappaswami: bry;yg;ghRthkp Wealthy father. Reclu-
sive siddha and Iooth satguru (I8o-I,I,) of the Nandintha
Sampradyas Kailsa Parampar. Among his disciples was Sage
Yogaswami, whom he trained intensely for five years and initiated
as his successor. See: Kailsa Parampar, Ntha Sampradya.
chitsabh:

Hall of consciousness. See: Naarja.
chitta:

Mind; consciousness. Mind-stuff. On the personal
level, it is that in which mental impressions and experiences are
recorded. Seat of the conscious, subconscious and superconscious
states, and of the threefold mental faculty, called antakaraa,
consisting of buddhi, manas and ahakra.
chkaraa:
+
Head-shaving sacrament. See: saskra.
circumambulation: Pradakshia. Walking around, usually clock-
wise. See: pradakshia, pj.
clairaudience: Clear-hearing. Psychic or divine hearing, divyara-
vana. The ability to hear inner currents of the nervous system, the
Aum and other mystic tones. Hearing in ones mind the words of
inner-plane beings or earthly beings not physically present.
clairvoyance: Clear-seeing. Psychic or divine sight, divyadishi.
The ability to look into the inner worlds and see auras, chakras,
ns, thought forms, non-physical people and subtle forces. The
ability to see from afar or into the past or futureavadhijna,
knowing beyond limits.
concealing grace: See: tirodhna akti.
concentration: Uninterrupted and sustained attention. See: rja
yoga.
conscious mind: The external, everyday state of consciousness.
See: mind.
consciousness: Chitta or chaitanya. I) A synonym for mind-stuff,
chitta; or :) the condition or power of perception, awareness,
apprehension.
consecrated temple: A temple duly and fully established in all
three worlds through formal religious ceremony known as
DANCING WITH IVA 230
kumbhbisheka.
consort: Spouse, especially of a king or queen, God or Goddess.
Among the Gods there are actually no sexes or sexual distinctions,
though in mythological folk narratives Hinduism represents these
great beings in elaborate anthropomorphic depictions.
contemplation: Religious or mystical absorption beyond medita-
tion.
cosmic cycle: One of the infinitely recurring periods of the universe,
comprising its creation, preservation and dissolution. These cycles
are measured in periods of progressive ages, called yugas. Satya (or
Kita), Tret, Dvpara and Kali are these four divisions, with the
Satya Yuga being the longest and the Kali Yuga the shortest.
Cosmic Dance: See: Naarja.
Cosmic Soul: Purusha or Paramevara. Primal Soul. The Uni-
versal Being; Personal God. See: Paramevara, Primal Soul,
purusha, iva.
cosmos: The universe, or whole of creation, especially with refer-
ence to its order, harmony and completeness. See: Brahma,
loka, three worlds.
cranial chakras: The j, or third-eye center, and the sahasrra,
at the top of the head near the pineal and pituitary glands. See:
chakra.
creed: raddhdhra. An authoritative formulation of the
beliefs of a religion.
crown chakra: Sahasrra chakra. The thousand-petaled cranial
center of divine consciousness. See: chakra.
D
Dakshimrti:

South-facing form. Lord iva

depicted sitting under a banyan tree, silently teaching four
ishis at His feet.
dampat:
|
House master(s). An honorific title for husband
and wife as the dual masters of the Hindu home.
dna:

Generosity, giving. See: yama-niyama.

darana:

Vision, sight. Seeing the Divine. Beholding, with
231 GLOSSARY
inner or outer vision, a temple image, Deity, holy person or place,
with the desire to inwardly contact and receive the grace and
blessings of the venerated being or beings. Also: point of view,
doctrine or philosophy. See: sha darana.
daama bhga vrata:
^
One-tenth-part vow. A promise
that tithers make before God, Gods and their family or peers to
tithe regularly.
daama:

One-tenth sharing. The traditional Hindu
practice of tithing, giving one-tenth of ones income to a reli-
gious institution.
dsa mrga:
^
Servants path. See: pda.
Daanm:
|
Ten names. Ten monastic orders organized by
Adi Sankara (ca 8oo): raya, Vna, Giri, Prvata, Sgara, Trtha,
rama, Bhrati, Pr and Sarasvat.
day:

Compassion. See: yama-niyama.
Deity: God. The image or mrti installed in a temple or the
Mahdeva the mrti represents.
deva:

Shining one. A being inhabiting the higher astral plane,
in a subtle, nonphysical body. Deva is also used in scripture to
mean God or Deity.
Devaloka:
|+
Plane of radiant beings. A synonym of
Maharloka, the higher astral plane, realm of anhata chakra.
See: loka.
Dev:
|
Goddess. A name of akti, used especially in ktism.
See: akti, ktism.
devonic: Of or relating to the devas or their world.
Dhammapada:

The holy book of Buddhism.
Dhanurveda:

Science of archery. A class of ancient texts on
the military arts, comprising the Upaveda of the Yajur Veda.
dhra:

Concentration. From dhi, to hold. See:
meditation, rja yoga, radddhra, yoga.
dharma:

From dhi, to sustain; carry, hold. Hence dharma
is that which contains or upholds the cosmos. Dharma has
manifold meanings, including: divine law, ethics, law of being,
DANCING WITH IVA 232
way of righteousness, religion, duty, virtue, justice, goodness
and truth. Essentially, dharma is the orderly fulfillment of an
inherent nature or destiny. Relating to the soul, it is the mode
of conduct most conducive to spiritual advancement, the right
and righteous path. There are four principal kinds of dharma,
known collectively as chaturdharma: four religious laws. I) ita:
Universal law. The laws of being and nature that contain and
govern all forms, functions and processes, from galaxy clusters to
the power of mental thought and perception. :) vara dharma:

Law of ones kind. Social duty. Vara can mean race, tribe, ap-
pearance, character, color, social standing, etc. Obligations and
responsibilities within ones nation, society, community, class,
occupational subgroup and family. ,) rama dharma: Duties
of lifes stages. Human or developmental dharma, fulfilling of
the duties of the four stages of lifebrahmachr (student),
gihastha (householder), vnaprastha (elder advisor) and san-
nysa (religious solitaire). ) svadharma: Personal obligations
or duty. Ones perfect individual pattern through life, according
to ones own particular physical, mental and emotional nature,
the application of dharma, dependent on personal karma, re-
flected in ones race, community, physical characteristics, health,
intelligence, skills and aptitudes, desires and tendencies, religion,
sampradya, family and guru.
Dharma stra:

Religious jurisprudence. The numer-

ous codes of Hindu civil and social law composed by various
authorities. Best known and most respected are those by Manu
and Yajnavalkya, composed as early as ooo ncv.
dhot:
||
(Hindi) A long, unstitched cloth wound about the
lower part of the body. A traditional Hindu apparel for men.
See: veshti.
dhiti:

Steadfastness. See: yama-niyama.
dhvaja:
-
Flag. Flags and banners, usually orange or red, flown
at festivals and other special occasions to symbolize the victory
of Santana Dharma.
233 GLOSSARY
dhvajastambha:
-
Flag tree, flagpole. (Kodimaram in
Tamil.) Cylindrical post usually behind the vhana in gamic
temples.
dhyna:

Meditation. See: rja yoga.
diaspora: From the Greek diasperein, scattering. Geographic
dispersion of religious/ethnic group(s).
dksh:
|
Initiation. Solemn induction by which one is entered
into a new realm of spiritual awareness and practice by a teacher
or preceptor through bestowing of blessings. Denotes initial or
deepened connection with the teacher and his lineage and is
usually accompanied by ceremony.
Dpval:
||
Row of Lights. A very popular home and
community festival in October/November when Hindus of all
denominations light oil or electric lights and set off fireworks
in a joyful celebration of the victory of good over evil and light
over darkness.
Divine Mother: akti, especially as Personal Goddess, as conceived
of and worshiped by ktas. See: akti.
dosha:
|
Bodily humor; individual constitution. The three
bodily humors, which according to yurveda regulate the body,
govern its proper functioning and determine its unique consti-
tution. These are vta, the air humor; pitta, the fire humor; and
kapha, the water humor.
dualism: See: dvaita-advaita.
Durg:
^
She who is incomprehensible or difficult to reach.
A form of akti worshiped in Her gracious as well as terrifying
aspect. See: akti, ktism.
dvaita-advaita:

Dual-nondual; twoness-not twoness.
Dvaita and advaita define two ends of a vast spectrum. dvaita:
Dualism, according to which reality is ultimately composed of
two irreducible eternally separate principles, entities, truths, etc.
God and soul, for examplee. dualistic: Of or relating to dualism,
concepts, writings, theories which treat dualities (good-and-evil,
high-and-low, them-and-us) as fixed, rather than transcendable.
DANCING WITH IVA 234
pluralism: A form of non-monism which emphasizes three
or more eternally separate realities, e.g., God, soul and world.
advaita: The doctrine of nondualism or monism, that reality
is ultimately composed of one whole principle, substance or God,
with no independent parts. In essence, all is God. monistic
theism: A dipolar view which encompasses both monism and
dualism.
efficient cause: Nimitta kraa. That which directly produces
the effect; that which conceives, makes, shapes, etc.
ego: The external personality or sense of I and mine. Broadly,
individual identity. In aiva Siddhnta and other schools, the ego
is equated with the tattva of ahakra, I-maker, which bestows
the sense of I-ness, individuality and separateness from God.
emanation: Flowing out from. bhsa. Shining forth from a
source, emitting or issuing from.
E
eminent: High; above others in stature, rank or achieve-
ment.
enlightenment: For aiva monists, Self Realization, samdhi
without seed (nirvikalpa samdhi); the ultimate attainment,
sometimes referred to as Paramtma darana, or as tma
darana, Self vision.
ether: ka. Space, the most subtle of the five elements. See:
ka, tattva.
F
folk-shamanic: Of or related to a tribal/village tradition in
which the mystic priest, shaman, plays a central role, wielding
powers of magic and spirituality.
formless: Philosophically, atattva, beyond the realm of form or
substance. In describing the Self as formless, the words timeless
and spaceless are given also to fully indicate this totally transcen-
dent noncondition. See: Paraiva, Satchidnanda, void.
235 GLOSSARY
G
gaja:
^-
The elephant, king of beasts, representative of
Lord Gaea and sign of royalty and power.
gaa(s):
^
Throng; troop; retinue; a body of followers or at-
tendants. A troop of demigodsGod ivas attendants, devonic
helpers under the supervision of Lord Gaea. See: Gaapati,
Gaea.
Gaapati:
^
Leader of the gaas.
Gndharvaveda:
^
Science of music. A class of ancient
tracts on music, song and dance. It is the Upaveda of the Sma
Veda. See: Upaveda.
Gaea:
^
Lord of Categories. Or: Lord of attendants (gaa),
synonymous with Gaapati. Gaea is a Mahdeva, the beloved
elephant-faced Deity honored by Hindus of every sect.
Gaea Chaturth:
^ |
The birthday of Lord Gaea, a
ten-day festival of August-September that culminates in a parade
called Gaea Visarjana. It is a time of rejoicing, when all Hindus
worship together.
Gaea Visarjana:
^ -
Gaea departure. A parade usu-
ally occurring on the IIth day after Gaea Chaturth, in which
the Gaea mrtis made for the occasion are taken to a body of
water, ceremoniously immersed and left to dissolve, representing
His merger in the ocean of consciousness.
Ganges (Gag):
^^
Indias most sacred river, I,,,, miles
long, arising in the Himalayas above Hardwar under the
name Bhagratha, and being named Gag after joining the
Alakanada.
garbhdhna:
^
Womb-impregnation. The rite anticipat-
ing conception. See: saskra.
garbhagiha:
^ ^
The innermost chamber, sanctum sanctorum,
of a Hindu temple, where the primary mrti is installed.
gyatr:
^|
According with the gyatr verse form, an ancient
meter of : syllables, generally as a triplet with eight syllables
each. From gya, song. Gyatr: The Vedic Gyatr Mantra
personified as a Goddess, mother of the four Vedas.
DANCING WITH IVA 236
Gyatr Mantra:
^|
I) Famous Vedic mantra used in
pj and personal chanting. Om [bhr bhuva sva] tatsavitur
vareyam, bhargo devasya dhmahi, dhiyo yo na prachodayt. [O
Divine Beings of all three worlds,] we meditate upon the glorious
splendor of the Vivifier divine. May He illumine our minds. (ig
Veda ,.o:.Io ve). :) Any of a class of special tantric mantras called
Gyatr. Each addresses a particular Deity.
gha:

Bell. Akin to gha, to speak. An important
implement in Hindu worship (pj), used to chase away asuras
and summon devas and Gods.
ghee:
|
Hindi for clarified butter; ghita in Sanskrit. Butter that
has been boiled and strained, used in temple lamps and offered
in fire ceremony, yaja.
go:
^|
The cow, considered especially sacred for its unbounded
generosity and usefulness to humans. It is a symbol of the earth
as the abundant provider.
God: Supernal being. Either the Supreme God, iva, or one of the
Mahdevas, great souls, who are among His creation.
Goddess: Female representation or manifestation of Divinity; akti
or Dev. Goddess can refer to a female perception or depiction
of a causal-plane being (Mahdeva) in its natural state, which
is genderless, or it can refer to an astral-plane being residing in
a female astral body.
God Realization: Direct and personal experience of the Divine
within oneself. It can refer to either I) savikalpa samdhi (enstasy
with form) in its various levels, from the experience of inner
light to the realization of Satchidnanda, pure consciousness, or
:) nirvikalpa samdhi (enstasy without form), union with the
transcendent Absolute, Paraiva, the Self God, beyond time, form
and space. In Dancing with iva, the expression God Realization is
used to name both of the above samdhis, whereas Self Realization
refers only to nirvikalpa samdhi.
Gods: Mahdevas, great beings of light. In Dancing with iva, the
plural form of God refers to extremely advanced beings existing
237 GLOSSARY
in their self-effulgent soul bodies in the causal plane.
gopura:
^|
South Indian temple entrance tower, often quite tall
with ornate carvings.
gotra:
^|
Cowshed. Family lineage or subcaste stemming from
a ishi or satguru and bearing his name. Originally described as
several joint families sharing a common cowshed.
gihastha:
^
Householder. Family man or woman. Family of
a married couple and other relatives. Pertaining to family life.
gihastha rama:
^
Householder stage. See: rama
dharma.
gihastha dharma:
^
Householder law. The virtues and
ideals of family life.
gihevara and gihi:
^ ^|
From giha, home, hence
lord and lady of the home. The family man, gihevara (or
gihapati), and family woman, gihi, considered as master
and mistress of their respective realms, so they may fulfill their
purusha and str dharmas.
gross plane: The physical world. See: loka, tattva, world.
gua:
^
Strand; quality. The three constituent principles of
prakiti, primal nature. The three guas are sattva: Quiescent,
rarified, translucent, pervasive, reflecting the light of Pure Con-
sciousness. rajas: Passion, inherent in energy, movement,
action, emotion, life. tamas: Darkness, inertia, density, the
force of contraction, resistance and dissolution.
guru:
^
Weighty one, indicating an authority of great knowledge
or skill. A teacher or guide in any subject, such as music, dance,
sculpture, but especially religion. Often preceded by a qualify-
ing prefix. Hence, kulaguru (family teacher), vnaguru (va
teacher) and satguru (spiritual preceptor). In astrology, guru
names the planet Jupiter, also known as Bihaspati. According
to the Advayatraka Upanishad (II8), guru means dispeller
(gu) of darkness (ru).
guru bhakti:
^
Devotion to the teacher. The attitude of
humility, love and ideation held by a student in any field of
DANCING WITH IVA 238
study. In the spiritual realm, the devotee strives to see the guru
as his higher Self.
Guru Gt:
^ ^|
Song of the guru. A popular ,,:-verse excerpt
from the Skanda Pura, wherein Lord iva tells Prvat of the
guru-disciple relationship.
Guru Jayant:
^ -|
Preceptors birthday, celebrated as an
annual festival by devotees.
gurukula:
^ +
A training center where young boys live and learn
in residence with their teacher. Kula means family.
guru parampar:
^
Preceptorial succession (literally,
from one to another). A line of spiritual gurus in authentic suc-
cession of initiation; the chain of mystical power and authorized
continuity, passed from guru to guru. Cf: sampradya.
Guru Prim:
^
Occurring on the full moon of July,
Guru Prim is for devotees a day of rededication to all that
the guru represents.
guru-ishya system:
^
Master-disciple system.An important
education system of Hinduism whereby the teacher conveys his
knowledge and tradition to a student. Such knowledge, whether
it be Vedic-gamic art, architecture or spirituality, is imparted
through the developing relationship between guru and disciple.
See: guru, guru bhakti, satguru.
H
hasa:

Swan; more accurately, the high-flying wild
goose Anser indicus. The vhana, vehicle, of the God
Brahm. It has various meanings, including Supreme Soul and
individual soul.
Harihara:

Vishu-iva. Also known as akaranryaa,
an icon of the Supreme One, in which the right half is iva and
left half is Vishu, symbolizing that iva and Vishu are not
two separate Deities.
hata yoga:

|^
Forceful yoga. A system of physical and mental
exercise developed in ancient times as a means of rejuvenation
by ishis and tapasvins, used today in preparing the body and
239 GLOSSARY
mind for meditation.
Haha Yoga Pradpik:
|^ |+
Elucidation of haha yoga.
A Ith-century text of ,8, verses by Svatmarama Yogin that de-
scribes the philosophy and practices of haha yoga. .
heart chakra: Anhata chakra. Center of direct cognition. See:
chakra.
heaven: The celestial spheres, including the causal plane and the
higher realms of the subtle plane, where souls rest and learn
between births, and mature souls continue to evolve after
moksha. See: loka.
hell: Naraka. An unhappy, mentally and emotionally congested,
distressful area of consciousness. Hell is a state of mind that can
be experienced on the physical plane or in the sub-astral plane
(Naraka) after death of the physical body. In the Hindu view, the
hellish experience is not permanent, but a temporary condition
of ones own making.
his:

Injury; harm; hurt. Injuriousness, hostilitymental,
verbal or physical. See: ahis.
Hindu:

A follower of, or relating to, Hinduism. See: Hindu-
ism.
Hinduism (Hindu Dharma):

Indias indigenous religious
and cultural system, followed today by nearly one billion adher-
ents, mostly in India, but with the large diaspora in many other
countries. Also called Santana Dharma, Eternal Religion and
Vaidika Dharma, Religion of the Vedas. It is a family of myriad
faiths with four primary denominations: aivism, Vaishavism,
ktism and Smrtism.
holy orders: A divine ordination or covenant, conferring religious
authority. Vows that members of a religious body make, especially
a monastic order.
homa:
|
Fire-offering. A ceremony of offering oblations to
the Gods through the medium of fire in a sanctified fire pit,
homakua, usually made of earthen bricks. Homa rites are en-
joined in the Vedas, gamas and Dharma and Gihya stras.
DANCING WITH IVA 240
hr:
|
Remorse; modesty. See: yama-niyama.
human dharma: The natural growth and expression through four
stages of life. Known as rama dharma.
I
ich akti:
:
Desire; will. See: akti, trila.
i n:
:|
Soothing channel. The feminine psychic
current flowing along the spine. See: kualin, n, odic,
pigal.
immanent: Indwelling; inherent and operating within.
impersonal God: God in His perfections of Pure Consciousness
(Parakti) and Absolute Reality beyond all attributes (Paraiva)
wherein He is not a person. (Whereas, in His third perfection,
Paramevara, iva is someone, has a body and performs actions,
has will, dances, etc.)
Indra:
:
Ruler. Vedic God of rain and thunder, warrior king
of the devas.
Indus Valley: Region of the Indus River, now in Pakistan, where in
I,: archeologists discovered the remains of a high civilization
which flourished between ,ooo and Iooo ncv.
instinctive: Natural or innate. From the Latin instinctus,
impelling, instigating. The drives and impulses that order
the animal world and the physical and lower astral aspects of
humansfor example, self-preservation, procreation, hunger
and thirst, as well as the emotions of greed, hatred, anger, fear,
lust and jealousy.
instinctive mind: Manas chitta. The lower mind, which controls
the basic faculties of perception, movement, as well as ordinary
thought and emotion.
instrumental cause: Sahakri kraa. Cosmologically, the means
of implementing creation.
internalized worship: Yoga. Worship or contact with God and
Gods via meditation and contemplation rather than through
external ritual.
intuition (to intuit): Direct understanding or cognition, which
241 GLOSSARY
bypasses the process of reason.
invocation (to invoke): A calling or summoning, as to a God,
saint, etc., for blessings and assistance. Also, a formal prayer or
chant. See: mantra.
Iraivan: ,iwtd; Worshipful one; divine one. One of the most
ancient Tamil appellations for God. See: San Marga Sanctuary.
Iraivan Temple: See: San Marga Sanctuary.
Isha Devat:
:
Cherished or chosen Deity. The object of
ones special pious attention.
varapjana:
:-
Worship. See: yama-niyama.
Itihsa:
:
So it was. Epic history, particularly the Rmyaa
and Mahbhrata (of which the famed Bhagavad Gt is a part).
This term sometimes includes the Puras, especially the Sknda
Pura and the Bhgavata Pura (or rmad Bhgavatam).
J
Jaimini:
-
Founder of Mms Darana. See: sha
darana.
Jainism: (Jaina)
-
An ancient non-Vedic religion of India made
prominent by the teachings of Mahavira (Great Hero), ca ,oo
BCE. The Jain gamas teach reverence for all life, vegetarianism
and strict renunciation for ascetics.
japa:
-
Recitation. Concentrated repeating of a mantra, silently
or aloud, often counting on a ml or strand of beads. A cure for
pride and arrogance, jealousy, fear and confusion.
jtakarma:
-+
Rite of birth. See: saskra.
jti:
-
Birth; genus; community, caste. See: vara dharma.
jayant:
-|
Birthday. See: Guru Jayant.
jva:
-|
Living, existing. From jv, to live. The individual
soul, tman, during its embodied state, bound by the three malas
(ava, karma and my).
jvanmukta:
-|
Liberated soul. One who has attained nir-
vikalpa samdhithe realization of the Self, Paraivaand is
liberated from rebirth while living in a human body. (Contrasted
with videhamukta, one liberated at the point of death.)
DANCING WITH IVA 242
jvanmukti:
-|
Liberation while living. The state of the
jvanmukta.
jvayaja:
-|
Self sacrifice. See: yaja.
jna:

Knowledge; wisdom. The matured state of the soul.
It is the wisdom that comes as an aftermath of the kualin
breaking through the door of Brahman into the realization of
Paraiva, Absolute Reality. Jna is the awakened, superconscious
state (kraa chitta) flowing into daily life situations.
jna pda:

Stage of wisdom. The last of four successive
pdas (stages); the culmination of the third stage, the yoga pda.
Also names the knowledge section of each gama.
jna akti:

Power of wisdom. One of ivas three
primary aktis. Also names Lord Krttikeyas vel.
jna yoga:
|^
Union of knowledge. The esoteric spiritual
practices of the fully enlightened being, or jn. An alternative
meaning, popularized by Swami Vivekananda, is the quest for
cognition through intellectual religious study, as one of four al-
ternate paths to truth, the other three being bhakti yoga, karma
yoga and rja yoga. See: jna.
Jnevar:
|
Foremost religious treatise in the Marhi lan-
guage. Written by the Ntha saint Jnanesvar (or Jnanadeva) about
I:,o. It is a verse-by-verse commentary on the Bhagavad Gt.
jn:
|
Sage. Possessing jna. See: jna.
joint family: Kuumba or kula. The Hindu social unit consisting
of several generations of kindred living together under the same
roof or in a joining compound.
jyotisha:
-|
From jyoti, light. The science of the lights (or
stars), Hindu astrology, analyzing events and circumstances,
delineating character and determining auspicious moments,
according to the positions and movements of heavenly bodies.
jyotisha str:
-||
Astrologer. A person well versed in
the science of jyotisha. See: jyotisha.
Jyotisha Vedga:
-| -
Veda-limb of celestial science (as-
tronomy-astrology). Ancient texts of astronomy and astrology
243 GLOSSARY
for understanding the cosmos and determining proper timing
for Vedic rites.
K
Kadaitswami(Kadaitswm): filapw; Rthkp Marketplace
swm. The I,,th satguru of the Nandintha Sampradyas
Kailsa Parampar. Born ca I8o; attained mahsamdhi October
I,, I8,I. Renouncing his career as a judge in Bangalore, South
India, Kadaitswami became a sannysin and trained under the
Rishi from the Himalayas, who sent him on mission to Sri
Lanka. He performed severe tapas on an island off the Jaffna
coast, awakening many siddhis. For decades he spurred the Sri
Lankan aivites to greater spirituality through inspired talks and
demonsrating siddhis. He initiated Chellappaswami as the next
satguru in the parampar. See: Kailsa Parampar.
Kailasa (Kailsa):

Crystalline or abode of bliss. The
Himalayan peak in Western Tibet; the earthly abode of Lord iva,
a pilgrimage destination for Hindus and Tibetan Buddhists.
Kailsa Parampar:

A spiritual lineage of Io, siddhas,
a major stream of the Nandintha Sampradya, proponents of
the ancient philosophy of monistic aiva Siddhnta. The first
of these masters was Maharishi Nandinatha (or Nandikesvara)
:,:,o years ago, satguru to the great Tirumular, ca :oo ncv, and
seven other disciples (as stated in the Tirumantiram). The lineage
continued down the centuries and is alive todaythe first recent
siddha known being the Rishi from the Himalayas, so named
because he descended from those holy mountains. In South India,
he initiated Kadaitswami (ca I8IoI8,,), who in turn initiated
Chellappaswami (I8oI,I,). Chellappan passed the mantle of
authority to Siva Yogaswami (I8,:I,o), who in I,, initiated
Sivaya Subramuniyaswami (I,:,:ooI), who in 2001 ordained
the current preceptor, Satguru Bodhinatha Veylanswami (I,: ).
See: Chellappaswami, Kadaitswami, Ntha Sampradya, Patanjali,
Subramuniyaswami, Tirumular, Vyaghrapada, Yogaswami.
kaivalya:

