barney

"The avatara, or incarnation of Godhead, descends from the kingdom of God for material manifestation. And the particular form of the Personality of Godhead who so descends is called an incarnation, or avatara." There are various kinds of avataras, such as purusavatara, gunavataras, lilavataras, saktyavesa avataras, manvantara-avataras and yugavataras — all appearing on schedule all over the universe. . . . The Lord says that He incarnates Himself in every millennium. This indicates that He incarnates also in the age of Kali." A.C. Bhaktivedanta Swami Prabhupada, Bhagavad-gita As It Is (A.C. Bhaktivedanta Swami Prabhupada, Bhagavad-gita As It Is, B.B.T., 1982, p. 227.) The Bhagavad Gita uses the same expression, gati, to express both the way toward the goal and the goal itself, often called the parama gati, the supreme goal. As the word itself suggests, gati (from the root gam-, to go, to move) means a going, a movement, motion in general. In the Bhagavad Gita it has the connotation of the pilgrimage that constitutes human life, a connotation that allows the text to say that he who is on the path has, in a certain sense, already reached the end of it, because the end is not another place outside or after the way itself, but is already contained in it. Like other parts of the Vedic Revelation, this truth can be grasped only by personal experience. The pilgrimage that is life may lead us to its goal, which in the Bhagavad Gita is described as union with the Lord. The Lord comes down to earth and manifests himself to Man in order to proclaim his message of love and salvation. The Lord is not only the powerful ruler, the mighty God, the just judge, but also the Savior." Professor Raimundo Panikkar, The Vedic Experience (Professor Raimundo Panikkar, The Vedic Experience) "No other person is our Mother except God. You see, our biological mother is a mother only for a short time, in this life. Who was with us in the past life, and in the life before that, and in the one before that, always with us, who was there? God. The Observer in us, the highest Self in us. It was always there with us. This is our true Mother. This Mother accompanies us, life after life. Divine Mother and Lord Krishna are one and the same. Therefore in the Sahasranama, the Thousand Names of the Divine Mother, one name is Govinda-Rupini. What does that mean? Govinda is a name of Krishna. Divine Mother is in the form of Krishna. She Herself is Krishna. Divine Mother is infinite Sweetness, infinite Love, infinite Beauty, absolute Beauty, eternal Beauty, ever-new Beauty. Om Govinda-rupinyai namah." Swami Omkarananda

My blindness in outward while your is inward. Only those who see from their inner vision will reconize the divine while people like you who are blind inside are the unlucky ones. Your eyes are seeing maya and you case is like the three blind men. Hope you will soon get the real vision.

Born in 1823 near Chidambaram, TamilNadu, India, Vallalar lived the early part of his life in Chennai and settled in later Vadalur in 1867. He had a divine call in him asa representative of the earth and felt himself an instrument of the Divine for the universal manifestation of the death - conquering Vast Grace -Light on the earth. He saw the vision of a divine evolution of the earthly life in the wake of its Manifestation. He realized the supreme and universal Divine integrally and his body became transformed and filled with Light so much so it did not cast its shadow on the ground. He eventually attained a transformed and divinised golden physical body, deathless and ever indestructible, shadow less and sleepless, and full of Light. Amrita and blissful energies and with a potential power to resurrect the dead into the bodily life. He preached deathless of body of the people and said that it was by an error they are consenting to death. After about a year or two of attaining the Deathless body, he sacrificed it by dematerialization in 1874 in the very concrete Presence of the Divine at his place in order to make the God of Vast Grace - Light manifest so as to stay on and directly rule the earth and to enable him to enter into all the physical bodies universally. Saint Vallalar of Vadalur stands unique in annals of spiritual and religious history, for he not only taught a simple, down to earth, rational philosophy such as could be comprehended by the simple amongst us, but also practiced what he preached, in full public view, even as he lived and moved like any mortal in our society during the last century. Preaching the philosophy of compassion coupled with dedication and prayer to God. He demonstrated by example what man can and should achieve in this very birth, through Universal kindness and generosity. Saint Vallalar made an incisive analysis of existing philosophies, strengthened the basic concepts and laid stress on aspects that needed the greatest emphasis in or times. Shorn of the complexities and nuances or obscure metaphysical that are beyond the understanding of the 'work a day', the teaching of Saint Vallalar are simple and straight forward and appeal to the ordinary folks directly as being reasonable and credible. What is more, his assertions of the feasibility of salvation for all people through the practice of compassion, right in this very birth, here and now, gave them a reassuring feeling and a new confidence in themselves which greatly attracted them to the path of Sanmargha shown by him. Saint Vallalar’s revelation encompassing as it does, the old and the new, the east and the west, the past and the present, is verily and gospel of the common man, for its outreach is at once vast and varied, is couched in simple and strikingly convincing language, as though it was penned by a common man. Unraveling the potential verities of godhead in all living creatures, Saint Vallalar preach against dogmas and blind customs that had obscured the original jewels of wisdom immanent in early scriptures. Nevertheless his was a mission of kindness and compassion, persuasion, example rather than enforcement. There is no room for extreme enmity and quarrel, malice or disaffection in his dispensation. The cardinal tenets of Vallalar's teaching are enumerated here in a brief manner: 1. There is but one God for all. 2. He is in the form of Supreme Grace Light and is to be worshipped in this form. 3. Worship of minor and sacrificial offering by killing animals is forbidden. 4. Meat eating is forbidden. 5. Differential treatment to persons on the basis of their different religions should be eschewed. 6. Caste distinctions should be abolished. 7. Recognized the right of Universal kinship of all souls, one must treat all living creatures with loving care, holding all life as par with one's own life. 8. The path of compassion, alleviating the suffering and the hunger of the 'have nots' is the one and only key to salvation. 9. Mythologies and scriptures (Purana and shastaras) cannot reveal the final conclusive truth. 10. A general broad and liberal outlook is required in all matters, all round.

SRI RAMAKRISHNA PARAMAHAMSA [1836-1886] Sri Ramakrishna appeared at a time when British rule and education system added to a few centuries of degeneration of the grand religion of the Hindus, Sanatan Dharma. The Sanatan Dharma was shaken at its very foundation. Among this utter confusion, came Sri Ramakrishna. To quote from Swami Vivekananda 'This epochal new dispensation is the harbinger of great good to the whole world, specially to India; and the inspirer of this dispensation, Sri Bhagavan Ramakrishna, is the reformed and remodelled manifestation of all the past great epoch-makers in religion.' Sri Ramakrishna invariably influences the spiritual thought process of our time whether we are aware of it or not. For the first time in the spiritual history of mankind, faithful records of his life and sayings are available through wonderful books namely, The Gospel of Sri Ramakrishna by M and Sri Sri Ramakrishna Leelaprasanga (Sri Ramakrishna - the Great Master by Swami Saradanandaji Maharaj. Interested readers can go to RKM sites like www.advaitaonline.com or www.ramakrishna.org for more details). Millions of devotees have been inspired by these two books primarily. Through his God-intoxicated life Sri Ramakrishna proved that the revelation of God takes place at all times and that God-realization is not the monopoly of any particular age, country, or people. In him, deepest spirituality and broadest catholicity stood side by side. The God-man of nineteenth-century India did not found any cult, nor did he show a new path to salvation. His message was his God-consciousness. When God-consciousness falls short, traditions become dogmatic and oppressive and religious teachings lose their transforming power. When the flower blossoms honey-bee automatically comes. Sri Ramakrishna's divine personality attracted people from far and near, men and women, young and old, philosophers and theologians, philanthropists and humanists, atheists and agnostics, Hindus and Brahmos, Christians and Muslims, seekers of truth of all races, creeds and castes. His small room in the Dakshineshwar temple garden on the outskirts of Kolkata became a confluence of all religions. Everyone who came to him felt uplifted by his profound God-consciousness, infinite love, and universal outlook. Each seeker saw in him the highest manifestation of his own ideal. By coming near him the impure became pure, the pure became purer, and the sinner was transformed into a saint. The greatest contribution of Sri Ramakrishna to the modern world is his message of the harmony of religions. He reiterated what Sri Krishna preached in Gita 'Ye yatha maam prapadyante....' To Sri Ramakrishna all religions are the revelation of God in His diverse aspects to satisfy the manifold demands of human minds. Like different photographs of a building taken from different angles, different religions give us the pictures of one truth from different standpoints. Sri Ramakrishna's famous stories of Bahurupi and Blind Men Meeting An Elephant illustrate this wonderfully. They are not contradictory but complementary. Sri Ramakrishna faithfully practiced the spiritual disciplines of different religions and came to the realization that all of them lead to the same goal. Thus he declared, "As many faiths, so many paths." The paths vary, but the goal remains the same. Harmony of religions is not uniformity; it is unity in diversity. It is not a fusion of religions, but a fellowship of religions based on their common goal, communion with God. This harmony is to be realized by deepening our individual God-consciousness. In the present-day world, threatened by nuclear war and torn by religious intolerance, Sri Ramakrishna's message of harmony gives us hope and shows the way. May his life and teachings ever inspire us.

Don't you understand that an Avathar des not need a spritual master and he is born to fulfill the destiny. Just like Jesus who was born to fulfill destiny and so were the others before and after him. If you do not understand this than how could you undestand what an avathar is.

There is great beauty in the idea of worshipping an image. Explanations by Sri Vinoba Bhave: The saguna (with form) devotee serves the Lord through the indriyas, the organs of perception and action, whereas the nirguna (formless) devotee thinks constantly of the good of all the world. The first (saguna devotee) appears absorbed in outward service but he meditates constantly within. The other (nirguna devotee) seems to do no direct service, but within him a great service is going on. Though differing outwardly, the two are of the same nature within, and both are dear to the Lord. But, of the two, Saguna bhakti (devotion or worship) is much the easier. For the saguna (with form) worshipper, the indriyas (organs of perception and action) are an aid. They are like flowers to be offered up to the Lord. With his eyes, he beholds His form; with his ears, he listens to His story; with his mouth, he utters His holy name; on his feet he performs pilgrimages; and with his hands, renders service. In this way he dedicates all his indriyas to the Lord. They are not there for enjoyment. The flowers are there to be offered to the Lord, not to be worn around one's neck. Thus he uses all his senses in the service of the Lord. This is the way of the saguna worshipper. But to the nirguna worshipper, the senses seem to be an obstruction. He keeps them under control. The saguna worshipper surrenders his indriyas at the feet of the Lord. Both these are methods of controlling the indriyas (senses), two ways of restraining them. Whichever method we adopt, we must keep the indriyas (senses) under control. The aim of both the methods is the same - to prevent them from wallowing in the pleasure of the senses. One method is easy, the other difficult. The nirguna worshipper is devoted to the welfare of all beings. This is no ordinary matter. "To work for the good of all the world" is a thing easy to say, but difficult to practise. One devoted to the good of the world can think of nothing else. That is why nirguna worship is difficult. Saguna worship, however, can be rendered in many ways, according to one's powers and opportunities. To serve the little village we were born in, to look after one's parents, this is saguna worship. All we have to make sure is that we do not work against the welfare of the world. No matter how insignificant your service is, as long as it causes no harm to others, it will ascend to the scale of bhakti (devotional worship); otherwise it would become a form of attachment. Whether it is our parents or our friends, our suffering kinsfolk or great saints that we serve, we should regard them as the Lord. Imagine that in every one of them you see an image of the Lord and rest satisfied. This saguna worship is easy, but nirguna worship is hard. The meaning and substance of the two are the same. We must admit that it is difficult to distinguish between what is saguna and what is nirguna. What looks like saguna from one point of view may be nirguna from another. We worship saguna (with form) by placing a stone in front of us and performing puja (devotional worship). In this stone we conceive the presence of God. In our mother and in our saints, we see the visible presence of chaitanya (the conscious principle), the living spirit. In them jnana (knowledge), love and warmth of heart shine clear. But we do not regard them as the Supreme, and as such we do not worship them. Such people, filled with the living spirit, are seen by us all. We should, therefore, serve them. We should see in them the concrete manifestation of the Supreme. And yet, instead of doing this, people prefer to see the Lord in a stone. To see the Lord in a stone is in a sense the ultimate limit (test) of nirguna. In the saints, in one's parents, in one's neighbours, love and knowledge and willingness to help are manifested. It is easy to conceive the presence of God in them; but it is difficult to conceive it in a stone. But on the contrary, if we do not conceive the presence of God in the stone, where else can we conceive it? It is only the stone that is fit to be the image of the Lord. It is motionless, full of peace. Light or darkness, heat or cold, the stone remains the same. The motionless, passionless stone is best fitted to be a symbol of the Lord. Father, mother, neighbour, the people, all these are subject to passion and change. Therefore, in one sense, it is more difficult to serve these than to serve the stone. There is great beauty in the idea of worshipping an image. Who can break this image? The image in the beginning was merely a piece of stone. I filled it with my bhavana, my feeling. I put life into it. How can anyone destroy my feelings? Stones can be smashed and broken into pieces, but not feeling. When I withdraw my feelings from the image, then what remains will be mere stone, a thing which anyone can break to pieces. What after all, is the weight of a hundred Dollar bill (paper currency note)? (Much less than a bulky sunday newspaper). If we burn the hundred Dollar currency note, we might perhaps, be able to warm a drop of water. What gives this small piece of paper the value (which is far greater value than the the value of bulky newspaper)? The stamp it bears gives its value. It is after all, an inanimate piece of paper. We placed our value in that piece of paper. My mother scribbled three or four lines on a piece of paper and sent it off to me. Another gentleman sent me a long discursive fifty page letter. Now, which is more weighty? But the feeling in my mother's few lines is beyond measure; it is sacred. The other stuff cannot stand comparison with it. Suppose two men go for a bath in the Ganga river. One of them says: "What is this Ganga river that people talk so much about? Take two parts of hydrogen and one of oxygen; combine the two gases- it becomes Ganga. What else is there in the Ganga?" The other says: "The Ganga flows from the lovely lotus feet of Lord Vishnu. Thousands of Rishis, seers, both ascetic and kingly, have done penance by her banks. Countless holy acts have been performed by her side. Such is the sacred Ganga, my mother." Filled with this bhavana (feeling), he bathes in the river. The other man, regarding as combination of hydrogen and oxygen also bathes. Both derive the benefit of physical cleansing. But the devotee gets the benefit of inner purification as well. Even a buffalo, if it bathes in the Ganga river, will achieve physical cleanliness. The dirt of the body will go. But how to wash the mind of its taint? One got the petty benefit of physical cleanliness; the other, in addition, gained the invaluable fruit of inward purity. Nirguna is all jnana, knowledge, but saguna is full of love, of bhavana, of feeling. There is the moisture of the heart in it and perfect safety for the bhakta (devotee). When the principle of devotion or bhakti, enters into any action, it is only then that it appears easy. It is not difficult to push a boat in the water; but how hard to drag the same boat on land, on rocks? If there is water under the boat, we can cross over to the other shore as without effort. In the same way, if our life's boat floats on the waters of bhakti (devotion), we can sail easily in it. But if life is dry and the way dusty, stony, full of pitfalls then it would indeed be hard to drag the boat along. The principle of bhakti (devotion), like water, makes easy the voyage of our life. The truth of the matter is that saguna and nirguna complement each other. Both these means take us to the same end. __

THESE ARE THE FACTS: Some of them are well documented but some others are not. This is because those who observed the facts regarded them as special incidents in their personal life to be shared with others near them - not as social or historical observations to be recorded for scientific scrutiny by future generations. 1) Sri Aurobindo, the master of Integral Yoga, wanted to “ lift humanity out of the painful chaos it was in”. But he soon realised that it was impossible to do so unless the consciousness of Humanity expanded and rose above the material and mental levels. However this was a tall order for any human being and possible only for God i.e., unless the Godhead descended to the level of humanity and lifted it up to a higher level of consciousness, the expansion of consciousness will continue to be an ideal or a dream. So, Sri Aurobindo devoted all his energies to intense Tapas or austerities with a Sky-high flame of selfless aspiration, to bring down the Divine to the level of Humanity as the first and essential step to divinise or supramentalise human consciousness. For about sixteen years his efforts continued (from 1910 to 1926) and at last, on 24th November 1926, he announced that “KRISHNA” (the ninth and the most influential Avatar of God according to the Hindu tradition) had “descended into the physical”. “This would mean the coming down of the overmind Godhead, preparing for the descent of the supermind and ananda” i.e., the expansion of collective consciousness of Humanity to a level at which it can envelop the Earth as a whole and not be ego-centered, family-centered, community-centered etc. and thereby enjoy true and ever lasting happiness and peace. This day is still celebrated as the Victory Day (Siddhi Day) in Sri Aurobindo Ashram, Pondicherry in South India. The term “overmind Godhead” may be unusual and abstract but the name “Krishna” used synonymously with that term is not so. It refers to the Avatar or God-come-in-human-form who walked on earth about 7000 years ago, and who is well known to millions of Indians and others in the world. The announcement that “Krishna has descended into the physical” can be easily understood as referring to the latest Avatar of God. Did Sri Aurobindo explicitly say so? No. Indeed great masters and gods are fond of telling things indirectly (“Paroksa Priya Deva” says the Upanishad): Jesus talked in parables; the “revelations” in the Bible are symbolic and indirect rather than explicit. But the fact that Sri Aurobindo went into seclusion soon afterwards and the fact that Sri Sathya Sai Baba’s physical appearance or birth, as Sathyanarayana Raju, took place on 23rd November 1926 and consequent events, do justify sufficiently, the inference that Sri Aurobindo’s announcement heralded the Sathya Sai Avathar only. It is easy to argue that the meaning of Sri Aurobindo’s words were far from what is inferred above. But that will be an argument at the level of the intellect or narrow reason, not from the depths of intuitive perception. Can saints and Spiritual Masters be understood fully by the use of intellect only? Once it is, at least, accepted that Sri Aurobindo was referring to an Avatar, who else other than Sri Sathya Sai Baba has shown Avatar-worthy love to humanity, Avatar-worthy divine powers and influence, and, has done Avatar-worthy deeds designed to unify the diverse faiths, communities and races of the world of to-day? Who else? An ardent Follower of Sri Aurobindo like V.K.Gokak (former Vice-Chancellor of Bangalore University; ex-Director of Institute for Advanced studies set up by Govt. of India at Simla; winner of the prestigious Jnanpith award for contributions to Indian Literature; poet, critic and professor of English) had a different kind of doubt: He believed that Sri Aurobindo himself was the Avatar! So. it was difficult for him to accept Sri Sathya Sai Baba also an Avatar! He felt that both seemed to be fulfilling the expectations arising out of the term Avatar but could not reconcile the felt perception with his rational thought. So, he asked Sri Baba himself to solve the problem. In a trice, Baba clarified the paradox, saying: “I am Loka-Avatar (i.e., the Avatar come to uplift the world as a whole) Sri Aurobindo was Vyakti - Avatar (i.e, the Avatar come to uplift certain highly [spiritually] qualified individuals)”. Perhaps Sri Aurobindo was like St. John and Sri Baba is like Jesus ! 2) THE SECOND FACT that points to Bhagavan Baba as the Avatar is to be found in the predictions of divinely inspired seers who foresaw the advent of a Divine person. Their Descriptions of the Characteristics of such a person tally very well with what we know of Baba. For example, a) Nostradamus, the famous French psychic and astrologer who lived in the 16th century A.D., and predicted the coming together of U.S.A. and Russia, the Gulf Wars and the destruction of Hiroshima by Atom Bomb, prophesied that “He who has been awaited for such a long time - will appear in Asia - will choose Thursday as his Holy Day - his voice, reign and power will rise across land and sea - from all parts of the world they will come to honour him”. b) Prophet Mohammed is alleged to have said certain things regarding the Master of the world or the Great Teacher in vol.13 of the Book, “Ocean of Light” ("Mehedi Moud" in Arabic) The Prophet seems to have been asked whether he was the master of the world. He denied it and seems to have said that “the Great Teacher or Guide” or “ Master of the World” or God speaking and advising or “A Great part of God on the Ground” would come with the following characteristics: “His hair will be profuse: His front teeth will be spaced apart; He will be clean shaven; His clothing will be like a flame; His face will be sometimes like copper, sometimes like gold and sometimes very dark; His body will be small in size; He will give gifts that are light in weight; He will live for 95 or 96 years; He will bring things out of His body, through His mouth”. These predictions tally so well with the observed characteristics of Baba that there can be no doubt about the identity of the Great Teacher or Master of the world! c) In India, palm leaf books known as “Nadis” are available in many states in which fantastic predictions in great detail can be found regarding many persons. For example, this author’s name, his parents’ names, his wife’s name, his place of birth, his place of work, his date of birth etc. have been predicted hundreds of years ago in palm leaves by some great seer! In one such “Nadi”, the predictions regarding Satyanarayana Raju (the childhood name of Baba) mention his being an “Avatar amongst the Avatars” and about his “starting of schools and hospitals”. Another Nadi mentions about his capacity to take on the illnesses of beings to save them from the curse and ill-will of others. One more nadi seems to have described Baba as the “Krishna of this Kali-Age”. Reference can be made to Suka Nadi, Dr.Herbert B Puryear - Director of Assn.for research and Enlightenment, Virginia Beach, Virginia,US, Mother Mary's revelations in Yugoslavia etc. Indeed scholarly persons are studying these Nadis and in some future year their findings are likely to be astounding and confirm the identity of Bhagavan Sri Sathya Sai Baba as the Avatar. 3) THE THIRD FACT that points to Bhagavan Baba as the avatar is the set of published accounts of sincere seekers born in different parts of the world who craved for the vision of God in human form from the depth of their hearts. They began their search entirely independently and reached their goal when they identified or recognised the Avatar. The seekers about whom information is available to the Author include (i) Chinnaiya Raju of Tamilnadu State in India; (ii) Ms. Anne Marie of Germany; (iii) Dr. John Hislop of U.S.A.; (iv) Ms. Occah Seapaul of West Indies. Details of these seekers are available in (i) Miracles and Spirituality by Sarojini Palanivelu (1989); (ii) And the Greatest is Love by A.M. (1985); (iii) My Baba and I by Hislop (1985); and (iv) SAI the Word Made Flesh by Occah Seapaul. Chinnaiya Raju was an atheist, and lived in the village of Kumaramangalam near the famous town of Chidambaram in Tamilnadu. It so happened that in 1957 he came across a book containing the Teachings of Sri Ramakrishna Paramahamsa. As he was skipping through it, a passage in page 258 struck him; It read: “God takes human form in every age to teach humanity about the Rules for the proper conduct of life and to induce Devotion”. Somehow this passage provoked his thoughts and he wondered if God did exist, whether he was available to be seen, heard and to guide and bestow grace. For hours he was immersed in such thoughts and after lunch he went to sleep and had a dream. Ramakrishna Paramahamsa appeared and behind him was seen a short person. He woke up. The same dream recurred the next day also in the afternoon nap! And on the third day the dream was different! The short person alone appeared and seemed to be pushed towards Chinnaiya Raju by a flood of light! Chinnaiya did not understand anything from the dream but he evidently continued in his inner search for the Avatar. After one month, the dream recurred but this time the short person said: “You search for the Avatar and find him yourself! The name is Sai Baba and the place is near Penukonda and Mudiguppa in Andhra State!” For the next three days, Chinnaiya went on enquiring about Sai Baba and Penukonda almost madly! No one seemed to know or able to guide him. So, he decided to do the search for himself; after repeated enquiries, he came to know about the location of Penukonda and by train he reached it and then travelled on to Mudiguppa. It was mid-night in that village when he reached it! And at that time, a cartman called him and asked whether he wanted to be taken to Puttaparthi! Chinnaiya said that he was not interested in going there but was interested in seeing Sai Baba wherever he was! The cartman laughed and said that Sai Baba was in Puttaparthi only and that he would take him there. In the early morning, Chinnaiya had his first darsan of Sai Baba and was surprised when he realised that the Baba was identical with the short person who appeared and guided him in his dreams! He was not sure whether the AVATAR could be so simple! And then Baba came to him and asked him “Was the journey in the cart comfortable?! Your wife is pregnant, is she not?!” These questions were enough for Chinnaiya and he realised that his search for the Avatar had come to an end. He was a regular visitor thereafter to Puttaparthi and about three days before his death, he shouted aloud in the very early hours of the morning and to those who ran to him he said that he had Visvarupa darsan of Baba i.e., the perception of omnipresence of the lord. And he told his relatives that the call had come from the lord and others can be informed about his fast ensuing end! Annie Marie of Germany in her eighteenth year (around 1950) read an inspiring Book, The Lives and Teachings of the Masters of the far East by Baird Spalding and she prayed from the bottom of her heart: “Oh! God, if I can be closer to you in India, then Please let me go there”. By an extraordinary turn of events, she went to England and married an Indian there, with whom she came to settle down in India! In India for twelve years her search for the Lord took her to various Gurus and involved a lot of study and disciplines. And at last, in her forty-sixth year, she saw him! And she realised his Avatarhood, that he was verily the Divine Krishna come again! After that, she writes: “When I came home, my daughter asked me: Mummy, what is the matter with you? You are Glowing! The joy persisted.. This joy has not left me since”. Dr. John Hislop in his sixteenth year (around 1922), suddenly felt that “These church people do not know what they are saying. In some place in the world there must be someone who knows the TRUTH and is able to directly say from that Truth”. He went in search of Truth. On the way he met J.Krishnamurthi, Swami Yogananda, Swami Vishnudevananda, the Yoga teacher Iyengar, Maharishi Mahesh Yogi, Dalai Lama and U Ba Khin of Burma and went through many a discipline meant or recommended for spiritual progress and the realisation of the Self or the Truth. In 1968 at last, he met Baba and with his spiritual training, “knew at once, without doubt” that Baba was the source of Wisdom and Love - and was God indeed in human form! Ms. Occah Seapaul, the Govt. Lawyer at Trinidad, used to pray fervently: O Heavenly father! if thou art incarnating on earth, draw me to thee and lift me to a consciousness of oneness with thee”. And in 1976 when she had darsan of Baba in physical form in India, she “knew that he was indeed the heavenly father” to whom she had prayed. She began to share her joy and experiences with more and more people; one of those who heard her was the mother (Head) of a church. The result was the invitation to Ms. Seapaul to unveil a picture of Baba in the Shrine of the Sisters of St. Catherine! And lo! thick streams of Amrit (Honey - like - liquid that manifests itself by Baba’s loving power) began to flow from the pictures of Baba, Jesus and Mary! WHAT ARE THE FACTORS RESPONSIBLE FOR PEOPLE NOT RECOGNISING THE AVATARHOOD OF BABA? People of this Age, in general, are slaves to the desires related to Body and Mind so much, that they are not really interested in knowing and recognising God or His Avatar. For many, worship of God is a ritual or part of a festival when they can indulge in eating, dressing etc. So, some concept of god or some form of god, caters to their superficial or formal needs to have a core of apparent purpose around which they can weave their whims and fancies. They are like children playing with balls or dolls and lost in their games as Ramakrishna Paramahamsa said: They don’t remember their mothers or bothers to answer their calls. But when hunger gnaws their stomachs or some limbs are wounded, they cry out “ma!” and come running into the house! When people face losses of health, money, or relatives, when people are afraid of their future or death they run in search of God! When people are badly in need of “God” i.e., in need of solace and comfort and reassurance of the rightness of their ways and goals, any concept or person who provides these, acts as god-Substitute. Only those who need God and God alone get to know Him, fully enough and recognise His Avatar. To understand any subject fully, one is forced to study a lot and deeply. To know about God who is the biggest, deepest or subtlest of all “subjects”, a lot of deep study is required. Many are not ready for that. This is the MAIN REASON that prevents people from recognising the Avatarhood of Baba and which prevented people from recognising Sri Krishna, Jesus Christ and Prophet Mohammed in their times. THE SECOND REASON is that people have presumptions about God and Avatar. When an actual Avatar does not conform to their presumptions and expectations, they do not accept Him. This happens in science also. A new phenomenon is not accepted easily if it is in conflict with known Theories. It is not the common man only who has this tendency. According to a legend, Anjaneya who was the greatest Devotee of God in Rama Avatar and Jambavan who lived during that time failed to recognise the Divine Avatarhood of Krishna. Anjaneya insisted that Krishna should appear as Rama! Jambavan took a long time in fighting with Krishna before recognising Him. Jesus Christ was not recognised as the Messiah by the Jews immediately. Prophet Mohammed was mocked because “he did not even have a donkey to travel on”! One man said, “ If you are the prophet indeed, I am not fit to stand before you and talk! If you are not and are lying, you are not fit to stand before me and talk!”. There was a time when Baba was regarded only as a saint with some supernatural powers rather than an Avatar; at such a time a party of visitors from Coimbatore District went to Prasanthinilayam; they were tired after a strenuous journey by train and bus. So, Bhagavan beckoned from the Balcony to them and invited them to come upstairs to his room! And you know what they said in reply? One of them on their behalf said, “we are already tired! So why not you come down to receive us instead of asking us to come up?” (This was related to me by Doraiswamy Naidu of Udumalpet about 15 Years ago!) And the Beloved Lord said, “Oh! I have ‘comedown’ from the Heavens just to lift you all up (to a higher level of consciousness). So it is with pleasure I’ll come down to the ground floor to receive you!”. He came down and said: “I’m so happy to see you all! You ask for anything and I will grant that to you!”. And Doraiswamy Naidu with tears in his eyes told me, “ you know, Vidyakar, what we asked for? we asked for sweets, fruits that were not available in that season, blessing for a happy ceremonial celebration of the completion of 60 years and the like. We did not realise that he was an Avatar and really capable of granting anything that we could ask for! Had we realised that, we could have asked for liberation (from the bonds of body centered life) or Jnana (the ultimate wisdom). THE THIRD REASON is that people do not expect the infinite God-the Absolute, the defect-and-limitation-free God to assume the Human form with definite taste, mode of speaking etc. I’ve been often asked, “How can you worship a man as god?”. I asked such people whether they believe that Rama, Krishna and Jesus, are Gods. They said “Yes”, because they were not atheists and supposed to be religious enough! I pointed out to them that Rama, Krishna and Jesus were men who walked on earth, ate, spoke and smiled (and fumed - when occasion demanded!). Are such people of the opinion that God is omnipotent but for his inability to assume a human form with certain limitations and preferences? Surely, He can assume different forms, manners and living modes. The problem arises because God is seen as someone outside us and not as the one who is within all of us and simultaneously beyond our limited selves and bodies. Once God’s immanent aspect is understood together with his transcendental aspect, once the Lord’s essential formlessness with infinite capacity to assume forms and limitations for play or display of his potentials and, once the essential qualitative identity of “God” and one’s highest, deepest and truest self are grasped or perceived, these objectors will realise the untenability of their view. THE FOURTH REASON is simply the will of God! Baba has often said that only those whom he wills to come to him, will come to him - not others. (On another occasion, he has said that the time - table of events follows his own dynamic will and He like the Engine Driver of a train who waits for all the compartments to be joined together before he starts the Engine, waits for all those who can accept Him before He launches on world-wide plans for expanding the consciousness of humanity). In this context, it is worth remembering Al Qur-on 10:99: “If it had been thy Lord’s will, they would have believed — All who are on earth! Wilt thou compel mankind against their will to believe!”. THE FIFTH REASON is that people do not expect an Avatar to be so easily seen by them or available to them and especially to be proclaiming Himself to be an Avatar! In this context, I am reminded of an anecdote regarding Charles Dawes who was the Vice -President of USA in 1920’s. He was travelling and stopped at a village store to get some soft drinks. “I need a bottle opener, But I’ll bring it back”, he said. The proprietress of the store asked him, “Where are you from? You look a stranger!”. “I am from Washington D.C and am the Vice-President of USA”, Dawes replied simply. “Boy!” said the woman to a young man, “You go along with this man, and make sure you bring back the bottle opener!”.