Absolute oneness, aloneness; perfect detachment,
DANCING WITH IVA 244
freedom. Liberation. Kaivalya is the term used by Patanjali and
others in the yoga tradition to name the goal and fulfillment of
yoga, the state of complete detachment from transmigration. It
is virtually synonymous with moksha.
kla:
+
1) Time, calculation. 2) Black (of a black or dark
blue color); death.
kal64 (chatu shashi kal):
+
Sixty-four arts. A
classical curriculum of sacred sciences, studies, arts and skills of
cultured living listed in various Hindu stras.
kalaa:
+
Water pot, pitcher, jar. Also names the pot-like
spires that adorn temple roofs.
Kl:
+|
Black Goddess. A form of akti in Her fierce aspect,
worshiped by kts. She is dark, nude, primordial and fiercely
powerful, as of a naked energy untamed. The incomparable pro-
tectress, champion of sdhana and mother of liberation.
kma:
+
Pleasure, love; desire. Cultural, intellectual and
sexual fulfillment. One of four human goals, purushrtha. See:
purushrtha.
kamaalu:
+
Vessel, water jar. Traditionally earthen or
wooden, carried by sannysins, it symbolizes the renunciates
simple, self-contained life.
Kma Stra(s):
+
Aphorisms on pleasure. A fifth-century
text by Vtsyyana on erotics.
Kmika gama:
++ ^
An important scripture among the
:8 aiva Siddhnta gamas, widely available today. The verses
from its kriy pda, on ritual and temple construction, are a
crucial reference for South Indian priests.
kapha:
+
Biological water. One of the three bodily humors,
called dosha, kapha is known as the water humor. Principle of
cohesion. Kapha gives bodily structure and stability, lubricates,
heals and bestows immunity. See: yurveda, dosha.
karma:
+
Action, deed. I) any act or deed; :) the principle of
cause and effect; ,) a consequence or fruit of action (karmapha-
la) or after effect (uttaraphala), which sooner or later returns
245 GLOSSARY
upon the doer. What we sow, we shall reap in this or future lives.
Selfish, hateful acts (ppakarma or kukarma) will bring suffering.
Benevolent actions (puyakarma or sukarma) will bring loving
reactions. Karma is threefold: sachita, prrabdha and kriyamna.
sachita karma: Accumulated actions. The sum of all karmas
of this life and past lives. prrabdha karma: Actions begun;
set in motion. That portion of sachita karma that is bearing
fruit and shaping the events and conditions of the current life,
including the nature of ones bodies, personal tendencies and
associations. kriyamna karma: Being made.
karavedha:
+
Ear-piercing. See: saskra.
Krttikeya:
++
Child of the Pleiades, from Kittik, Pleia-
des. A son of iva. Also known as Murugan, Kumra, Skanda,
Shamukhantha, Subramaya and more, He is the God of reli-
gion, the transformation of the instinctive into a divine wisdom
through the practice of yoga. He wields the vel of jna akti, His
Power to vanquish darkness or ignorance.
Kashmr aivism:
+|
See: aivism, six schools.
kath:
+
Story; discussion. Also, the literary form of storytell-
ing. Kathakas are bards, storytellers.
kavadi: fhto A penance offered to Lord Murugan-Krttikeya,
especially during Tai Pusam, carrying in procession a heavy,
decorated, wooden object from which are hung pots of milk for
His abhisheka. The penitents tongue and other parts of the body
are often pierced with small silver spears or hooks.
kavi: fhtp Ocher-saffron color of the sannysins robes, a
Tamil term referring to the color of the robes of sdhus who
sit, meditate or live on the banks of the Ganges. The Sanskrit
equivalent is kshya.
kenta:
+
Beard-shaving. See: saskra.
krtana:
+|
Praising. Devotional singing and dancing in
celebration of God, Gods and guru.
konrai: bfhd; iw The Golden Shower tree, Cassia fistula; symbol
of ivas cascading golden grace.
DANCING WITH IVA 246
koa:
+|
Sheath; vessel, container; layer. Philosophically, five
sheaths through which the soul functions simultaneously in
the various planes or levels of existence. The koas are an-
namaya koa: Sheath composed of food. The physical or odic
body, coarsest of sheaths in comparison to the faculties of the
soul, yet indispensable for evolution and Self Realization, because
only within it can all fourteen chakras fully function. See: chakra.
pramaya koa: Sheath composed of pra (vital force). The
pric or health body, or the etheric body or etheric double, co-
existing within the physical body as its source of life, breath and
vitality, and is its connection with the astral body. Pra moves
in the pramaya koa as five primary currents or vayus, vital
airs or winds. Pramaya koa disintegrates at death along with
the physical body. See: pra manomaya koa: Mind-formed
sheath. The lower astral body, from manas, thought, will, wish.
The instinctive-intellectual sheath of ordinary thought, desire
and emotion. The manomaya koa takes form as the physical
body develops and is discarded in the inner worlds before re-
birth. vijnamaya koa: Sheath of cognition. The mental
or cognitive-intuitive sheath, also called the actinodic sheath.
It is the vehicle of higher thought, vijnaunderstanding,
knowing, direct cognition, wisdom, intuition and creativity.
nandamaya koa: Body of bliss. The intuitive-supercon-
scious sheath or actinic-causal body. The inmost soul form
(svarpa), the ultimate foundation of all life, intelligence and
higher faculties. Its essence is Parakti (Pure Consciousness)
and Paraiva (the Absolute). It is the soul itself, a body of light,
also called kraa arra, causal body, and karmaya, holder of
karmas of this and all past lives. Kraa chitta, causal mind,
names the souls superconscious mind, of which Parakti (or
Satchidnanda) is the rarified substratum.
Kisha:
+
Black. Also related to kishi, meaning draw-
ing, attracting. One of the most popular Gods of the Hindu
pantheon. He is worshiped by Vaishavas as the eighth avatra,
247 GLOSSARY
incarnation, of Vishu.
Kittik Dpa:
+ +|
A joyous one-day festival on the Kittik
nakshatra (Pleiades constellation), in November-December, when
God iva is worshiped as an infinite pillar of light. Great bonfires
are lit at night on hills and in villages in India and elsewhere to
represent the divine, all-permeating light of Parakti.
kriy:
+
Action. 1) Doing of any kind. Specifically, religious
action, especially rites or ceremonies. 2) Involuntary physical
movements occuring during meditation that are pretended or
caused by lack of emotional self-control or by the premature or
unharnessed arousal of the kualin. 3) Haha yoga techniques
for cleansing the mucous membranes. 4) The second stage of the
aiva path, religious action, kriy pda. See: pda.
kriyamna karma:
++
Actions being made. See:
karma.
kriy pda:
+
Stage of religious action; worship. The
stage of worship and devotion, second of four progressive
stages of maturation on the aiva Siddhnta path of attain-
ment. See: pda.
kriy akti:
+
Action power. The universal force of
doing.
ksham:

Forebearance. See: yama-niyama.
kshatriya:

Governing; sovereign. The social class of law-
makers, law-enforcers and military. See: vara dharma.
Kulrava Tantra:
+
A leading scripture of the Kaula
school of ktism focusing on ways to liberation, with chapters
on the guru-ishya relationship.
Kumra:
+
Virgin youth; ever-youthful. Lord Krttikeya as
an eternal bachelor. See: Krttikeya.
kumbha:
+
Jar or pot; water vessel.
kualin:
+|
She who is coiled; serpent power. The
primordial cosmic energy in every individual which, at first,
lies coiled like a serpent at the base of the spine and eventually,
through the practice of yoga, rises up the sushum n. As it
DANCING WITH IVA 248
rises, the kualin awakens each successive chakra. Nirvikalpa
samdhi, enlightenment, comes as it pierces through the door of
Brahman at the core of the sahasrra and enters! Kualin akti
then returns to rest in any one of the seven chakras. ivasyujya
is complete when the kualin arrives back in the sahasrra and
remains coiled in this crown chakra.
kualin yoga:
+||^
Uniting the serpent power. Ad-
vanced meditative practices and sdhana techniques, a part of
rja yoga, performed to deliberately arouse the kualin power
and guide it up the spine into the crown chakra, sahasrra. In
its highest form, this yoga is the natural result of sdhanas and
tapas well performed, rather than a distinct system of striving
and teaching in its own right.
kukuma:
+ +
Saffron; red. The red powder, made of turmeric
and lime, worn by Hindus as the pottu or bindu, dot, at the point
of the third eye on the forehead. The saffron plant, Crocus sativus,
and its pollen.
kuttuvilaku: Fj;Jtpsf;F A standing oil lamp found in the
temple, shrine room or home. Dpastambha in Sanskrit.
L
Lakshm:
|
Mark or sign, often of success or prosper-
ity. akti, the Universal Mother, as Goddess of wealth. The
mythological consort of Vishu. Prayers are offered to Lakshm
for wealth, beauty and peace.
left-handed: Vma mrga. Denoting tantric practices where
the instincts and intellect are transcended and detachment is
sought through practices and behavior contrary to orthodox
social norms. See: tantra.
lekhaprrtha havana:

Written-prayer-burning rite.
The practice of sending written prayers to the Gods by burning
them in a sanctified fire in a temple or shrine.
liberal Hinduism: A synonym for Smrtism and the closely related
neo-Indian religion. See: neo-Indian religion, Smrtism.
liberation: Moksha, release from the bonds of pa, after which the
249 GLOSSARY
soul is liberated from sasra (the round of births and deaths).
In aiva Siddhnta, pa is the threefold bondage of ava, karma
and my, which limit and confine the soul to the reincarnational
cycle so that it may evolve. Moksha is freedom from the fettering
power of these bonds, which do not cease to exist, but no longer
have the power to fetter or bind the soul.
Liga:
-
Mark. See: ivaliga, svayambh Liga.
liturgy: Proper, prescribed forms of ritual.
loka:
|+
World, habitat, realm, or plane of existence. From loc,
to shine, be bright, visible. A dimension of manifest existence;
cosmic region. Each loka reflects or involves a particular range
of consciousness. The three primary lokas are I) Bhloka:
Earth world. The world perceived through the five senses, also
called the gross plane, as it is the most dense of the worlds. :)
Antarloka: Inner or in-between world. Known in English as
the subtle or astral plane, the intermediate dimension between
the physical and causal worlds, where souls in their astral bodies
sojourn between incarnations and when they sleep. ,) ivaloka:
World of iva, and of the Gods and highly evolved souls. The
causal plane, also called Kraaloka, existing deep within the
Antarloka at a higher level of vibration, it is a world of super-
consciousness and extremely refined energy. It is the plane of
creativity and intuition, the quantum level of the universe, where
souls exists in self-effulgent bodies made of actinic particles of
light. It is here that God and Gods move and lovingly guide the
evolution of all the worlds and shed their ever-flowing grace.
See: three worlds.
M
macrocosm: Great world or universe. See: microcosm-
macrocosm, pia, three worlds.
Madhva (Mdhva):

South Indian Vaishava saint (II,,I:,8)
who expounded a purely dualistic (pluralistic) Vednta.
mah:

An adjective or prefix meaning great.
Mahbhrata:

Great (Epic) of India. The worlds longest
DANCING WITH IVA 250
epic poem. The story of two kingdoms, the Pandavas and Kaura-
vas, and their great battle of Kurukshetra near modern Delhi in
approximately I: BCE. The Bhagavad Gt is one section of the
work. The Mahbhrata is revered as scripture by Vaishavites
and Smrtas. See: Bhagavad Gt, Itihsa.
Mahdeva:

Great shining one; God. Referring either to
God iva or any of the highly evolved beings who live in the
ivaloka in their natural, effulgent soul bodies.
Mahkla:
+
Great time, or dissolver of time. A form of
iva, Mahkla is Time beyond time who devours all things and
forms and, by so doing, helps the soul transcend all dualities.
mahmaapa:

Great hall. Main, outer assembly hall
in the temple where devotees gather for ceremony.
mahpralaya:

Great dissolution. Total annihilation of
the universe at the end of a mahkalpa. The absorption of all
existence, including time, space and individual consciousness, all
the lokas and their inhabitants into God iva. Then iva alone
exists in His three perfections, until He again issues forth cre-
ation. During this incredibly vast period there are many partial
dissolutions, pralayas, when either the Bhloka or the Bhloka
and the Antarloka are destroyed. See: cosmic cycle.
mahprasthna:

Great departure. Death.
mahrja:
-
Great king. Indian monarch. Title of respect
for political or (in modern times) spiritual leaders.
mahsamdhi:

Great enstasy. The death, or dropping
off of the physical body, of a great soul, an event occasioned by
tremendous blessings. Also names the shrine in which the remains
of a great soul are entombed. mahsamdhi day: Anniversary
of the transition of a great soul.
Mahivartri:

ivas great night. aivisms foremost
festival, celebrated on the night before the new moon in Febru-
ary-March. Fasting and an all-night vigil are observed, chant-
ing, praying, meditating and worshiping iva as the Source and
Self of all.
251 GLOSSARY
mahtma:

Great soul. Honorific title for thoseheld in
highest esteem, especially saints.
mahvkya:

Great saying. A profound aphorism from
scripture or a holy person.
Mahevara:

Great Lord. The name of ivas energy of
veiling grace, one of five aspects of Paramevara, the Primal Soul.
Mahevara is also a popular name for Lord iva as Primal Soul
and personal Lord.
mala:

Impurity. An important term in aivism referring
to three bonds, called paava, karma, and mywhich
limit the soul, preventing it from knowing its true, divine nature.
See: liberation, pa.
ml:

Garland. A strand of beads for holy recitation, japa,
usually made of rudrksha, tulas, sandalwood or crystal. Also
a flower garland.
maala:

Circle; orb; mystic diagram. A circular diagram
without beginning or end, upon which one meditates. A tapestry,
picture or grouping of words used in meditation to enter the
realms depicted. Name of the chapters of the ig Veda Sahit.
maapa:

From ma, to deck, adorn. Temple precinct,
compound, open hall or chamber, e.g., mukhamaapa, front
chamber.
mandira:

Temple; abode.
magala kriy:
- +
Auspicious action or practice. Hindu
culture.
maipra chakra:
+
Wheeled city of jewels. Solar-plexus
center of willpower. See: chakra.
mankolam: kh';nfhyk; Mango design. The paisley, a stylized
image of the mango, symbol of auspiciousness, associated with
Lord Gaea.
manomaya koa:
|+|
Mind-made sheath. The instinctive-
intellectual aspect of the souls subtle body (skshma arra), also
called the odic-astral sheath. It is the sheath of ordinary thought,
desire and emotion. The manomaya koa is made up of odic pra
DANCING WITH IVA 252
and is almost an exact duplicate of the physical body. This is the
sheath of the subconscious mind; it can be easily disturbed and
is sometimes called the emotional body. See:koa.
mantra:

Mystic formula. A sound, syllable, word or phrase
endowed with special power, usually drawn from scripture.
Mariyamman: khhpak; kd; Smallpox Goddess, protectress from
plagues. See: Amman.
material cause: Updna kraa. The substance of creation, my,
ivas mirific energy.
mati:

Cognition, understanding; conviction. See: yama-
niyama.
maya:

Consisting or made of, as in manomaya, made of
mind.
my:

She who measures; or mirific energy. The substance
emanated from iva through which the world of form is mani-
fested. Hence all creation is also termed my. It is the cosmic
creative force, the principle of manifestation, ever in the process
of creation, preservation and dissolution.
mayra:

Peacock. The vhana, or mount, of Lord Krttikeya,
symbolizing effulgent beauty and religion in full glory.
meditation: Dhyna. Sustained concentration. Meditation describes
a quiet, alert, powerfully concentrated state wherein new knowl-
edge and insights are awakened from within as awareness focuses
one-pointedly on an object or specific line of thought.
mediumship: Act or practice of serving as a channel through which
inner world beings communicate.
mendicant: A beggar; a wandering monk who lives on alms.
mental body (sheath): The higher-mind layer of the subtle or astral
body in which the soul functions in the Maharloka of the Antar-
loka or subtle plane. In Sanskrit, the mental body is vijnamaya
koa, sheath of cognition. See: koa, subtle body.
mental plane: Names the refined strata of the subtle world. It
is called Maharloka or Devaloka, realm of anhata chakra.
Here the soul is shrouded in the mental or cognitive sheath,
253 GLOSSARY
vijnamaya koa.
metaphysics: I) The branch of philosophy dealing with first causes
and nature of reality. :) The science of mysticism.
Meykandar: bka;fz;lhh; Truth seer. The I,th-century Tamil
theologian, author (or translator from the Raurava gama) of
the ivajnabodham. Founder of the Meykandar Sampradya
of pluralistic aiva Siddhnta. See: aiva Siddhnta.
Meykandar stras: Fourteen Tamil works on aiva Siddhnta
written during the I,th and Ith centuries by seven authors
Meykandar, Arulnandi, Uyyavanda Deva I and II, Umapati,
Sivajnana (ivajna) Yogin and Manavasagam Kadandar.
Mms:
|
Inquiry. See: sha darana.
mind (three phases): A perspective of mind as instinctive, intel-
lectual and superconscious. instinctive mind. Manas chitta,
the seat of desire and governor of sensory and motor organs.
intellectual mind. Buddhi chitta, the faculty of thought and
intelligence. superconscious mind: Kraa chitta, the strata of
intuition, benevolence and spiritual sustenance. Its most refined
essence is Parsakti, or Satchidnanda, all-knowing, omnipres-
ent consciousness, the One transcendental, self-luminous, divine
mind common to all souls.
mind (five states): A view of the mind in five parts. conscious
mind: Jgrat chitta (wakeful consciousness). The ordinary, wak-
ing, thinking state of mind. subconscious mind: Saskra
chitta (impression mind). The part of mind beneath the
conscious mind, the storehouse or recorder of all experience
(whether remembered consciously or not)the holder of past
impressions, reactions and desires. Also, the seat of involuntary
physiological processes. subsubconscious mind: Vsan chitta
(mind of subliminal traits). The area of the subconscious mind
formed when two thoughts or experiences of the same rate of
intensity are sent into the subconscious at different times and,
intermingling, give rise to a new and totally different rate of
vibration. superconscious mind: Kraa chitta. The mind of
DANCING WITH IVA 254
light, the all-knowing intelligence of the soul. At its deepest level,
the superconscious is Parakti, or Satchidnanda, the Divine
Mind of God iva. subsuperconscious mind: Anukraa
chitta. The superconscious mind working through the con-
scious and subconscious states, which brings forth intuition,
clarity and insight.
mirific: Wonder-making; magical; astonishing.
mithra:

Measured eating; moderate appetite, a requi-
site for good health and success in yoga. An ideal portion per meal
is one a kuava,no more than would fill the two hands held side
by side and slightly cupped piled high. See: yama-niyama.
modaka:
|+
Sweets. A round, lemon-sized sweet made of rice,
coconut, sugar, etc. It is a favorite treat of Gaea. Esoterically, it
corresponds to siddhi (attainment or fulfillment).
moksha:
|
Liberation. Release from transmigration, sasra,
the round of births and deaths, which occurs after karma has
been resolved and nirvikalpa samdhirealization of the Self,
Paraivahas been attained. Same as mukti. See: Purushrtha.
monism: Doctrine of oneness. I) The philosophical view that
there is only one ultimate substance or principle. :) The view
that reality is a unified whole without independent parts. See:
dvaita-advaita, pluralism.
monistic theism: Advaita varavda. The doctrine that reality is a
one whole or existence without independent parts, coupled with
theism, the belief that God exists as a real, conscious, personal
Supreme Beingtwo perspectives ordinarily considered contra-
dictory or mutually exclusive, since theism implies dualism.
monotheism: Doctrine of one God. Contrasted with polytheism,
meaning belief in many Gods. The term monotheism covers a
wide range of philosophical positions, from exclusive (or pure)
monotheism, which recognizes only one God (such as in Semitic
faiths), to inclusive monotheism, which also accepts the existence
of other Gods. Generally speaking, the sects of Hinduism are
inclusively monotheistic in their belief in a one Supreme God,
255 GLOSSARY
and in their reverence for other Gods, or Mahdevas. However,
such terms which arose out of Western philosophy do not really
describe the fullness of Hindu thinking. See: Advaita varavda,
monistic theism, Pati-pau-pa.
mudr:

Seal. Esoteric hand gestures which express specific
energies or powers. Usually accompanied by precise visualiza-
tions, mudrs are a vital element of ritual worship (pj), dance
and yoga. See: abhaya mudr, ajali mudr.
muhrta:

Moment, hour. I) A period of time. :) A certain
division of a day or night. Muhrtas vary slightly in length as the
lengths of days and nights change through the year. ,) Muhrta
also refers to the astrological science of determining the most
auspicious periods for specific activities. See: auspiciousness,
brhma muhrta, sandhy upsan.
mukti:

Release, liberation. A synonym for moksha.
mldhra chakra:
+
Root-support wheel. Four-pet-
aled psychic center at the base of the spine; governs memory.
See: chakra.
muni:

Sage. A sage or sdhu, especially one vowed to com-
plete silence or who speaks but rarely and who seeks stillness of
mind. A hermit. The term is related to mauna, silence. In the
hymns of the ig Veda, munis are mystic shamans associated
with the God Rudra.
mrti:

Form; manifestation, embodiment, personification.
An image, icon or effigy of God or a God used during worship.
Murugan: KUfd; Beautiful one, a favorite name of Krttikeya
among the Tamils of South India, Sri Lanka and elsewhere. See:
Krttikeya.
Mshika:
+
From msh, to steal. The mouse, Lord Gaeas
mount, traditionally associated with abundance. Symbolically,
the mouse carries Lord Gaeas grace into every corner of the
mind. See: Gaea, vhana.
mythology: Body of tales and legends. All the myths of a given
people, culture or religion. Indias mythology is among the worlds
DANCING WITH IVA 256
most bountiful. See: folk narratives, kath.
N
nda:

Sound; tone, vibration. Metaphysically, the

mystic sounds of the Eternal, of which the highest is the
transcendent, Soundless Sound, Paranda, the first vibration
from which creation emanates. From Paranda comes Praava,
Aum, and further evolutes of nda. These are experienced by the
meditator as the ndan akti, energy current of sound, heard
pulsing through the nerve system as a steady high-pitched hum,
much like a tambura, an electrical transformer, a swarm of bees
or a ruti box. See: Aum, praava.
n:
|
Conduit; river. A nerve fiber or energy channel of
the subtle (inner) bodies of man. It is said there are 72,000 ns.
These interconnect the chakras. The three main ns are i,
pigal and sushum. i,

also known as chandra (moon)
n, is pink in color. Its flows downward, ending on the left side
of the body. This current is feminine in nature and is the channel
of physical-emotional energy. piga, also known as srya
(sun) n, is blue in color. It flows upward, ending on the right
side of the body. This current is masculine in nature and is the
channel of intellectual-mental energy. sushum is the major
nerve current which passes through the spinal column from the
mldhra chakra at the base to the sahasrra at the crown of
the head. It is the channel of kualin.
nga:
^
Serpent, often the cobra; symbol of the kualin
coiled on the mldhra chakra.
naivedya:

Food offered to the Deity at the temple or home
altar.
nakshatra:

Star cluster. Central to astrological determina-
tions, the nakshatras are :, star-clusters, constellations, which lie
along the ecliptic, or path of the sun. An individuals nakshatra,
or birth star, is the constellation the moon was aligned with at
the time of birth. See: jyotisha.
nmadksh:
|
Name initiation. Also known as
257 GLOSSARY
nmakaraa saskra. See: saskra.
Nama ivya:

Adoration (homage) to iva. The
supreme mantra of aivism, known as the Pachkshara, or
five syllables.
nmakaraa:
+
Name giving. See: saskra.
namaskra:
+
Reverent salutations. The traditional Hindu
verbal greeting and mudr in which the palms are joined together
and held before the heart or raised to the level of the forehead.
namaste:

Reverent salutations to you. A traditional verbal
greeting. A form of namas, meaning bowing, obeisance. See:
namaskra.
Nandi:

The joyful. A white bull with a black tail who is the

vhana, or mount, of Lord iva, symbol of the powerful instinctive
force tamed by Him. Nandi is the perfect devotee, the soul of man,
kneeling humbly before God iva, ever concentrated on Him.
Nandinatha (Nandintha):

Lord of Nandi. A name of
iva. Also the first historically known guru of the Nandintha
Sampradya. See: Kailsa Parampar, Ntha Sampradya.
Nandintha Sampradya:

See: Ntha Sam-
pradya.
Naraka:
+
Abode of darkness. Literally, pertaining to man. The
nether worlds. Equivalent to the Western term hell, a gross region
of the Antarloka. Naraka is a congested, distressful area where
demonic beings and young souls may sojourn until they resolve
the darksome karmas they have created. Here beings suffer the
consequences of their own misdeeds in previous lives. Naraka is
understood as having seven regions, called tala, corresponding to
the states of consciousness of the seven lower chakras.
Nryaa:

Abode of men. A name of Lord Vishu.
nstika:
+
One who denies; unbeliever. Opposite of stika,
one who affirms. Traditions that reject and deny the scriptural
authority of the Vedas.
Naarja:
-
King of Dance, or King of Dancers, iva, the
Primal Soul, Paramevara, as the power, energy and life of all that
DANCING WITH IVA 258
exists, ivas intricate state of Being in Manifestation.
Natchintanai: ew; rpe; jid The collected songs of Sage Yogaswami
(I8,:I,o) of Sri Lanka, extolling the satguru, Lord iva, dharma
and Self Realization. See: Kailsa Parampar.
Ntha:

Master, lord; adept. An ancient Himalayan tradi-

tion of aiva-yoga mysticism whose first historically known
exponent was Nandikesvara (ca 250 bce). NthaSelf-Real-
ized adeptdesignates the extraordinary ascetic masters (or
devotees) of this school.
Ntha Sampradya:

Traditional doctrine of knowledge
of masters, a philosophical and yogic tradition of aivism whose
origins are unknown. This oldest of aivite sampradyas existing
today consists of two major streams: the Nandintha and the
dintha. The Nandintha Sampradya has had as exemplars
Maharishi Nandinatha and his disciples: Patanjali (author of the
Yoga Stras) and Tirumular (author of Tirumantiram). Among
its representatives today are the successive siddhars of the Kailsa
Parampar. The dintha lineages known exemplars are Mahari-
shi Adinatha, Matsyendranatha and Gorakshanatha, who founded
a well-known order of yogs. See: Kailsa Parampar.
Nayanar: ehadhh; Teacher. The o, canonized Tamil saints of
South India, as documented in the Periyapuram by Sekkilar
(ca IIo). Several contributed to the aiva Siddhnta scriptural
compendium called Tirumurai.
neo-Indian religion: Navabhrata Dharma. A modern form of
liberal Hinduism that carries forward basic Hindu cultural val-
uessuch as dress, diet and the artswhile allowing religious
values to subside.
neti neti:

Not this, not that. An Upanishadic formula
connoting, through negation, the undefinable and inconceivable
nature of the Absolute.
neutron star: A star of such strong gravitational force that the
atomic structure collapses, leaving only the nucleus; hence the
name. A neutron star the size of an orange would weigh more
259 GLOSSARY
than the entire Earth.
New Age: According to Websters New World Dictionary: Of or
pertaining to a cultural movement popular in the I,8os [and
,os] characterized by a concern with spiritual consciousness,
and variously combining belief in reincarnation and astrology
with such practices as meditation, vegetarianism and holistic
medicine.
Nirgua Brahman:
^
God without qualities. See:
Brahman.
nirvikalpa samdhi:
+
Undifferentiated trance,
enstasy (samdhi) without form or seed. The realization of the
Self, Paraiva, a state of oneness beyond all change or diversity;
beyond time, form and space. See: samdhi.
nichitrtha:
-
Engagement (to marry); declaration of
intention. Synonymous with vgdna.
niyama:

Restraint. See: yama-niyama.
nondual (nondualism): See: dvaita-advaita, monistic theism,
Vednta.
Nyya:

System; rule; logic. See: sha darana.
O
oblation: An offering or sacrifice ceremoniously given to a
God or guru. See: sacrifice, yaja.
obscuration: The power to make obscure, to conceal or veil, as in
ivas veiling or obscuring grace.
obscuring grace: See: tirodhana akti.
olai: Xiy Leaf. An ancient form of Indian books used in India,
made of strips of fronds from the palmyra (tiruma) and tali-
pot (tlapatra, fan-leaf ) palms. Prepared birch bark (bhrja
pattra) was the medium in the North.
Om:
|
Yes, verily. The most sacred mantra of Hinduism. An
alternate transliteration of Aum (the sounds A and U blend to
become O). See: Aum.
DANCING WITH IVA 260
P
pada:

A step, pace, stride; footstep, trace.
pda:

The foot (of men and animals); quarter-part,
section; stage; path. Names the major sections of the gamic
texts and the corresponding stages of practice and unfoldment on
the path to moksha. According to aiva Siddhnta, there are four
pdas, which are successive and cumulative; i.e. in accomplishing
each one the soul prepares itself for the next. chary pda:
Good conduct stage. Learning to live righteously, serve selflessly,
performing karma yoga. kriy pda: Religious action; wor-
ship stage. Stage of bhakti yoga, of cultivating devotion through
performing pj and regular daily sdhana. yoga pda: Hav-
ing matured in the chary and kriy pdas, the soul now turns
to internalized worship and rja yoga under the guidance of a
satguru. jna pda: Stage of wisdom. Once the soul has
attained Realization, it is henceforth a wise one who lives out the
life of the body, shedding blessings on mankind.
pdapj:
-
Foot worship. Ceremonial worship of the
gurus sandals or holy feet, often through ablution with precious
substances and offering of fruit and flowers. After the ceremony,
the water of the bath, the fruit and other precious substances are
partaken of as prasda by devotees.
paddhati:

Foot-path; track; guideline. A class of expository
writings, e.g., Gorakshanathas Siddha Siddhnta Paddhati and the
many paddhatis that are guidebooks for temple rituals.
padma:

The lotus flower, Nelumbo nucifera. Because it grows
out of mud and rises to perfect purity and glory, it is an apt rep-
resentation of the souls mystical growth and maturity.
pduk:
+
Sandals. r Pduk refers to the sandals of the
preceptor, the traditional icon of the guru, representing his vener-
able feet and worshiped as the source of grace. See: pdapj.
pachabhta:
&
Five elements. Earth, water, fire, air and
ether. Also called mahbhta.
Pacha Gaapati Utsava:
&^
Fivefold Gaapati fes-
tival. A modern five-day festival observed from the :Ist through
261 GLOSSARY
:,th of December. Pacha (five) denotes Gaeas five faces, each
representing a specific power (akti). One face is worshiped each
day, creating I) harmony in the home, :) concord among relatives,
neighbors and friends, ,) good business and public relations, )
cultural upliftment and ,) heartfelt charity and religiousness.
Pachkshara Mantra:
&
Five-lettered chant. aivisms
most sacred mantra.
Pachamukha Gaapati:
&^
Five-faced Gaapati.
pacha nitya karma(s):
&+
Five constant duties: 1)
dharma, virtuous living, 2) upsan, worship, 3) utsava, holy
days, 4) trthaytr, pilgrimage and 5) saskras, sacraments.
Pachartra:
&
An ancient form of Vaishavism. Literally
five nights, perhaps a corruption of pacharatha (five vehicles,
ways or paths), indicating five ancient sects in the vicinity of
Mathura that eventually merged into one with the worship of
Kisha.
pacha raddh:
&
Five faiths. A summary of Hindu belief
correlated to the pacha nitya karmas: I) sarva Brahman: God is
All in all, soul is divine; :) maira: belief in temples and divine
beings; ,) karma: cosmic justice; ) sasramoksha: rebirth
brings enlightenment and liberation; ,) Vedas and satguru: the
necessity of scripture and preceptor.
Pachatantra:
&
The collection of animal fables used by
sage Vishnu Sharma to teach the kings sons the art of practi-
cal life.
pandit (paita):

(Also, pundit.) A Hindu religious scholar
or theologian, well versed in philosophy, liturgy, religious law
and sacred science.
panentheism: All-in-God doctrine. The view that the universe is
part of the being of God, as distinguished from pantheism (all-
is-God doctrine), which identifies God with the total reality. In
contrast, panentheism holds that God pervades the world, but is
also beyond it. For the panentheist, God is in all, and all is in God.
Panentheism is the technical term for monistic theism.
DANCING WITH IVA 262
pantheism: All-is-God doctrine. Philosophical position in which
God and the world are identical. To the pantheist, God is not
a Personal Lord, nor a transcendent or formless Being, but is
the totality of all existence, including universal laws, movement,
matter, etc. See: panentheism.
ppa:

Wickedness; sin, crime. I) Bad or evil. :) Wrongful
action. ,) Demerit earned through wrongdoing. Each act of ppa
carries its karmic consequence, karmaphala, fruit of action, for
which scriptures delineate specific penance for expiation. Ppa
can produce disease, depression, loneliness and such, but can be
dissolved through penance (pryachitta), austerity (tapas) and
good deeds (sukity).
para:

Supreme; beyond. A prefix.
paramaguru:
^
Grand preceptor. The guru of a disciples
guru.
paramahasa:

Supreme swan. A class of liberated
renunciates. From hasa, meaning swan (more precisely the
Indian goose, Anser Indicus).
Paramtman:

Supreme Self, or transcendent soul.
Paraiva, Absolute Reality, the one transcendent Self of every
soul. Contrasted with tman, which includes all three aspects of
the soul: Paraiva, Parakti and nandamaya koa.
Paramevara:

Supreme Lord or Ruler. God ivas third
perfection, Supreme Mahdeva, iva-akti, mother of the universe,
the Primal Soul. In this perfection, as personal, father-mother
God, iva is a personwho has a body, with head, arms and
legs, etc.who acts, wills, blesses, gives darana, guides, creates,
preserves, reabsorbs, obscures and enlightens.
parampar:

Uninterrupted succession. A lineage.
parrtha pj:
-
Public liturgy and worship. See: pj.
Parakti:

Supreme power; primal energy. God ivas
second perfection, which is impersonal, immanent, and with
formthe all-pervasive, Pure Consciousness and Primal Sub-
stance of all that exists, Satchidnanda,experienced by the diligent
263 GLOSSARY
meditator as the underlying oneness flowing through all form.
The experience is called savikalpa samdhi.
Paraiva:

Transcendent iva. The Self God, ivas first
perfection, Absolute Reality. Paraiva is That which is beyond
the grasp of consciousness, transcends time, form and space
and defies description. To merge with the Absolute in mystic
union is the ultimate goal of all incarnated souls, the reason
for their living on this planet, and the deepest meaning of their
experiences. Attainment of this is called Self Realization or
nirvikalpa samdhi.
Prvat:
|
Mountains daughter, the Universal Mother.
Prayers are offered to Her for strength, health and eradication
of impurities. Mythologically, Prvat is wedded to iva.
pa:

Tether; noose. The whole of existence, manifest and
unmanifest. That which binds or limits the soul and keeps it
(for a time) from manifesting its full potential. Pa consists
of the souls threefold bondage of ava, karma and my. See:
mala, Pati-pau-pa.
pau:

Cow, cattle, kine; fettered individual. Refers to animals
or beasts, including man. In philosophy, the soul. iva as lord of
creatures is called Paupati. See: pa, Pati-pau-pa.
Pupata aivism:

See: aivism, six schools.
Patanjali (Patajali):
-
A aivite Ntha siddha (ca :oo
ncv) who codified the ancient yoga philosophy which outlines
the path to enlightenment through purification, control and
transcendence of the mind.
Pati:

Master; lord; owner. A name for God iva indicating
His commanding relationship with souls as caring ruler and
helpful guide. See: Pati-pau-pa.
Pati-pau-pa:

Literally: master, cow and tether.
These are the three primary elements of aiva Siddhnta philoso-
phy: God, soul and worldDivinity, man and cosmosseen as
a mystically and intricately interrelated unity. Pati is God, envi-
sioned as a cowherd. Pau is the soul, envisioned as a cow. Pa
DANCING WITH IVA 264
is the all-important force or fetter by which God brings souls
along the path to Truth.
penance: Pryachitta. Atonement, expiation. An act of devotion
(bhakti), austerity (tapas) or discipline (sukitya) undertaken to
soften or nullify the anticipated reaction to a past action.
perfections: Qualities, aspects, nature or dimensions that are
perfect. God ivas three perfections are Paraiva, Parakti and
Paramevara. See: Paramevara, Parakti, Paraiva.
Periyapuram: bghpa g[uhzk;

Twelfth book of the Tirumurai.
Lives of the 63 aiva Nayanar saints of Tamil Nadu, written by
Sekkilar (ca IIo).
personal dharma: Svadharma. An individuals unique path in
life. See: dharma.
Personal God: See: Paramevara.
pilgrimage: Trthaytr. Journeying to a holy temple, near
or far, performed by all Hindus at least once each year. See:
trthaytr.
pigal:
^
Tawny channel. The masculine psychic current
flowing along the spine. See: kualin, n.
pha:
|
Seat; pedestal; foundation. I) The base or pedestal of
the ivaliga, or of any Deity idol. :) A religious seat, such as the
throne of the abbot of a monastery. ,) An aadheenam, rama or
maha established around such a seat of spiritual authority.
pitta:

Bile; fire. One of the three bodily humors, called doshas,
pitta is known as the fire humor. It is the yurvedic principle of
bodily heat-energy. Pitta dosha governs nutritional absorption,
body temperature and intelligence. See: yurveda, dosha.
Pleiades: A cluster of stars in the Taurus constellation, six of
which are now visible from Earth. This group of stars is known
in Sanskrit as Kittik, an important nakshatra for Lord Krttikeya
and believed to be this Deitys place of origin before He came to
the star system of Earth.
Plotinus: Egypt-born Greek philosopher (:o,:,o), one of the
Western worlds greatest known mystics, who extended and
265 GLOSSARY
revived the work of the Greek philosopher Plato in the Roman
Empire.
pluralism (pluralistic): Doctrine having three or more distinct
and irreducible components, such as God, souls and world. See:
dvaita-advaita.
pluralistic realism: A term for pluralism used by various schools
including Meykandar aiva Siddhnta, emphasizing that the
components of existence are absolutely real in themselves and
not creations of consciousness or God.
pradakshia:

Moving to the right. Worshipful circum-
ambulation, walking clockwise around the temple sanctum or
other holy place, with the intention of shifting the mind from
worldly concerns to awareness of the Divine.
pradosha:
|
Evening. The auspicious ,-hour period, I hours
before and after sunset. Pradosha especially refers to this period
on the I,th (trayoda) tithi of each fortnight, an optimum time
of the month for meditation. Its observance, prepared for by
fasting, is called pradosha vrata. See: fast, tithi.
prakiti:
+
Primary matter; nature. In the :,-tattva Skhya
systemwhich concerns itself only with the tangible spectrum
of creationprakiti, or pradhna, is one of two supreme be-
ginningless realities: matter and spirit, Prakiti and Purusha,
the female and male principles.In ktism, Prakiti, the active
principle, is personified as Dev, the Goddess, and is synonymous
with My. In aivite cosmology, prakiti is the :th of ,o tattvas,
the potentiality of the physical cosmos, the gross energy from
which all lower tattvas are formed. Its three qualities are sattva,
rajas and tamas.
pralaya:

Dissolution, reabsorption; destruction; death. A
synonym for sahra, one of the five functions of iva. Also
names the partial destruction or reabsorption of the cosmos at
the end of each eon or kalpa.
pra:

Vital energy or life principle. Literally, vital air, from
the root pra, to breathe.Pra in the human body moves in the
DANCING WITH IVA 266
pramaya koa as five primary life currents known as vyus, vital
airs or winds. Pra sometimes denotes the power or animating
force of the cosmos, the sum total of all energy and forces.
pramaya koa:
+|
Life-energy sheath. See: koa,
pra.
prama:

Obeisance; bowing down. Reverent salutation in
which the head or body is bowed. ashga prama: Eight-
limbed obeisance. The full prostration for men, in which the
hands, chest, forehead, knees and feet touch the ground. (Same
as ashga prama.) pachga prama: Five-limbed
obeisance. The womans form of prostration, in which the hands,
head and legs touch the ground (with the ankles crossed, right
over the left).
Praava:

Humming. The mantra Aum, denoting God as
the Primal Sound.
pryma:

Breath control. Science of controlling pra
through breathing techniques in which the lengths of inhalation,
retention and exhalation are modulated. Pryma prepares the
mind for meditation. See: rja yoga.
pric body:The subtle, life-giving sheath called pramaya
koa. See: koa.
prapatti:

Throwing oneself down. Bhakti, total, uncon-
ditional submission to God, often coupled with an attitude of
helplessness and self-effacement.
prrabdha karma:
+
Action that has been unleashed or
aroused. See: karma.
prasda:

Clarity, brightness; grace. I) The virtue of serenity
and graciousness. :) Food offered to the Deity or the guru, or the
blessed remnants of such food. ,) Any propitiatory offering.
pranottaram:
|
Question-answer (prana-uttaram). A
term used in Dancing with iva for catechism.
pratyhra:

Withdrawal. The drawing in of forces. In
yoga, the withdrawal from external consciousness. (Also a syn-
onym for pralaya.) See: rja yoga.
267 GLOSSARY
pryachitta:

Predominant thought or aim. Penance.
Acts of atonement. See: penance.
pryopavea:
|
Resolving to die through fasting. Self-
willed death by fasting.
Primal Soul: The uncreated, original, perfect souliva
Paramevarawho emanates from Himself the inner and outer
universes and an infinite plurality of individual souls whose es-
sence is identical with His essence. God in His personal aspect as
Lord and Creator, depicted in many forms: Naarja by aivites,
Vishu by Vaishavites, Dev by ktas.
Primal Sound: In Hinduism, sound is the first manifestation, even
before light, in the creative scheme of things. The Primal Sound is
also known as Praava, the sound of the mula mantra, Aum.
protocol: Customs of proper etiquette and ceremony, especially
in relation to religious or political dignitaries.
pj:
-
Worship, adoration. An gamic rite of worship per-
formed in the home, temple or shrine, to the mrti, r pduk,
or other consecrated object, or to a person, such as the satguru.
Its inner purpose is to purify the atmosphere around the object
worshiped, establish a connection with the inner worlds and
invoke the presence of God, Gods or ones guru. tmrtha pj
is done for oneself and immediate family, usually at home in a
private shrine. Parrtha pj is public pj, performed by autho-
rized or ordained priests in a public shrine or temple.
pujr:
-|
Worshiper. A general term for Hindu temple priests,
as well as anyone performing pj.
pundit (paita):

See: pandit.
punarjanma:
-
Reincarnation. From puna, again and
again, and janma, taking birth. See: reincarnation.
punsavana:

Male rite; bringing forth a male. Traditional
sacrament performed during early pregnancy in prayer of a son.
See: saskra.
puya:

Holy; virtuous; auspicious. 1) Good or righteous.
2) Meritorious action. 3) Merit earned through right thought,
DANCING WITH IVA 268
word and action. Puya includes all forms of doing good, from
the simplest helpful deed to a lifetime of conscientious benefi-
cence. Puya produces inner contentment, deep joy, the feeling
of security and fearlessness. See: ppa.
Pura:

Ancient lore. Hindu folk narratives containing
ethical and cosmological teachings relative to Gods, man and
the world. They revolve around five subjects: primary creation,
secondary creation, genealogy, cycles of time and history. There
are I8 major Puras which are designated as either aivite,
Vaishavite or kta.
Pure Consciousness: See: Parakti, Satchidnanda.
purgatory: A state or place of temporary punishment or expia-
tion. A hellish condition that is not eternal. Purgatory is actually
more fitting than the term hell as an equivalent for the Sanskrit
Naraka.
purohita:
|
Front-most; leader; family priest.A Smrta
brhmin priest who specializes in home ceremonies.
purusha:

The spirit that dwells in the body/in the
universe. Person; spirit; man. Metaphysically, the soul, neither
male nor female. Also used in Yoga and Skhya for the tran-
scendent Self. A synonym for tman. Purusha can also refer to the
Supreme Being or Soul, as it sometimes does in the Upanishads.
In aiva cosmology, purusha is the :,th of ,o tattvas, one level
subtler than prakiti. See: prakiti.
purusha dharma:

A mans code of duty and conduct.
See: dharma.
purushrtha:

Human wealth or purpose. The four
pursuits in which people may legitimately engage, also called
chaturvarga, fourfold gooda basic principle of Hindu eth-
ics. dharma: Righteous living. artha: Wealth. kma:
Pleasure, love; enjoyment. moksha: Liberation. Freedom
from rebirth.
269 GLOSSARY
Q
qualified nondualism: Nearly monistic; a translation of
Viishdvaita.
quantum: Quantity or amount. In the quantum theory of modern
science: a fixed basic unit, usually of energy. quantum particles
of light: Light understood not as a continuum, but as traveling
bundles each of a same intensity. Deeper still, these particles
originate and resolve themselves in a one divine energy. at
the quantum level (of the mind): Deep within the mind, at the
most subtle energy level.
R
Radhakrishnan (Rdhkishan), Dr. S.:
+
(I888-
I,,,) President of India from I,o: to I,o,, Hindu scholar,
philosopher, writer.
Rhu:

The seizer. In Hindu astrology, Rhu is one of the
nine important planets (graha), but is an invisible or astral
one, along with its counterpart, Ketu. Both are believed to cause
general consternation among people. See: jyotisha.
rjanya:
-
Rulership. A synonym for kshatriya. See: vara
dharma.
rajas:
-
Passion; activity. See: gua.
rja yoga:
-|^
King of yogas. Also known as ashga
yoga, eight-limbed yoga, the system of eight progressive stages
to Illumination: I) yama: Restraint. Virtuous and moral
living :) niyama:

Observance. Religious practices which
cultivate the qualities of the higher nature. ,) sana: Seat or
posture. ) pryma: Mastering life force.Breath control.
,) pratyhra: Withdrawal. Withdrawing consciousness from
the physical senses. o) dhra: Concentration. Guiding the
flow of consciousness. ,) dhyna: Meditation. 8) samdhi:
Enstasy, sameness, contemplation/realization.
Rma:

Venerated hero of the Rmyaa epic, and one of the
two most popular incarnations of Vishu, along with Kisha.
His worship is almost universal among Vaishavas, and extensive
among Smrtas and other liberal Hindus.
DANCING WITH IVA 270
Ramakrishna (Rmakisha):
+
(I8,oI88o) One of the
great saints and mystics of modern Hinduism, and an exemplar
of monistic theismfervent devotee of Mother Kl and staunch
monist who taught oneness and the pursuit of nirvikalpa sam-
dhi, realization of the Absolute. He was guru to the great Swami
Vivekananda (I8o,I,o:), who internationalized Hindu thought
and philosophy.
Ramanuja (Rmnuja):
-
Philosopher saint, great bhakta
(IoI,II,,), founder of one of five major Vaishava schools, and
considered the greatest critic of Sankaras advaita.
Rmyaa:

Life of Rma. One of Indias two grand
epics (Itihsa) along with the Mahbhrata. Valmikis tragic
love story of Rma and St, whose exemplary lives have helped
set high standards of dignity and nobility as an integral part of
Hindu dharma.
Ramprasad (Rmprasd):

Bengali saint-poet (I,I8I,,,)
who composed hymns to akti.
reincarnation: Re-entering the flesh. Punarjanma; metempsycho-
sis. The process wherein souls take on a physical body through the
birth process. See: evolution of the soul, moksha, sasra, soul.
relative reality: My. That which is ever changing and change-
able, manifest existence, which is not an illusion but is also not
Absolute Reality, which is eternal and unchanging. See: Absolute
Reality, my.
restraints: See: yama-niyama.
revealing grace: See: anugraha akti, grace.
ig Veda:

Veda of verse (ik). The first and oldest of the
four Veda corpora of revealed scriptures (ruti), including a hymn
collection (Sahit), priestly explanatory manuals (Brhmaas),
forest treatises (rayakas) elaborating on the Vedic rites, and
philosophical dialogs (Upanishads).
ishi:

Seer. A term for an enlightened being, emphasizing
psychic perception and visionary wisdom.
Rishi from the Himalayas: First-known modern-day siddha of the
271 GLOSSARY
Nandintha Sampradya. See: Kailsa Parampar Nandintha
Sampradya.
ita:

Sacred order, cosmic law; truth. See: dharma.
rites of passage: Sacraments marking crucial stages of life. See:
saskra.
itu kla:
+
Fit or proper season. Time of menses. A
traditional ceremony marking a young womans coming of
age. See: saskra.
Rudra:

Controller of terrific powers; or red, shining one.
iva as the God of dissolution, the universal force of reabsorption.
Rudra-iva is revered both as the terrifying one and the lord of
tears, for He wields and controls the terrific powers which may
cause lamentation among humans. See: Naarja.
rudrksha:

Eye of Rudra; or red-eyed. Refers to the third
eye, or j chakra. Marble-sized, multi-faced, reddish-brown
seeds from the Eleocarpus ganitrus, or blue marble tree, which are
sacred to iva and a symbol of His compassion for humanity.
S
abda koa:
+|
Sheath of sounds, or words. Vocabu-
lary; a dictionary or glossary of terms.
sacrament: I) Holy rite, especially one solemnized in a formal,
consecrated manner which is a bonding between the recipient
and God, Gods or guru. This includes rites of passage (saskra),
ceremonies sanctifying crucial events or stages of life. :) Prasda.
Sacred substances, grace-filled gifts, blessed in sacred ceremony
or by a holy person. See: saskra.
sacred thread: Yajopavta. See: upanayana.
sadchra:

Proper conduct; virtue, morality. It is em-
bodied in the principles of dharma.
Sadiva:

Ever-auspicious. A name of the Primal Soul,
iva, a synonym for Paramevara, which is expressed in the physi-
cal being of the satguru. Sadiva especially denotes the power
of revealing grace, anugraha akti, the third tattva, after which
emerge ivas other four divine powers.
DANCING WITH IVA 272
sdhaka:
+
Accomplished one; a devotee who performs sd-
hana. A serious aspirant who has undertaken spiritual disciplines,
is usually celibate and under the guidance of a guru. He wears
white and may be under vows, but is not a sannysin.
sdhana:

Effective means of attainment. Religious or
spiritual disciplines, such as pj, yoga, meditation, japa, fast-
ing and austerity.
sdhana mrga:
^
The way of sdhana. A term used by
Sage Yogaswami to name his prescription for seekers of Trutha
path of intense effort, spiritual discipline and consistent inner
transformation, as opposed to intellectual learning.
sdhu:

Virtuous one; straight, unerring. A holy man dedi-
cated to the search for God. A sdhu may or may not be a yog or
a sannysin, or be connected in any way with a guru or legitimate
lineage. Sdhus usually have no fixed abode and travel unattached
from place to place, often living on alms.
sdhv:
|
Feminine of sdhu. See: sdhu.
Sagua Brahman:
^
God with qualities. The Personal
Lord. See: Brahman.
sahasra lekhana sdhana:

Thousand-times
writing discipline. The spiritual practice of writing a sacred
mantra I,oo8 times.
sahasrra chakra:
+
Thousand-spoked wheel. The
cranial psychic force center. See: chakra.
aiva:

Of or relating to aivism or its adherents, of whom
there are about oo million in the world today. Same as aivite.
See: aivism.
aiva gamas:
^
The sectarian revealed scriptures of the
aivas. Strongly theistic, they identify iva as the Supreme Lord,
immanent and transcendent. They are in two main divisions: the
o Kashmr aiva gamas and the :8 aiva Siddhnta gamas.
The latter group are the fundamental sectarian scriptures of
aiva Siddhnta.
aiva Siddhnta:

Final conclusions of aivism.
273 GLOSSARY
The most widespread and influential aivite school today,
predominant especially among the Tamil people of Sri Lanka
and South India. It is the formalized theology of the divine
revelations contained in the twenty-eight aiva gamas. For
aiva Siddhntins, iva is the totality of all, understood in three
perfections: Paramevara (the Personal Creator Lord), Parakti
(the substratum of form) and Paraiva (Absolute Reality which
transcends all). Souls and world are identical in essence with
iva, yet also differ in that they are evolving. A pluralistic stream
arose in the middle ages from the teachings of Aghorasiva and
Meykandar. See: aivism.
aiva Viishdvaita:

Philosophy of iva Advaita.

aivism (aiva):

The religion followed by those who worship
iva as supreme God. Oldest of the four sects of Hinduism. The
earliest historical evidence of aivism is from the 8,ooo-year-old
Indus Valley civilization in the form of the famous seal of iva
as Lord Paupati, seated in a yogic pose. There are many schools
of aivism, six of which are aiva iddhnta, Pupata aivism,
Kashmr aivism, Vra aivism, Siddha Siddhnta and iva
Advaita. They are based firmly on the Vedas and aiva gamas,
and thus have much in common, including the following prin-
ciple doctrines: I) the five powers of ivacreation, preserva-
tion, destruction, revealing and concealing grace; :) The three
categories: Pati, pau and pa (God, souls and bonds); ,) the
three bonds: ava, karma and my; ) the threefold power of
iva: ich akti, kriy akti and jna akti; ,) the thirty-six tat-
tvas, or categories of existence; o) the need for initiation from a
satguru; ,) the power of mantra; 8) the four pdas (stages): chary
(selfless service), kriy (devotion), yoga (meditation), and jna
(illumination); ,) the belief in the Pachkshara as the foremost
mantra, and in rudrksha and vibhti as sacred aids to faith; Io)
the beliefs in satguru (preceptor), ivaliga (object of worship)
and sagama (company of holy persons). See: individual school
entries, aivism (six schools).
DANCING WITH IVA 274
aivism (six schools): Through history aivism has developed
a vast array of lineages. Philosophically, six schools are most
notable: aiva Siddhnta, Pupata aivism, Kashmr aivism,
Vra aivism, Siddha Siddhnta and iva Advaita. aiva Siddhnta
first distinguished itself in the second century ncv through the
masterful treatise of a Himalayan pilgrim to South India, Rishi
Tirumular. It is aivisms most widespread and influential
school. Pupata aivism emerged in the Himalayan hills over
:, centuries ago. Ancient writings chronicle it as a iva ascetic
yoga path whose most renowned guru was Lakulisa. Kashmr
aivism, a strongly monistic lineage, arose from the revelatory
aphorisms of Sri Vasugupta in the tenth century. Vra aivism
took shape in Indias Karnataka state in the I:th-century under
the inspiration of Sri Basavanna. It is a dynamic, reformist sect,
rejecting religious complexity and stressing each devotees per-
sonal relationship with God. Siddha Siddhnta, also known as
Gorakshantha aivism, takes its name from the writings of the
powerful Ioth-century yog, Sri Gorakshanatha, whose techniques
for iva identity attracted a large monastic and householder
following in North India and Nepal. iva Advaita is a aivite
interpretation of the Vednta Stras, based on the writings of
Srikantha, a I:th-century scholar who sought to reconcile the
Upanishads with the gamas.
aivite (aiva):

Of or relating to aivism or its adherents,
of whom there are about oo million in the world today. See:
Hinduism, aivism.
khra:
+
Vegetarian diet. From ka, vegetable; and
hra, eating; taking food. See: yama-niyama.
kta:

Of or relating to ktism. See: ktism.
akti:

Power, energy. The active power or manifest energy
of iva that pervades all of existence. Its most refined aspect is
Parakti, or Satchidnanda, the pure consciousness and primal
substratum of all form. This pristine, divine energy unfolds as
ich akti (the power of desire, will, love), kriy akti (the power
275 GLOSSARY
of action) and jna akti (the power of wisdom, knowing), repre-
sented as the three prongs of ivas trila, or trident. From these
arise the five powers of revealment, concealment, dissolution,
preservation and creation. In aiva Siddhnta, iva is All, and
His divine energy, akti, is inseparable from Him. This unity is
symbolized in the image of Ardhanrvara, half-female God. In
popular, village Hinduism, the unity of iva and akti is replaced
with the concept of iva and akti as separate entities. akti is
represented as female, and iva as male. In Hindu temples, art
and mythology, they are everywhere seen as the divine couple.
Within the kta religion, the worship of the Goddess is para-
mount, in Her many fierce and benign forms. akti is most easily
experienced by devotees as the sublime, bliss-inspiring energy that
emanates from a holy person or sanctified Hindu temple.
aktipta:

Descent of grace. Guru dksh, initiation from
the preceptor; particularly the first initiation, which awakens the
kualin and launches the process of spiritual unfoldment.
ktism (kta):

Doctrine of power. The religion followed
by those who worship the Supreme as the Divine Motherakti
or Devin Her many forms, both gentle and fierce. ktism
is one of the four primary sects of Hinduism. ktisms first
historical signs are thousands of female statuettes dated ca ,,oo
ncv recovered at the Mehrgarh village in India. In philosophy
and practice, ktism greatly resembles aivism, both faiths
promulgating, for example, the same ultimate goals of advaitic
union with iva and moksha. But ktas worship akti as the
Supreme Being exclusively, as the dynamic aspect of Divinity,
while iva is considered solely transcendent and is not worshiped.
See: akti.
akti Viishdvaita:

The philosophy of Vra
aivism. See: Vra aivism.
samdhi:

Enstasy, standing within ones Self. Sameness;
contemplation; union, wholeness; completion, accomplishment.
Samdhi is the state of true yoga, in which the meditator and the
DANCING WITH IVA 276
object of meditation are one. Samdhi is of two levels. The first is
savikalpa samdhi (enstasy with form or seed), identification
or oneness with the essence of an object. Its highest form is the
realization of the primal substratum or pure consciousness, Sat-
chidnanda. The second is nirvikalpa samdhi (enstasy without
form or seed), identification with the Self, in which all modes
of consciousness are transcended and Absolute Reality, Paraiva,
beyond time, form and space, is experienced.
samvartana:

Returning home. The ceremony marking
a youths completion of Vedic studies. See: saskra.
Sma Veda:

Song of wisdom. Third of the four Vedas.
Ninety percent of its I,8,, stanzas are derived from the ig Veda.
It is a collection of hymns specially arranged and notated for
chanting with a distinctive melody and cadence by the Udgt
priests during yaja, fire ceremony, together with stanzas from
the Yajur Veda. This Veda represents the oldest known form of
Indian music. See: ruti, Vedas.
sampradya:

Tradition, transmission; a philosophical or
religious doctrine or lineage. A living stream of tradition or theol-
ogy within Hinduism, passed on by oral training and initiation.
Each sampradya is often represented by many parampars.
sasra:

Flow. The phenomenal world. The cycle of birth,
death and rebirth; the total pattern of successive earthly lives
experienced by a soul.
sasr:
|
One in sasra; wanderer. A soul during
transmigration, immersed in or attached to mundane existence,
hence not striving for liberation (moksha).
saskra:
+
Impression, activator; sanctification, prepara-
tion. I) The imprints left on the subconscious mind by experience
(from this or previous lives), which then color all of life, ones
nature, responses, states of mind, etc. :) A sacrament or rite done
to mark a significant transition of life.
Santana Dharma:

Eternal religion or Everlasting
path. It is a traditional designation for the Hindu religion. See:
277 GLOSSARY
Hinduism.
Sanatkumra:
+
Ever-youthful; perpetual virgin boy.
A name of God Murugan. Also one of the eight disciples of
Maharishi Nandinatha.
sachita karma:
&+
Accumulated action. The accumu-
lated consequence of an individuals actions in this and past
lives. See: karma.
sanctum sanctorum: Holy of holies. Garbhagiha. The most
sacred part of a temple, usually a cave-like stone chamber, in
which the main icon is installed.
sandhy upsan:

Worship at times junctures.
Drawing near to God at the changes of timeworship and sd-
hana performed in the home at dawn, noon and dusk.
sakalpa:
+
Will; purpose; determination. A solemn vow or
declaration of purpose to perform any ritual observance.
Sankara (akara):
-
Conferring happiness; propitious.
A name of iva. Also one of Hinduisms most extraordinary
monks, Adi Sankara (,888:o), preeminent guru of the Smrta
Sampradya.
Skhya:

Enumeration, reckoning. See: sha darana.
San Mrga:
^
True path. The straight, spiritual path lead-
ing to the ultimate goal, Self Realization, without detouring into
unnecessary psychic exploration or pointless development of
siddhis. San Mrga also names the jna pda.
San Marga Sanctuary: A meditation trtha at the foot of the
extinct volcano, Mount Waialeale, on Hawaiis Garden Island,
Kauai. Founded in I,,o, it is among the many public services of
Saiva Siddhanta Church, one of Americas senior Hindu religious
institutions. See: Subramuniyaswami.
sannidhna:

Nearness; proximity; provost; taking charge
of. A title of heads of monasteries: Guru Mahsannidhna. See:
snnidhya.
snnidhya:

(Divine) presence; nearness, indwelling.
The radiance and blessed presence of akti within and around a
DANCING WITH IVA 278
temple or a holy person.
sannysa:

Renunciation. Throwing down or abandon-
ing. Sannysa is the repudiation of the dharma, including the
obligations and duties, of the householder and the acceptance of
the even more demanding dharma of the renunciate.
sannysa rama:

Renunciate stage. The period
of life after age ,:. See: rama.
sannysa dharma:

Renunciate virtue. The life, way and
traditions of those who have irrevocably renounced prerogatives
and obligations of the householder, including personal property,
wealth, ambitions, social position and family ties, in favor of the
full-time monastic quest for divine awakening, Self Realization
and spiritual upliftment of humanity. See: sannysa, sannysa
dksh, sannysin, videhamukti.
sannysa dksh:
|
Renunciate initiation. See: sannysa
dharma, videhamukti.
sannysin:

Renouncer. One who has taken sannysa
dksh. A Hindu monk, swm, and one of a world brotherhood
(or holy order) of sannysins. Some are wanderers and others
live in monasteries. See: sannysa, sannysa dharma, sannysa
dksh, swm.
Sanskrit (Saskita):
+
Well-made, refined, perfected.
The classical sacerdotal language of ancient India, considered
a pure vehicle for communication with the celestial worlds. It
is the primary language in which Hindu scriptures are written,
including the Vedas and gamas. Employed today as a liturgi-
cal, literary and scholarly language, but no longer as a spoken
vernacular.
sant:

Saint. A Hindi or vernacular word derived from the
Sanskrit sat, meaning true; real; virtuous.
santosha:
|
Contentment. See: yama-niyama.
araa:

Refuge. See: ivaara, Vra aivism.
Sarasvat:
|
The flowing one. akti, the Universal Mother;
Goddess of the arts and learning, mythological consort of the
279 GLOSSARY
God Brahm.
aravaa:

Thicket of reeds. Mythologically, a sacred Hi-
malayan pond where Lord Krttikeya was nurtured; esoterically
understood as the lake of divine essence, or primal consciousness.
See: Krttikeya.
sr: (Hindi,
|
) The traditional garment of a Hindu woman.
stra:

Sacred text; teaching. I) Any religious or philosophi-
cal treatise, or body of writings. :) A department of knowledge,
a science; e.g., the Dharma stras on religious law, Artha stras
on politics.
str:
|
One who is knowledgeable in stra, or scriptures.
Satan: The devil; evil personified. A being who in Christian and
other Semitic religions opposes Gods will and tempts souls into
wickedness. In Hinduism, all is seen as the manifestation of God,
and there is no Satan. See: asura, hell, Naraka.
Satchidnanda (Sachchidnanda):

Existence-con-
sciousness-bliss. A synonym for Parakti. Lord ivas Divine
Mind and simultaneously the pure superconscious mind of each
individual soul. Satchidnanda is perfect love and omniscient,
omnipotent consciousness, the fountainhead of all existence, yet
containing and permeating all existence. See: Parakti.
satguru (sadguru):

True weighty one. A spiritual preceptor
of the highest attainment and authorityone who has realized
the ultimate Truth, Paraiva, through nirvikalpa samdhia
jvanmukta able to lead others securely along the spiritual path. He
is always a sannysin, an unmarried renunciate. He is recognized
and revered as the embodiment of God, Sadiva, the source of
grace and liberation. See: guru-ishya relationship, pdapj.
sattva gua:
-^
Perfection of Being. The quality of goodness
or purity. See: gua.
satya:

Truthfulness. See: yama-niyama.
aucha:
|
Purity. See: yama-niyama.
savikalpa samdhi:
+
Enstasy with form (or seed).
See: samdhi.
DANCING WITH IVA 280
syujya:
-
Intimate union. Perpetual God Consciousness.
Self (Self God): God ivas perfection of Absolute Reality,
ParaivaThat which abides at the core of every soul. See:
Paramtman, Paraiva.
Self Realization: Direct knowing of the Self God, Paraiva. Self
Realization is known in Sanskrit as nirvikalpa samdhi; enstasy
without form or seed; the ultimate spiritual attainment (also
called asamprajata samdhi). See: God Realization.
sev:

Service, karma yoga, an integral part of the spiritual
path, doing selfless, useful work for others, such as volunteer work
at a temple, without preference or thought of reward or personal
gain. Sev, or Sivathondu in Tamil, is the central practice of the
chary pda. See: yoga.
seval: nrty; The large, red, fighting rooster (kukkua in Sanskrit)
that adorns Lord Murugans flag. See: Krttikeya.
sha darana:

Six views, six insights. Six classical phi-
losophies distinguished among the hundreds of Hindu daranas
known through history. Each was tersely formulated in stra
form by its founder and elaborated in extensive commentaries
by others. Elements of each form part of the Hindu fabric today.
Nyya: System, rule; logic. Vaieshika: Differentiation,
from viesha, differences. Skhya: Enumeration, reckon-
ing. Yoga: Yoking; joining. Mms: Inquiry Vednta
End (or culmination) of the Vedas.
shamanism (shamanic): The religion of certain indigenous
peoples of Northeast Asia, based on the belief in good and
evil spirits who can be contacted and influenced by priests, or
shamans, generally during a state of altered consciousness or
trance. Descriptive of many of the worlds native, tribal faiths,
and of various groups that today carry forward the practices
and traditions of shamanism.
Shamukha:

Six-faced. A name for Lord Murugan or
Krttikeya, denoting the multiplicity of His divine functions.
shakoa:
|
Six-pointed star, formed by two interlock-
281 GLOSSARY
ing triangles, the upper one representing ivas transcendent
Being, and the lower one ivas manifest energy, akti. See:
Ardhanrvara, Krttikeya.
Shm-Tyef: A Ntha mystical language of meditation (also simply
known as Shm) revealed in Switzerland in 1968 by Sivaya Sub-
ramuniyaswami. Its primary alphabet looks like this:
1 2 3 4 5 6 7 8 9 0 - = q w e r t y
siddha:

A perfected one or accomplished yog, a person of
great spiritual attainment or powers. See: siddhi.
Siddha Siddhnta:

See: aivism, six schools.
siddhnta:

Final attainments; final conclusions. Ulti-
mate understanding in any field.
siddhnta ravaa (or rvaa):

Scriptural listening.
See: yama-niyama.
siddhi:

Power, accomplishment; perfection. Extraordinary
powers of the soul, developed through consistent meditation and
deliberate, often uncomfortable and grueling tapas, or awakened
naturally through spiritual maturity and yogic sdhana.
smantonnayana:
||
Hair-parting rite. See: saskra.
sin: Intentional transgression of divine law. Akin to the Latin sons,
guilty. Hinduism does not view sin as a crime against God, but
as an act against dharmamoral orderand ones own self.
Sin is an adharmic course of action which automatically brings
negative consequences.
ishya:

A pupil or disciple, especially one who has proven
himself and been accepted by a guru.
iva:

The Auspicious, Gracious, or Kindly one. Supreme

Being of the aivite religion. God iva is All and in all, simultane-
ously the creator and the creation, both immanent and transcen-
dent. As personal Deity, He is Creator, Preserver and Destroyer.
He is a one Being, perhaps best understood in three perfections:
Paramevara (Primal Soul), Parakti (Pure Consciousness) and
Paraiva (Absolute Reality). See: Paramevara, Parakti, Paraiva,
DANCING WITH IVA 282
Naarja, Sadiva, aivism.
iva Advaita:

See: aivism, six schools.
ivchrya:

The hereditary priests of the aiva Siddhnta
tradition. The title of diaiva Brhmins.
ivaliga:
-
Mark, Token or Sign of iva. The most
prevalent emblem of iva, especially Paraiva, found in virtually
all iva temples. A rounded, elliptical, aniconic image, usually
set on a circular base.
ivaloka:
|+
Realm of iva. See: loka.
ivamaya:

Formed, made, consisting of or full of iva.
A part of the aivite affirmation of faith, denoting that all of
existence consists of and is pervaded by iva. See: mya, world.
Sivanadiyar: rptdoahh; Servitor of iva. Conveys a mystic
relationship between the devotee and iva in which all spiritual,
mental and physical actions are perceived as fulfilling the will
and design of iva. See: karma yoga.
ivnanda:

Bliss of iva.
ivaness: Quality of being iva or like iva, especially sharing in
His divine state of consciousness.
iva Pura:

Ancient [lore] of iva. I) A collection
of six major scriptures sacred to aivites. :) The name of the
oldest of these six texts, though some consider it a version of
the Vyu Pura.
ivartri:

Night of iva. See: Mahivartri.
iva-akti:

Father-Mother God, both immanent and
transcendent. A name for God iva encompassing His unmani-
fest Being and manifest energy. See: Ardhanrvara, Primal
Soul, akti, iva.
ivasyujya:
-
Intimate union with iva. Becoming
one with God. The state of perpetual iva consciousness; simul-
taneous perception of the inner and the outer. See: jvanmukti,
kaivalya, moksha.
Sivathondan: rptbjhz; ld; Servant of iva. Conveys the same
mystic meaning as Sivanadiyar, denoting a devotee who regularly
283 GLOSSARY
performs actions dedicated to God iva; selfless work in service
to others. See: karma yoga.
Sivathondu: rptbjhz; L Service to iva. Akin to the concept
of karma yoga. See: karma yoga.
Skanda:
+
Quicksilver; leaping one. One of Lord Krttikeyas
oldest names, and His form as scarlet-hued warrior God.
Skanda Shashh:
+|
A six-day festival in October-No-
vember celebrating Lord Krttikeyas, or Skandas, victory over
the forces of darkness.
loka:
|+
A verse, phrase, proverb or hymn of praise, usually
composed in a specified meter. Especially a verse of two lines,
each of sixteen syllables. See: bhshya, stra.
Smrta:

Of or related to smiti, the secondary Hindu
scriptures. See: Smrtism.
Smrta Sampradya:

The teaching tradition of
Hinduisms Smrta sect, formalized by Adi Sankara in the ,th
century. See: Smrtism.
Smrtism:

Sect based on the secondary scriptures (smiti).
The most liberal of the four major Hindu denominations, an
ancient Vedic brhminical tradition (ca ,oo ncv) which from
the ,th century onward was guided and deeply influenced by the
Advaita Vednta teachings of the reformist Adi Sankara.
smiti:

That which is remembered; the tradition. Hinduisms
nonrevealed, secondary but deeply revered scriptures, derived
from mans insight and experience. Smiti speaks of secular
mattersscience, law, history, agriculture, etc.as well as
spiritual lore, ranging from day-to-day rules and regulations to
superconscious outpourings.
social dharma: (vara dharma). See: dharma.
soul: The real being of man, as distinguished from body, mind
and emotions. The soulknown as tman or purushais the
sum of its two aspects, the form or body of the soul and the
essence of the soul.
Soundless Sound: Paranda. See: nda.
DANCING WITH IVA 284
raddh:

Faith; belief. See: pacha raddh.
rddha:

Relating to commemorative ceremonies for the
deceased, held one week, one month after death, and annually
thereafter, according to tradition.
raddh dhra:

Distillation of faith or belief. A
term used in Dancing with iva for creed, a concise synopsis of
religious doctrine.
r:
|
Radiant,, excellent; honorable, eminent. An honorific
title prefixed to the names of Deities (e.g., r Gaea); to the
names of scriptural works (meaning holy, sacred), or eminent
persons (Sir, Mr.). The feminine equivalent is rmt.
r Chakra:
|+
The most well known yantra and a central
image in kta worship. Consisting of nine interlocking triangles,
it is the design of iva-aktis multidimensional manifestations.
See: yantra.
r Rudram:
|
(Hymn) to the wielder of awesome powers.
Preeminent Vedic hymn to Lord iva as the God of dissolution,
chanted daily in iva temples throughout India. It is in this
long prayer, located in the Yajur Veda, Taittirya Sahit, in the
middle of the first three Vedas, that the aivite mantra Nama
ivya first appears.
sishi

Creation. See: Naarja.
ruti:


That which is heard. Hinduisms revealed scriptures,
of supreme theological authority and spiritual value. They are
timeless teachings transmitted to ishis, or seers, directly by God
thousands of years ago. ruti is thus said to be apaurusheya, su-
pra-human. ruti consists of the Vedas and the gamas, preserved
through oral tradition and eventually written down in Sanskrit.
See: gamas, Vedas.
sthapati:

From stha, building or place, and pati, lord or
father. A master architect of gamic temples.
Sthpatyaveda:

Science of architecture. A class of writ-
ings on architecture, sometimes classed as one of the Upavedas.
It embodies such works as the Mnasra, the Vstu stras and
285 GLOSSARY
the architectural ilpa stra. See: Upaveda.
sthiti:

Preservation. See: Naarja.
Stoics: Ancient Greek philosophers who held that all things are
governed by natural laws and that the wise follow virtue and
remain aloof from the external world and its passions.
str dharma:
&@
Womanly conduct. See: dharma.
subconscious mind: Saskra chitta. See: mind (five states).
ubha muhrta:
@
Auspicious time. A range of time when
specified activities are most likely to thrive and succeed. See:
muhrta.
Subramaya:

Very pious; dear to holy men. A Name of
Lord Krttikeya. See: krttikeya.
Subramuniyaswami: Rg; gpuKdpaRthkp Author of Dancing with
iva, 162nd satguru (19272001) of the Nandintha Sampradyas
Kailsa Parampar. He was recognized worldwide as one of fore-
most Hindu ministers of our times, contributing to the revival of
Hinduism in immeasurable abundance. He was simultaneously
a staunch defender of traditions, as the tried and proven ways of
the past, and a fearless innovator, setting new patterns of life for
contemporary humanity. For a brief biography of this remarkable
seer and renaissance guru, see About the Author on page .
sub-subconscious mind: Vsan chitta. See: mind (five states).
subsuperconscious mind: Anukraa chitta. See: mind (five
states).
subtle body: Skshma arra, the nonphysical, astral body or vehicle
in which the soul encases itself to function in the Antarloka, or
subtle world.
subtle plane: See: loka, three worlds.
dra:

Worker, servant. The social class of skilled artisans,
workers and laborers. See: vara dharma.
ukla Yajur Veda:
@
See: Yajur Veda.
superconscious mind: Kraa chitta. See: mind (five states), mind
(three phases).
Supreme God: Highest God, the source or creator of all other
DANCING WITH IVA 286
Gods, beings and all manifestation.
Surdas (Srds):

Blind North-Indian Vaishava poet (ca
I,,o), famous for his devotional hymns to Lord Kisha. His
massive writing Srsagar, Surs Ocean, is widely read.
surrender: Giving up or yielding. Surrender to the Divine is called
prapatti, a complete giving over of oneself to Gods will in total
trust and abandonment. See: bhakti, prapatti, sacrifice.
Srya:

Sun. One of the principal Divinities of the Vedas, also
prominent in the epics and Puras. aivites revere Srya, the
Sun God each morning as iva Srya. Smrtas and Vaishavas
revere the golden orb as Srya Nryaa. As the source of light,
the sun is the most readily apparent image of Divinity available
to man.
sushum n:
|
Most gracious channel. Central
psychic nerve current within the spinal column. See: kualin,
n, samdhi.
stra:

Thread. An aphoristic verse; the literary style consisting
of such maxims. From ,oo ncv, this style was widely adopted by
Indian philosophical systems and eventually employed in works
on law, grammar, medicine, poetry, crafts, etc. See: bhshya, wed-
ding pendant.
svadharma:

Ones own way. See: dharma.
svdhishhna:

Ones own base. See: chakra.
svdhyya:

Self-reflection; personal scriptural study.
See: yama-niyama.
svarga:
^
Abode of light. An intermediate realm of the Antar-
loka; a term essentially synonymous with Svarloka.See: loka.
swm:
|
Lord; owner; self-possessed. He who knows or is
master of himself. A respectful title for a Hindu monk, usually a
sannysin, an initiated, orange-robed renunciate, dedicated wholly
to religious life. As a sign of respect, the term swm is sometimes
applied more broadly to include non-monastics dedicated to
spiritual work. See: monk, sannysa dharma, sannysin.
swmin:
|
The feminine form of swm. See: monastic,
287 GLOSSARY
nun, sannysa, swm.
swastika:
+
Sign of auspiciousness. From su, wellness,
auspiciousness and astu, be it so. The ancient Hindu symbol
of good fortune, representing the sun and often associated
with Gaea. The right-angled arms of the swastika denote the
indirect way in which Divinity is reached: through intuition
and not by intellect. It has been a prominent symbol in many
cultures. See: mrti.
T
Tagore, Rabindranath: One of Indias most highly acclaimed
writers and poets (I8oII,I), son of Devendranath Tagore.
Tai Pongal: ijg;bgh';fy; A four-day home festival held in the
Tamil month of Tai (January-February), celebrating the seasons
first harvest.
Tai Pusam: ijg;g{rk; A festival held on the Pushya nakshatra
near the full-moon day of January-February to worship Lords
iva or Krttikeya, depending on the locality. It is an important
Tamil holiday, often marked by the carrying of kavadi. See:
Krttikeya, kavadi.
tamas(ic):

Force of inertia. See: gua.
Tamil: jkpH; The ancient Dravidian language of the Tamils, a Cau-
casoid people of South India and Northern Sri Lanka, who have
now migrated throughout the world. The official language of the
state of Tamil Nadu, India, spoken by 60 million people.
tava:

Violent dance. Any vigorous dance sequence
performed by a male dancer. There are many forms of tava.
Its prototype is ivas dance of bliss, nanda tava.
tantra:

Loom, methodology. I) Most generally, a synonym for
stra, scripture. :) A synonym for the gamic texts, especially
those of the kta faith, a class of Hindu scripture providing de-
tailed instruction on all aspects of religion, mystic knowledge and
science. The tantras are also associated with the aiva tradition.
,) A specific method, technique or spiritual practice within the
aiva and kta traditions. 4) Disciplines and techniques with a
DANCING WITH IVA 288
strong emphasis on worship of the feminine force, often involving
sexual encounters, with the purported goal of transformation
and union with the Divine.
Tao: The way. The central concept of the Chinese religion called
Taoism. Though traditionally considered impossible to translate,
Tao is often rendered as cosmic order, akin to the Sanskrit ita.
See: dharma.
tapas:

Heat, fire; ardor. Purificatory spiritual disciplines,
severe austerity, penance and sacrifice. The endurance of pain,
suffering, through the performance of extreme penance, religious
austerity and mortification.
tapasvin:

One who performs tapas or is in the state of
tapas. See: tapas.
Tat:

That; the indescribable Absolute; Supreme.
Tat Sat:

That (is) Truth. A terse phrase pointing to the
inexpressible truth of which nothing more can be said.
tattva:
^
That-ness or essential nature. Tattvas are the pri-
mary principles, elements, states or categories of existence, the
building blocks of the universe.
Tayumanavar: jha[ khdth; A Tamil aivayog, devotional mystic
and poet saint (ca th century) whose writings are a harmonious
blend of philosophy and devotion. In his poem Chinmaynanda
Guru, Tayumanavar places himself in the lineage of Rishi Tiru-
mular. See: Tirumular.
teradi: njuo Chariot shed. Tamil term for the garage shelter
that houses the temple cart or chariot (ter).
That: When capitalized, this simple demonstrative refers uniquely
to the Ultimate, Indescribable or Nameless Absolute. The Self
God, Paraiva.
theism: Belief that God exists as a real, conscious, personal Su-
preme Being, creator and ruler of the universe. May also include
belief in the Gods.
Third World: ivaloka, realm of iva, or Kraaloka. The spiri-
tual realm or causal plane of existence wherein Mahdevas and
289 GLOSSARY
highly evolved souls live in their own self-effulgent forms. See:
loka, ivaloka, three worlds.
thither: Toward that place; there. Farther.
three worlds: The three worlds of existence, triloka, are the pri-
mary hierarchical divisions of the cosmos. I) Bhloka: Earth
world, the physical plane. :) Antarloka: Inner or in-between
world, the subtle or astral plane. ,) ivaloka: World of iva,
and of the Gods and highly evolved souls; the causal plane, also
called Kraaloka.
tilaka:
+
Marks made on the forehead or the brow with clay,
ashes or sandalwood paste as an indication of sectarian affiliation.
See: bindu, tripura.
tirobhva:
|
Concealment, same as tirodhna. See:
Naarja, tirodhna akti.
tirodhna akti:
|
Concealing power. Veiling grace,
or Gods power to obscure the souls divine nature. Tirodhna
akti is the particular energy of iva that binds the three bonds of
ava, karma, my to the soul. It is a purposeful limiting of con-
sciousness to give the opportunity to the soul to grow and mature
through experience of the world. See: evolution of the soul.
trthaytr:
|
Journeying to a holy place. Pilgrimage.
One of the five sacred Hindu duties (pacha nitya karmas), to
journey periodically to one of the innumerable holy spots in
India or other countries.
tiru: jpU Sacred; holy. The exact Tamil equivalent of r. Femi-
nine is tirumati. See: r.
Tirukural: jpUf;Fws; Holy couplets. A treasury of Hindu
ethical insight and a literary masterpiece of the Tamil language,
written by aiva Saint Tiruvalluvar (ca :oo BCE) near present-day
Chennai. One of the worlds earliest ethical texts, the Tirukural
could well be considered a bible on virtue for the human race.
See: Tiruvalluvar.
Tirumantiram: jpUke; jpuk; Holy incantation. The Nandintha
Sampradyas oldest Tamil scripture; written ca :oo BCE by Rishi
DANCING WITH IVA 290
Tirumular. It is the earliest of the Tirumurai texts, and a vast
storehouse of esoteric yogic and tantric knowledge. It contains
the mystical essence of rja yoga and siddha yoga, and the funda-
mental doctrines of the :8 aiva Siddhnta gamas, which are the
heritage of the ancient pre-historic traditions of aivism. As the
gamas themselves are now partially lost, the ,,o,-verseTiru-
mantiram is a rare source of the complete gamanta (collection
of gamic lore). See: Tirumular, Tirumurai.
Tirumular: jpU|yh; An illustrious siddha yog and ishi of the
Nandintha Sampradyas Kailsa Parampar who came from
the Himalayas (ca :oo ncv) to Tamil Nadu to compose the Tiru-
mantiram. In this scripture he recorded the tenets of aivism in
concise and precise verse form, based upon his own realizations
and the supreme authority of the aiva gamas and the Vedas.
Tirumular was a disciple of Maharishi Nandinatha. See: Kailsa
Parampar, Tirumantiram, Vednta.
Tirumurai: jpUKiw Holy book. A twelve-book collection of
hymns and writings of South Indian aivite saints, compiled by
Saint Nambiyandar Nambi (ca Iooo). The first seven books are
known as Devarams.
Tiruvalluvar: jpUts;Sth; Holy weaver. Tamil weaver and
householder saint (ca :oo ncv) who wrote the classic aivite
ethical scripture Tirukural. He lived with his wife Vasuki, famed
for her remarkable loyalty and virtues, near modern-day Chen-
nai. See: Tirukural.
tithe (tithing): The spiritual discipline, often a vrata, of giving
one tenth of ones gainful and gifted income to a religious orga-
nization of ones choice, thus sustaining spiritual education and
upliftment on earth. The Sanskrit equivalent is daama, called
makimai in the Tamil tradition. See: daama.
tithi:

A lunar day, approximately one-thirtieth of the time
it takes the moon to orbit the Earth. Because of their means of
calculation (based on the difference of the longitudinal angle
between the position of sun and the moon), tithis may vary in
291 GLOSSARY
length. There are I, tithis in each fortnight (half month). Most
Hindu festivals are calculated according to the tithis.
transcendent: Surpassing the limits of experience or manifest
form. In aiva Siddhnta, a quality of God iva as Absolute
Reality, Paraiva, the Self. Distinguished from immanent. See:
atattva, Paraiva.
trident: Three-pronged spear. See: trila.
trikoa:
+|
A triangle; symbol of God iva as Absolute Reality.
Also represents the element fire.
Trimrti:

A classic representation of God as the threefold
Deity imageBrahm, Vishu and Rudra. See: Brahm.
triple bondage: See: mala, pa.
tripura:

Three marks. The aivite sectarian mark,
consisting of three horizontal lines of vibhti (holy ash) on the
brow, often with a dot (bindu) at the third eye. The three lines
represent the souls three bonds: ava, karma and my. See:
bindu, tilaka, vibhti.
trila:

A three-pronged spear or trident wielded by Lord
iva and certain aivite ascetics. Symbolizes Gods three funda-
mental aktis or powersich (desire, will, love), kriy (action)
and jna (wisdom).
Truth: When capitalized, ultimate knowing which is unchanging.
Lower case (truth): honesty, integrity; virtue.
Tryambaka:
+
Three-eyed one. A name of Rudra-iva, one
of the Ekdaa (eleven) Rudras.
Tukaram(Tukrm):
+
One of the most beloved and widely-
read Maharashtran Sant poets (I,,8Io,) who wrote passionate
songs urging devotees to seek the grace of Lord Vishu.
Tulsidas (Tulasdsa):
|
Vaishava sannysin poet (ca
I,,:Io:,) whose r Rmacharitamnasa, a Hindi rendering
of Valmikis Sanskrit epic, Rmyaa, is acclaimed one of the
worlds greatest literary works. See: Rmyaa.
Tyf: A special script, like bamboo sticks, used for writing prayers
to be conveyed to the inner worlds through the sacred fire. See:
DANCING WITH IVA 292
lekhaprrtha havana.
tyga:
^
Letting go, detachment, renunciation. Described in
the Bhagavad Gt as the basic principle of karma yoga, detach-
ment from the fruits of ones actions. See: sacrifice, sannysa,
vairgya.
U
uchisha:

Leavings; remainder. Religiously, the
leavings from the gurus food plate or the waters from the
bathing of his feet or sandals which are ingested by devotees as
prasda (blessed offerings).
universal dharma: Cosmic order, ita. See: dharma.
universal dissolution: The final stage in the recurring cosmic
cycles of creation in which all manifestation is reabsorbed into
God. See: mahpralaya.
universalist: Applicable to all; including everyone or all groups.
Any doctrine that emphasizes principles, beliefs or theologies
that are or could be acceptable to many or all people, especially
as contrasted with sectarian, denominational perspectives. See:
neo-Indian religion, syncretism.
unmanifest: Not evident or perceivable. Philosophically, akin to
transcendent. God iva is unmanifest in His formless perfection,
Paraiva. See: formless.
unoriginated: Never begun or created. God iva is unoriginated as
He has no beginning. See: atattva, Paraiva, Primal Soul.
upadea:

Advice; religious instruction. Often given in
question-and-answer form from guru to disciple. The satgurus
spiritual discourses.
upade:
|
A liberated soul who chooses to teach and ac-
tively help others to reach the goal of liberation. Contrasted with
nirv. See: nirv and upade, satguru.
Upgama:
^
Secondary gama. A large body of texts and
similar in character to the principle gamas. Each of the :8 Sid-
dhnta aiva gamas has as many as Io Upgamas associated with
it, giving more specific or elaborate information on the basic text;
293 GLOSSARY
their total number is given as :o, or :o8.
upagrantha:
^
Secondary text. Appendices or additional
resources of a book. See: Grantha.
upanayana:

Bringing near. A youths formal initiation
into Vedic study under a guru, traditionally as a resident of his
rama, and the investiture of the sacred thread (yajopavta or
upavta), signifying entrance into one of the three upper castes.
See: saskras of childhood.
Upanishad:

Sitting near devotedly. The fourth and
final portion of the Vedas, expounding the secret, philosophical
meaning of the Vedic hymns. The Upanishads are a collection
of profound texts which are the source of Vednta and have
dominated Indian thought for thousands of years. They are
philosophical chronicles of ishis expounding the nature of
God, soul and cosmos, exquisite renderings of the deepest
Hindu thought. The number of Upanishads is given as Io8. See:
ruti, Vednta, Vedas.
upsan:

Sitting near. Worship or contemplation of
God. One of the pacha nitya karmas. five constant duties.
See: sandhy upsan.
Upaveda:

Subsidiary Vedas. A class of texts on sacred
sciences, composed by ishis over the course of time to amplify
and apply the Vedic knowledge. The four prominent Upavedas
(each encompassing numerous texts) are: Arthaveda (statecraft),
yurveda (health), Dhanurveda (military science) and Gndhar-
vaveda (music and the arts). Also sometimes classed as Upavedas
are the Sthpatyaveda (on architecture) and the Kma stras
(texts on erotic love). See: Arthaveda, yurveda, Dhanurveda,
Gndharvaveda, Kma Stra, purushrtha, Stpatyaveda.
utsava:

Festival. Religious celebrations or holy days and
their observance in the home and temple. Utsava is one of the
five constant duties, pacha nitya karmas. See: festival.
DANCING WITH IVA 294
V
Vachana:

Utterance. Short, insightful devotional
poems written by the early Vra aiva ara saints. Full
of wit and brilliant philosophy, they are the basis for Ligyat
philosophy and practice.
vgdna:

Word-giving. Marriage engagement ceremony.
See: saskras of adulthood.
vhana:

Bearing, carrying or conveying. Each Hindu God is
depicted as riding an animal or bird vhana, which is symbolic of
a function of the God. For example, iva rides the bull, a symbol
of strength and potency.
vaidya:

Versed in science; learned; a doctor. See: yurveda
vaidya.
Vaiksi Vikham: itfhrp tprhfk; A festival held on Vikha
nakshatra, near the full moon day of the Tamil month of Vaiksi,
May-June, to celebrate the creation, or birth, of Lord Krttikeya.
It is a time of gift-giving to paitas and great souls, weddings,
feedings for the poor, caring for trees, spiritual initiation and
conclaves of holy men.
vairg:
^|
Dispassionate one. An ascetic who lives by the
principle of vairgya. Also names a particular class of mendicants,
generally Vaishavas, of North India who have freed themselves
from worldly desires. See: monk, sannysa, tyga.
vairgya:

Dispassion; aversion. Freedom from passion.
Distaste or disgust for worldliness because of spiritual awaken-
ing. Also, the constant renunciation of obstacles on the path to
liberation. Ascetic or monastic life.
Vaieshika:
+
Distinctionism; differentiation. A philo-
sophical school (ca ooo ncv) that focuses on understanding the
categories of existence. See: sha darana.
Vaishava:

Of or relating to Vishu; same as Vaishavite. A
follower of Lord Vishu or His incarnations. See: Vaishavism,
Vishu.
Vaishavism (Vaishava):

One of the four major religions,
or denominations of Hinduism, representing roughly half of the
295 GLOSSARY
worlds one billion Hindus. It gravitates around the worship of
Lord Vishu as Personal God, His incarnations and their consorts.
Vaishavism stresses the personal aspect of God over the imper-
sonal, and bhakti (devotion) as the true path to salvation.
Vaishavite: Of or relating to Vishu; same as Vaishava. A fol-
lower of Vishu or His incarnations. See: Vaishavism, Vishnu.
vaiya:

Landowner; merchant. The social class of bankers,
businessmen, industrialists; employers. Merchant class, origi-
nally those whose business was trade as well as agriculture. See:
vara dharma.
valipadu: tHpghL Ritual worship; revering, following. The acts
of adoration of the divine, expressed in many practices and ways,
especially as pj in temples.
Vallabhacharya (Vallabhchrya):

Beloved teacher.
Vaishava saint (ca I,,-I,,o) whose panentheistic uddha Ad-
vaita (pure nondualism) philosophy became the teaching of the
nonascetic Vaishava sect that bears his name. See: Vednta.
vnaprastha rama:

Forest-dweller stage. See:
rama dharma, shashybda prti.
vara:


External appearance, covering; type, species, kind,
color; caste. See: vara dharma.
vara dharma:


The way of ones kind. The hereditary
social class system, generally referred to as caste, established
in India in ancient times. Within vara dharma are the many
religious and moral codes which define human virtue. Vara
dharma is social duty, in keeping with the principles of good
conduct, according to ones community, which is generally based
on the craft or occupation of the family. jti: Birth; position
assigned by birth; rank, caste, family, race, lineage. Jti, more
than vara, is the specific determinant of ones social community.
Traditionally, because of rules of purity each jti is excluded from
social interaction with the others, especially from interdining and
intermarriage. See: dharma, Dharma stras, jti.
varrama dharma:


The way of ones caste and
DANCING WITH IVA 296
stage of life. Names the social structure of four classes (vara),
hundreds of castes (jti) and four stages of life (ramas). It is
the combined principles of vara dharma and rama dharma.
See: rama dharma, dharma, vara dharma.
vsan:

Abode. Subconscious inclinations. From vs,
dwelling, residue, remainder. The subliminal inclinations and
habit patterns which, as driving forces, color and motivate ones
attitudes and future actions.
Vasugupta:
^
Celebrated preceptor (ca 8oo) whose finding of
the iva Stras catalyzed the reemergence of the ancient Kashmr
aiva tradition. See: Kashmr aivism.
vaa:

The banyan tree, Ficus indica, sacred to iva. Thought
to derive from va, to surround, encompassalso called nya-
grodha, growing downwards. Ancient symbol of the Santana
Dharma.
vta:

Fluctuation. Vyu, wind, air-ether. One of the three
bodily humors, called dosha, vta is known as the air humor.
Principle of circulation in the body. Vta dosha governs such
functions as breathing and movement of the muscles and tissues.
See: yurveda, dosha.
Veda:

Wisdom. Sagely revelations which comprise Hinduisms
most authoritative scripture. They, along with the gamas, are
ruti, that which is heard. The Vedas are a body of dozens of
holy texts known collectively as the Veda, or as the four Vedas: ig,
Yajur, Sma and Atharva. In all they include over 100,000 verses,
as well as additional prose. The knowledge imparted by the Vedas
ranges from earthy devotion to high philosophy.
Vedga:
-
Veda-limb. Six branches of post-Vedic studies
revered as auxiliary to the Vedas. Four Vedgas govern correct
chanting of the Vedas: I) iksh (phonetics), :) handas (meter),
,) Nirukta (etymology), ) Vykaraa (grammar). The two other
Vedgas are ,) Jyotisha Vedga (astronomy-astrology) and o)
Kalpa Vedga (procedural canon) which includes the rauta
and ulba stras (ritual codes), Dharma stras (social law) and
297 GLOSSARY
Gihya stras (domestic codes).
Vednta:

Ultimate wisdom or final conclusions of the
Vedas. Vednta is the system of thought embodied in the Upani-
shads (ca I,oo-ooo ncv), which give forth the ultimate conclusions
of the Vedas. Through history there developed numerous Vednta
schools, ranging from pure dualism to absolute monism.
Vedic-gamic: Simultaneously drawing from and complying with
both of Hinduisms revealed scriptures (ruti), Vedas and gamas,
which represent two complimentary, intertwining streams of
history and tradition.
veiling grace: Tirobhva akti. The divine power that limits the
souls perception by binding or attaching the soul to the bonds
of ava, karma, and my enabling it to grow and evolve as
an individual being.
vel: nty; Spear, lance. The symbol of Lord Krttikeyas divine
authority as Lord of yoga and commander of the devas. (Known
as la in Sanskrit.) See: Krttikeya.
veshti: nt=;o A long, unstitched cloth like a sarong, wound
about the waist and reaching below the ankles. Traditional Hindu
apparel for men. It can be wrapped in many different styles. A
Tamil word derived from the Sanskrit veshana, encircling. Also
called vetti (Tamil) or dhoti (Hindi).
vibhti:

Resplendent, powerful. Holy ash, prepared by
burning cow dung along with other precious substances, milk,
ghee, honey, etc. It symbolizes purity and is one of the main sacra-
ments given at pj in all aivite temples and shrines.
videhamukti:

Disembodied liberation. Release from
reincarnation through nirvikalpa samdhithe realization of
the Self, Paraivaat the point of death.
vidyrambha:

The commencement of learning sacra-
ment. See: saskra.
Vighnevara:

Lord of Obstacles. A name for Lord Gaea
describing His power to both remove and create obstacles to guide
souls along the right path. See: Gaea.
DANCING WITH IVA 298
vijnamaya koa:
+|
Sheath of cognition. The souls
mental or cognitive-intuitive sheath, also called the actinodic
sheath. See: koa, mental body, soul.
Vinyaka:
+
Remover. A name of Lord Gaea, mean-
ing the remover of obstacles (sometimes preceded by vighna,
obstacle). See: Gaea.
Vinyaka Vratam: tpehaftpujk; A :I-day festival to Lord Gaea
beginning on the full-moon day of November-December, when
devotees make a vow (vrata), such as to attend the daily pj, or
to fast by taking only one meal a day.

Vra aivism (aiva):
|
Heroic aivism. Made prominent by
Basavanna in the I:th century. Also called Ligyat aivism. Fol-
lowers, called Ligyats, Ligavantas or ivaaras, always wear
a ivaliga on their person. Vra aivites are proudly egalitarian
and emphasize the personal relationship with iva, rather than
temple worship. In Vra aivism, iva divides from His Absolute
state into Liga (Supreme Lord) and ga, individual soul, the
two eventually reuniting in undifferentiated oneness. Early on,
they rejected brhminical authority, and along with it the entire
caste system and the Vedas.
virginal: Characteristic of a virgin. Pure. virginal God: Refer-
ence to Lord Krttikeya, the perpetual bachelor, descriptive of
His inherent purity.
visarjana:
-
Departure. See: Gaea Chaturth.
Vishu:

All-pervasive. Supreme Deity of the Vaishavite
religion. God as personal Lord and Creator, the All-Loving Divine
Personality, who periodically incarnates and lives a fully human
life to reestablish dharma whenever necessary. In aivism, Vishu
is ivas aspect as Preserver. See: Vaishavism.
Viishdvaita:

Qualified nondualism. Best known as
the term used by Ramanuja (ca IoI,-II,,) to name his Vaishava
Vednta philosophy, which is nondualistic in that the ultimate
truth or reality is one, not two, and souls are in fact part of
God. And it is qualified in that souls are fully one with God,
299 GLOSSARY
but not identical.
viuddha chakra:
+
Wheel of purity. The fifth chakra.
Center of divine love. See: chakra.
vivagrsa:
^
Total absorption. The final merger of the soul
in iva at the fulfillment of its evolution. It is the ultimate union
of the individual soul body with the body of ivaParamevara
within the ivaloka, whence the soul was first emanated.
vivha:

Marriage. See: saskras.
Vivekananda, Swami (Viveknanda):
+
[1863-1902]
Disciple of Sri Ramakrishna, credited, along with Tagore, Auro-
bindo, Radhakrishnan and others, with sparking the modern
Hindu revival.
void: An empty space. Philosophically, emptiness itself. The absence
of time, form and space. God iva in His perfection as Paraiva,
as a sacred void, but not like the emptiness inside of an empty
box....[It] is the fullness of everything. See: Paraiva.
vrata:

Vow, religious oath. Often a vow to perform certain
disciplines, such as penance, fasting, specific mantra repetitions,
worship or meditation.
vitti:

Whirlpool, vortex. In yoga psychology, the fluctuations
of consciousness, the waves of mental activity (chitta vitti) of
thought and perception.
W
warp and woof: Warp names the lengthwise threads that
give structure to the cloth; woof denotes the crossing threads
that give design and color. The very fiber or essence of a thing.
wealth: Artha. Abundance; financial stability. See: purushrtha.
wedding pendant: A gold ornament worn by the Hindu wife
around the neck representing her vows of matrimony. Known
as magala stra in Sanskrit, and tali in Tamil.
Y
yaja:

Worship; sacrifice.I) Ritual in which obla-
tionsghee, grains, spices and exotic woodsare offered
into a fire. :) Acts of worship or sacrifice.
DANCING WITH IVA 300
Yajur Veda:
-
Wisdom of sacrificial formulas. One of the
four bodies of revelatory texts (ig, Sma, Yajur and Atharva).
This Veda is a special collection of hymns to be chanted during
yaja. See: Vedas.
Yama:

The restrainer. Hindu God of death; oversees the
processes of death transition. See: death.
yama-niyama:

The first two of the eight limbs of rja
yoga, constituting Hinduisms fundamental ethical codes, the
yamas and niyamas are the essential foundation for all spiritual
progress. Here are the ten traditional yamas and ten niyamas.
yamas: I) ahis: Noninjury. Not harming others by thought,
word, or deed. 2) satya: Truthfulness. Refraining from lying and
betraying promises. ,) asteya: Nonstealing. Neither stealing, nor
coveting nor entering into debt. ) brahmacharya:

Divine con-
duct. Controlling lust by remaining celibate when single, leading
to faithfulness in marriage. ,) ksham:

Patience. Restraining
intolerance with people and impatience with circumstances.
o) dhiti: Steadfastness. Overcoming nonperseverance, fear,
indecision and changeableness. ,) day: Compassion. Con-
quering callous, cruel and insensitive feelings toward all beings.
8) rjava: Honesty, straightforwardness. Renouncing deception
and wrongdoing. ,) mithra: Moderate appetite. Neither eat-
ing too much nor consuming meat, fish, fowl or eggs. Io) aucha:
Purity. Avoiding impurity in body, mind and speech. niyamas:
I) hr: Remorse. Being modest and showing shame for misdeeds.
:) santosha: Contentment. Seeking joy and serenity in life. ,)
dna: Giving. Tithing and giving generously without thought
of reward. ) stikya:

Faith. Believing firmly in God, Gods, guru
and the path to enlightenment. ,) varapjana: Worship of the
Lord. The cultivation of devotion through daily worship and
meditation. o) siddhnta ravaa: Scriptural audition. Studying
the teachings and listening to the wise of ones lineage. ,) mati:
Cognition. Developing a spiritual will and intellect with the gurus
guidance. 8) vrata: Sacred vows. Fulfilling religious vows, rules
301 GLOSSARY
and observances faithfully. ,) japa: Recitation. Chanting man-
tras daily. Io) tapas:

Austerity. Performing sdhana, penance,
tapas and sacrifice. Patanjali lists the yamas as: ahis, satya,
asteya, brahmacharya and aparigraha (noncovetousness); and
the niyamas as: aucha, santosha, tapas, svdhyya (self-reflec-
tion, private scriptural study) and varapraidhna (worship).
See: rja yoga.
yantra:

Vessel; container. A mystic diagram composed
of geometric and alphabetic figuresusually etched on small
plates of gold, silver or copper. Sometimes rendered in three
dimensions in stone or metal. The purpose of a yantra is to focus
spiritual and mental energies according to computer-like yantric
pattern, be it for health, wealth, childbearing or the invoking of
one God or another.
yoga:
|^
Union. From yuj, to yoke, harness, unite. The
philosophy, process, disciplines and practices whose purpose
is the yoking of individual consciousness with transcendent or
divine consciousness.
yoga pda:
|^
The third of the successive stages in spiritual
unfoldment in aiva Siddhnta, wherein the goal is Self Realiza-
tion. See: pda, yoga.
Yogaswami (Yogaswm): nahfRthkp Master of yoga. Sri
Lankas most renowned contemporary spiritual master (I8,:
I,o), a Sivajni and Ntha siddhar revered by both Hindus
and Buddhists. He was trained by Satguru Chellappaswami,
from whom he received guru dksh. Sage Yogaswami was the
satguru of Sivaya Subramuniyaswami. Yogaswami conveyed
his teachings songs called Natchintanai, good thoughts. See:
Kailsa Parampar.
yog:
|^|
One who practices yoga.
yogin:
|^|
Feminine counterpart of yog.
yuga:
^
Eon, age. One of four ages which chart the duration
of the world according to Hindu thought: Satya (or Kita), Tret,
Dvpara and Kali.See: cosmic cycle.
DANCING WITH IVA 302
VOWELS
Vowels marked like are
sounded twice as long as short
vowels. The four dipthongs,
e, ai, o, au, are always sounded
long, but never marked as
such.
a as in about
tar, father
: i fll, lily
: | machine
u full, bush
+ allude
i merrily
+ marine
li revelry
e prey
ai aisle
- | o go, stone
| au Haus
GUTTURAL CONSONANTS
Sounded in the throat.
+ k kite, seek
kh inkhorn
^ g gamble
gh loghouse
sing
PALATAL CONSONANTS
Sounded at the roof of the
mouth.
ch church
h much harm
- j jump
= jh hedgehog
hinge
CEREBRAL CONSONANTS
Tongue turned up and back
against the roof of the mouth.
(Also known as retrofex.)
true
h nuthook
drum
h redhaired
none
DENTAL CONSONANTS
Sounded with the tip of the
tongue at the back of the upper
front teeth.
t tub
th anthill
d dot
dh adhere
n not
Sanskit Pronunciation
abda Koa
+
303 GLOSSARY
LABIAL CONSONANTS
Sounded at the lips.
p pot
ph path
b bear
bh abhor
m map
SEMIVOWELS
y yet (palatal)
r road (cereb.)
l lull (dental)
v voice (labial),but
more like w when following a
consonant, as in swm.
h hear (guttural)
SIBILANTS
sure (palatal)
sh shut (cerebral)
s saint (dental)
ANUSVRA
The dot over Devangar let-
ters represents the nasal of the
type of letter it precedes; e.g.:
^ = aga. It is transliterated
as or as the actual nasal (,
, n, , m). At the end of words
it is sometimes (m).
VISRGA (:)
Pronounced like huh (with a
short, stopping sound), or hih,
after i, and e.
ASPIRATES
The h following a consonant
indicates aspiration, the ad-
dition of air, as in ntha or
bhakti. Thus, th should not be
confused with th in the word
then. Special Characters
j a nasalized sound,
like gya or jya.
- + ksh
CONVENTIONS
1. As a rule, the root forms of
Sanskit words are used (with-
out case endings).
2. is transliterated as ch,
and as cch.
3. Geographical and personal
names (e.g., Harwar), are gen-
erally marked with diacriticals
only as main lexicon entries.4.
Diacritical marks are not used
for Tamil words.
305 INDEX
A Aadheenam, 140
Abhaya: mudr, 66
Abhisheka: aftermath of, 137.
See Mrti; Offerings; Pj
Abortion: prohibited, 89. See
Ahis; Reincarnation; Soul
Absolute Being: See Paraiva
Absolution: of sin, 63, 104. See
Penance; Sin
Abyss: See Naraka
Acceptance: ahis, 81; danc-
ing with iva, 4
chrya: described, 148
Acorn: analogy, 33
Adharma: purpose, 57; trans-
gression, 68. See Sin
dintha Sampradya: of
Ntha Sampradya, 182
diaiva: priests, 131
Adoption: of children, 98; of
spouses religion, 93. See
Conversion
Adultery: avoiding, 89-90
Advaita: See Monism
Adversity: dance with iva, 4.
See Obstacles
Affirmation: of faith, 167-168
Afterlife: See Reincarnation
gamas : discussion, 155-156;
Nama ivya, 164; iva, 23;
ruti, 152; temples, 123
Age: ramas, 71; and death,
42; for marriage, 92, 94; pro-
fessional training, 101, 131;
saskras, 111-114; for san-
nysa, 36, 143. See Elders
Aghorasiva: pluralist, 176
Aham Brahmsmi: monistic
theism, 174
Ahis: disc., 80-84; sanny-
sins, 144; source, 81; vegetari-
anism, 83; yama, 77
Altar: See Home shrine; Temple
Alvar saints: hymns, 161
Ambik: See akti; aktism
Analogies: acorn & soul, 33;
fire/sparks & emanation, 171,
177; ghee & affirmation of
faith, 167; mountain & spiri-
tual path, 172; ocean/waves
& creation/merger, 50, 177;
playground & my, 56; pot-
ter/ clay & creation, 171, 177;
Index
abda Koa
+
DANCING WITH IVA 306
river/water returning to sea,
merger, 33, 178; salt in water,
178; snare & desire, 57; tele-
phone & mrti, 130; wheel/
spokes & monism, 113, 154
ava: apparent suffering, 56;
duality, 35; mrga, 44; plural-
ists on, 177, 179; at pralayas,
180. See Concealing grace;
Ego; Malas; Soul
Ancestors: Vedas, 74
Andal: mystic poet, 161
Anekavdins: pluralists, 176
Anger: avoiding, 75; lower na-
ture, 58; maturing out of, 3;
Naraka, 64; never near guru,
149; no japa, 165; obstacle,
104; violence, 82. See Chakras
Animals: sacrifice, 10; violence
against, 83. See Ahis
Antagonism: dualism and, 82;
Naraka, 64. See Conflict; War
Antarloka: creation of, 50;
Creed, 205; realms of, 26, 52,
64. See Lokas; Subtle body
Apasmrapurusha: soul, 18
Archana: rite, 129. See Pj
Architecture: gamas, 155; in
smiti, 159-160; temple, 123
Ardhanrvara: Parakti, 24
rdr Darana: Naarja festi-
val, 116, 117. See Festivals
Argument(s): childrens, 102;
Naraka, 64; not with guru, 149
Aristotle: dualist, 171
rjava (honesty): good con-
duct, 74; yama, 77
Arrogance: avoiding, 74; intel-
lect, 58; obstacle, 104
Artha: ear piercing, 111; puru-
shrtha, 36, 71, 108. See Goals
Arthaveda: smiti, 159
Arts: Gaea, 27; inner-plane
training, 52; kals, 101;
sacredness, 17, 107; in smiti,
158; of worship, 131, 136; 156
sana: yoga, 47. See Haha
yoga; Rja yoga
Asceticism: described, 148. See
Renunciation; Sannysa; Tapas
Ashga yoga: See Rja yoga
rama: gurus home, 140;
world as, 60. See Guru-ishya
rama dharma: described,
71; Gods law, 68; and svad-
harma, 72. See Dharma
stikya (faith): Bhagavad Gt
on, 160; niyama, 78; and
worship, 135
Astral body: See Subtle body
Astral plane: See Antarloka
Astrology: importance, 106;
jyotisha, 104; marriage, 94, 96;
personal, 72; scriptures, 159
Asuras: demonic, 26; immature
souls, 64; lower consciousness,
65; not invoking, 26. See Evo-
lution of soul; Naraka
307 INDEX
Asvaghosha: pantheist, 171
Atharva Upaveda: yurveda
text, 106. See Upaveda
tman: finding, 33, 104
Atonement: See Penance
tmrtha pj: home worship,
131, 138. See Pj
Attainment: nirvikalpa sam-
dhi, 6; of sages, 147
Attitudes: belief and, 81-82;
monastics, 140; toward
death, 42; toward sex, 90, 96
Aum: See Japa; Mantra
Auspiciousness: astrology,
106; muhrtas, 105-106
Austerity: See Tapas
Auvaiyar: mystic poet, 161
Avatra: in Vaishavism, 11
Awareness: beyond death,
41; of Divine, 46; internal-
izing, 47; limited, 35, 51;
Satchidnanda, 22. See Con-
sciousness
yurveda: smiti, 159; system,
104, 106. See Health
B Backbiting: instinc-
tive, 58
Badarayana: stras of, 161
Basavanna: philosophy, 174
Bathing: mantras, 107; prepa-
ration, 168; of ivaliga, 117;
before worship, 105, 135
Baudhyana Dharma stra:
smiti, 159
Beads: for japa, 165
Belief(s): and attitude, 81-82;
Hindu, xix-xxi. See Creed
Bell: and pj, 132
Betrothal: & marriage, 94; rite,
112. See Marriage; Saskras
Bhagavad Gt: bhakti, 161;
Mahbhrata, 160; Sankaras
commentary, 12
Bhgavata: Vaishava sect, 11
Bhairava: iva mrti, 24
Bhajana: in home shrine, 138.
See Hymns
Bhakti: literature, 161; in
Vaishavism, 11. See Devo-
tion; Love of God; Worship
Bhakti yoga: practices, 105; in
aivism, 9. See Kriy pda
Bhaskara: monistic theist, 174
Bhloka: Creed, 205; descr.,
51; ivas creation, 50; and
subtle plane, 52. See Lokas
Birth: caste, 70; chart, 106;
control, 89; liberation from,
see Moksha; marriage, 86, 98;
obstacle, 104; purpose, 3;
reincarnation, 40; rite, 110,
113; unpleasant, 64; of world,
18. See Abortion; Astrology;
Karma; Reincarnation
Blessings: gurus, 149; temple
building, 124. See Grace
Bodhinatha: satguru, 342-343
DANCING WITH IVA 308
Body, bodies: We are not...,
2; soul and, 32
Bondage: and freedom, 62. See
Evolution of soul; Malas
Boys: path-choosing, 101; rites,
112; training, 101, 107. See
Children; Sons
Brahm: iva as Creator, 20
Brahmachr: as assistant
priests, 131; described, 148
Brahmacharya: rama, 71;
yama, 77. See Chastity
Brahman: nature, 134; San-
kara on, 12. See iva
Brhmaas: of Vedas, 153
Brahma Stra: and Sankara, 12
Brhmins: diaivas, 131;
Smrtism, 12. See Caste
Brahmotsava: festival, 116
Bride: arranged marriage, 94;
qualities of, 93. See Marriage;
Virginity
Buddhism: nstika, 170
Business: associates, 95; dhar-
ma, 70; Dpval, 120; Gaea,
118; as service, 17
C Caste: disc., 70
Catechism: Creed capsulizes,
191-215; source of, 162
Causal body: See Soul body
Causal plane: See ivaloka
Cause: God, 2; three kinds, 171,
176-177. See Creation; iva
Celibacy: See Brahmacharya
Chaitanya: dualist, 171;
Vaishavism, 11
Chakras: j, 53; hellish, 52,
64; & lokas, 52-53; maipra,
29; mldhra, 28, 64; sahas-
rra, 10, 42, 53; yoga pda, 47.
See Consciousness; Evolution
of soul; Kualin; Lokas
Chanting: See Japa; Mantra
Character: aivism and, 17.
See Yama-niyama
Charity: virtue, 75, 108. See
Good deeds
Chrvka: atheistic school, 170
Chary: in gamas, 155; Creed,
209; pda, 44-45, 134; yamas,
77. See Dharma; Good; Virtue
Chastity: children taught, 90,
99; sannysa, 144; vow, 112.
See Brahmacharya; Virginity
Chellappaswami: axioms, 185;
Kailsa Parampar, 183; and
Yogaswami, 186
Child-bearing: rites, 113
Children: fulfillment of mar-
riage, 86, 98; of mixed mar-
riages, 93; need for mother,
87-88; raising, 92, 98-102;
saskras, 111; training, 107
Circumambulation: temple
worship, 125
Citizenship: and children, 88,
99; aivites, 15; vel and, 30
309 INDEX
Clairaudience, clairvoyance:
revelation, 152
Clothing: guidelines, 107, 135
Cognition: See Mati
Cognitive body: and soul, 32
Commitment: betrothal, 112;
to spiritual path, xxvi, 3. See
Dksh; Marriage; Vrata
Community: & dharma, 70-71
Compassion: See Day
Competitiveness: antagonism
and violence, 82
Concealing grace: and
Naarja, 18; and Pachk-
shara Mantra, 164. See ava
Conceit: binds the soul, 57
Concentration: yoga, 47
Conception: creation, apex, 53;
preparation, 98; rite, 110, 113
Concord: Pacha Gaapati,
118; prayers for, 15, 90, 93,
102, 148. See Harmony
Confession: in worship, 128
Confidentiality: vow, 144
Conflict: marital, 93; righ-
teous, 82. See Antagonism
Conformity: dharma, 68
Confusion: ava mrga, 44;
of good and evil, 172; Naraka,
64; selfishness creates, 39; vel
conquers, 30. See Chakras
Conscience: good conduct, 76;
sannysin obeys, 144; souls
voice, 65. See Dharma; Ethics
Consciencelessness: lower
nature, 44. See Chakras
Consciousness: hellish states
of, 64; limited, 51; in nature,
69; and sdhana, 5; symbol-
ized in Naarja, 18. See
Awareness; Chakras; Mind
Continence: vow, 144. See
Brahmacharya
Conversion: and marriage,
93; process, 337. See How to
Become a Hindu
Cosmic cycle: descr., 54, 180.
See Creation; Mahpralaya
Cosmic dance: dancing with
iva, 4-5; described, v, xi;
symbolism, 18. See Naarja
Cosmology: See Lokas
Cosmos (universe): creation,
177; described, 54; jyotisha,
106; man as part, 106; and
Parakti, 22; perfection, 179;
ivas dance, 4, 18. See Worlds
Covetousness: vs. asteya, 77;
and sannysins, 144. See Greed
Creation: apex of, 53; cause,
171; dharma, 68; emanation,
177; ivas dance, 4, 18; three
worlds, 50. See Cause; Cosmic
cycle; Cosmos; Mya; Sasra
Creative arts: tantra, 104
Creed: see aivite Creed
Cremation: rites, 114
Criticism: family, 102; never
DANCING WITH IVA 310
of guru, 149; in marriage, 96;
resisting iva, 4
Cruelty: meat-eating, 83; over-
coming, 77
Culture: adapting to changes,
16; chary pda, 45; Gaea
festival, 118; girls training,
101; good conduct, 65; Hindu,
8; importance, 107; inner-
plane training, 52; aivism, 17
Cycles: See Cosmic cycle; Rein-
carnation
D Daily practices: in
gamas, 156; home shrine,
138; niyamas, 78; vigil, 105
Dakshimrti: iva, 24
Dna: Hindu dharma, 108;
niyama, 78; tantra, 104
Dance, dancing: sacredness,
107, 158; with iva, xi-xii,
xxvi, 4-5; spiritual experience,
107. See Cosmic dance
Dancing with iva (text):
study methods, xxii-xxiii;
teaching, xxiii-xxiv; text, xxv,
353. See The Master Course
Daranas: six classical, 170
Daama bhga vrata: tithing
vow, 108. See Dna
Daama: importance, 108
Daanm: Smrta system, 12
Day: and evil, 59; God, 23, 65;
and meat-eating, 83; source,
58; yama, 77. See Ahis
Death: consciousness at, 64;
delaying, 42; life & reincarna-
tion, 40-42; obstacle, 104;
preparation, 41-42; rites, 114;
subtle plane, 52; vigil, 42. See
Pryopavea; Reincarnation;
Suicide
Deities: See Gods
Depression: and Naraka, 64
Desire: control of, 74; deeds,
38, 57; freedom from, 65; in
gurus presence, 149; for meat,
83; and physical plane, 51;
rebirth, 40
Destiny: dharma, 68; and free
will, 38; Gaea guides, 27;
liberation, 36; merger, 33;
Paraiva, 6; shaping of, 60;
ita, 69. See Evolution of soul;
Karma; Moksha; Vivagrsa
Detachment: affectionate, 60;
yoga, 47
Devaloka: See Antarloka
Devas: benevolence, 26; chil-
dren, 80; communion with,
122; guardian, 98; home
shrine, 138; invoking, 128;
and prayer, 136; and worship,
26, 137
Dev: See akti; aktism
Devotee: conduct, 74; mantra
initiation, 166; and satguru,
150; and temple, 122, 123.
311 INDEX
See Bhakti; Guru-ishya
Devotion: cultivating, 75; to
guru, 149; and worship, 78,
135. See Bhakti; Devotee
Dhanurveda: smiti, 159
Dhra: yogic step, 47
Dharma: belief and, 82; chil-
drens, 100; fourfold, 68-72;
Gaea guards, 27; good con-
duct, 74; gihastha, 86-102;
Hinduism, 8; importance, 36;
lighting the path, 59; in mar-
riage, 86; positive approach,
60; purushrtha, 36; sannysa,
140-144; sin &, 63; & temples,
123. See Chary; Conscience;
Duty; Yama-niyama
Dharma stra: smiti, 159
Diet: See yurveda; Food;
Health; Vegetarianism
Dksh: Pachkshara Man-
tra, 166; sannysa, 114, 143,
186; from satguru, 143, 150;
on Vaiksi Vikham, 119.
See Grace
Dpval: festival of lights, 120
Discipline: ahis, 80; of chil-
dren, 99-100, 102; on Mahi-
vartri, 117; peerless path, 3;
spiritual, 5. See Sdhana
Divine law: and karma, 39, 63.
See Dharma; Karma
Divorce: avoidable, 90
Doshas: yurveda, 106
Dreams: and temples, 123. See
Inner planes
Dualism: and antagonism, 82;
disc., 170-173; Madhvas, 11.
See Nondualism; Pluralism
Duality: world, 62
Durg: See akti; aktism
Duty, duties: chary, 45;
dharma, 68, 71; Gaeas, 28;
husbands, 87, 96, 98; neglect,
74; pacha nitya karmas, 76;
priests, 131-132; Vedas, 154;
wifes, 88, 98. See Dharma
Dvaita: See Dualism
E Ear-piercing, 110-111
Earth: humans as guests, 69;
mans purpose on, 152
Ecumenism: in aivism, 15
Education: brahmacharya
rama, 71; in fathers pro-
fession, 101; and marriage
compatibility, 94; parents
duty, 99-100; rite, 110-111;
aivism, 16; about sex, 99
Ego: in chary, 45; Naarja
and, 18; purpose, 35; and
sdhana, 5; sannysin, 144;
and satguru, 150. See ava
Elders: caring for, 108; dharma
of, 71; guidance by, 72, 76, 89,
96; honoring, 99, 102, 114;
in joint/extended family, 95,
102; marriage arranging, 94
DANCING WITH IVA 312
Emanation: Gods creative
process, 50, 177; soul, 178.
See Cosmic cycle; Creation
Emotions: antagonistic, 64;
astral plane, 52; intellect
bound in, 63; maturing of,
71; obstacles, 104; We are
not..., 2, 32
Energy, energies: balancing,
142; of physical plane, 51
Enlightenment: path of, 44,
78; Tirumular, 184; Vedas are
guide to, 154. See Jna
Environment: ahis and, 80,
83; subtle plane, 52
Ethics: chary, 45; scripture
on, 158; summary, 77-80. See
Chary; Dharma; Virtue
Evil: Creed, 211; disc., 56-59;
and good conduct, 76; in
monistic theism, 172; not in-
trinsic, 185; Siddhnta views,
176, 179. See Adharma; Evo-
lution of soul; Satan; Sin
Evolution of soul: culmina-
tion, 54; devas guide, 26; dif-
ficulties, 57; God Realization,
32-33; individualization, 35,
178; inner worlds, 40; Ntha
path, 182; process, 56; world
as arena, 14. See Chakras;
Destiny; Malas; Pdas; Soul;
Spiritual unfoldment
Experience: necessity of, 3. See
Adversity; Evolution of soul
F Family: yurveda vaidya,
106; dharma of, 70-71;
finances, 102; Gurudevas
work, 351-352; harmony,
xxii, 102; husbands role, 87;
joint/extended, 95, 98, 102;
jyotisha str, 106; marriage
problems, 96; monks detach-
ment, 140, 142; saskras,
110; size of, 98; vigil at death,
42. See Children; Gihastha;
Home; Marriage; Parents
Fasting: festivals, 116; kriy
pda, 46; pryopavea, 42. See
Asceticism; Penance; Tapas
Father: & daughters marriage,
94; disciplines, 102; duties to-
ward children, 98-101; head of
family, 95. See Family; Parents
Fear: childrens, 100; of death,
40-41; of God, 66; hellish, 64;
ingested in meat, 83; lower
nature, 44, 82, 83; matur-
ing out of, 3; obstacle, 104;
overcoming, 77, 144; release
from, 30; of unrighteousness,
58; and violence, 82; of the
world, 59-60. See Chakras
Feeding(s): babys first, 110; at
temple, 126
Feet of guru: worshiped, 120
Fellowship: of devotees, 176
313 INDEX
Festivals: chapter, 116-120;
culture, 107; narratives, 160.
See Worship
Fire, flame: consciousness, 47;
creation analogy, 171, 177;
symbolism, xi, 18; in pj,
128; rites, 152; weddings,
112; written prayers, 136
Fives: acts of iva, 18, 20; Pa-
chkshara Mantra, 164, 215;
pacha nitya karmas, 76
Food: babys, 111; offerings, 46,
108; satgurus, 149; vegetarian,
77, 83. See Diet
Form: cosmic cycles, 54, 180;
iva, 50. See Creation; My
Formlessness: See Paraiva
Freedom: and bondage, 62;
childrens, 100; from rebirth, 3
Friends: in extended family,
95; good company, 39, 74
Funeral: rites, 114, 110, 143
G Gndharvaveda, 159
Gaea: Creed, 199; described,
27-28; dharma, 72; festivals,
116, 118; Loving Gaea, 353;
aktis, 118; and iva, 26; wor-
shiped first, 125, 132. See Gods
Gaea Chaturth: major De-
ity festival, 116, 118
Gautama: stras of, 161
Ghee: analogy, 167
Gheraa Sahit: text, 161
Ghosh: pantheist, 171
Girls: rite of passage, 112;
training, 101, 107
Goals: and ramas, 71; ulti-
mate, 6, 36. See Destiny
God (Supreme): See iva
Goddess: not female, 26. See
akti; iva-akti
Gods: communion, 122-124;
Creed, 197-201; disc., 26-30;
Isha Devat, 12; not male, 26;
real beings, 336; iva created,
26; ivaloka, 53; Vedas, 152.
See Mrti; Worship
Good, goodness: of all, 56;
company, 39, 74; conduct, 74-
78; Creed, 211; and evil, 58,
172. See Dharma; Virtue
Good deeds: See Charity;
Karma yoga; Sev
Gorakshanatha: dintha
Sampradya, 182; monistic
theist, 174
Gotra: and archana, 129
Grace: all is, 179; exonera-
tion, 63; of holy ones, 146;
mahpralaya, 54; and pen-
ance, 63; Realization and
satguru, 47; ktism, 10; sup-
plicating, 138; temple, 122;
Va, 164; in Vaishavism, 11.
See Guru
Greed: instinctive, 58; obstacle,
104. See Covetousness
DANCING WITH IVA 314
Gihastha(s): rama, 71; dhar-
ma, 86-102; vs. monasticism,
101, 140; saints, 147. See Fam-
ily; Marriage; Path-choosing
Gihya Stras: smiti, 159
Groom: evaluating, 94. See
Virginity
Guardian devas: at birth, 98
Guests: treated as God, 108
Guru: extended family, 95;
festivals, 120; guidance, 5,
72; holy, 148; holy feet, 120;
Krttikeya, 29; lineages, 8,
183; mantra initiation, 166;
protocol, 149; aivism, 9,
16, 176. See Dksh; Grace;
Gurudeva; Guru-ishya; Sam-
pradya; Satguru
Gurudeva: Kailsa Parampar,
183; life and works, 335-352;
ordination, 186; successor, 342
Guru Gt: guru protocol, 149
Guru Prim: festival, 120
Guru-ishya: in Hinduism, 8;
Ntha Sampradya, 182. See
Bhakti; Devotee; Guru
H Happiness: good con-
duct, 65; and the world, 62
Harmony: with guru, 149;
marital, 93; worship and, 136.
See Concord; Peace
Haha yoga: daily, 105. See
sana; Rja yoga
Haha Yoga Pradpik: impor-
tance, 161
Hatred: instinctive nature, 58;
and violence, 82. See Chakras
Health: yurveda, 106; childs,
99; scriptures, 159. See Diet
Heaven: causal plane, 53;
Gaea oversees, 27; and hell,
82; Vedas on, 69, 132, 148. See
ivaloka; Superconscious mind
Hell: See Naraka; Satan; Sin
Hereditary: gamic knowl-
edge, 156; class and caste, 70;
ivchrya, 131; sthapatis, 123
Himalayan Academy: books &
website, 353; founding, 336.
See Gurudeva
Hindu Heritage Endowment:
founding, 338. See Gurudeva
Hinduism: art and culture,
107; beliefs, xix-xxi; class and
caste, 70; decentralized, 146;
descr., xv-xxi; diversity, xv-
xvi; heritage, 99; population,
xviii, 8; practices, 105; renais-
sance, 345-346; rites, 110;
sacredness of all, 80; sects, 8;
Vedas, 154. See Hindu sects;
How to Become a Hindu; Phi-
losophy; Scriptures
HINDUISM TODAY: international
magazine, 337. See Gurudeva
Hindu New Year: festival, 120
Hindu Press International:
315 INDEX
news online, 341. See Gu-
rudeva
Hindu sects: gamas, 156;
discussion, 8-12; marry-
ing within same, 93; tilaka,
107. See aivism; aktism;
Smrtism; Vaishavism. See
also Darana; Sampradya
Hindu solidarity: Dpval,
120; Gurudeva, 339, 352
Holy day: observed, 76, 116
Holy men and women: spiri-
tual leaders, 146
Holy orders: sannysa, 144
Home: division of labor, 87,
88; dying at, 42; festivals, 116;
purification after death, 114;
sanctuary, 17, 80, 88, 102;
worship, 128, 131, 137-138.
See Family
Home shrine: elegance, 107;
significance, 138. See Worship
Homosexuality: Hindu out-
look, 89; and marriage, 101
Honesty: See rjava
Hospitality: tradition, 108
How to Become a Hindu: text,
340, 353. See Gurudeva
Human dharma: See rama
dharma
Humility: good conduct, 74-
75; sannysins, 144; temple
worship, 124
Husband: and children, 98;
conversion before marriage,
93; dharma, 87; gihastha
rama, 71; rites, 113; and
wife, 86-90, 96. See Family
Hymns: saints, 161; in temple
worship, 125. See Bhajana
I I: See Awareness; Ego; Self;
Soul
Icon: See Mrti
Iconography: gamas, 155
Ignorance: conquest of, 4, 30;
and evil, 58; Pachkshara
Mantra reveals, 164; source
of, 63
Illumination: See Jnana
Illusion: See My; Sasra
Immanence: See Parakti; iva
Individuality: See I
Initiation: See Dksh
Inner light: meditation, 105;
tantras, 104. See Rja yoga
Inner planes: between lives,
40; schools, 52. See Lokas
Inner-plane beings: See Asu-
ras; Devas; Mahdevas
Instinctive mind: good and
evil, 57-59; obstacles, 104;
pdas, 45-46; restraining, 77,
164-5; & sdhana, 5; sannysa,
144; sexuality, 89; violence, 82;
young souls, 48. See Mind
Intellect: adolescent soul, 48;
and instinctive nature, 58;
DANCING WITH IVA 316
and intuition, 104; Nama
ivya and, 164; and sdhana,
5; softening, 46. See Mind
Internet: See Hindu Press In-
ternational; Websites
Intuition: guiding intellect,
104; Nama ivya, 164;
womans nature, 88
Invocation: for child, 113; of
Deity, 132; of peace, 84
Iraivan temple: construction,
336, 338, 350, 352
Isha Devat: Smrtism, 12
varapjana: niyama, 78. See
Worship
Itihsa: epics, 160; smiti, 158
J Jaimini: stras, 161
Jainism: nstika, 170
Japa: daily, 105; nearing death,
42; discussion, 164-166;
niyama, 78; worship, 46, 116,
138. See Mantra
Jti: caste, 70
Jayant: satgurus birthday, 120
Jealous(y): God is not, 66;
hellish state, 64; instinctive
nature, 58; and marriage, 96;
and violence, 82. See Chakras
Jva: See Soul
Jvanmukta: holy, 148; jna
pda, 48. See Jna
Jna: Creed, 209; japa and,
165; Vedas, 154. See Enlight-
enment; Evolution of soul
Jna pda: gama section,
155; descr., 48; worship, 134
Jna akti: and vel, 119
Jnevar: yoga text, 161
Joy: live life joyously, 60;
nature of the soul, 56; and
sorrow, 4, 39, 62, 179
Jyotisha: See Astrology
Jyotisha Vedga: auspicious
timing, 159; smiti, 106
K Kadaitswami: of Kailsa
Parampar, 183, 185
Kailsa Parampar: this Cat-
echism, 162; disc., 183-186;
The Master Course, xxv
Kal-64: skills, 107
Kal: See akti; aktism
Kalpa Vedga: smiti, 159
Kma: purushrtha, 36
Kma Stra(s): smiti, 159
Kanada: stras, 161
Kant: dualist, 171
Kapila: dualist, 171; stras, 161
Karma: and ahis, 81; chil-
dren, 100; Creed, 207; and
death, 42; and dharma, 72;
disc., 38-39; and evil, 56-57,
63; facing, 60; Gaea and,
27-28; harsh, 39, 65-66;
Hinduism, 8; at mahpralaya,
180; mala, 35; and moksha,
36; pluralist view, 179-180;
317 INDEX
resolving, 6, 47, 76; Sid-
dhnta views, 180; and stars,
106; three kinds, 38; waning,
140; wife working, 88. See
Evolution of soul; Malas; Re-
incarnation; Sasra
Karma yoga: chary pda, 44-
45; daily practice, 105. See
Good deeds; Sev
Krttikeya: Creed, 201; discus-
sion, 29, 30; festivals, 116,
119; and iva, 26. See Gods
Kauai Aadheenam: described,
341-342, 352; website, 348
Kavadi: at Tai Pusam, 119
Killing: vs. ahis, 80; diet
and, 83; lower nature, 82
Krtana: Vaishavism, 11
Koas (bodies): soul and, 32
Kisha: Vaishavism, 11
Kittik Dpa: festival, 116-117
Kriy pda: of gamas, 155;
Creed, 209; described, 46;
never outgrown, 134; ni-
yamas, 78; stage, 44. See
Bhakti yoga; Pdas; Worship
Ksham (patience): and hu-
mility, 75; yama, 77
Kulrava Tantra: guru pro-
tocol, 149
Kumbha mela: festival, 120
Kualin: gamas, 155; cau-
tions, 105, 142; Krttikeya, 29;
monism, 172; Naarja, 18;
Ntha Sampradya, 182; in
ktism, 10; satguru guides,
150; and vel, 30; yoga, 44, 47
L Law: dharma, 68; Vedas, 26
Leadership: holy men & wom-
en, 146; swms, 141, 144
Left-hand: ktism, 10
Liberation: See Moksha
Life: crucial junctures, 110; four
goals, 36; God in all things, 2;
living joyously, 60; obstacles,
104; as pilgrimage, 80, 110;
purpose of, 3, 6; sacredness, 17.
See Birth; Death; Sasra
Light: clear white, 42; from
darkness to, 60, 142; divine,
22; festivals, 119-120; jvan-
mukta, 48; soul body, 33
Lineage(s): marrying within,
93; scriptures differ, 158. See
Sampradya
Liturgy: gamas, 156; pujrs
learn, 131; Vedas, 154
Living with iva (text): and
harmony, 107; text, xxv, 353.
See The Master Course
Lokas: Creed, 205; discussion,
50-53. See Antarloka; Bhlo-
ka; ivaloka; Worlds
Love: God is, 14, 156, 167-168;
God ivas, 22-23; in mar-
riage, 92; radiated by soul,
56; sexual expression, 89; in
DANCING WITH IVA 318
worship, 135. See Devotion
Love of God: chapter, 134-138;
key to good conduct, 75;
kriy pda, 46. See Bhakti
Lower nature: described, 44;
and evil, 58; source of vio-
lence, 82, 84. See Chakras
Lust: restraint, 77; lower nature,
44; obstacle, 104. See Chakras
M Madhva: philosophy,
170-171; Vaishavism, 11
Magic: Puras, 160; ktism,
10; Vedas, 153
Mahbhrata: Itihsa, 160
Mahdevas: See Gods
Mahkla: Naarja and, 18
Mahpralaya: descr., 54; two
views, 180. See Cosmic cycle
Mahsamdhi: anniversary
pj, 120; blessings, 41
Mahivartri: ivas great
night, 116-117, 124
Mahvkya: great sayings, 191
Mahevara: iva as obscurer, 20
Ml: See Beads
Malas: Creed, 203; and soul,
35. See Evolution of soul
Manomaya koa: dropped off,
40; and soul, 32
Mantra: in gamas, 155-156;
Creed, 215; daily, 78, 105,
107; priest, 131; in ktism,
10; worship, 132; yogic tool,
21. See Japa; Pachkshara
Mrga(s): stages, 209. See Evo-
lution of soul; Pdas
Marriage: arranged, 92-94;
covenant, 92, 96; disc., 86-90,
92-96, 98-99; faithfulness, 77;
reaffirmation, 114; saskra,
110, 112; scripture on, 86, sex,
90, 96; successful, 92-93, 96;
suitability, 101. See Family
The Master Course: discussion,
xxv-xxvi. See Gurudeva
Mati (cognition): Krttikeya,
29; niyama, 78
My: Gods creation, 54; at
mahpralaya, 180; mala, 35;
monism-pluralism debate,
177, 179; playground, 56. See
Cosmos; Malas; Sasra
Meat: consumption of, 77, 83
Medical ethics: death, 42
Meditation: and conception,
98; daily, 78, 105; foundation,
xxv; on God, 35, 66; holiness,
146; for peace, 84; for per-
spective, 59; after pj, 126,
138; yoga pda, 47, 155. See
Rja yoga
Memory: death and, 41;
Gaea, 28, 72; intellect, 104.
See Saskras; Subconscious
mind; Vsans
Men: choosing spouse, 93; fam-
ily role, 87-88, 102; monastic
319 INDEX
life, 140; path-choosing, 101
Menses: rite of passage, 112;
and temple, 124
Merger (soul with iva): See
Mahpralaya; Vivagrsa; Yoga
Merging with iva: text, xxv,
353. See The Master Course
Meykandar: dualist, 171
Meykandar stras/Stras:
pluralism, 176
Mind: cleared by vel, 30; cun-
ning, 150; healing powers of,
106; peace of, 84; purifying,
65, 105; three phases, 58;
transcending, 6, 150; vsans,
104; We are not, 2. See
Awareness; Chakras; Soul
Moderation: niyama, 77
Modesty: of attire, 107; good
conduct, 74-75; soul, 58
Moksha (liberation): ahis,
80; Creed, 207; dharma and,
68; Naarja, 18; path to, 3; in
aivism, 14; Self Realization
and, 6; souls destiny, 36, 66,
117. See Destiny; Evolution of
soul; Nirvikalpa samdhi
Monastic: family of, 101
Monasticism: vs. householder
path, 101, 140; initiation,
143; path of, 140-144; in
Vaishavism, 11; vows, 144.
See Brahmacharya; Path-
choosing; Sannysa
Monism (advaita): dualism and,
170-174; in aivism, 14; in
ktism, 10; theism and, 172.
See Dualism; Monistic theism;
Nondualism; Pluralism
Monistic aiva Siddhnta:
and pluralism, 176-180; this
Catechism, 162
Monistic theism: discussion,
172-174; doctrine, 176-180;
Ntha Sampradya, 182;
aivism, 14; Vedas, 174
Moral law: and dharma, 70
Mother: and children, 87-88,
100; duties, 88, 95; rites dur-
ing pregnancy, 113
Mountain path: analogy, 172
Mudr: in worship, 125, 132
Muhrtas: timing, 105-106
Muni: holy one, 147-148
Mrti: traditional forms, 24;
worship, 130, 132. See Worship
Murugan: See Krttikeya
Music: sacred, 17, 107; in
scripture, 158-159
Mystery: image worship, 130;
souls two perfections, 34;
theology expresses, 170; ulti-
mate reality, 21
Myth: in Hinduism, 158, 160
N Nda: tattva, 50
Ns: husband-wife, 90
Nakshatra: and archana, 129
DANCING WITH IVA 320
Nallur temple: Chellappan,
185; Yogaswami, 186
Nama ivya: See Pachk-
shara Mantra
Nandinatha: Kailsa Param-
par, 183
Nandintha Sampradya: dis-
cussion, 182-186; The Master
Course, xxv
Nrada Stras: bhakti, 161
Naraka (hell): asuras, 26; de-
scribed, 52, 64, 82; Gaea &,
27. See Chakras; Lokas; Sin
Nstika: rejecting Vedas, 170
Naarja: Primal Soul, 24;
symbolism, 18. See Cosmic
dance; Paramevara; iva
Natchintanai: sacred hymns,
162; Yogaswami, 186
Nthas: and Meykandar, 176
Ntha Sampradya: disc., 182
Nation: and dharma, 70;
karma of, 38; peace in, 84
Nature: prakiti, 51; ita, 68-
69; sacred, 80; Vedas, 153
Nayanar saints: hymns, 161
Neti, neti: seeking Self, 21
Nimbarka: Vaishavism, 11
Nirvikalpa samdhi (Self
Realization): Absolute Be-
ing, 21; destiny, 3, 6, 33, 36;
evolution after, 33; jna
pda, 44, 48; sannysin, 142;
satgurus guidance, 47, 149.
See Moksha; Paraiva; Rja
yoga
Nityananda: taught monistic
theism, 174
Niyama: See Yama-niyama
Nondualism: qualified, 11. See
Dualism; Monism; Pluralism
Noninjury: See Ahis
O Obedience: vow, 144
Observances: daily, 105; kriy
pda, 46; niyamas, 78; pa-
cha nitya karmas, 76
Obstacles: and Gaea, 27;
listed, 104; purpose of, 28.
See Adversity; Concealing
grace; Evolution of soul
Ocean: See Analogies
Offering(s): archana, 129;
home shrine, 137-138; tem-
ple, 125, 135. See Worship
Omniscience: iva, soul, 35
Oneness: See Monism
Opposites: and evil, 179; truth
beyond, 62
P Pda(s): in gamas, 155;
Creed, 209; disc., 44-48. See
Evolution of soul
Paddhati(s): smiti, 159
Pain: meat, 83; not inflicting,
80; selfishness brings, 39
Pacha Gaapati festival: har-
mony and gift-giving, 118;
321 INDEX
origin, 338. See Gurudeva
Pachkshara Mantra: Creed,
215; disc., 164-166. See Japa
Pacha nitya karmas: good
conduct, 76. See Observances
Pachartra: Vaishava sect, 11
Pachatantra: kath, 160
Panentheism: aivism, 14
Pantheism: proponents, 171
Ppa: See Karma; Sin
Paramevara (Primal Soul,
iva-akti): Creed, 197; descr.,
23; five aspects, 20; souls dif-
ference from, 33; third perfec-
tionof iva, 20; worship of, 24.
See Naarja; Perfections; iva
Parrtha pj: training, 131
Parakti (pure consciousness,
Satchidnanda): Creed, 195;
described, 20, 22, 137; & jna
pda, 48; Kittik Dpa, 117;
monistic theism, 173; realiza-
tion of, 21, 47; second perfec-
tion of iva, 20; souls oneness
with, 32, 34, 56, 178; worship,
24. See Perfections; iva
Paraiva (Self): Creed, 193;
descr., 21; first perfection
of iva, 20; goal, 6, 36, 141;
Mahivartri, 117; monistic
theism, 173; pdas and, 47-
48; Parakti and, 22; pj
and, 126; satguru needed,
150; ivaliga, 24; souls one-
ness with, 32, 34, 178; Vedas,
5. See Nirvikalpa samdhi;
Perfections; Self; iva
Parents: duties, 89, 99-102. See
Family; Father; Mother
Prvat: See akti; aktism
Pupata aivism: separate
realities, 170
Patanjali: on ahis, 80; Kai-
lsa Parampar, 183; stras,
161. See Yoga
Path: back to God, 3; elements,
5; stages, 44-48. See Pda;
Spiritual unfoldment
Path-choosing: youths, 101.
See Gihastha; Monastic
Patience: See Ksham
Pati-pau-pa: oneness of, 14.
See iva; Soul; World
Peace: and ahis, 80; dharma,
72; on earth, 84; maturing
into, 3; prayer for, 129; saints,
147. See Harmony; War
Penance: kriy pda, 46; ni-
yama, 78; for sins, 63, 65; Tai
Pusam, 119; and worship, 128.
See Absolution; Sin; Tapas
Perfections: icons, 24; at
mahpralaya, 54; realization
of, 48; ivas three, 20-23;
souls two, 34; unevolution-
ary, 33. See Paramevara;
Parakti; Paraiva; iva
Personal dharma: See Svad-
DANCING WITH IVA 322
harma
Philosophy, Hindu: overview,
170-174; Puras, 160; read-
ing vs. jna, 48; scripture,
154-156. See Hinduism
Physical body: and Self Real-
ization, 6; and soul, 32. See
Reincarnation
Physical plane: See Bhloka
Pilgrimage: Hindu culture,
107; and karma, 39; kriy
pda, 46; life as, 80, 110; pa-
cha nitya karma, 76
Pillars: of aivism, 17, 122
Planes: See Lokas
Planets: See Astrology; Earth
Pleasure: purushrtha, 36
Pleiades: and Krttikeya, 29
Plotinus: pantheist, 171
Pluralism: in aiva Siddhnta,
176-80. See Dualism; Monism
Possessiveness: & violence, 82
Potentialities: pluralism, 180
Potter: analogy, 171, 177
Poverty: sannysins vow, 144
Pradosha: iva worship, 117
Prakiti: primal nature, 51
Prama: See Prostration
Pryma: haha yoga, xxv;
yoga pda, 47; yogic tool, 21
Pric body: and soul, 32
Prapatti: Vaishavism, 11. See
Bhakti
Prasda: after pj, 125, 129
Pratyhra: yoga, 47
Pryachitta: penance, 63. See
Absolution; Penance
Prayer(s): conception of child,
98, 113; daily acts, 107; holy
days, 116; in Vedas, 153; writ-
ten, 136
Pryopavea: death fast, 42
Pregnancy: rites, 113
Pride: and kavadi, 119; san-
nysin guards against, 144
Priests: archana, 129; discus-
sion, 131-132; invoking God,
128, 132; manuals, 159. See
Pj; Temples; Worship
Primal Soul: See Paramevara
Primal Sound: iva, 23
Primal Substance: Creed, 195;
described, 22; iva, 20
Profession: father-son, 101;
personal dharma, 72
Promiscuity: & marriage, 90
Prostration: to guru, 149;
mens and womens, 125
Protocol: culture, 107; guru,
149; temple, 135
Psychic currents: husband-
wife, 90
Puberty: saskras, 110, 112;
studentship, 71
Pj: daily practice, 78, 105;
described, 128, 132; God in-
voked, 132; kriy pda, 46; in
ktism, 10; temple activity,
323 INDEX
126. See Pjri; Worship
Pujr: duties, 128, 132, 148;
training, 131. See Priests
Puya: See Karma
Puya stra: sacred texts, 158
Puras: contents, 158, 160;
ktism, 10. See Smiti
Pure Consciousness: See
Parakti
Purity: See aucha
Purusha dharma: descr., 87
Purushrtha: See Goals
Q Quantum: healing pow-
ers, 106; light particles, 53
R Radhakrishnan, Dr. S.:
monistic theist, 174
Rage: japa forbidden, 165;
lower nature, 44. See Chakras
Rja yoga: in gamas, 155;
ashga yoga, xxv; prereq-
uisites, xxv; aivism, 9. See
Dksh; Sdhana; Spiritual
unfoldment; Yama-niyama;
Yoga
Rma: story of, 160;
Vaishavism, 11. See
Rmyaa
Ramakrishna: monistic theist,
174; and ktism, 10
Ramanuja: Vaishava, 11, 170
Rmyaa: Itihsa, 160
Ramprasad: mystic poet, 161
Reaction: karma, 35, 38; vs. un-
derstanding, 75. See Karma
Reality: absolute, 21; relative,
54; Sankara, 12; iva, 20-23.
See My; Sasra; World
Reason: intellect, 104
Rebellion: young soul, 45
Reincarnation: approaching
rebirth, 40; Hinduism, 8; and
karma, 32, 38, 40, 81; until
moksha, 36. See Antarloka;
Evolution of soul; Life; Sasra
Religion(s): differences hon-
ored, 15; Eastern vs. Western,
xvii; inner intent, 15; law and
dharma, 70; marrying within,
93; populations, xviii; preser-
vation of, 16; aivism among,
xiii; teaching children, 100.
See Ecumenism
Religious leaders: and family,
95; and peace, 84; sannysins,
144; terminology, 146
Religious solitaire: rama, 114
Remorse: niyama, 78
Renunciation: goal, 141; ini-
tiation, 140; Krttikeya, 29;
monastic tradition, 140-144;
and Paraiva, 6; sages and
satgurus, 147. See Sannysa
Restraints: chary, 77, 102
Revealing grace: gamas, 23;
Naarja symbolism, 18; and
DANCING WITH IVA 324
Pachkshara Mantra, 164
Righteousness: goal, 36
ig Veda: heart of Veda, 153
ishi: holy one, 148
Rishi from the Himalayas:
Kailsa Parampar, 183-184
ita: described, 69; Gods law,
68. See Dharma; Nature
Rites, ritual: in Puras, 160;
temple, 128-137; in Vedas,
153. See Pj; Saskras
Rudra: iva as destroyer, 20
Rudrksha: ml, 165. See Japa
S Sacred literature: and
ruti, 158-162. See Scriptures
Sacrifice: animal, 10; marriage
as, 86, 92; monastic, 141; ni-
yama, 78; as tapas, 78; Vedas
on, 123, 128, 132, 136, 154;
and vegetarianism, 83. See
Offerings; Worship
Sadchra: chapter, 74-78; five
duties, 76
Sadiva: iva as revealer, 20
Sdhaka: described, 148
Sdhana(s): absolving sin, 63;
affirmation of faith, 168;
death as, 41; home shrine,
138; importance, 5; and kar-
ma, 39; Krttikeya, 29; kriy
pda, 46; life itself, 60; Ntha
Sampradya, 182; niyama,
78; path of enlightenment,
44; Puras, 160; sannysin,
141; satguru guides, 150;
smiti, 158; Tai Pusam, 119;
tantra, 104; of worship, 134;
Yogaswami, 186. See Disci-
pline; Guru-ishya; Rja yoga
Sdhu: described, 140, 148
Safety: parents duty, 99
Sage(s): described, 146-148
Sahasra lekhana sdhana:
example, 168
Saints : described, 146-147
aiva gamas: basis, 162; con-
tents, 155; and Tirumular, 184
aiva Siddhnta: Kailsa
Parampar, 162, 183; one
of six schools, 9; Tirumular,
184; two schools of, 176-180
Saiva Siddhanta Church:
founding, 335. See Gurudeva
aivism: antiquity, xiii, 9;