Buddhism, The fulfillment of Hinduism By Swami Vivekananda The first disciple of Sri Ramakrishna Paramhansa Talk delivered at the Parliament of Religions, Chicago, 26-09-1893 I am not a Buddhist, as you have heard, and yet I am. If China, or Japan, or Ceylon (Sri Lanka) follow the teachings of the Great Master, India worships him (Lord Buddha) as God incarnate on earth. You have just now heard that I am going to criticise Buddhism, but by that I wish you to understand only this. Far be it from me to criticise him whom I worship as God incarnate on earth. But our views about Buddha are that he was not understood properly by his disciples. The relation between Hinduism (by Hinduism I mean the religion of the Vedas) and what is called Buddhism at the present day is nearly the same as between Judaism and Christianity. Jesus Christ was a Jew and Shaakya Muni was a Hindu. The Jews rejected Jesus Christ, nay, crucified him, and the Hindus have accepted Shaakya Muni as God and worship him. But the real difference that we Hindus want to show between modern Buddhism and what we should understand as the teachings of Lord Buddha lies principally in this: Shaakya Muni came to preach nothing new. He also, like Jesus, came to fulfil and not to destroy. Only, in the case of Jews, it was the old people, the Jews, who did not understand him, while in the case of Buddha, it was his own followers who did not realise the import of his teachings. As the Jew did not understand the fulfillment of the Old Testament, so the Buddhist did not understand the fulfillment of the truths of the Hindu religion. Again, I repeat, Shaakya Muni came not to destroy, but he was the fulfillment, the logical conclusion, the logical development of the religion of the Hindus. The religion of the Hindus is divided into two parts: the ceremonial and the spiritual. The spiritual portion is specially studied by the monks. In that there is no caste. A man from the highest caste and a man from the lowest may become a monk in India, and the two castes become equal. In religion, there is no caste; caste is simply a social institution. Shaakya Muni himself was a monk, and it was his glory that he had the large heartedness to bring out the truths from the hidden Vedas and throw them broadcast all over the world. He was the first being in the world that brought missionarising into practice- nay, he was the first to conceive the idea of proselytising. The great glory of the Master lay in his wonderful sympathy for everybody, especially for the ignorant and the poor. Some of his disciples were Brahmins. When Buddha was teaching, Sanskrit was no more the spoken language in India. It was then only in the books of the learned. Some of Buddha’s Brahmin disciples wanted to translate his teachings into Sanskrit, but he distinctly told them, "I am for the poor, for the people; let me speak in the tongue of the people." And so to this day the great bulk of his teachings are in the vernacular of that day in India. Whatever may be the position of philosophy, whatever may the position of metaphysics, so long as there is such a thing as death in the world, so long as there is such a thing as weakness in the human heart, so long there is a cry going out of the heart of man in his very weakness, there shall be a faith in God. On the philosophic side the disciples of the great Master dashed themselves against the eternal rocks of the Vedas and could not crush them, and on the other side they took away from the nation that eternal God to which every one, man or woman, clings so fondly. And the result was that Buddhism had to die a natural death in India. At the present day there is not one who calls himself a Buddhist in India, the land of its birth. But at the same time, Brahminism lost something- that reforming zeal, that wonderful sympathy and charity for everybody, that wonderful leaven which Buddhism had brought to the masses and which had rendered Indian society so great that a Greek historian who wrote about India of that time was led to say that no Hindu was known to tell an untruth and no Hindu woman was known to be unchaste. Hinduism cannot live without Buddhism, nor Buddhism without Hinduism. Then realise what the separation has shown to us, that the Buddhists cannot stand without the brain and philosophy of the Brahmins, nor the Brahmin without the heart of the Buddhist. This separation between the Buddhists and the Brahmins is the cause of the downfall of India. That is why India is populated by three hundred millions of beggars, and that is why India has been the slave of conquerors for the last thousand years. Let us then join the wonderful intellect of the Brahmins with the heart, the noble soul, and wonderful humanising power of the Great Master.

Amazing Science (Part 1) (Saints and Science) Preamble By Swami Sada Shiva Tirtha When we look at scientists who are credited with the most important ideas of our time we find mainly Greeks, Europeans, Americans listed. Yet western history seems to have been arbitrarily begun during the Greek era. In fact, when we extend the boundaries of history to view the longer span of history we find some amazing developments predating "modern" history originating in India more than 5,000 years ago. The ancient thinkers of India were not only scientists and mathematicians, but also deeply religious, esteemed saints of their time. While it may surprise some to think of religious sages as mundane scientists, the Indian view is that religion (universal) and science are but two sides of the same coin - in short…semantics. Whether one calls a natural phenomena wind or the wind god - Vayu - one is speaking of the same thing. Yet it seems that having a spiritual foundation not only brought out important discoveries still in use today, but these discoveries also were helpful without causing harm or destruction. In fact this article will cite the origins of some amazing and here-to-for mis-credited discoveries as coming from India. Some examples include so-called Arabic numerals, the concept of the zero, so-called Pythagorean theory, surgery and more. It may seem astonishing, but the ancient texts are there to show the thinking and writing of these great Indian thinkers. Why is India not credited? It seems that in the West we have a condescending, Euro- or Greco-centric view that civilizations older than Greece were uncivilized barbarians. This notion was further melded into our collective psyche through Hollywood's portrayal of ancient cultures. One only has to look at old Tarzan movies to see ancient tribes shown as barbaric, superstitious idol worshipping people. Tarzan himself was shown to be a non-speaking animal-like person. In fact, in the original books, Tarzan was a well-educated and highly eloquent speaker. Chauvinistic misrepresentation exists even today. Nearly every book written on the history of mathematics is equally biased. The one bright spot is the Crest of the Peacock. Even this year, during the recent Hindu festival, the Kumbha Mela - the largest human gathering in history (70 million people) the modern-day press mainly reported on the most negative aspects of the event. It was not credited as the largest gathering, nor was it pointed out that for 1 week, the area was the worlds largest city (larger population than London, Tehran, Rio, Paris, Chicago, Beijing, Hyderabad and Johannesburg put together). Virtually no one spoke of the sacredness of the event, the hardships people endured for this holy event. Further, the whole event went off without a hitch - adequate food, water, electricity - a marvel by any standards. There were more than 13,000 tons of flour, 7,800 tons of rice, 20,000 public toilets, 12 hospitals, 35 electric power centers, 20,000 police, 1,090 fire hydrants and much more. Rarely was an ardent devotee interviewed or photographed. Instead reporters and cameramen only focused on the minority elements - naked sadhus smoking ganja (marijuana) and implying prayers were to some lesser god. But it sells newspapers and TV news. In truth, the Indian media showed an equal amount of bias and lack of cultural pride. In short the media still portrays India in a deeply condescending manner. But I digress. The point is that westerners have been brought up for decades incorrectly viewing ancient civilizations as intellectually and culturally inferior to modern man. So it is no surprise to be surprised in learning some of the greatest discoveries not only came from India, but from ancient India. It shakes the very foundations of prejudicial beliefs. Here are but a few examples of India's enlightened thinkers. Amazing Science (Saints and Science) By Swami Sada Shiva Tirtha Cosmology & psychology According to India's ancient texts, around 3000 BCE sage Kapil founded both cosmology and psychology. He shed light on the Soul, the subtle elements of matter and creation. His main idea was that essential nature (prakrti) comes from the eternal (purusha) to develop all of creation. No deeper a view of the cosmos has ever been developed. Further, his philosophy of Sankhya philosophy also covered the secret levels of the psyche, including mind, intellect and ego, and how they relate to the Soul or Atma. Medicine (Ayurveda), Aviation Around 800 BCE Sage Bharadwaj, was both the father of modern medicine, teaching Ayurveda, and also the developer of aviation technology. He wrote the Yantra Sarvasva, which covers astonishing discoveries in aviation and space sciences, and flying machines - well before Leonardo DaVinchi's time. Some of his flying machines were reported to fly around the earth, from the earth to other planets, and between universes. His designs and descriptions have left a huge impression on modern-day aviation engineers. He also discussed how to make these flying machines invisible by using sun and wind force. There are much more fascinating insights discovered by sage Bharadwaj. Medicine, Surgery, paediatrics, gynaecology. anatomy, physiology, pharmacology, embryology, blood circulation Around this era and through 400 BCE many great developments occurred. In the field of medicine (Ayurveda), sage Divodasa Dhanwantari developed the school of surgery; Rishi Kashyap developed the specialized fields of paediatrics and gynaecology. Lord Atreya, author of the one of the main Ayurvedic texts, the Charak Samhita, classified the principles of anatomy, physiology, pharmacology, embryology, blood circulation and more. He discussed how to heal thousands of diseases, many of which modern science still has no answer. Along with herbs, diet and lifestyle, Atreya showed a correlation between mind, body, spirit and ethics. He outlined a charter of ethics centuries before the Hippocratic oath. Rhinoplasty, amputation, caesarean and cranial surgeries, anesthesia, antibiotic herbs While Lord Atreya is recognized for his contribution to medicine, sage Sushrut is known as the "Father of surgery". Even modern science recognizes India as the first country to develop and use rhinoplasty (developed by Sushrut). He also practiced amputation, caesarean and cranial surgeries, and developed 125 surgical instruments including scalpels, lancets, and needles. Lord Atreya - author of Charak Samhita. Circa 8th - 6th century BCE. Perhaps the most referred to Rishi/physician today The Charak Samhita was the first compilation of all aspects of ayurvedic medicine including diagnoses, cures, anatomy, embryology, pharmacology, and blood circulation (excluding surgery). He wrote about causes and cures for diabetes, TB, and heart diseases. At that time, European medicine had no idea of these ideas. In fact, even today many of these disease causes and cures are still unknown to modern allopathic medicine. Other unique quality of Ayurveda is that it uncovers and cures the root cause of illness, it is safe, gentle and inexpensive, it sees 6 stages of disease development (where modern medicine only sees the last two stages), it treats people in a personalized manner according to their dosha or constitution and not in any generic manner. Further, Ayurveda being the science of 'life', Atrea was quick to emphasize, proper nutrition according to dosha, and perhaps above all else, that there was a mind/body/soul relationship and that the root cause of all diseases and the best medicine for all conditions is spiritual and ethical life. Rishi Sushrut is known as the father of surgery & author of Sushrut Samhita. Circa 5 - 4th century BCE. He is credited with performing the world's first rhinoplasty, using anesthesia and plastic surgery. He used surgical instruments - many of them look similar to instruments used today; and discussed more than 300 types of surgical operations. One of the Ayurvedic surgical practices being used today in India involves dipping sutures into antibiotic herbs so when sewed into the person, the scar heals quicker and prevent infection. The modern surgical world owes a great debt to this great surgical sage. [Note; The following institution offers more knowledge on the subject of Ayurveda] Ayurveda Holistic Center & School of Ayurveda 2-Year Certification & Ph.D. programs Read the Ayurveda Encyclopaedia http://ayurvedahc.com Atomic theory Sage Kanad (circa 600 BCE) is recognized as the founder of atomic theory, and classified all the objects of creation into nine elements (earth, water, light or fire, wind, ether, time, space, mind and soul). He stated that every object in creation is made of atoms that in turn connect with each other to form molecules nearly 2,500 years before John Dalton. Further, Kanad described the dimension and motion of atoms, and the chemical reaction with one another. The eminent historian, T.N. Colebrook said, "Compared to scientists of Europe, Kanad and other Indian scientists were the global masters in this field." Chemistry alchemical metals In the field of chemistry alchemical metals were developed for medicinal uses by sage Nagarjuna. He wrote many famous books including Ras Ratnakar, which is still used in India's Ayurvedic colleges today. By carefully burning metals like iron, tin, copper, etc. into ash, removing the toxic elements, these metals produce quick and profound healing in the most difficult diseases. Astronomy and mathematics Sage Aryabhatt (b. 476 CE) wrote texts on astronomy and mathematics. He formulated the process of calculating the motion of planets and the time of eclipses. Aryabhatt was the first to proclaim the earth was round, rotating on an axis, orbiting the sun and suspended in space. This was around 1,000 years before Copernicus. He was a geometry genius credited with calculating pi to four decimal places, developing the trigonomic sine table and the area of a triangle. Perhaps his most important contribution was the concept of the zero. Details are found in Shulva sutra. Other sages of mathematics include Baudhayana, Katyayana, and Apastamba. Astronomy, geography, constellation science, botany and animal science. Varahamihr (499 - 587 CE) was another eminent astronomer. In his book, Panschsiddhant, he noted that the moon and planets shine due to the sun. Many of his other contributions captured in his books Bruhad Samhita and Bruhad Jatak, were in the fields of geography, constellation science, botany and animal science. For example he presented cures for various diseases of plants and trees. Knowledge of botany (Vrksh-Ayurveda) dates back more than 5,000 years, discussed in India's Rig Veda. Sage Parashara (100 BCE) is called the "father of botany" because he classified flowering plants into various families, nearly 2,000 years before Lannaeus (the modern father of taxonomy). Parashara described plant cells - the outer and inner walls, sap color-matter and something not visible to the eye - anvasva. Nearly 2,000 years -later Robert Hooke, using a microscope described the outer and inner wall and sap color-matter. Algebra, arithmetic and geometry, planetary positions, eclipses, cosmography, and mathematical techniques. force of gravity In the field of mathematics, Bhaskaracharya II (1114 - 1183 CE) contributed to the fields of algebra, arithmetic and geometry. Two of his most well known books are Lilavati and Bijaganita, which are translated in several languages of the world. In his book, Siddhant Shiromani, he expounds on planetary positions, eclipses, cosmography, and mathematical techniques. Another of his books, Surya Siddhant discusses the force of gravity, 500 years before Sir Isaac Newton. Sage Sridharacharya developed the quadratic equation around 991 CE. The Decimal Ancient India invented the decimal scale using base 10. They number-names to denote numbers. In the 9th century CE, an Arab mathematician, Al-Khwarizmi, learned Sanskrit and wrote a book explaining the Hindu system of numeration. In the 12th century CE the book was translated into Latin. The British used this numerical system and credited the Arabs - mislabelling it 'Arabic numerals'. "We owe a lot to the Indians, who taught us how to count, without which no worthwhile scientific discovery could have been made." - Albert Einstein. Metallurgy India was the world-leader in Metallurgy for more than 5,000 years. Gold jewellery is available from 3,000 BCE. Brass and bronze pieces are dated back to 1,300 BCE. Extraction of zinc from ore by distillation was used in India as early as 400 BCE while European William Campion patented the process some 2,000 years later. Copper statues can be dated back to 500 CE. There is an iron pillar in Delhi dating back to 400 CE that shows no sign of rust or decay. There are two unique aspects to India's ancient scientists. First their discoveries are in use today as some of the most important aspects of their field; and are validated by modern technological machines. Second, their discoveries brought peace and prosperity rather than the harm and destruction of many of our modern discoveries. Due to their intense spiritual life, they developed such power of discrimination (vivek). Spirituality gives helpful direction and science brings speed. With a core of spirituality, modern scientists' discoveries can quickly bring only helpful ideas to help humanity. While Einstein is credited with the idea that one can travel faster than the speed of light, it was written about centuries before in the ancient Vedic literature. Perhaps it was Einstein's association with the famed Indian physicist, Bose that led to his introduction to the views about the speed of light. Through deep meditation and reading the ancient Vedic texts, who knows what our modern-day scientists will discover? There are two points here, the first is that India should be proud of its amazing achievements and be properly credited, and second is that India leaves a blueprint, compass and map for how to develop safe and helpful discoveries for the future betterment of mankind.

Siva From other sources What is the difference between the soul and the mind? The soul is the consciousness or the knowing principle in man. The mind belongs to the category of matter. Siva is the soul and Parvati is the mind. The consciousness is the Reality, the unchanging, unmoving, all pervading soul. Mind being matter is changeable and unreal. We perceive objects through the organs of sense perception. The soul enables the organs to perceive the objects. The soul exists in all living beings as consciousness. It is the light of the soul that makes the sense-organs and the mind appear alive and luminous. Siva is the unchanging consciousness – Nirguna or without form or shape. This unchanging consciousness-Siva – becomes saguna or with form, when Maya Shakti, which is Siva’s illusive power appears as mind and matter. This phenomenon is known as Ardhanarishwar. (See Page ‘Ardhanarishwar’ in the column on the left.) Siva’s Maya-Shakti is known by various names such as Uma, Parvati, Kali, Durga etc. This Maya-Shakti or power inheres in Siva just as the burning power inheres in fire, sweetness in sugar, whiteness in milk and meaning in the words. Siva stands for the Absolute, the unchanging, static background, of which Kali, the Shakti (power) is the dynamic expression. We call this Shakti or power Mother or Goddess. Goddess Kali combines in herself creative dynamism, destructive terror and redemptive grace. God’s power that is enveloped by Tamo-guna-pradhana is Lord Siva. Siva’s trishul or trident (the three pointed javelin like weapon) represents the three gunas –Sattwa,Rajas and Tamas. The Trishul is the emblem of sovereignity. Lord Siva wields the world through these three gunas, which is the composition of Maya-Shakti or mind and matter. In other words, if one were able to analyse the composition of Maya-Shakti, it will be found to be made of the combination of the three Gunas (Sattwa-Rajas-Tamas). Siva is Trilochana, the three- eyed one, in the centre of whose forehead is the third eye, the eye of wisdom (gnana-chakshu). The burning power of the wisdom of the third eye destroys desires for worldly objects. Sensual desire and lust is represented by Kamadev, the god of love (Eros or Cupid). When a person reaches a state of perfect renunciation- he is said to have burnt all his desires. Siva’s third eye burnt to ashes Kamadev- the god of love. The eye of wisdom leads to transcendental vision of the Supreme Reality. We recite regularly the following Maha Mrityunjay Mantra from the Sukla Yajurveda Samhita III. 60. Om Trayambakam Yajaamahe Suganghim Pushtivardhanam, Urvaarukmiva Bandhanaan Mrityor Mokshiya Mamritaat [The meaning of the Mantra is as follows:] I worship thee, O sweet Lord of transcendental vision (the three -eyed one or Lord Siva). O giver of prosperity to all, may I be free from the bonds of death, even as a melon (or cucumber) is severed from its bondage or attachment to the creeper. The word Siva signifies the auspicious. The good Lord Siva roots out sin and terror, and is the bestower of earthly happiness, promoter of good and auspiciousness. Siva is also called Samkara which means doer of good. Siva takes one beyond the three bodies (Tripura), gross, subtle and causal that envelope the Jiva or the embodied soul. He is hence the Hara or the remover of all evil and the ideal of renunciation. Therefore we hail ‘Hara hara Mahadeva.’ In the Rigveda (x,121,4) it is written: Yasya ime himavanto mahitva. That the snow capped Himalayas appear as if they are meditating (dhyayativa), and they are the concrete symbol of the glory of the Supreme. Hence it is no wonder that most of its attributes are transferred to Siva. Kailash (mountain) in the Himalayas is the abode of Lord Siva. The snowy Himalayas are white and Siva’s body is also white – Gauranga (gauri = light complexioned). Karpura gaura = camphor hued white. Siva’s body is smeared with bhasma or ashes to indicate renunciation, whitenes and purity. After Arati (devotional adoration of the Lord with waving of lamps) we usually recite the following prayer: Karpur gauram karunaa avataaram, sansaar saaram Bhujgendra haaram, Sadaa vasantam hridayaarvinde, Bhavam Bhavaani sahitam namaami I bow to that camphor-hued, white complexioned (Lord Shiva), who is Incarnation of compassion, who is the very essence of (consciousness; the knowing principle) of life (of the embodied soul); Who wears snakes as garlands, whose eternal abode is in the heart of the devotee, I bow to Him (Lord Shiva) and His consort Bhavani (Uma or Paarvati). Karpur (camphor-hued); Gauram (white); Karunaa (compassion); Avataaram (incarnation); Sansaar (life of the embodied soul); Saaram (essence, the knowing principle or consciousness); Bhujagendra (wearer of snakes or who wields the Serpent power of Kundalini Shakti); Haaram (garlands); Sadaa (eternal); Vasantam (resides); Hridayaarvinde (in the heart of the devotee); Bhavam (Lord Shiva); Bhavaani (Uma or Paarvati); Sahitam (together); Namaami (I bow). The rain water is locked up in the Himalayas as snow or ice and river Ganga (Ganges) falling from the heaven is locked up in the Jata (matted locks) of Siva. Hence Siva is called Ganga-dhara. River Ganga issues from the Himalayas, and Ganga flows down to earth from Siva’s matted locks after release. The holy river flows down from Siva’s head and therefore it symbolises the stream of wisdom. Snakes are symbolic of the mental powers (the coiled up serpent power of Kundalini Shakti) under the control of the divinity. The moon symbolises mind in a state of tranquility and purity. The Damaru (a small drum-like instrument in Lord Siva’s hand) represents the sabda Brahman. This is AUM and the sound of AUM (OM), from which all languages are formed. Rudraksha Beads The Mala (rosary) is made from the Rudraksha beads. The Siva Purana (25th chapter) describes Lord Siva, the Yogeshwar (master of Yoga), meditating for thousands of years for the benefit of people everywhere. According to the legend, when Siva opened his eyes, some tear-drops fell on earth and grew into Rudraksha trees. These trees grow in several parts of India. Both the Siva Mahapurana and the Devi Bhagavatam describe Rudraksha beads as highly auspicious. The mere looking at Rudraksha beads creates auspiciousness. Touching the Rudraksha beads multiplies the auspiciousness manifold, and the wearing of Rudraksha Mala (rosary) augurs almost continuous flow of auspiciousness. Rudraksha beads are found with from one eye to up to fourteen eyes or fourteen sided beads. Their medicinal and other uses are specific to how many sides there are on the beads. For example: One sided Rudraksha bead is producer of worldly happiness and liberation, producer of wealth, destroyer of obstacles and problems, fulfiller of wishes and highly effective in tuberculosis type of diseases. Two sided Rudraksha bead helps to increase mental powers, calms agitated minds, helps to overcome Tamasic Guna. Three sided Rudraksha bead helps in acquiring knowledge and skills, helps increase digestive power, effective in reducing fever and in eye diseases. Four sided Rudraksha bead works wonders in increasing memory, especially helpful to those with weak memory. Also improves power of speech. The procedure is to drink for twenty days, milk boiled with Rudraksha beads. Since Siva is the unchanging consciousness-Nirguna or without form, how to give a form to the formless for the purpose of worship? This dilemma is solved through the symbol of the Siva-Linga. Like the inverted bowl with the limitless rim called the sky, the Siva-Linga represents visible infinity. When Siva and Shakti are separated into a duality of chit and sat- consciousness and manifest existence or matter (subject and object), the universe of different planes of existence comes into being. This is variously described as spirit and matter, Purusha and prakriti, Brahman and Maya, Siva and Shakti, Linga and Yoni etc. A legend When creation was completed, Siva and Parvati went to live on top of Mount Kailash Parvati asked: "O adorable Lord, which of the many rituals observed in your honour does please you most?" Lord Siva replied: "The fourteenth night of the new moon in the dark fortnight during the month of Phalgun is my favourite day. It is called ‘Sivaratri’. My devotees give me greater happiness by mere fasting than by ceremonial baths and offerings of flowers, sweets and incense. The offering of a few bilwa (bael) leaves is more precious to me than precious jewels and flowers. My devotee must observe strict spiritual discipline during the day and worship me at night " Parvati was deeply impressed by the words of Lord Siva. She repeated them to her friends, who in their turn passed them on to the ruling princes on earth. Thus was the sanctity of Shivaratri broadcast all over the world. On Mahashivaratri, the devotees observe strict spiritual disciplines during the day. The devotees worship Lord Siva at night in four different ways during each of the four successive three hour periods of the night. Bathing the Siva-Linga in milk in the first period, in curd during the second period, in ghee in the third period and in honey in the fourth and last period. Every three hours, a round of worship of Siva Linga is conducted. Evils like lust, anger, jealousy, born of Rajas and Tamas, are subdued. The devotees break the fast after the fourth and last round. In the morning, the devotees should feed the Brahmins (priests) first and after doing the prescribed ceremonies, break the fast. The devotees observe vigil throughout the night. After the completion of the rites of Shivaratri, the devotee presents gifts or donations to the officiating priests. According to Vedic scriptures, the performance of this ritual is both obligatory and desirable. The injunction laid down for the performance of the ritual for transforming the devotee’s body into a residence fit for the divinity are: non-injury to living creatures, truthfulness, freedom from anger, celibacy, compassion, forbearance, austerities, calmness, freedom from passion and malice. As a reward, it is said that one who performs the sacrifice of Shivaratri with all the attendant rituals and keeps the fast according to the rules laid down gets happiness and realises his most cherished desires. In the case of Siva as chief of ascetics, no food is generally offered as prasad. The daily ceremonials are of austerely simple kind. Water is poured on Siva-Linga with perhaps a few oblations of flowers and bilwa leaves. It is remarkable that even in cases where food is offered to this divinity it is not allowed to be eaten by his votaries. According to the Brahminical rule, ‘leaves, flowers, fruits and water become unfit to be consumed after being consecrated to Siva’. The three most important religious activities during the Maha-Shivaratri festival are: fasting during the entire lunar day, keeping a strict night vigil and worshipping the lingam with offerings of foods, leaves, flowers etc. and with recitation of mantras. The two great natural forces that afflict man are Rajas (quality of passion) and Tamas (inertia). The Shivaratri Vrata aims at the perfect control of these two qualities. The motivation behind the vrata or fast is mainly the promotion of physical and mental self-control by acts of penance, thanks giving, praise of the Supreme Lord and for desiring special boon. Swami Sivananda of the Divine Life Society, Rishikesh, advised to offer this inner worship to Lord Siva daily: "O Lord Siva, Thou art my self. My mind is Parvati. My pranas are Thy servants. My body is Thy house. All my actions in this world are Thy worship. My sleep is samadhi. My walk is circumambulation around Thee. My speech is prayer unto Thee. Thus do I offer unto Thee all that I am." The following is from the Tulasi Ramayana, Uttara-Kanda, Doha 45: "Sankara Bhajan Bina Nara Bhagati Na Paavai Mori" Sri Rama said: "With joined palms I lay before you all another secret doctrine: without adoring Sankara (Lord Siva) man cannot attain devotion to Me." TOP <To top of this page Lord Siva From other sources Lord Siva has at least four quite distinct characters, each of which has a female or active energising counterpart (shakti). In the first place, as Siva, Sada-Siva, Shankara or Shambhu, the eternally blessed one or the source of blessings. He is the eternal reproducing power of nature, perpetually restoring and reproducing itself after dissolution, under which Siva is often identified with the eternal creative essence, the great eternal Supreme being as Maha-Deva or the Supreme Lord termed Ishwara. Hence in this aspect Siva is represented by the symbol of the Lingam and the Yoni combined. Temples that hold this Siva’s emblem or symbol, which is of a double form to express the blending of the male and female principles in creation, are probably the most numerous of any temples to be seen in India. There can be no doubt, in fact, that the Supreme creative power is universally worshipped throughout India, under the name of Siva and of his consort Jagan-Matri, or Mother of the universe. In the second place, as Maha-Yogi is the great representative Yogi or Tapasvi, who has attained the highest perfection and meditation and austerity. In this aspect Siva appears as an austere naked ascetic (Digambara) with body covered with ashes and matted hair (dhurjati), abiding fixed and immovable in one spot (sthanu), teaching men by his own example the power to be acquired by renunciation, suppression of passions, and abstract contemplation and meditation as leading to the highest spiritual knowledge. In this aspect of the yogi, as in that of the reproducer, He is also sometimes called the ‘Blessed one’ (Siva). In the third place, Siva is the entire reverse of the ascetical. In this aspect, living in the Himalaya mountains with his consort Parvati, often dancing with her the Tandava dance, He is surrounded by dwarfish troops (gana). This is the aspect in which He is worshipped by Tantrikas. In the fourth place, as Rudra or Mahakala, he is the destroying or dissolving power of nature; when he is either a personification of all matter resolving itself into its constituent elements or of Kala (Time), the great dissolver. The more active principle of destruction being assigned to his consort Kali. In the fourth place, there are yet two other aspects of Siva. In the first of these, as the dissolver of the universe, He is the terrible destroyer (Bhairav), with His consort Kali engaged in the active role. In the second of these, He is also called Bhuteswara, Lord of spirits or demons, haunting cemeteries and burial grounds, wearing serpents for garlands, and a string of skulls for a necklace. As Bhuteswara, He is sometimes surrounded by troops of imps and spirits (bhuta), and sometimes He is trampling on rebellious demons who have acquired too great power. Here we may observe that in every one of his aspects, the consort of Siva is not only His counterpart, but generally represents an intensification of his attributes. As destructress, She is Kali, as reproducer she is symbolised by the Yoni (Siva’s emblem). She is the mother of the universe (Jagan-matri). She is the type of beauty in Uma. She has also her forms as a female ascetic (yogini). In her role as destructress, she is Bhairavi Durga. As a mountaneer, she is Parvati. All these attributes are combined in her aspect of Mother Durga. Siva and Parvati represent the gathering together, and unifying in one personality, numerous attributes, properties and functions belonging to various deities and various divine forces. The destructive energies of the atmosphere exhibited in wind and storm and personified in the Vedas as Vayu, Rudra and the Maruts; the all consuming potency of time; the fertilising properties present in dew and rain; the almighty agencies operating in creation and the same agencies operating as re-creation or reproduction; the power of asceticism exhibited in the Maha-yogi; the terrific frightful agencies and operations of demons and spirits; as Siva, Sada-Siva, Shankara, Shambhu- the eternally blessed one or causer