adaptability, 16; affirmation
of faith, 167; gamas, 155;
context, xii-xiii; Creed, 193-
215; descr., xii-xiv, 9, 14-18;
festivals, 116; Hindu sect, 8;
monistic theism, 174; Ntha
Sampradya, 182; Pachk-
shara Mantra, 164; sacred-
ness of life, 17; siddha yoga,
9; three pillars, 17, 122. See
Hinduism; Hindu sects
aivite Creed: disc., 191;
Gaea, 199; God ivas
325 INDEX
three perfections, 193-197;
goodness of all, 211; karma,
207; Krttikeya, 201; lokas,
205; mrgas, 209; moksha,
207; Pachkshara Mantra,
215; sasra, 207; soul, 203;
temple worship, 213
aivite Hindu Religion:
childrens course, 339. See
Children; Education; Parents
akti (uppercase): instrumen-
tal cause, 171, 176; in aktism,
10; Smrtism, 12. See Goddess
akti(s) (lowercase): Gods
power, 171, 176; in temple,
122, 124, 126; vel, 30
aktipta: from satguru, 150
ktism: gamas, 155; de-
scribed, 10; Hindu sect, 8.
See Hinduism; Hindu sects
Salt: in water, analogy, 178
Samdhi: See Nirvikalpa
samdhi; Savikalpa samdhi
Sahit(s): Vedic hymns, 153
Sampradya: authority, 146;
and mantra, 166. See Lineage
Sasra: Creed, 207; cycle, 40.
See My; Reincarnation
Saskras: of adulthood, 86,
112-3; of childhood, 99, 111;
good conduct, 76; impres-
sions, 104; sacraments, 8, 110-
114. See Subconscious mind
Sanatkumara: in Kailsa
Parampar, 183
Sanctum: of the heart, 134; of
temple, 122, 125
Sandhy upsan: vigil, 105
Sankara: philosophy, 170;
Smrtism, 12
San Mrga: spiritual path, 3,
182; pdas, 44
Snnidhya: after worship, 137
Sannysa: rama, 71, 114;
dharma, 140-144; dksh, 36,
114, 143-4. See Renunciation
Sannysins (swms): consult-
ing, 76; descr., 140, 148; hon-
oring, 108; sushum, 142;
vows, 144. See Monasticism
Satan: none, 64; Western con-
cept, xix. See Evil; Hell; Sin
Satchidnanda: See Parakti
Satguru: Creed, 209; descr.,
146-147; guide, 47, 141;
initiation from, 143; need for,
62, 76, 150. See Bodhinatha;
Guru; Gurudeva; Sampradya
aucha (purity): cultivating,
75; yama, 77; holy ones, 146-7
Savikalpa samdhi: Sat-
chidnanda, 47. See Rja
yoga
Syujya: ivasyujya, 150
School(s): inner-plane, 52
Scriptures: daily study, 105;
death (reading before), 42;
kriy pda, 46; and marital
DANCING WITH IVA 326
harmony, 96; aiva Siddhn-
ta, 162; kta, 10; Smrta, 12;
smiti, 158-162; ruti, 152-
156; studying, 116; Vaishava,
11. See gamas; Vedas
Seers: lineage, 162; ishis, 148
Self (God): attainability, 5; na-
ture of, 6, 21, 34; satguru as
guide, 150; seeking after wor-
ship, 126; iva is, 20; sought
at death, 42. See Paraiva;
Self Realization; iva; Soul
Self-control: and good con-
duct, 74; peace on earth, 84.
See Discipline; Yama-niyama
Selfishness: and confusion,
39; kavadi, 119; lower nature,
44. See Chakras; Ego; Soul
Selflessness: in marriage, 92;
monastics, 141; results, 39
Self Realization: See Destiny;
Nirvikalpa samdhi; Self
Senses: physical plane, 51;
withdrawal of, 47. See My
Sev: in chary pda, 44-45.
See Karma yoga
Sex: education for children, 99;
Hindu view, 89-90; in mar-
riage, 90, 96; purity, 77; soul
is neither, 32. See Virginity
Sha darana: texts, 161
Siddhnta: in aivism, 14
Siddhnta ravaa: niyma, 78
Siddha Siddhnta Paddhati:
smiti, 159; yoga text, 161
Siddha yoga: Gorakshanatha,
182; in Kailsa Parampar,
183; in aivism, 9; Tiruman-
tiram, 162
Siddhis: Kadaitswamis, 185;
Tirumulars, 184
Sikhism: nstika, 170
Sin: disc., 62-66; and vel, 30.
See Adharma; Evil; Penance
ishya: See Guru-ishya
iva: Absolute Being, 21, 193;
absolutely real, 54; absorbs all,
180; affirmation of faith, 168;
cause, 176; Creed, 193-197;
dance, see Cosmic dance; de-
scr., v, xii, 20-24; and dharma,
68; and evil/ wrongdoers, 57,
59, 66, 179; evolving soul
and, 45-48; festivals, 116-117;
five acts, 20, 23; and Gods,
26; and His creation, 2, 177;
immanent, 2, 50, 56, 66, 173,
177; invoking, 128; know-
ers of, 150; as Love, 14, 168,
195; mind, 22; mrtis, 24,
130; Naarja, 18, 24; Ntha
Sampradya views, 182; not
wrathful, 66; perfections,
20-23, 34, 48, 54; pervading
His creation, 2, 66, 173, 177;
satguru, 150; and soul, 2-3, 6,
33-34, 56, 178; visions, 23. See
Cosmic dance; Merger; Mrti;
327 INDEX
Perfections; Samdhi; Worship
ivchrya: duties, 131
ivaliga: Paraiva, 24; aiva
Siddhnta, 176. See Mrti
ivaloka: Creed, 205; descr.,
53; ivas creation, 50; souls
evolution, 36. See Lokas
iva-akti: See Paramevara
ivasyujya: path to, 150
iva Stras: yoga text, 161
Skanda: See Krttikeya
Skanda Shashh: Krttikeya,
festival, 116, 119. See Festivals
Smrtism: described, 12; Hin-
du sect, 8. See Hinduism
Smiti: discussion, 158-161;
Smrtism, 12. See Scriptures
Social dharma: See Vara
dharma
Society: Bhrata, 154; class &
caste, 70; and marriage, 86;
and religion, 15; withdrawal
from, 114
Sons: duties of eldest, 95; path-
choosing, 101
Sorrow: bound to joy, 62; ob-
stacle, 104
Soul: gamas, 155; bringing
into birth, 98; Creed, 203;
death transition, 114; destiny
of, 6, 33, 36, 174; disc., 32-36;
eternal, 41; evolution, 33, 36,
44-48; good and evil, 58, 66;
goodness of, 56; intellect, 58;
old, 36, 113; Primal, 23; pu-
rity, 74; reincarnation, 32, 40;
and iva, 23, 33-34, 56, 176-9;
suffering, 62; and world, 60;
young, 44-45, 63. See Destiny;
Evolution of soul; Sasra
Soul body: descr., 53; iva and,
32-34, 178; temporary differ-
entiation, 173-174, 178
Spinoza: pantheist, 171
Spirituality: discipline, 5, 80;
Krttikeya, 29; parampar,
183; path, 3; peace, 84; quali-
ties, 17; suffering and, 62;
temple worship, 134; vel, 30
Spiritual unfoldment: dancing
with iva, 5; foundation for,
xxv; initiation, 166; karma
catalyzes, 39; in marriage, 93;
obstacles, 104; steps on path,
xxv. See Evolution of soul;
Mrgas; Rja yoga; Samdhi
Spouse: loyalty, 90; selection of,
94. See Betrothal; Marriage
rauta Stras: smiti, 159
r Chakra: in ktism, 10
Sri Lanka: and Kailsa Param-
par, 183; Yogaswami, 186
r Rudram: Mahivartri, 117
ruti: disc., 152-156; and
smiti, 158. See Scriptures
Stages: of inner progress, 209;
life and dharma, 71; of mani-
festation (tattvas), 50. See
DANCING WITH IVA 328
rama dharma; Pdas; Steps
Stars: influence, 106
Steps: marriage rite, 112; of
rja yoga, xxv
Sthpatyaveda: smiti, 159
Stoics: pantheists, 171
Str dharma: described, 88
Stubbornness: resisting iva, 4
Student: stage of life, 71, 111
Subconscious mind:
saskras, 110; & satguru,
150; subliminal traits, 104.
See Mind
Subramuniyaswami, Sivaya:
See Gurudeva
Subsuperconscious mind:
kriy, 48. See Mind
Subtle body (astral body): be-
tween births, 40; core of, 34;
Creed, 205
uddha aiva Siddhnta: this
Catechism, 162; Tiruman-
tiram, 14, 156. See Monistic
theism
Suffering: karma, 56-57; pur-
pose, 62-65. See Karma
Suicide: consequences, 42
ulba stras/Stras: Kalpa
Vedga, 159; smiti, 159
Superconscious mind: causal
plane, 53; refinement, 58, 65;
soul, 32; yoga, 48. See Mind
Surdas: life and work, 161
Srya: Smrtism, 12; Tai Pon-
gal festival, 120
Sushum: sannysin and, 142
Svadharma: described, 72;
Gods law, 68. See Dharma
Swms: See Sannysins
T Tagore: mystic poet, 161
Tai Pongal: festival, 120
Tai Pusam: festival, 116, 119
Tantra, tantrism: gamas,
155; yurveda, 106; in k-
tism, 10; Vedic, 104; yogic, 21
Tao: ita, 69
Tao te Ching: Taoism, 154
Tapas (austerity): Ntha, 182;
niyama, 78; and pdas, 47-48;
from satguru, 62, 150; tapas-
vin, 148; and vel, 30; Vedas, 3
Tattvas: creation, 50
Technology: boys training,
101; and religion, 16
Telephone: analogy, 130
Temple(s): gamas, 152, 155;
building, 123; disc., 122-126;
festivals, 116, 120; impor-
tance, 17. See Pjri; Worship
Terminal illness: fasting, 42
Theism: belief, 171; monistic,
176; reality of God, 173; in
aivism, 14, 174
Three worlds: See Worlds
Tilaka: sectarian marks, xx,
105, 107
Time: created by iva, 50; and
329 INDEX
Gaea, 28, 72; Mahkla, 18;
mahpralaya, 54, 180
Tirukural: teachings, 108, 162;
Weavers Wisdom, 353
Tirumantiram: monistic the-
ism, 176; on pdas, 45-46;
Siddhnta-Vednta, 162; Ti-
rumular, 184; yoga text, 161
Tirumular: Kailsa Parampar,
183-184; and Meykandar,
176; monistic theist, 174; on
ivas dance, v
Tirumurai: teachings, 162
Tiruvasagam: sacred text, 161
Tithing: Gods Money, 338. See
Daama
Tithis: days of worship, 117
Tolerance: ahis, 81; and
peace, 84; in aivism, 15;
spirit of Hinduism, xvi-xvii
Tradition(s): respect for all,
15; sannysin follows, 144;
smiti, 158
Traits: subliminal, 104
Trance: kta mediumship, 10
Transcendence: See Paraiva
Tribalism: Hinduism, 170
Trila: icon, 24
Truth: one, 15, 155; search for,
62; yama, 77
U Uchisha: gurus, 149
Unfoldment: See Spiritual
unfoldment
Universal dharma: See ita
Upade: satguru, 147
Upgamas: smiti, 159
Upanishads: and Smrtism,
12; translated widely, 154; Ve-
das, 153. See Vedas; ruti
Upsan: daily worship, 76,
105; Vedas guide, 154
Upasarga: obstacles, 104
Upaveda: smiti, 159
Utsava: religious duty, 76
V Vachanas, 161
Vaiksi Vikham: Krttikeya,
119; major festival, 116
Vairg(s): Mahivartri, 117
Vaishavism: gamas, 155;
descr., 11; Hindu sect, 8; Ra-
manuja, 153. See Hinduism
Vallabhacharya: monistic
theist, 174
Vnaprastha rama: entrance
into, 114; retirement, 71
Vanity: release from, 30, 119
Vara dharma: described, 70;
Gods law, 68; and personal
dharma, 72. See Dharma
Vsan(s): saskras, 104
Vasugupta: philosophy, 174
Vedga(s): smiti, 159
Vednta: and monistic the-
ism, 174; in aivism, 14; sha
darana, 170
Vedas: disc., 152-154; Hin-
DANCING WITH IVA 330
duism, 8; teachings, 162;
monistic theism, 174; Nama
ivya, 164; rejection of, 170;
ktism, 10. See ruti
Vegetarianism: yurveda, 106;
importance, 83; and san-
nysa, 144. See Ahis
Vel: Creed, 201; described, 30;
Krttikeya, 119
Videhamukti: at death, 42
Vigil: performed daily, 105.
See Sdhana; Worship
Vinyaka Vratam: major
Gaea festival, 116, 118
Violence: and ahis, 80; in
the home, 351; karma, 81;
meat eating, 83; overcoming,
84; source, 82. See Ahis;
Antagonism; Conflict
Virginity: good conduct, 75;
for stable marriage, 90. See
Brahmacharya; Marriage
Virtue: good conduct, 74, 76;
lack, 65; spiritual path, 44. See
Chary; Good; Yama-niyama
Visarjana: and Gaea
Chaturth, 118. See Festivals
Vishu: iva as preserver, 20;
Smrtism, 12; Vaishavism,
11. See Paramevara;
Vaishavism
Visions: of iva, 23; and
temples, 123
Viishdvaita: and monistic
theism, 173
Viuddha chakra: and subtle
plane, 52. See Chakras
Vivagrsa (merger): beyond
moksha, 33, 36; ocean anal-
ogy, 178; perfect oneness, 6,
173, 180; Vedas, 174. See Evo-
lution of soul; Mahpralaya
Vrata (vows): ahis, 80; chas-
tity, 112; marriage, 86, 114;
niyama, 78; sannysins, 144;
tithing, 108
Vyaghrapada: and Kailsa
Parampar, 183
W War: and belief, 82. See
Antagonism; Conflict; Violence
Wave: analogy, 50, 177
Websites: Himalayan Academy,
353; TAKA, 348
Wedding: auspicious day, 119;
pendant, 112; temple, 126
Wheel: analogy, 113, 154
Who am I?: answer, 2
Wife: and children, 98; dharma,
88; femininity, 96; gihastha
rama, 71; and husband, 86,
89, 93, 96; pregnancy rites,
113; working in the world, 88.
See Marriage; Mother; Women
Will: free, 38, 59; of God, 23;
and Krttikeya, 29; survives
death, 41; yogs, 21. See Des-
tiny; Freedom; Karma
331 INDEX
Wisdom: jna pda, 48; path
of enlightenment, 44; the
only rigid rule, 89. See Jna
Women: choosing spouse, 93;
qualities, 88; and sannysa,
143. See Mother; Wife
Word of God: ruti, 152
World(s): in gamas, 155;
communing, 122-123, 136;
Creed, 205; disc., 50-54; good
and purposeful, 56; living
positively in, 60; monism-
pluralism, 177; monistic view,
170; in Pachkshara Mantra,
164; pervaded by iva, 20, 22,
50, 179; sacredness, 4; Sid-
dhnta views, 177, 179-180;
suffering, 62. See Cosmology;
Creation; Lokas; My
Worldliness: rejected by san-
nysin, 144. See Renunciation
Worship: absolves sin, 63;
aftermath, 126; gamas, 128,
152, 155; chary pda, 134;
Creed, 209, 213; before death,
42; disc., 128-132, 134-138;
family, 99; and fine arts, 107;
Gaea first, 27; God and
Gods, 26; good conduct, 76;
human dharma and, 71; im-
age, 24; inner planes reached
by, 53; kriy pda, 46; Ntha
Sampradya, 182; niyama, 78;
outer & inner, 126; in present
times, 16; aiva Siddhnta,
9, 176; Smrta, 12; in temple,
125-6, 137; and unfoldment,
44; Vedas, 153-4. See Bhakti;
Festivals; Home shrine; Mrti;
Offerings; Prayer; Pj; Temple
Y Yaja: Vedic fire ritual, 152
Yama-niyama: listed, 77-78;
rja yoga, xxv. See Chary;
Conscience; Dharma
Yantra: in ktism, 10
Yoga: in gamas, 155; of y-
urveda, 106; and causal plane,
53; daily practices, 105; near-
ing death, 42; human dharma
and, 71; Krttikeya, 29; Ntha
Sampradya and, 182; path
to God, 3; aivism, 9; in k-
tism, 10; sannysa, 142; sha
darana, 170; as tantra, 104;
treatises, 161; uniting with
God, 47. See Rja yoga
Yoga pda: gamas section,
155; Creed, 209; described,
47; temple worship, 134
Yoga Stras: sacred text, 161
Yogaswami: initiation, 186; Kai-
lsa Parampar, 183; monistic
theist, 174; teachings, v
Yoga Vsishha: yoga text, 161
Yog: described, 148; search for
Reality, 21; worship, 137
333 INDEX
v.cv scviv1uvv souvcv, v.cv
Introduction
v Tirumantiram :,8,, :,,, :,,,. TM
xiv Bihad. U. I.,.:8. HH, :o:
Maala :: Self Realization
:SYV, Bihad. U. ..I8. UpP, I,,
, KYV, Maitr U. .,. UpR, 8Io
AV, Mund. U. :.I.Io. no UpR, o8:
,AV, Mund. U. ,.:.. no UpM, 8I
oSYV, Paigala U. .Io. UpR, ,:I
Maala i: Hinduism
8AV, Kaivalya U. 8. no UpR, ,:8
,KYV, vet. U. .Io. no UpR, ,,o
IoDev Gt, ,.,:. DG, 88
IIBhagavad Gt ,.::. VE, Ioo
I:C. Jewel of Discrimination. CJ, 8,
Maala : Saivite Hinduism
ITirumantiram I,:. TM
I,AV Sam. ,.,:.I
IoRV, Aitareya U. Invocation. UpP, ,,
I,RV Sam. I.8,.8. RvP, :8,
I8Migendra AGj :.A,. MA, ,8
Maala {: Our Supreme God
:oKYV, Maitr U. ,.:. no UpH, :,
:IAV, Mund. U. :.I.:. MU, ,,
::KYV, vet. U. o.II. UpM, ,,
:,Raurava AGk o,.:o. AK, ,I
:Tirumantiram :,::. TM
Maala ,: Lords of Dharma
:oAV, Mund. U. :.I.,. UpR, o8I
:,Tirumantiram, Invocation. TM
:8Migendra AGj I,.A.,. MA, :8,
:,SV, handogya U. ,.:o.:. UpH, :o:
,oTirumurai II. KD, ::
Maala o: The Nature of the Soul
,:KYV, vet. U. ,.III:. UpM, ,
,,KYV, vet. U. I.I,. UpR, ,I8
,KYV, Kath U. :.:.I:. UpR, oo
,,Tirumantiram :,,I. TM
Index of Scriptural Verses
stra Udharaasch
l
T
uvo0cuo01 u.cic wi1u siv., vivsis ivom
scviv10vi .vvi.v. 1uis iuix vvoviuis ci1.-
1ios iov vivsis o1 iui1iiiiu i 1ui 1ix1.
Te number at lef is the page on which the verse appears,
followed by the scripture, sourcebook and page number. Ab-
breviations and bibliography are given on pages ,,o-,,,.
DANCING WITH IVA 334
,oKYV, Kath U. :.,.
Maala : Karma and Rebirth
,8SYV, Bihad. U. ..,. no UpH, Io
,,SYV, Bihad. U. ..,. UpH, Io
oSYV, Bihad. U. ..o
ISYV, Bihad. U. ..,. no UpH, Io
:SYV, Bihad. U. ,.,.,o. no UpH, I,,
Maala 8: The Way to Liberation
Tirumantiram I. TM
,Tirumantiram I,o:. TM
oTirumantiram I,o. TM
,KYV, vet. U. :.,. UpP, I,:
8AV, Mund. U. ,.:.,. no UpH, ,,o
Maala p: The Three Worlds
,oAV, Mund. U. I.I.,. no UpR, o,,
,IKYV, vet. U. o.:. UpR, ,,
,:SYV, Bihad. U. I.,.Io. UpH, 8,
,,RV Sam. ,.II,.,. VE, o,
,KYV, vet. U. ,.:. VE, o:I
Maala :o: The Goodness of All
,oKYV, Kath U. ,.II. no UpH, ,,,
,,KYV, Maitr U. ,.:. UpH, I8
,8KYV, Maitr U. o.,. UpM, Io
,,KYV, Maitr U. ,.:. UpH, I8
ooSYV, a U. I. UpM, ,
Maala ::: Sin and Suffering
o:Ajita AG :.Io:.I,. MA, ,
o,RV Sam. :.:8.,. VE, ,I
oSYV, a U. ,. no UpR, ,,o
o,KYV, Maitr U. o.,. UpH, ,
ooMigendra AGj ,.AI. MA, I,8
Maala :i: Four Dharmas
o8SYV, Bihad. U. I..I. no UpH, 8
o,RV Sam. Io.8,.I. RvP, ,,
,oSYV, ata. Brh. I.,.:.I. VE, ,,,
,IKYV, Maitr U. .,. no UpR, 8Io
,:AV Sam. ,.::.,. VE, ,
Maala :: Good Conduct
,KYV, Tait. U. I.II.I. no UpR, ,,,
,,KYV, Maitr U. o.I8. no UpH, ,o
,oKYV, Tait. U. I.II.. no UpR, ,,,
,,AV, Prana U. I.Io. UpH, ,8o
,8AV, Prana U. I.I,. UpH, ,8o
Maala :{: Noninjury
8oAV, ailya U. I.,. UpA, I,,
8ISYV, Bihad. U. ,.,.I,. UpH, IIo
8:KYV, Maitr U. ,.:. UpH, I8
8,Tirukural :o.I; :o.,. WW
8AV Sam. I,.,.I. VE, ,oo
Maala :,: Husband and Wife
8oAV Sam. I.:.,I. VE, :oo
8,AV Sam. o.,8.I:. no AvW, ,,,
88RV Sam. Io.8,.:,. VE, :,,
8,RV Sam. Io.8,.,. VE, :,,
,oAV Sam. ,.,o. VE, :,,
Maala :o: Marriage
,:RV Sam. 8.,I.,. VE, :o,
,,RV Sam. Io.I,I.. VE, 8o,
,RV Sam. Io.8,.:,. VE, :,
,,RV Sam. Io.8,.:. VE, :,o
,oAV Sam. ,.,o.,. VE, 8,,
Maala :: Children
,8RV Sam. 8.,I.8. RvP, ,oI,
,,AV Sam. ,.,o.I:. VE, 8,,
IooSYV Sam. ,.,,. no VE, ,,
IoIRV Sam. ,.,.o. RvP, ,o,,
Io:AV Sam. ,.,o.. VE, 8,,
335 INDEX
Maala :8: Ways of Wisdom
IoYogatattva U. no UpA, I,,
Io,KYV, vet. U. :.I. no UpH, ,,,
IooKYV, Maitr U. o.,. VE, ::
Io,AV Sam. I,.,.Io. GK, IoI
Io8RV Sam. 8.o,.,. no GK, ,,o
Maala :p: Sacraments
IIoAV, Mund. U. :.I.o. no UpH, ,,I
IIIRV Sam. Io.IoI.,. VE, :,,
II:Hirayakei Gihya Stra I.o.:I.:.
VE, :o,
II,SYV Sam. ,.,. VE, ,,,8oo
IIRV Sam. Io.I8.o. VE, oo,
Maala io: Festivals
IIoRV Sam. Io.I,o.:. VE, ,,o,,,
II,KYV, vet. U. ,.II. UpP, I,,
II8RV Sam. :.:,.I. HP, :,I
II,RV Sam. Io.o8.I. VE, 8I:
I:oSYV Sam. ,.,8. VE, ,o:
Maala i:: Siva Temple
I::KYV, vet. U. ,.. VE, ,,,
I:,AV Sam. I,.:.I. VE, ,oo
I: RV Sam. ,.I,.,. VE, 8,
I:,KYV, Tait. Sam., I.o.8.I. VE, oI
I:oAV, Mund. U. I.:.o. VE, I
Maala ii: Temple Rites
I:8RV Sam. Io.I,o.I. VE, ,,o
I:,RV Sam. I.I8,.:. VE, 8Io
I,oKYV, vet. U. ,.,. UpM, 8,
I,IKraa AG I8. no MT, ,,
I,:SYV, ata. Brh. ,...I,. VE, ,,o
Maala i: Love of God
I,AV Sam. Io.8.I :,. VE, 8:8:,
I,,RV Sam. Io.I,I.,. VE, I8o
I,oRV Sam. ,.Io.,. VE, 8I8
I,,AV Sam. ,.:I. VE, ooI
I,8Kraa AG I:. no MT, o,
Maala i{: Monastic Life
IoSYV, Bihad. U. ..::. VE, ,I,
IISYV, Jbla U. ,. VE, o
I:Tirumantiram IoI,. TM
I,AV, Mund. U. ,.I.,. EH, I,,
IKYV, Maitr U. o.:8. UpR, 8,8
Maala i,: Knowers of God
IoRV Sam. I.Io.o. VE, ooo
I,RV Sam. ,.:.:. no AvG, ,
I8AV Sam. II.,.I. AvG, ,,
I,Kulrava Tantra ,.I. no KT, 8
I,oSvyambhuva Stra Io,. AK, ,8
Maala io: Revealed Scripture
I,:Tirumantiram :o. TM
I,,Tirumantiram ,I. TM
I,Prana U. :.o. UpH, ,8I
I,,Tirumantiram :,,,. TM
I,oTirumantiram I:,. TM
Maala i: Secondary Scripture
I,8AV Sam. Io.,.I. VE, o
I,,Jnevar I.,. JN, :,
IooBhagavad Gt I8.,o,I. SH, ,
IoIBhagavad Gt .,,,8. VE, ,:8
Io:Tayumanavar ,.:. PT, :o
Maala i8: Affrmations of Faith
IoNatchintanai, NT, I:,
Io,Tirumantiram ,I. TM
Iooiva Sam. ,.II. SS, :,
Io,Tirumantiram ,oo,. TM
Io8Tirumantiram :,o. TM
DANCING WITH IVA 336
Maala ip: Monism and Dualism
I,oKYV, vet. U. I.I. no UpH, ,,
I,IAV, Mund. U. :.I.I. VE, ,,,
I,:KYV, Maitr U. o.,,. VE, ,I
I,,SYV, a U. ,o. VE, 8II
I,KYV, vet. U. o.o. UpH, o,
Maala o: Views of Reality
I,oTirumantiram ,,. TM
I,,SYV
I,8AV, Mund. U. ,.:.8. UpR, o,I
I,,Tirumantiram I8oo. TM
I8oKYV, vet. U. ,.I. UpP, I,,
Maala :: Himalayan Lineage
I8:Tirumantiram I8,. TM
I8,Tirumantiram ,I. TM
I8Tirumantiram ,:. TM
I8,Natchintanai, NT, I,,
I8oKulrava Tantra 8.,. no KT, ,,
SCRIPTURAL ABBREVIATIONS
AG: gama
AGj: gama, Jna Pda
AGk: gama, Kriy Pda
AV: Atharva Veda
no: Based on
Brh: Brhmaa
Bihad: Bihadyaka
KYV: Kisha Yajur Veda
RV: ig Veda
ata: atapatha
SYV: ukla Yajur Veda
vet: vetvatara
Tait: Taittirya
Mund: Muka
Sam: Sahit
U: Upanishad
BIBLIOGRAPHY
Sources for the quotations cited in
Dancing with iva appear below,
including abbreviation, editor or
translator, title and publisher.
AK:S.K. Ramachandra Rao,
gama-Kosha (gama Encylo-
paedia), Vol. II: aiva and akta
gamas (Bangalore: Kalpatharu
Research Acad., 1990)
AvG:Ralph T.H. Griffth, Hymns
of the Atharva Veda (New Delhi:
Munshiram Manoharlal Publish-
ers Pvt. Ltd., 1985)CJ:Swami
Prabhavananda and Christopher
Isherwood, Shankaras Crest-Jewel
of Discrimination (Hollywood: Ve-
danta Press, 1947)
DG:Swami Satyananda Saraswati,
Devi Gita (Napa, California: Devi
Mandir Publications, 1991)
EH:Karan Singh, Essays on Hindu-
ism (Delhi: Ratna Sagar Ltd., 1990)
GK:David Frawley, Gods, Sages and
Kings, Vedic Secrets of Ancient Civi-
lization (Salt Lake City, UT: Passage
Press, 1991)
GT: G. Vanmikanathan, God
through the Thiruvaachakam; An
Original Interpretation (Tiru-
panandal: Kasi Mutt, 1980)
HH:Organ, Troy, Hinduism, its
Historical Development (Woodbury,
NY: Barrons Educ. Series, 1974)
HP:Alain Danielou, Hindu Polythe-
ism (New York: Bollingen, 1964)
JN:V.G. Pradhan and H.M. Lam-
bert (ed.), Jnaneshvari (Bhavar-
337 INDEX
thadipika), Vol. I (London: Allen &
Unwin, 1967)
KD:Ratna Ma Navaratnam, Kart-
tikeya, The Divine Child (Bombay:
Bharatiya Vidya Bhavan, 1973)
KT:John Woodroff & M.P. Pandit,
Kularnava Tantra (Delhi: Motilal
Banarsidass, 1965)
MA:Michel Hulin, Mrgendragama,
Sections de la Doctrine et du Yoga,
Le Florilege de la Doctrine Sivaite,
Publications de lInstitut Franais
dIndologie, Vol. 63 (Pondicherry:
Institut Franais dIndologie, 1980)
MT:J. W. V. Curtis, Motivations
of Temple Architecture in Saiva
Siddhanta (Madras: Hoe & CO.,
ca 1970)
MU:Swami Chinmayananda, Dis-
courses on Mundakopanishad (Ma-
dras: The Chinmaya Publications
Trust, 4th ed. 1967)
NT:The Sivathondan Society,
Natchintanai, Songs and Sayings of
Yogaswami (Jaffna: The Sivathon-
dan Society, 1974)
PN:Arthur W. Ryder, The Pancha-
tantra (Chicago: Univ. Chicago, 1972)
PR:E.M. Arumuka Cettiyar, Peri-
apuranam (Madras, 1958)
PS:Indira Peterson, Poems to Siva,
The Hymns of the Tamil Saints
(Delhi: Motilal Banarsidass, 1991)
PT:Mutu Coomaraswamy, The
Poems of Tayumanavar (Petaling
Jaya, Malaysia: S. Durai Raja Sin-
gam, 1977)
RvP:Swami Satya Prakash Saras-
vati and Satyakam Vidyalankar,
RgVeda Samhita (New Delhi: Veda
Pratishthana, 1977)
SA:Bruno Dagens, Saivagamapa-
ribhasmanjari de Vedajnana, Vol.
60 (Pondicherry: Institut Franais
dIndologie, 1979)
SH:Klaus K. Klostermaier, A Survey
of Hinduism (Albany, NY:SUNY, 1989)
SS:Rai Bahadur Srisa Chandra Vasu,
The Siva Samhita (New Delhi: Ori-
ental Books Reprint, 1979)
TM:B. Natarajan et al., Tirumanti-
ram (Kapaa, HI: Himalayan Acad-
emy, 1982)
UpA:Thirty Minor Upanishads,
Including the Yoga Upanishads, K.
Narayanasvami Aiyar (Oklahoma:
Santarasa Publications, 1980)
UpH:Thirteen Principal Upani-
shads, Robert E. Hume (Madras:
Oxford University, 2nd ed., 1931)
UpM:The Upanishads, Juan Mas-
caro (Baltimore: Penguin, 1965)
UpP:The Upanishads, Breath of the
Eternal, Swami Prabhavananda and
Frederick Manchester (Hollywood,
CA: Vedanta Press, 1971)
UpR:The Principal Upanishads, S.
Radhakrishnan (New York: Harper
and Brothers, 1953)
VE:Raimundo Panikkar, The Vedic
Experience (Delhi: Motilal Banar-
sidass, 1989). Used extensively in
Dancing with iva by permission.
WW:Subramuniyaswami, Sivaya,
Weavers Wisdom, An American
English translation of Saint
Tiruvallulars Tirukural (Kapaa, HI:
Himalayan Academy, 1999)
ABOUT THE AUTHOR 339
About the Author
O
ci i . cvi.1 wuiii o 1uis i.v1u 1uivi
.visis . so0i wuo, nv iivic uis 1v.ui1io
vicu1iv .u wuoiiv, viviic1s uis v.1u .u
a becomes a light to the world. Satguru Sivaya Subramuni-
yaswami (1927-2001) was such a being, a shining example
of awakening and wisdom, a leader recognized worldwide
as one of Hinduisms foremost ministers. As a youth, he
was trained in classical Eastern and Western dance and in
the disciplines of yoga. Becoming the premier danseur of
the San Francisco Ballet by age 19, he renounced the world
at the height of his career and traveled to India and Sri
Lanka in quest of Absolute Truth. In the caves of Jalani in
1949, he fasted and meditated until he burst into enlighten-
ment. Soon thereafter, he met his satguru, Sage Yogaswami,
who gave him the name Subramuniya, initiated him into
the holy orders of sannysa and ordained him into his
lineage with a tremendous slap on the back, saying, This
sound will be heard in America! Now go round the world
and roar like a lion. You will build palaces (temples) and
feed thousands. While in Sri Lanka, he founded Saiva Sid-
dhanta Church, the worlds frst Hindu church, now active
in many nations. In late 1949 he sailed back to America and
embarked on seven years of ardent, solitary yoga and
meditation which brought forth faculties of clairvoyance
and clairaudience, culminating in Cognizantability, a col-
lection of profound aphorisms and commentary on the
states of mind and esoteric laws of life. In 1957, Subramu-
340
niyaswami, affectionately known as Gurudeva, founded
Himalayan Academy and opened Americas frst Hindu
temple, in San Francisco. He formed his monastic order in
1960. In Switzerland, 1968, he revealed Shm, a mystical
language of meditation that names and maps inner areas
of consciousness. From 1967 to 1983 he led fourteen In-
nersearch pilgrimages, guiding hundreds of devotees to the
worlds sacred temples and illumined sages. In 1970 Gu-
rudeva established his world headquarters and monastery-
temple on Kauai, northernmost of the Hawaiian Islands.
Beginning in the 1970s and continuing to 2001, he gave
blessings to dozens of groups to build temples in North
America, Australia, New Zealand, Europe and elsewhere,
gifting Deity images, usually of Lord Gaea, to 36 temples
to begin the worship. Over the years, he personally guided
groups of trustees through each stage of temple develop-
ment. He thus authenticated and legitimized the establish-
ment of the temple as essential to any Hindu community.
His relentless drive to establish Hindu worship in the West
was based on his revelatory mystic visions of the Gods not
as symbolic depictions but as real beings who guide and
protect mankind, with whom we can commune most ef-
fectively through consecrated temples. In I,,,, after es-
tablishing Kadavul Temple, he clairvoyantly read from in-
ner-plane libraries to bring forth Lemurian Scrolls and
other esoteric writings to guide his monastic order and
revive the centrality of celibacy and sexual transmutation.
In I,,,, following a powerful vision of Lord iva, he con-
ceived the San Marga Iraivan Temple on Kauai as the frst
DANCING WITH IVA
ABOUT THE AUTHOR 341
all-granite temple established outside of India. In I,,, he
intensifed requirements for his Western devotees to sever
all prior religious, philosophical loyalties, legalize their
Hindu name and formally enter Hinduism through the
name-giving rite. In I,,, he published Holy Orders of San-
nysa, defning the ideals, vows and aspirations of Hindu
monasticism with unprecedented clarity. That same year,
he began publishing HINDUISM TODAY magazine. His inter-
national Hindu renaissance tours in the early 80s revealed
that Hindus were not globally connected or organized.
Those in India knew little of their brothers and sisters in
South America. Those in Fiji had no knowledge of Hindus
in Europe or Mauritius. Seeing this need, Gurudeva focused
his journal on uniting all Hindus, regardless of nationality
or sect, and inspiring and educating seekers everywhere.
Also in 1979, he produced the frst edition of his Hindu
catechism, later to become Dancing with iva. His travels
in the 1980s brought him face to face with hundreds of
thousands of Hindus, most notably in Sri Lanka, India,
Malaysia and Mauritius, to whom he spread a powerful
message of courage, regenerating pride of heritage. In the
early 80s he established the antiquity and legitimacy of
monistic aiva Siddhnta at international conferences
among pundits who had insisted that Siddhnta is solely
pluralistic. In 1985 Gurudeva adopted Apples Macintosh-
based publishing technology to supercharge his prolifc
outreach through scriptures, books, pamphlets, art, lessons
and later through CDs and the worlds foremost Hindu
websites. In I,8o he founded a branch monastery in Mau-
DANCING WITH IVA 342
ritius, whose government had invited him there to revive a
languishing Hindu faith. That same year, New Delhis
World Religious Parliament named him one of fve modern-
day Jagadchryas, world teachers, for his international
efforts in promoting a Hindu renaissance. Also in I,8o he
created Pacha Gaapati, a fve-day Hindu festival celebrat-
ed around the time of Christmas. In I,8, he published Gods
Money to explain tithing and how it is practiced by mem-
bers of his Hindu church. The year I,8, saw the culmina-
tion of numerous books and pamphlets that later became
part of the Master Course trilogy. In I,,o in Bangalore, he
ceremoniously chipped the frst stone of Iraivan temple and
established a small village where craftsmen and their
families could live and carve this architectural gem by hand
over the next ffteen years. In I,,I he produced the Nand-
intha Stras, 365 aphorisms outlining the entire gamut of
virtuous Hindu living. In I,, Gurudeva founded Hindu
Heritage Endowment, now a multi-million-dollar public
service trust that establishes and maintains permanent
sources of income for Hindu institutions worldwide. In
I,,, he published the fnal edition of aiva Dharma stras,
drawing on aspects of the American church system to make
his organization socially viable and structurally effective.
Therein he fnalized patterns for the future, including the
extended family structure for his missions, and designated
as his successors three of his senior monastics: Acharya
Veylanswami, followed by Acharya Palaniswami and then
Acharya Ceyonswami. From I,,, to :ooI Gurudeva nur-
tured a staunchly Hindu, highly disciplined, global fellow-
ABOUT THE AUTHOR 343
ship of family initiates, monastics and students, training
them to follow the sdhana mrga, the path of yogic striving
and personal transformation, and to assist him in his
global mission. With this competent team and a sophisti-
cated infrastructure, his Church nurtures its membership
and local missions on fve continents and serves, person-
ally and through publications and the Internet, the com-
munity of Hindus of all sects. It furthers the dual mission
of Hindu solidarity and monistic aiva Siddhnta, vowing
to protect, preserve and promote the aivite Hindu religion
as expressed through three pillars: temples, satgurus and
scripture. The recognized hereditary guru of 2.5 million Sri
Lankan Hindus, Gurudeva proclaimed his Church a Jaffna-
Tamil-based organization which branched out from the Sri
Subramuniya Ashram in Alaveddy to meet the needs of the
growing Hindu diaspora of this century. It gently oversees
some 40 temples worldwide. Missionaries and teachers
within the family membership provide counseling and
classes in aivism for children, youth and adults. Gurudevas
numerous books present his unique and practical insights
on Hindu metaphysics, mysticism, culture, philosophy and
yoga. His aivite Hindu Religion childrens course is taught
in many temples and homes, preserving the teachings in
fve languages for thousands of youths. In I,,,, in Delhi,
the World Religious Parliament bestowed on him the title
Dharmachakra for his remarkable publications. The
Global Forum of Spiritual and Parliamentary Leaders for
Human Survival chose him as a Hindu representative at its
momentus conferences. Thus, at Oxford in I,88, Moscow
DANCING WITH IVA 344
in I,,o and Rio de Janeiro in I,,:, he joined religious,
political and scientifc leaders from all countries to discuss
the future of human life on this planet. At Chicagos his-
toric centenary Parliament of the Worlds Religions in
September, I,,,, he was elected one of three Hindus to the
Presidents Assembly, a core group of 25 men and women
voicing the needs of world faiths. Especially in the early ,os
he campaigned for fair treatment of temple priests, name-
ly the same respect enjoyed by the clergy of other religions.
From I,,o onward, Gurudeva was a key member of Vision
Kauai 2020, a group of inspirers (including the Mayor,
county council, business and education leaders) that meets
to fashion the islands future based on spiritual values. In
I,,, he responded to President Clintons call for religious
opinions on the ethics of human cloning. That same year,
he spearheaded the 125th anniversary of Satguru Yogas-
wami and his golden icons pilgrimage around the world,
ending in Sri Lanka. During these fnal years he worked
daily in the morning hours in refning the Shm language
as his supreme gift to his monastic order. In I,,8 Gu-
rudeva began an ardent campaign for the right of children
to not be beaten by their parents or their teachers, helping
parents raise children with love through Positive Discipline
classes taught by his family devotees as their primary com-
munity service. In 1999 he traveled to Mauritius to pub-
licly inaugurate his Spiritual Park as a gift to the island
nation. In :ooo he published How to Become a Hindu,
showing the way for seekers to formally enter the faith,
refuting the dogma that You must be born a Hindu to be
ABOUT THE AUTHOR 345
a Hindu. On August 25, :ooo, he received the prestigious
United Nations U Thant Peace Award in New York (previ-
ously bestowed on the Dalai Lama, Nelson Mandela,
Mikhail Gorbachev, Pope John Paul II and Mother Teresa).
He addressed 1,200 spiritual leaders gathered for the UN
Millennium Peace Summit, with the message, For peace
in the world, stop the war in the home. Upon his return to
Kauai, 350 citizens and county and state offcials gathered
to herald his accomplishments on the island and beyond.
Governor Benjamin Cayetano wrote: I am especially grate-
ful for your efforts to promote moral and spiritual values
in Hawaii. May our people forever embrace the message of
peace you have so eloquently supported in your gracious
wisdom. In November, :ooo, Gurudeva launched Hindu
Press International (HPI), a HINDUISM TODAY daily news
summary for breaking news sent free via e-mail and posted
on the web. In I,,,, :ooo and :ooI he conducted three
Innersearch journeys, taking devotees to Alaska, the Carib-
bean and Northern Europe, consecrating new temples in
Alaska, Trinidad and Denmark. In :ooI he completed his
golden legacy, the 3,000-page Master Course trilogy of
Dancing, Living and Merging with Sivapeerless volumes
of daily lessons on Hindu philosophy, culture and yoga,
respectively. For ffty years, Subramuniyaswami taught
Hinduism to Hindus and seekers from all faiths. Known as
one of the strictest gurus in the world, he was the 162nd
successor of the Nandintha Kailsa lineage and satguru
of Kauai Aadheenam, his 458-acre temple-monastery com-
plex on the Garden Island of Kauai. From this verdant
DANCING WITH IVA 346
Polynesian arama on a river bank near the foot of an ex-
tinct volcano, his monastics continue to promote the
dharma together through Saiva Siddhanta Church, Hima-
layan Academy and Hindu Heritage Endowment, perpetu-
ating the mission given to Gurudeva by his satguru. Guru-
deva departed from this world as courageously as he had
lived in it. Learning on October 9, 2001, that he had ad-
vanced, metastacized intestinal cancer, confrmed by a host
of specialists in three states, all concurring that even the
most aggressive treatment regimens would not prove effec-
tive, he declined any treatment beyond palliative measures
and decided to follow the Indian yogic practice, called
pryopavea in Sanskrit scripture, to abstain from nourish-
ment and take water only from that day on. He left his body
peacefully on the 32nd day of his self-declared fast, at 11:54
pm on Monday, Chitra nakshatra, November 12, 2001, sur-
rounded by his twenty-three monastics. Gurudeva consoled
them, Dont be sad. When I am gone from this world, I
will be working with you on the inside twenty-four hours
a day. The rock-solid foundation for the continuance of
his work is Kauai Aadheenam and its resident Saiva Sid-
dhanta Yoga Order. This group of twelve initiated swms
with lifetime vows and ten brahmachrs, celibate monks,
come from six countries and include both men born into
the Hindu religion and those who converted or adopted
HinduismAsians and Westernersmade strong by de-
cades of Gurudevas loving but strict personal guidance and
insistence on 110 percent performance. In the frst weeks of
his fast, Gurudeva seamlessly transferred his duties and
347
responsibilities to his chosen successor, Satguru Bodhinatha
Veylanswami, 59, a disciple for 37 years, declaring, Bodhi-
natha is the new satguru now. Ever concerned for others,
even on his deathbed, just days before his Great Union, he
whispered in assurance, Everything that is happening is
good. Everything that is happening is meant to be. He
asked devotees worldwide to carry his work and institutions
forward with unstinting vigor, to keep one another strong
on the spiritual path, to live in harmony and to work dili-
gently on their personal spiritual sdhanas. You are all
over-qualifed to carry on. When notifed of Gurudevas
passing, Sita Ram Goel, one of Indias most infuential
Hindu writers and thinkers, wrote, He has done great work
for Hinduism, and the recent reawakening of the Hindu
mind carries his stamp. Ma Yoga Shakti, renowned yoga
teacher, said, For more than fve decades, Subramuniyas-
wami, a highly enlightened soul of the Westa Hanuman
of today, a reincarnation of iva Himselfhas watered the
roots of Hinduism with great zeal, faith, enthusiasm and
whole-heartedness. Sri Shivarudra Balayogi Maharaj of
India said, By his life and by his teaching, Satguru Sivaya
Subramuniyaswami has helped make Hinduism an even
greater gift to humanity. From Jaffna, president of Siv-
athondan Nilayam Arunasalam Sellathurai Swamigal wrote:
The life, mission and mandate of His Holiness Sivaya
Subramuniyaswami form an epic chapter in his unending
spiritual quest leading him to the founding of the Saiva
Siddhanta Church and a monastic order in Hawaiia
magnifcent task! This will ever remain a monument to his
ABOUT THE AUTHOR
DANCING WITH IVA 348
spiritual fervor, proclaiming worldwide, East and West, in
trumpet tones that Swamigal was a trailblazer of Lord ivas
choice to glorify the spiritual heritage and the essence of
aiva Siddhnta. Gurudevas life was one of extraordinary
accomplishments on so many levels; but his greatest siddhi,
to which thousands of devotees will testify, was his incred-
ible power to inspire others toward God, to change their
lives in ways that are otherwise impossible, to be a light on
their path, a mother and father and friend to all who drew
near. Gurudeva lived so profoundly at the center of himself,
so close to the core of being, the heart of Divinity, that
everyone he met felt close to him. He personifed the pure,
blissful soul nature they sought and sensed as the center of
themselves.