of blessings; He is the eternal reproducing power of nature, perpetually restoring and reproducing itself after dissolution. Under which He is identified with the eternal creative essence, the great eternal Supreme Being as Maha-Deva or Supreme Lord Ishwara. Hence in this aspect, Siva is represented by the symbol of the linga and yoni, rather than by any human personification. The Siva-Linga symbolises the blending of the male and female principles in creation. This Supreme creative power is universally worshipped throughout India under the name of Siva and His consort Jagan-Matri- mother of the universe- all these have been centralised in Siva and His consort personified as half male and half female known as Ardhanarishwara (symbolising the union of spirit and matter). TOP <To top of this page From The Mahabharata, Sauptika Parva Sections VI/ VII Translated by Sri Kisari Mohan Ganguli (Abridged) Aswatthaman, the son of Drona, said: I shall at this hour seek the protection of the puissant Mahadeva! I will take the shelter of that god, that source of everything beneficial, viz., the lord of Uma, otherwise called Kapardin, decked with a garland of human skulls, that plucker of Bhaga’s eyes called also Rudra and Hara. In ascetic austerities and prowess, he far surpasses all the gods. I shall, therefore, seek the protection of Girisha (Siva) armed with the trident. I seek the protection of Him called Fierce, Stanu, Siva, Rudra, Sarva, Isana, Iswara, Girisha; and of that boon giving god who is the Creator and Lord of the universe; of Him whose throat is blue, who is without birth, who is called Sakra, who destroyed the sacrifice of Daksha, and who is called Hara; of Him whose form is the universe, who has three eyes, who is possessed of multifarious forms, and who is the lord of Uma; of Him who resides in crematoriums, who swells with energy, who is the lord of diverse tribes of ghostly beings, and who is the possessor of undecaying prosperity and power; of Him who wields the skull-topped club, who is called Rudra, who bears matted locks on his head, and who is a Brahmacharin (celibate). Purifying my soul that is so difficult to purify, and possessed as I am of small energy, I adore the Destroyer of the triple city, and offer myself as the victim. Hymned thou hast been, deserving art thou of hymns, and I hymn to thy glory! Thou art robed in skins; thou hast red hair on thy head. Thou art pure; thou art the Creator of Brahman; thou art Brahma; thou art an observer of vows; thou art devoted to ascetic austerities; thou art the refuge of all ascetics; thou art the leader of diverse tribes of ghostly beings; thou art three eyed; thou art dear to Gauri’s heart; thou hast for thy excellent bearer a bovine bull; thou art the protector of all quarters; thou hast the moon as an ornament on thy brow! TOP <To top of this page The Four Faces of Siva From the Mahabharata, Anusasana Parva sections CXL/CXLI Translated by Sri Kisari Mohan Ganguli (Abridged) Uma said: O holy one, why are those faces of thine which are on the east, the north, and the west, so handsome and so agreeable to look at like the very moon? And why is that face of thine which is on the south so terrible? Why are thy matted locks tawny and so erect? Why is thy throat blue after the manner of the peacock’s plumes? Why, O illustrious deity, is the Pinaka always in thy hand? Why art thou always a Brahmacharin with matted locks? O lord, it behoveth thee to explain all these to me. I am thy spouse who seeks to follow the same duties with thee. Further, I am thy devoted worshipper, O deity, having the bull for thy mark! The blessed and holy one (Siva) said: …. I became four-faced through Yoga-puissance. Thus I showed my high Yoga- power in becoming four faced. With that face of mine which is turned towards the east, I exercise the sovereignty of the universe. With that face of mine which is turned towards the north, I sport with thee, O thou of faultless features! That face of mine which is turned towards the west is agreeable and auspicious. With it I ordain the happiness of all creatures. That face of mine which is turned towards the south is terrible. With it I destroy all creatures. I live as a Brahmacharin with matted locks on my head, impelled by the desire of doing good to all creatures. The bow Pinaka is always in my hand for accomplishing the purposes of the deities. In days of yore, Indra (king of heaven), desirous of acquiring my prosperity, had hurled his thunderbolt at me. With that weapon my throat was scorched. For this reason I have become blue-throated. Uma said: O holy one, O lord of all creatures, O foremost of all observers of duties and religious rites, I have great doubt, O wielder of Pinaka, O giver of boons. These ascetics, O puissant lord, have undergone diverse kinds of austerities. In the world are seen ascetics wandering everywhere under diverse forms and clad in diverse kinds of attire. For benefiting this large assemblage of Rishis, as also myself, do thou kindly resolve, O chastiser of all foes, this doubt of mine. What indications has Religion or Duty been said to possess? How, indeed, do men become unacquainted with the details of Religion or Duty to succeed in observing them? O puissant lord, O thou that art conversant with Religion, do thou tell me this. Maheswara said: Abstention from injury, truthfulness of speech, compassion towards all beings, tranquillity of soul, and the making of gifts to the best of one’s power, are the foremost duties of the householder. Abstention from sexual congress with the spouses of other men, protection of the wealth and the woman committed to one’s charge, unwillingness to appropriate what is not given to one, and avoidance of honey and meat, these are the five chief duties. Indeed, Religion or Duty has many branches all of which are fraught with happiness. Even these are the duties which these embodied creatures who regard duty as superior should observe and practise. Even these are the sources of merit. From The Mahabharata, Santi Parva, section XLVIII (Extracts-Abridged) Translated by Sri Kisari Mohan Ganguli Bhishma said: Salutation to thee in thy form of vastness! Thou hadst assumed the form of a recluse with matted locks on head, staff in hand, a long stomach, and having thy begging bowl for thy quiver. Salutation to thee in thy form of Brahmacharin. Thou bearest the trident, thou art the lord of the celestials, thou hast three eyes, and thou art high-souled. Thy body is always besmeared with ashes, and thy phallic emblem is always turned upwards. Salutations to thee in thy form of Rudra! The half-moon forms the ornament of thy forehead. Thou hast snakes for the holy thread circling thy neck. Thou art armed with Pinaka and trident. Salutation to thy form of Fierceness. Thou art the soul of all creatures. Thou art the Creator and destroyer of all creatures. Thou art without wrath, without enmity, without affection. Salutation to thee in thy form of Peace! TOP <To top of this page Siva and Rudra From The Mahabharata, Anusasana Parva, Section CLXI Translated by Sri Kisari Mohan Ganguli Siva has two forms. One of these is terrible, and the other mild and auspicious. Vasudeva said: O mighty armed Yudhishthira, listen to me as I recite to thee the many names of Rudra as also the high blessedness of that high-souled one. The Rishis describe Mahadeva as Agni, and Sthanu, and Maheswara; as one-eyed, and three eyed, of universal form, and Siva or highly auspicious. Brahmanas conversant with the Vedas say that Siva has two forms. One of these is terrible, and the other mild and auspicious. Those two forms again, are subdivided into many forms. That form which is fierce and terrible is regarded as identical with Agni and Lightning and Surya (fire, lightning and sun). The other form which is mild and auspicious is identical with Righteousness and Water and Chandramas (moon).Then again, it is said that half his body is fire and half is Soma (or the moon). That form of his which is mild and auspicious is said to be engaged in the practice of the Brahmacharya (Celibacy) vow. The other form of his which is supremely terrible is engaged in all operations of destructions in the universe. Because he is great (Mahat) and the Supreme Lord of all (Iswara), therefore he is called Maheswara. And since he burns and oppresses, is keen and fierce, and endued with great energy, and is engaged in eating flesh and blood and marow, he is said to be Rudra. Since he is the foremost of all the deities, and since his dominion and acquisitions are very extensive, and since he protects the extensive universe, therefore he is called Mahadeva. Since he is of the form or colour of smoke, therefore he is called Dhurjati. Since by all his acts he performs sacrifices for all and seeks the good of every creature, therefore he is called Siva or the auspicious one. Staying above (in the sky) he burns the lives of all creatures and is, besides, fixed in a particular route from which he does not deviate. His emblem, again, is fixed and immovable for all time. He is, for these reasons, called Sthanu. He is also of multiform aspect. He is present, past and future. He is mobile and immobile. For this he is called Vahurupa (of multiform aspect). The deities called Viswedevas reside in his body. He is, for this, called Viswarupa (of universal form). He is thousand-eyed; or he is myriad-eyed; or, he has eyes on all sides and on every part of his body. His energy issues through his eyes. There is no end of his eyes. Since he nourishes all creatures and sports also with them, and since he is their lord and master, therefore he is called Pasupati (the lord of all creatures). If there is one who worships him by creating his image, another who worships his emblem, the latter it is that attains to great prosperity for ever. Since his emblem is always observant of the vow of Brahmacharya, all the wolds worship it accordingly. This act of worship is said to gratify him highly. If there is one who worships him by creating his image, another who worships his emblem, the latter it is that attains to great prosperity for ever. The Rishis, the deities, the Gandharvas, and the Apsaras, worship that emblem of his which is ever erect and upraised. If his emblem is worshipped, Mahadeva becomes highly gratified with the worshipper. Affectionate towards his devotees, he bestows happiness upon them with a cheerful soul. This great god loves to reside in crematoria and there he burns and consumes all corpses. Those persons that perform sacrifices on such grounds attain at the end to those regions which have been set apart for heroes. Employed in his legitimate function, he it is that is regarded as the Death that resides in the bodies of all creatures. He is again, those breaths called Prana and Apana in the bodies of all embodied beings. He has many blazing and terrible forms. All those forms are worshipped in the world and are known as Brahmanas possessed of knowledge. Amongst the gods he has many names all of which are fraught with grave import. Verily, the meanings of those names are derived from either his greatness or vastness, or his feats, or his conduct. The Brahmanas always recite the excellent Sata-rudriya in his honour, that occurs in the Vedas as also that which has been composed by Vyasa. Verily, the Brahmanas and Rishis call him the eldest of all beings. He is the first of all the deities, and it was from his mouth that he created Agni. That righteous-souled deity, ever willing to grant protection to all, never gives up his suppliants. He would much rather abandon his own life-breaths and incur all possible afflictions himself. Long life, health and freedom from disease, affluence, wealth, diverse kinds of pleasures and enjoyments, are conferred by him, and it is he also who snatches them away. The lordship and affluence that one sees in Sakra and the other deities are, verily his. It is he who is always engaged in all that is good and evil in the three worlds. In consequence of his fullest control over all objects of enjoyment he is called Iswara (the Supreme Lord or Master). Since, again, he is the master of the vast universe, he is called Maheswara. The whole universe is pervaded by him in diverse forms. It is that deity whose mouth roars and burns the waters of the sea in the form of the huge mare’s head. [Note:The allusion is to the fiery mare’s head which is supposed to wander through the ocean.] _ Mahasivaratri (Magha Krsna Chaturdasi) [The 14th day of the dark half of every month- Krsna Chaturdasi- is called 'Sivaratri' or 'Maha-Sivaratri'. The one in the month of Magha (February-March) is christened 'Mahasivaratri', since it is the greatest of all.] Of all the major Hindu festivals, Mahasivaratri is the only one wherein the austerity part (as signified by the very word 'vrata') is predominant. There is practically no festivity, revelry or gaiety in its observance, the whole thing being one of continuous solemnity. This is but natural since Siva is the god of the ascetics, the very incarnation of vairagya or renunciation! This vrata is open to all human beings. The basic disciplines to be kept up on this day are ahimsa (non-injury), satya (speaking the truth), Brahmacharya (continence), daya (compassion), Ksama (forgiveness) and anasuyata (absence of jealousy). Fasting is one of the most essential aspects of this vrata. So also jagarana or keeping vigil in the night. Worship of Siva throughout the night, bathing the Sivalinga with panchamrta (five tasty things- milk, curds, ghee, sugar and honey), homa, japa of the mulamantra (basic mantra, viz., Om Namas Sivaya) and prayer for forgiveness- are the other items involved in its observance. - Swami Harshananda, Ramakrishna Math, Bangalore "Melt ye in praise of this secret word of God, It is the touchstone of Truth, in all the four Vedas, The Name of the Lord - Namasivaya." --- Saint Tirugnana Sambandar (Tirumurai Saint). _ Abhisheka Abhisheka – The meaning By Swami Shivananda The Divine Life Society, Rishikesh Abhisheka is a part of the worship of Lord Siva. Without it, the worship is incomplete. It is the ceremonial bathing of the Siva Lingam in Siva temples. A pot made of copper or brass, with a tiny hole in the centre, is kept hanging over the image or Lingam of Siva. The water drips (falls) on the image throughout the day and night. Pouring water, milk, ghee (clarified butter), curd, honey or coconut water over the Lingam is also Abhisheka. Whilst this is done, the Rudram is chanted loudly with devotion and love. Lord Siva is invoked by performing this Abhisheka. Monday is a very important day for worshipping Lord Siva. The thirteenth day (Pradosha) of the bright and dark fortnights is also considered sacred. On these days, devotees of Lord Siva offer special worship with plenty of prasad. The water of the Abhisheka is considered very sacred. It is known to grant great benefits on the devotees who take it as the Lord’s prasad. It purifies the heart and destroys countless sins. You should take it with intense faith and devotion. When you perform Abhisheka with devotion, your mind is concentrated. Your heart is filled with divine thoughts and with the image of the Lord. You forget your body and your surroundings. Egoism vanishes. When the body is forgotten, you begin to enjoy and taste the eternal bliss of Lord Siva. The recitation of Mantras during the Abhisheka purifies the mind. The greatest and the highest Abhisheka is to pour the waters of pure love on the Lingam in the lotus of the heart. The external Abhisheka with objects is intended to lead to this internal Abhisheka, wherein there is a flow of pure love. The sacred prasad of the Lord and the holy water of the Abhisheka purify the heart if taken with faith and devotion. They can bring peace and prosperity. Incurable diseases are cured by performing Abhisheka. It bestows health, wealth, prosperity, peace of mind and purity of heart. It expands the heart. It calls for self-sacrifice and self-surrender. There must be a natural feeling in the heart. "I am Thine, my Lord. All is Thine, my Lord."

Why a Hindu Accepts Christ and Rejects Churchianity By Swami Abhedananda (A direct disciple of Sri Ramakrishna Paramhansa) Ramakrishna Vedanta Math, Calcutta. A Hindu distinguishes the religion of the churches from the religion of Jesus Christ. Speaking from the Hindu standpoint, the religion that the churches uphold and preach today, that has been built around the personality of Jesus the Christ, and which is popularly known as Christianity, should be called ‘Churchianity’, in contradistinction to that pure religion of the heart that was taught by Jesus the Christ and practised by his disciples. The religion of Christ or true Christianity had no dogma, no creed, no system, and no theology. It was a religion of the heart, a religion without any ceremonial, without ritual, without priest-craft. It was not based upon any book, but upon the feelings of the heart, upon direct communion of the individual soul with the heavenly Father. On the contrary, the religion of the church is based upon a book, believes in dogmas, professes a creed, has an organized system for preaching it, is backed up by theologies, performs rituals, practises ceremonials, and obeys the commands of a host of priests. The popular history of churchianity begins from 325 years after Christ, the 20th year of the reign of Constantine the Great, when the famous Council was convened at the City of Nocea. Those who have read the life of this august Roman Emperor will remember how remarkable was the character of this so called pious supporter of the church dogmas. He put to death his own son and his wife Fausta on groundless suspicion, cut off his brother-in-law Licinius and the unoffending son of Licinius and massacred everyone of his rivals. Nevertheless the Greek Church has canonized him, and adores the memory of St. Constantine. It was Constantine the Great who issued a decree in 321 A.D., for the general observance of Sunday, instead of the Jewish Sabbath. He hated the Jews and everything connected with the Jews, and said: "This day shall be regarded as a special occasion of prayer, because it is the Sun’s day, the day of our Lord". Since that time, the church has accepted that decree, ignoring the fact that this was the day for the worship of the sun among the pagans. It was Constantine the great who decided what should be the creed of the church and commanded the assembled bishops to receive the decrees of the Council of Nicea as the dictates of the Holy Spirit. Since that time the church has given authenticity to that creed, which is repeated almost every Sunday in all the orthodox churches in Christendom. The horrifying accounts of fraud, political wire pulling, theological jugglery, ecclesiastical scandal-mongering, passions breaking forth into curses and anathemas, bloody massacres and inhuman assassinations in the ecumenical councils, show that these were the principal instruments in the building up of the creed of Churchianity. Readers of ecclesiastical history will remember that in one of the disputes following the great Council of Nicea, maidens were insulted and scourged, the holy temple was profaned, books were thrown into flames, and the church and baptistery were burned and monks were trodden under foot. Such were the deeds of the pious bishops and founders of Churchianity. In the Council of Ephesus, which was held in 431 A.D., monks and bishops screamed: "Whoso speaks of two natures is a Nestorius, and let him be cut asunder". A bishop was kicked to death by another bishop in course of their arguments, and 137 corpses were left in a church to attest the convincing reasons by which the most ruffian side proved its orthodoxy. Such were the assemblies of saints who formed the pillars of the structure of Churchianity. We can easily imagine the nature of the guiding spirit of those councils, which established the creed of the church. From the beginning of the history of churches, down to the present day, freedom of thought and freedom of speech, that are the most essential characteristics of true religion, have been suppressed; and fanaticism, bigotry, curses, anathema, religious persecution, tortures of inquisition and diabolical crimes have been committed in the name of religion. Hatred, cruelty and fighting have reigned in the place of love, mercy, kindness, peace and goodwill. The creed of the church would have vanished from the world if swords were not drawn and innocent blood was not shed in the name of religion. The deeds of Churchianity are written indelibly upon the pages of the religious history of the world. Shall we wonder, then, if the humane, kind, gentle, peace-loving hearts of the Hindus, that are ever ready to send forth blessings, good-will, benediction and a current of love toward humanity, nay, toward all living creatures, reject Churchianity? Shall we wonder that the Hindus, who recognize Divinity in the souls of all, should refuse to accept a system that was founded upon the barren soil of dogmas, fertilized with the vital forces squeezed out of the hearts of innocent humanity; and nourished by the blood of martyrs? By a strange irony of fate, the Hindu sees today that the followers of Churchianity, ignoring its past history, have come over to India to tell the so-called ‘heathen’ how Churchianity has civilized the world, how it has brought peace on earth, and how it has saved the souls of sinners. But a Hindu is a lover of Truth and Freedom. Freedom of thought and freedom of speech are his guiding stars. From ancient times, search after Truth and unswerving love for Truth have forced the minds of the Hindus to make rational investigation into matters that have been presented to them. It is very difficult to persuade a Hindu to blindly believe in anything. Before he accepts a dogma as truth he must trace its source and weigh all the arguments, pro and con, and then compare it with the highest ideals that are known in his own country. Stimulated by this natural tendency and by his love of Truth, when a Hindu studies the facts upon which Churchianity is founded, he first reads the Bible as critically as possible, applies logic and reason at every step, and then he looks into all the available writings of those Western scholars and critics who have made impartial examination of the Christian scriptures from the standpoint of historical researches. I know many Hindus who read Thomas Paine’s Age of Reason before they opened a page of the Bible. A Hindu knows that there has been a great dispute in the present century among Western scholars regarding the historical personality of Jesus of Nazareth, as it is described in the Synoptic Gospels. Therefore he doubts the historical side of the personality of Jesus of the Gospels. He also knows that the researches of the higher critics of the Bible have shown that the description of the canonical Gospels regarding the events connected with the life and teachings of Jesus of Nazareth, do not harmonize with the facts of history, which can be gathered from other sources. A missionary preaches in India that the New Testament is the revealed scripture, or word of God. The educated Hindus, however, know that Jesus did not leave any writings of his own, nor did any of his direct disciples write any of the Gospels, which were accepted by the church as the infallible and revealed word of God. They are also familiar with the fact that there are absolutely no contemporary records or accounts of the life and teachings of Jesus, either in the Bible itself or outside of it; and that the earliest of the writings, in the order of their composition, were the genuine epistles of Paul. Out of the fourteen epistles attributed to Paul, four only are held to be authentic; they are these: Epistle to the Romans, First and Second Epistles to the Corinthians, and the Epistle to the Galatians. Again, Paul never saw Jesus the Christ except once in a vision, and only once did he quote the language of Jesus – a single phrase in connection with a reference to the commemoration of the last supper: "This cup is the new covenant in my blood; this do, as often as ye drink it, in remembrance of me." It is admitted by many of the orthodox ministers of churches that Paul introduced many of the doctrines and dogmas that were afterwards accepted by Churchianity. It is a well-known fact that Paul did not preach the religion of Christ; if he did, he could not have boasted that he withstood Peter at Antioch to his very face. To the followers of Churchianity who preach to the Hindus that the New Testament is the revealed word of God, the Hindu asks: "If God intended to reveal His word, why did He inspire so many different men to write the history of one transaction, and why is it that almost all of these writings, except four, were afterwards rejected by human beings as fraudulent and incorrect?" We do not hear about the four canonical Gospels until the time of Irenius, Bishop of Lyons in Gaul, who lived in 178-200 A.D. He was the real founder of the Church Canon. It was Irenius who first mentioned four Gospels. His arguments for accepting four Gospels were very remarkable, though not convincing. He says: "It is not possible that the Gospels can be either more or fewer in number than four. For, since there are four quarters of the earth, four elements, four seasons and four cardinal winds, the church ought to have four pillars; for this reason there should be four Gospels". How clever was the argument of this noted bishop! Moreover, there are so many inconsistencies, discrepancies and errors in the Gospels, that no critical student among the Hindus could say that they are infallible and revealed word of God. As the church upholds this theory, and preaches the infallibility of this book, the Hindus reject it as a dogma of the church. When the Hindus read the Apostles’ Creed or the ‘Twelve Articles of Faith’ which were maintained and amplified in the Nicene creed, which formed the main body of the Reformation Theology, and which eventually developed into the Thirty-nine Articles of the Episcopal creed, they find there a set of dogmas which are neither supported by science nor by philosophy, nor do they appeal to reason. They must be accepted whether they appeal to reason or not. But a Hindu’s mind is not ready to accept any of these articles of faith as true unless it is based upon sound reasoning and supported by science or philosophy. A Hindu says that while God has given us reason, understanding and intellect, and freedom to use them, we should be acting against His wish if we accepted anything blindly upon the authority of anybody’s statement. We must question, we must test every claim in the crucible of logic upon the fire of right reasoning. Therefore, a Hindu says, before we accept any of the articles of faith, we must examine them. The first article of the creed is a great stumbling block to a Hindu, because it is backed by the story of creation. The genesis account of creation of the world in six days out of nothing by an extra-cosmic being seems absurd and childish to a Hindu, because he has been brought up with a belief in the doctrine of evolution; that the world is the result of a gradual evolution. The Hindu mind cannot believe that this world was created 6000 years ago, and that this earth came into existence before the sun was created. The Hindu says that the writer of such a story, whether he was divine or human, should have offered a more reasonable explanation, that he cannot believe in a creation out of nothing. In the voluminous writings of the Hindus sages and philosophers, ancient and modern, you will search in vain for any theory of creation out of nothing or creation by any extra-cosmic being. As Churchianity believes in such a creation, and preaches it, the Hindu rejects it as an absurd dogma. The second article of the creed is based upon a belief in Jesus the Christ as the only begotten Son of God. This article offers nothing new to the Hindu mind except in its exclusiveness. The doctrine of Incarnation of God or Logos (the Word), is an Indo-Aryan theory, and the Hindus believe that there have been and will yet be many such incarnations. The theory of Logos, or Word, or Son of God, travelled from India to Greece, and found expression in the writings of the early Greek philosophers, Heraclitus, Plato, Neo-Platonists, in the writings of Philo and his followers – the writer of the fourth Gospel – until it was accepted by the church as its fundamental doctrine. Although many of the Hindus believe in the doctrine of the incarnation of God in a human form, still they strongly object to the dogmatic method by which the churches preach it among the heathens. Their first objection is that if God could incarnate in one place for a certain purpose, why should He not incarnate whenever and wherever such an incarnation was needed? The church dogmas make the love of God for humanity limited by time, place and nationality. The love of God for humanity must be unlimited by such narrow considerations. God loves all humanity; His love shines equally upon all living creatures like the light of the sun. The Hindu conception of the incarnation of God is beautifully expressed in the Bhagavad Gita. In that Lord Krishna says: "Wherever irreligion prevails and true religion declines, I manifest Myself in a human form to establish righteousness and to destroy evil". Among the incarnations of God recognized by the Hindus are Krishna, Buddha, Rama, etc. When a Hindu reads the life and teachings of Jesus the Christ, as given in the Synoptic Gospels, and compared them with the life and teachings of Krishna and Buddha, he is amazed to find the singular coincidences in every minute detail, from the immaculate conception and the rising of the stars, to the resurrection and ascension to Heaven. [Note: The period when Krishna lived can be established by geological expertise that can help determine when the city of Dwarka sank beneath the waves of the ocean. Buddha was born in 547 B.C.]