Milestones of Ministry
Enumerating a Spiritual Masters Many Gifts to Mankind
Empowered by his Self Realization, his ordination as a
satguru and the blessings of Gods and devas, Gurudeva
contributed to the revival of Hinduism in immeasurable
abundance. He was simultaneously a staunch defender
of traditions, as the proven ways of the past, and a fear-
less innovator, rivaling the ishis of Vedic times in instill-
ing fresh understanding and setting new patterns of life
for contemporary humanity. Here is a partial list of his
trail-blazing mission and accomplishments.
ABOUT THE AUTHOR 349
SPIRITUAL TEACHINGS

Bringing seekers new meaning to life through The

Master Course as a path of self-transformation through
sdhana, a self-initiated journey to bravely, cheerfully
face the karma one has created in the past.

Pioneering the language Shm in 1968 to enhance

seekers yogic efforts and vigorously developing it from
1995 to 2001, as his choicest inner gift to his monastics.

Bringing the Gods out of exile by explaining and

writing about the mysteries of temple worship and the
three worlds of existence from his own experience.

Unfolding theological summations for a religion in

renaissance, such as Four Facts of Hinduism, Nine
Beliefs, Hinduisms Code of Conduct, the 365
Nandinatha Sutras, and a Hindu catechism and creed.

Bringing forth Lemurian Scrolls and other esoteric

writings from inner-plane libraries to guide his monas-
tic order and revive the centrality of celibacy and sexual
transmutation.

Translating and publishing Tiruvalluvars ethical mas-

terpiece, the Tirukural, in modern, lucid English.
LEADING THE HINDU RENAISSANCE

Building Hindu pride; convincing Hindus everywhere

to stand up and proclaim themselves Hindus and stop
repeating equivocal slogans like, Im not really a Hindu.
I am a universalista Christian, a Jew, a Muslim and a
Buddhist.

Proclaiming that Hinduism is a great, living religion,

DANCING WITH IVA 350
not a archeologic relic of the past as oft depicted by
Western scholarsone that should be presented by
Hindu writers, as he did in his peerless publications.

Teaching Hinduism to Hindus, awakening their self-

appreciation as a world community, blessed inheritors
of a grand civilization and culture, indeed, the religion
best suited to the new age.

Rescuing the word Hinduism from its fallen status as a

dirty word and restoring it to its age-old glory.

Heralding sectarianism when the prevailing trend was

bland uniformity, insisting that only if each denomina-
tion is strong and faithful to its unique traditions will
Hinduism itself be strong.

Championing the centrality of temples, legitimizing

their establishment, and authenticating their purpose.
CORRECTIVE CAMPAIGNS

Dispelling myths and misinformation about

Hinduism through HINDUISM TODAY for two decades.

Promoting the Vedas and gamas as the holy bible of

Hinduism, rather than the mythological Puras and
the historical Bhagavad Gt.

Establishing rational mystical explanations for Hindu

practice to displace the Puric comic book mentality.

Reinstating ahis, noninjury, as the cardinal ethic of

Hinduism when militants were promoting righteous
retaliation, often by citing the Bhagavad Gt.

Rejecting traditional stories that glorify violence, such

as many found in the Periyapuranam.
ABOUT THE AUTHOR 351

Repopularizing iva as a God of love to be worshiped

by all devotees, not a fearsome being approached only
by ascetics. Assuring Hindus it is all right, in fact nec-
essary, to have Lord iva in the home.

Speaking for the purity of Hindu monasticism and

against the idea of married swms and mixed-gen-
der ramas.

Campaigning against the use of illegal drugs by expos-

ing the harmful effects and karmic consequences.

Combatting unethical Christian conversion by enhanc-

ing Hindu education, exposing the devious tactics of
evangelists and the immaturity of faiths that consider
theirs the only true path and aggressively seek to com-
pel others to adopt it.

Debunking the notion that All religions are one and

publishing a comparative summary of the major reli-
gions of the world, side by side with prominent secular
philosophies.

Enjoining temple boards of trustees to get along with

each other, to beware of detractors and to establish
teaching programs for the youth.
RELIGIOUS STATESMANSHIP

Providing a fearless, outspoken Hindu voice at inter-

faith conferences and spiritual and political forums,
objecting to Christian hegemony at such gatherings,
calling for equal representation by other religions,
including the indigenous peoples, and decrying the
hypocrisy of scientists who would speak as potential
DANCING WITH IVA 352
saviors for Earths problems when science itself had
caused many of the predicaments.

Defending advaitic aiva Siddhnta at international

conferences and with pundits of South Indian aadhee-
nams to successfully affirm the legitimacy and antiquity
of the nondual theology which so perfectly reflected his
own realizations.

Creating a method of ethical self-conversion for seek-

ers to formally enter the Hindu religion, insisting that
Hinduism has always accepted newcomers, refuting the
notion that You must be born a Hindu to be a Hindu.

Encouraging people to practice their religion, what-

ever it may be, rather than nonreligious paths such as
materialism, communism, existentialism and secular
humanism.
PIONEERING NEW PATTERNS

Harnessing information technology to drive Hindu

Dharma into the new millennium, including setting
up the first Macintosh publishing network (1986) and
founding the first major Hindu website (1994). In 1997
he launched TAKA, Today at Kauai Aadheenam, to
chronicle daily activities at his Kauai and Mauritius
centers. He observed, Now we have computers and the
Internetmodern technology capable of bringing the
spiritual beings and all religious people of the world
closely together wherever they live. This one thing the
typewriter could not do, the pen and paper could not
do, the stylus and olai leaf did not do.
ABOUT THE AUTHOR 353

Calling for the establishment of schools, pathasalas, to

train temple priests outside of India.

Promoting the idea of resident facilities for the elderly

to live together close to temples in the West.

Gifting Deity icons, usually of Gaea, to initiate the

worship and remove obstacles at 36 temples globally.

Establishing perpetual funds to finance his own and

others religious endeavors through Hindu Heritage
Endowment.

Finding ways for Hindus to meet cultural dilemmas in

the modern age, such as devising a new festival, Pacha
Gaapati, celebrated for five days around the time of
Christmas.

Supporting cross-national marriages within his con-

gregation and to the wider Hindu world.

Drawing from the American church system to make

his organization, and other Hindu institutions, socially
viable, legally strong and structurally effective.

Encouraging selfless, religious giving of ones time,

resources and finances, and establishing tithing as a
monthly practice within his global congregation.

Establishing Innersearch Travel Study as a means of

self-discovery and spiritual renewal for devotees and
students, with his last three journeys consecrating new
temples in Alaska, Trinidad and Denmark.

Distinguishing outstanding leadership with his Hindu of

the Year award.

Introducing to Kauai: Toggenberg goats, Jersey cows, the

honey bee industry and many species of exotic flora.
DANCING WITH IVA 354
REVIVING NOBLE TRADITIONS

Bringing sacraments, saskras, back into vogue

through his writings and by implementing them among
his congregation with reverence and formal documen-
tation.

Campaigning for priests rights and fair treatment,

demanding they receive the same respect enjoyed by the
clergy of other religions.

Supporting and reviving the traditional arts, espe-

cially South Indian painting, with which he illustrated
his trilogy; Indian dance, which he and his followers
learned and taught; temple architecture, which he
embodied in Iraivan Temple; Vedic astrology, which he
used daily for its insights into character of people and
timing of events; and yurveda, which he promoted in
his publications and encouraged as a natural healing
system for his followers.

Rescuing the home shrine from extinctionout of

the closet, into the most beautiful room of the home.
STRENGTHENING MONASTICISM

Garnering respect for Hindu monastics of every order

when swm bashing was common, proclaiming that
swms and sdhus are the ministers of this noble faith
and that genuine gurus should be venerated, obeyed
and sought out for their wisdom.

Creating a global enclave of several hundred Hindu

leaders and regularly calling on them for their wisdom
on critical issues, from abortion, to cloning, to medical
ABOUT THE AUTHOR 355
ethics and Hindu family life, publishing their collective
views in HINDUISM TODAY.

Breathing new life into the aadheenams of South India

(temple-monastery complexes), bringing new promi-
nence to the Sakarchrya centers and to the seats of
power of all monastic lineages.

Codifying in his Holy Orders of Sannysa the ideals,

vows and aspirations of Hindu monasticism in unprec-
edented clarity and detail.
IMPROVING FAMILY LIFE

Upholding the integrity of the family, extolling the

extended family, finding ways to keep families close and
harmonious, declaring that divorce is never a happy
solution to marital conflict.

Denouncing and taking action against wife abuse as a

despicable act that no man has the right to perpetrate.

Insisting on zero tolerance for disharmonious

conditions within his monasteries and the homes
of followers.

Protecting children from abuse, standing up for their

right to not be beaten by parents or teachers and de-
bunking the notion that corporal punishment is a part
of Hindu culture.

Helping parents raise children with love and respect

through Positive Discipline classes taught by his family
devotees as a primary service to the community.

Establishing a counter womens liberation move-

ment, reminding Hindus that family well-being lies
DANCING WITH IVA 356
in the hands of women, who with their special akti
are uniquely able raise their children well and make
their husbands successful by not working in the
world, but following the traditional role of wife and
mother.Setting standards in leadership

Creating Kauai Aadheenam, a temple-monastery in

Hawaii so traditional and spiritualreplete with two
iva temples, a large monastic order and a satguru pha
(seat of authority), all amid religious art, sculpture, tra-
ditional temple architecture and liturgythat it stands
as the most authoritative aadheenam in the West.

Manifesting Iraivan, the first all-stone gamic temple

in the West.

Initiating and nurturing a traditional order of two

dozen celibate aiva monastics, molding them intoan
effective, harmonious, traditional multi-national team.

Building two platforms: Hindu solidarity, which he

promoted through HINDUISM TODAY, and monistic aiva
Siddhnta, which he elucidated in his eloquent and
prolific publications.

Being always available: personally greeting thousands

of Hindu visitors to his aadheenam, speaking with them
about their lives, concerns and aspirations.

Fulfilling the motto Think globally, act locally, joining

monthly with Kauai leaders in an island visioning group
to help manifest an enhanced social and economic
future.
ABOUT THE AUTHOR 357
Other Books from Himalayan Academy
www.HimalayanAcademy.com
Dancing with iva, Hinduisms Contemporary Catechism
(unabridged, color edition): A sourcebook of Indian
spirituality exploring how to see God everywhere.
Living with iva, Hinduisms Contemporary Culture: 365
daily lessons based on ancient Vedic laws, disclosing how
to approach family, money, relationships, food, worship,
yoga and karma to live a truly spiritual life.
Merging with iva, Hinduisms Contemporary Metaphys-
ics: 365 lessons from a mystical master, revealing rja
yoga, the states of mind and the destiny of every seeker.
Lemurian Scrolls, Angelic Prophecies Revealing Human
Origins: An illustrated clairvoyant revelation of mans
untold journey to Earth from the Pleiades millions of
years ago, and the struggles faced through the eras.
Weavers Wisdom, Ancient Precepts for a Perfect Life: A
South Indian sage, Tiruvalluvar, tells us of friends and
foes, family, God, business, law, spies, love, hate and all
thats human in his classic masterpiece, the Tirukural.
Loving Gaea, Hinduisms Endearing Elephant-Faced
God: An illustrated resource on dharmas benevolent
Deity, remover of obstacles, patron of art and science.
How to Become a Hindu, A Guide for Seekers and Born
Hindus: A history-making manual, interreligious study
and names list, with stories by Westerners who entered
Hinduism and Hindus who deepened their faith.