. Many eminent European scholars who have impartially studied Oriental religions have shown by their able articles and non-partisan criticism that the synoptic Gospels, being the productions of a later date, might well have drawn many of their important truths from the accounts of the lives and teachings of Krishna and Buddha in India. When the Christian missionaries first came to India, they were so astonished to find these singular coincidences in the lives and teachings of Krishna, Buddha and Christ that they satisfied their questioning minds by assuming as Sir William Jones said; "That the devil foreseeing the advent of Christ, originated a system of religion in advance of His, and just like it". The readers of the history of symbolism know that the cross as a religious symbol had existed in India ages before Christ was born, and many centuries before it was accepted by the Christian church and monopolized by it as its own property. The Hindu mind does not believe in any monopoly in religion, therefore it rejects the claim of Churchianity. Churchianity depicts in a dramatic way the temptation and fall of Adam from Paradise, seeking in this ‘fall’ to find the origin of evil and to explain the way that sin came into the world. But this account finds no acceptance from the Hindu. He looks upon it as the mythology of a primitive people, the explanation of undeveloped minds, who believes that one man who lived about 4000 years before Christ was the parent of the whole human race, and that because he sinned, all his descendants are born sinners. The Hindus know, and have known for countless ages, that such an account of creation is irrational and unscientific. [Note: Modern researchers have proved the correctness of their views, with evidences of a vast nation with highly developed civilization, existing tens of thousands of years before Christ. Some artefacts recovered from the recently discovered sunken city of Dwarka, are carbon dated to around ten thousand years. Nasa satellite images show the existence of man-made bridge between India and Sri Lanka predating by far all other civilizations. See page ‘Oldest Civilization’ www.hinduism.co.za/] How, then, is it possible for a Hindu to accept such a theory of the origin of sin? Millions of people lived and died before Adam was ‘created’. How could his conduct affect them? The Hindu believes that all men are children of God, and that they inherit divinity as a birthright. They say that sin means selfishness and trace its cause, not to any mythological devil, nor to a super-natural power of evil, but to man’s ignorance of his divine nature, and of the fact that God dwells in every individual soul. As long as we do not know our true nature, we identify ourselves with the limitations of mind and body and become selfish; but the moment we can realize that God dwells in us and come to understand our true nature, we become unselfish and free from all sin. The fire of true knowledge of the divine nature burns all sin into ashes and makes the soul realize that it is free. Such being the conception of sin among the Hindus, they do not care for any special scheme for the salvation of souls. They do not believe in the hell-fire doctrine, nor in any hell as a place for eternal punishment, therefore they do not need any help of a mediator. Those who believe in eternal punishment may feel the need of a Saviour from it. When Dr. John Henry Barrows, a prominent missionary, went to India, he addressed an intelligent audience in one of the large cities and preached that doctrine. After the lecture one person from the audience got up and said: "Sir, we thought you had come from an enlightened country to enlighten us; we did not know until now that your enlightenment is no better than what we call superstition". After Dr. Barrows had returned to America, he said that there were thousands of Brahmins who were waiting to be baptized and requested his audience to send more missionaries, and to give more money for that purpose. One well-known speaker hearing this, said: "My friends, why do you not send a fire engine instead; it would be so much cheaper?" The church dogma teaches the doctrine of vicarious atonement; it horrifies the tender feelings and loving nature of the Hindus. They do not interpret this act as an act of mercy or of love on the part of the heavenly Father, but they say it was an act of cruelty and injustice on His part to allow such a sacrifice of His innocent child. The next dogma of Churchianity is the resurrection of the body. Most of the churches believe that Jesus the Christ was the "first fruits of the dead," the only one that ever arose after death. The Hindus do not believe in physical resurrection, for the same reasons that the scientists and the best thinkers of the West do not accept this dogma. The Hindu belief is that the soul is immortal and indestructible; and by death they mean only a change of body. The whole of Hindu philosophy and religion is based upon the doctrine of the immortality of the soul; but many of the missionaries affirm that the Hindus do not believe in immortality. On the contrary this doctrine is so well known and so largely accepted by the Hindus that it is unnecessary for anyone to go to India to prove it by the traditional resurrection of a single person. The Hindus have better arguments than this. They say that there are two things necessary for the proof of immortality, the pre-existence of the soul, and its existence after death. If anything is created, or if anything has a beginning, it must have an end. This is the law of nature. If the souls of men were created by God out of nothing, they cannot be immortal, they must die. It is illogical to assert that the soul which is created should exist forever. If you wish to preserve immortality, first prove the pre-existence of the soul. The churches do not believe in the pre-existence of the soul, but preach its everlasting life after death, which the Hindus say is absurd on the face of it, and on the contrary to all we know of nature’s laws. In the writings of the Hindus you will find that the soul of man is described as free from birth and death. In the Katha Upanishad and the Bhagavad Gita, occurs that beautiful passage made so familiar in America by Emerson: "If the slayer thinks that he has slain, or if the slain thinks that he is slain, they know not well that the soul can neither slay nor be slain". As Churchianity preaches that the soul of man had a beginning, but will have no end, the Hindus cannot accept it. The next dogma of the church is the doctrine of pre-destination and grace, which makes God partial and unjust; while the Hindu believes in the more rational and scientific doctrine of the reincarnation of souls. This theory explains most satisfactorily the problems of life and death, without imputing partiality and injustice to God. Churchianity teaches that God punishes the wicked and rewards the virtuous; while the philosophy of the Hindus teaches the law of karma, that is, the law of cause and effect, and says that God neither punishes nor rewards, but that we punish and reward ourselves by our deeds. Punishment and reward are the reactions of our own actions. Another reason why Hindus cannot accept Churchianity is that its (Churchianity’s) highest ideal is going to heaven and enjoying the pleasures of life through eternity. The highest ideal of religion, according to the Hindus, however, is not enjoying the eternal pleasures, but the attainment of God-consciousness and freedom in this life from the bondages of ignorance and selfishness. Salvation must begin here. We must be perfect here, and the hereafter will take care of itself. Although the Hindus do not agree to accept the doctrines and dogmas of Churchianity, still they do not hesitate to believe in Jesus the Christ as the Son of God, as an incarnation of Divinity in a human form on earth. The Hindu conception of the incarnation of God is much more rational and deeper in meaning than that of the Christians. Those who have read the Bhagavad Gita will understand what the Hindus mean by the incarnation of Divinity on earth. Whether Jesus the Christ had a historical personality or not, is not discussed by the Hindus. They understand by the word Christ that supreme state of God-consciousness where all dualities vanishes, where all idea of separateness ceases forever, and where the tremendous onrush of the divine essence of the universal Spirit, breaking down all the barriers and limitations of our human consciousness, causes us to realize our eternal oneness with the heavenly Father on the spiritual plane. Whoever reaches that state becomes a Christ, whether he be Krishna or Buddha, or a Jesus of Nazareth. The particular name makes no difference to a Hindu. They are all great, all divine, all incarnations of God on earth. Show me one who has reached that state, and I will worship him as a living divinity on earth. The Christian may think that Jesus was the greatest of all incarnations. The Buddhist may think that Buddha was the greatest of all, and a follower of Krishna or Rama may say the same thing regarding his Master, but when we examine the lives of these divine men we find that each of them was as great as the other. One may have manifested one phase of divinity; another may have presented another phase. When Jesus of Nazareth lived the life of renunciation and preached the ideal of spiritual oneness as the highest goal of all religions, he showed that he understood that state of Christhood. But ordinary people, forgetting the great mission of Jesus the Christ, fight for his historical personality. The masses quarrel and fight regarding the superiority of this or that incarnation, and the followers of each try to convert the others, but the wise man pities them all and tries to help them out of superstition, bigotry, race prejudice, fanaticism and religious persecution. The religion of Christ was a religion of love, renunciation and self-control; it was a religion of God-consciousness. As these are the highest ideals among the Hindus, they accept Christ and His true religion in so far as it is one with their ideals; but when they see that Churchianity does not preach renunciation, and that its advocates do not practise love for all, nor show self-control, when they see that Christian governments encourage vice by opium trade, liquor trade, and introduce intoxicating things among innocent and temperate people for the sake of gain, they reject a religion which allows such things. They believe in Jesus the Christ as the Son of God, and know that he did not teach such things. The duty of true religion is to broaden the human mind, to open the spiritual eyes, to lead humanity to the realization of oneness with the supreme Father in Heaven, and to repress all quarrels over dogmas and creeds. As long as we are not spiritual, we fight and quarrel, but when we realize that God dwells within us, that we are all children of God, irrespective of nationality, creed or denomination, when we rise above all dogmas, above beliefs, theories, and sectarianism, then, and then alone, we are the true followers of the Christ. Then, and then alone, are we able to say with Jesus, "I and my Father are one". The Hindus leave aside the disputed personality that dwells in each individual soul and believes that each soul is a latent Christ. They believe that the voice of God tells this truth within each soul, but we do not listen to it, through our ignorance and selfishness. Krishna says: "Giving up all the formalities of religion, come unto Me, take refuge in Me, I shall make thee free from sins, sorrows and sufferings". Jesus says: "Come unto Me all ye that are weary and heavy-laden and I will give you rest". Let us listen to that voice, for it is one and the same, and let us follow it. Let us realize the spirit of true Christianity that was exhibited in the life of Jesus of Nazareth. Let us live as he lived, and be living Christs on earth. The Hindu is not satisfied merely to accept Christ in theory, but he strives hard to live the life, which Jesus lived, to lead a life of renunciation, of self-control and of love to all. Thus he seeks to fulfil the mandates of that eternal Religion which is taught by Christ-Krishna, Christ-Buddha, and Christ-Jesus. _

Oh! Yes, they do care because they need to increase their quota. That was how Christianity spread in India. And the poor and the sagregated would definately would swing to their side. But that is not the work of Hinduism or its organisation. It you rather teach you to fish than buy a fish for you. Because if I give you a fish you would only be able to eat for a day but if I teach you how to fish you can survive till end of your time. That is Hinduism.

Are you in the dark age? I suppose you have been only reading Christian news. There are more miracles done by Hindu saints than Jesus or any Christian evangelist. In India there are not only miracles happening daily but the our scriptures are full of remedies for any kind of sickness. Only those who have faith in such remedies have been cured. Ayurvedic science is now being experimented by western scientist and they found it to be the mericale cure for all sickness and soon we will have pills made from herbs grown in India. Now the west is producing insecticide from neem plant grown in every Indian home. Be open minded and you will find the real truth.

Tue Jan 27 2004 11:25:47 pm 219.95.148.194 [Note: A recent archeological find in Kuwait unearthed a gold-plated statue of the Hindu deity Ganesh. A Muslim resident of Kuwait requested historical research material that can help explain the connection between Hindu civilisation and Arabia.] Was the Kaaba Originally a Hindu Temple? By P.N. Oak (Historian) Glancing through some research material recently, I was pleasantly surprised to come across a reference to a king Vikramaditya inscription found in the Kaaba in Mecca proving beyond doubt that the Arabian Peninsula formed a part of his Indian Empire. The text of the crucial Vikramaditya inscription, found inscribed on a gold dish hung inside the Kaaba shrine in Mecca, is found recorded on page 315 of a volume known as ‘Sayar-ul-Okul’ treasured in the Makhtab-e-Sultania library in Istanbul, Turkey. Rendered in free English the inscription says: "Fortunate are those who were born (and lived) during king Vikram’s reign. He was a noble, generous dutiful ruler, devoted to the welfare of his subjects. But at that time we Arabs, oblivious of God, were lost in sensual pleasures. Plotting and torture were rampant. The darkness of ignorance had enveloped our country. Like the lamb struggling for her life in the cruel paws of a wolf we Arabs were caught up in ignorance. The entire country was enveloped in a darkness so intense as on a new moon night. But the present dawn and pleasant sunshine of education is the result of the favour of the noble king Vikramaditya whose benevolent supervision did not lose sight of us- foreigners as we were. He spread his sacred religion amongst us and sent scholars whose brilliance shone like that of the sun from his country to ours. These scholars and preceptors through whose benevolence we were once again made cognisant of the presence of God, introduced to His sacred existence and put on the road of Truth, had come to our country to preach their religion and impart education at king Vikramaditya’s behest." For those who would like to read the Arabic wording I reproduce it hereunder in Roman script: "Itrashaphai Santu Ibikramatul Phahalameen Karimun Yartapheeha Wayosassaru Bihillahaya Samaini Ela Motakabberen Sihillaha Yuhee Quid min howa Yapakhara phajjal asari nahone osirom bayjayhalem. Yundan blabin Kajan blnaya khtoryaha sadunya kanateph netephi bejehalin Atadari bilamasa- rateen phakef tasabuhu kaunnieja majekaralhada walador. As hmiman burukankad toluho watastaru hihila Yakajibaymana balay kulk amarena phaneya jaunabilamary Bikramatum". (Page 315 Sayar-ul-okul). [Note: The title ‘Saya-ul-okul’ signifies memorable words.] A careful analysis of the above inscription enables us to draw the following conclusions: That the ancient Indian empires may have extended up to the eastern boundaries of Arabia until Vikramaditya and that it was he who for the first time conquered Arabia. Because the inscription says that king Vikram who dispelled the darkness of ignorance from Arabia. That, whatever their earlier faith, King Vikrama’s preachers had succeeded in spreading the Vedic (based on the Vedas, the Hindu sacred scriptures)) way of life in Arabia. That the knowledge of Indian arts and sciences was imparted by Indians to the Arabs directly by founding schools, academies and cultural centres. The belief, therefore, that visiting Arabs conveyed that knowledge to their own lands through their own indefatigable efforts and scholarship is unfounded. An ancillary conclusion could be that the so-called Kutub Minar (in Delhi, India) could well be king Vikramadiya’s tower commemorating his conquest of Arabia. This conclusion is strengthened by two pointers. Firstly, the inscription on the iron pillar near the so-called Kutub Minar refers to the marriage of the victorious king Vikramaditya to the princess of Balhika. This Balhika is none other than the Balkh region in West Asia. It could be that Arabia was wrestled by king Vikramaditya from the ruler of Balkh who concluded a treaty by giving his daughter in marriage to the victor. Secondly, the township adjoining the so called Kutub Minar is named Mehrauli after Mihira who was the renowned astronomer-mathematician of king Vikram’s court. Mehrauli is the corrupt form of Sanskrit ‘Mihira-Awali’ signifying a row of houses raised for Mihira and his helpers and assistants working on astronomical observations made from the tower. Having seen the far reaching and history shaking implications of the Arabic inscription concerning king Vikrama, we shall now piece together the story of its find. How it came to be recorded and hung in the Kaaba in Mecca. What are the other proofs reinforcing the belief that Arabs were once followers of the Indian Vedic way of life and that tranquillity and education were ushered into Arabia by king Vikramaditya’s scholars, educationists from an uneasy period of "ignorance and turmoil" mentioned in the inscription. In Istanbul, Turkey, there is a famous library called Makhatab-e-Sultania, which is reputed to have the largest collection of ancient West Asian literature. In the Arabic section of that library is an anthology of ancient Arabic poetry. That anthology was compiled from an earlier work in A.D. 1742 under the orders of the Turkish ruler Sultan Salim. The pages of that volume are of Hareer – a kind of silk used for writing on. Each page has a decorative gilded border. That anthology is known as Sayar-ul-Okul. It is divided into three parts. The first part contains biographic details and the poetic compositions of pre-Islamic Arabian poets. The second part embodies accounts and verses of poets of the period beginning just after prophet Mohammad’s times, up to the end of the Banee-Um-Mayya dynasty. The third part deals with later poets up to the end of Khalif Harun-al-Rashid’s times. Abu Amir Asamai, an Arabian bard who was the poet Laureate of Harun-al-Rashid’s court, has compiled and edited the anthology. The first modern edition of ‘Sayar-ul-Okul’ was printed and published in Berlin in 1864. A subsequent edition is the one published in Beirut in 1932. The collection is regarded as the most important and authoritative anthology of ancient Arabic poetry. It throws considerable light on the social life, customs, manners and entertainment modes of ancient Arabia. The book also contains an elaborate description of the ancient shrine of Mecca, the town and the annual fair known as OKAJ which used to be held every year around the Kaaba temple in Mecca. This should convince readers that the annual haj of the Muslims to the Kaaba is of earlier pre-Islamic congregation. But the OKAJ fair was far from a carnival. It provided a forum for the elite and the learned to discuss the social, religious, political, literary and other aspects of the Vedic culture then pervading Arabia. ‘Sayar-ul-Okul’ asserts that the conclusion reached at those discussions were widely respected throughout Arabia. Mecca, therefore, followed the Varanasi tradition (of India) of providing a venue for important discussions among the learned while the masses congregated there for spiritual bliss. The principal shrines at both Varanasi in India and at Mecca in Arvasthan (Arabia) were Siva temples. Even to this day ancient Mahadev (Siva) emblems can be seen. It is the Shankara (Siva) stone that Muslim pilgrims reverently touch and kiss in the Kaaba. Arabic tradition has lost trace of the founding of the Kaaba temple. The discovery of the Vikramaditya inscription affords a clue. King Vikramaditya is known for his great devotion to Lord Mahadev (Siva). At Ujjain (India), the capital of Vikramaditya, exists the famous shrine of Mahankal, i.e., of Lord Shankara (Siva) associated with Vikramaditya. Since according to the Vikramaditya inscription he spread the Vedic religion, who else but he could have founded the Kaaba temple in Mecca? A few miles away from Mecca is a big signboard which bars the entry of any non-Muslim into the area. This is a reminder of the days when the Kaaba was stormed and captured solely for the newly established faith of Islam. The object in barring entry of non-Muslims was obviously to prevent its recapture. As the pilgrim proceeds towards Mecca he is asked to shave his head and beard and to don special sacred attire that consists of two seamless sheets of white cloth. One is to be worn round the waist and the other over the shoulders. Both these rites are remnants of the old Vedic practice of entering Hindu temples clean- and with holy seamless white sheets. The main shrine in Mecca, which houses the Siva emblem, is known as the Kaaba. It is clothed in a black shroud. That custom also originates from the days when it was thought necessary to discourage its recapture by camouflaging it. According to the Encyclopaedia Britannica, the Kaaba has 360 images. Traditional accounts mention that one of the deities among the 360 destroyed when the place was stormed, was that of Saturn; another was of the Moon and yet another was one called Allah. That shows that in the Kaaba the Arabs worshipped the nine planets in pre-Islamic days. In India the practice of ‘Navagraha’ puja, that is worship of the nine planets, is still in vogue. Two of these nine are Saturn and Moon. In India the crescent moon is always painted across the forehead of the Siva symbol. Since that symbol was associated with the Siva emblem in Kaaba it came to be grafted on the flag of Islam. Another Hindu tradition associated with the Kaaba is that of the sacred stream Ganga (sacred waters of the Ganges river). According to the Hindu tradition Ganga is also inseparable from the Shiva emblem as the crescent moon. Wherever there is a Siva emblem, Ganga must co-exist. True to that association a sacred fount exists near the Kaaba. Its water is held sacred because it has been traditionally regarded as Ganga since pre-Islamic times (Zam-Zam water). [Note: Even today, Muslim pilgrims who go to the Kaaba for Haj regard this Zam-Zam water with reverence and take some bottled water with them as sacred water.] Muslim pilgrims visiting the Kaaba temple go around it seven times. In no other mosque does the circumambulation prevail. Hindus invariably circumambulate around their deities. This is yet another proof that the Kaaba shrine is a pre-Islamic Indian Shiva temple where the Hindu practice of circumambulation is still meticulously observed. The practice of taking seven steps- known as Saptapadi in Sanskrit- is associated with Hindu marriage ceremony and fire worship. The culminating rite in a Hindu marriage enjoins upon the bride and groom to go round the sacred fire four times (but misunderstood by many as seven times). Since "Makha" means fire, the seven circumambulations also prove that Mecca was the seat of Indian fire-worship in the West Asia. It might come as a stunning revelation to many that the word ‘ALLAH’ itself is Sanskrit. In Sanskrit language Allah, Akka and Amba are synonyms. They signify a goddess or mother. The term ‘ALLAH’ forms part of Sanskrit chants invoking goddess Durga, also known as Bhavani, Chandi and Mahishasurmardini. The Islamic word for God is., therefore, not an innovation but the ancient Sanskrit appellation retained and continued by Islam. Allah means mother or goddess and mother goddess. One Koranic verse is an exact translation of a stanza in the Yajurveda. This was pointed out by the great research scholar Pandit Satavlekar of Pardi in one of his articles. [Note: Another scholar points out that the following teaching from the Koran is exactly similar to the teaching of the Kena Upanishad (1.7). The Koran: "Sight perceives Him not. But He perceives men's sights; for He is the knower of secrets , the Aware." Kena Upanishad: "That which cannot be seen by the eye but through which the eye itself sees, know That to be Brahman (God) and not what people worship here (in the manifested world)." A simplified meaning of both the above verses reads: God is one and that He is beyond man's sensory experience.] The identity of Unani and Ayurvedic systems shows that Unani is just the Arabic term for the Ayurvedic system of healing taught to them and administered in Arabia when Arabia formed part of the Indian empire. It will now be easy to comprehend the various Hindu customs still prevailing in West Asian countries even after the existence of Islam during the last 1300 years. Let us review some Hindu traditions which exist as the core of Islamic practice. The Hindus have a pantheon of 33 gods. People in Asia Minor too worshipped 33 gods before the spread of Islam. The lunar calendar was introduced in West Asia during the Indian rule. The Muslim month ‘Safar’ signifying the ‘extra’ month (Adhik Maas) in the Hindu calendar. The Muslim month Rabi is the corrupt form of Ravi meaning the sun because Sanskrit ‘V’ changes into Prakrit ‘B’ (Prakrit being the popular version of Sanskrit language). The Muslim sanctity for Gyrahwi Sharif is nothing but the Hindu Ekadashi (Gyrah = elevan or Gyaarah). Both are identical in meaning. The Islamic practice of Bakari Eed derives from the Go-Medh and Ashva-Medh Yagnas or sacrifices of Vedic times. Eed in Sanskrit means worship. The Islamic word Eed for festive days, signifying days of worship, is therefore a pure Sanskrit word. The word MESH in the Hindu zodiac signifies a lamb. Since in ancient times the year used to begin with the entry of the sun in Aries, the occasion was celebrated with mutton feasting. That is the origin of the Bakari Eed festival. [Note: The word Bakari is an Indian language word for a goat.] Since Eed means worship and Griha means ‘house’, the Islamic word Idgah signifies a ‘House of worship’ which is the exact Sanskrit connotation of the term. Similarly the word ‘Namaz’ derives from two Sanskrit roots ‘Nama’ and ‘Yajna’ (NAMa yAJna) meaning bowing and worshipping. Vedic descriptions about the moon, the different stellar constellations and the creation of the universe have been incorporated from the Vedas in Koran part 1 chapter 2, stanza 113, 114, 115, and 158, 189, chapter 9, stanza 37 and chapter 10, stanzas 4 to 7. Recital of the Namaz five times a day owes its origin to the Vedic injunction of Panchmahayagna (five daily worship- Panch-Maha-Yagna) which is part of the daily Vedic ritual prescribed for all individuals. Muslims are enjoined cleanliness of five parts of the body before commencing prayers. This derives from the Vedic injuction ‘Shareer Shydhyartham Panchanga Nyasah’. Four months of the year are regarded as very sacred in Islamic custom. The devout are enjoined to abstain from plunder and other evil deeds during that period. This originates in the Chaturmasa i.e., the four-month period of special vows and austerities in Hindu tradition. Shabibarat is the corrupt form of Shiva Vrat and Shiva Ratra. Since the Kaaba has been an important centre of Shiva (Siva) worship from times immemorial, the Shivaratri festival used to be celebrated there with great gusto. It is that festival which is signified by the Islamic word Shabibarat. Encyclopaedias tell us that there are inscriptions on the side of the Kaaba walls. What they are, no body has been allowed to study, according to the correspondence I had with an American scholar of Arabic. But according to hearsay at least some of those inscriptions are in Sanskrit, and some of them are stanzas from the Bhagavad Gita. According to extant Islamic records, Indian merchants had settled in Arabia, particularly in Yemen, and their life and manners deeply influenced those who came in touch with them. At Ubla there was a large number of Indian settlements. This shows that Indians were in Arabia and Yemen in sufficient strength and commanding position to be able to influence the local people. This could not be possible unless they belonged to the ruling class. It is mentioned in the Abadis i.e., the authentic traditions of Prophet Mohammad compiled by Imam Bukhari that the Indian tribe of Jats had settled in Arabia before Prophet Mohammad’s times. Once when Hazrat Ayesha, wife of the Prophet, was taken ill, her nephew sent for a Jat physician for her treatment. This proves

Stop looking and start learning. He is being condemned before he shows himself. Those who are blind will not be able to see what is right infornt of them. Only through the third eye one can see the real Kalki Avathar. Anyway it is mention that it will only be at the end of the Kali Yug so, you can forget about seeing him. What we are exprencing is the preview of his appearance so that we would not be left out. Because at the end of Kali Yug his appearance would be different and we the present and the next generation too would not be able to see him in person.

Hello! Ekansh, Hinduism is not only Vaishnavas, it contains the Shivaites, Sakthism and many other branches. You can pick any one of these branches and the most important of all is you have to practice Dharma which itself will purify your innerself. God is Omnipresent and Omnipotent. It can be Hare Krishna or Om Nama Shivaya or even Om Sakthi. They are all one and the same. Do not worry about who but what comes to your mind and that would be your istna deva or personal God and protector. As you go along you will learn the other forms of the Supreme Being. God Bless you.

But the crux of the matter here is we do not glorify our prophet. We only take the essence of the message. We do not say only through this rishi or that rishi we can go to haven or only through Baba, Ramakrishna Paramamsa, Swami Ramalingam, Arbindo or other divine souls we can reach haven? Look at the Christians, they say salvation is only through Jesus and the muslims say Mohammaed is the last prophet and none other after him and they only stcik to the Hadis and not the Koran. And than Buddha, he actualy came to teach the way of dharma but his followers are now praying to him instead of God, but even than we consider Buddha as God ncarnate. Don't we? You need to go deep don't just swim on the surface...

You don't get it... Do you? Krishna's birth was a human form and he declared that he was God incarnate in his yuga but people refuse to accept Bhg. Sai Baba's open declaration. You people must be blind or you are doomed to be ignorant. Anyway, it is your right to deny as an atheist who refuse to believe in the existence of the Supreme Being. Time will tell and you will not be cast out be Baba. All sinners as well as those who dispised him will be forgiven.

If there is righteousness in the heart, there will be beauty in the character. If there is beauty in the character, there will be harmony in the home. If there in harmony in the home, there will be order in the nation. When there is order in the nation, there will be peace in the world. Sathya Sai Baba

Hinduism is God centred Other religions are prophet centred _ SANATAN = ETERNAL; VED = KNOWLEDGE __ Swami Vivekananda wrote about: The first disciple of Sri Ramakrishna Paramhansa Compiled by Sri G.M.Jagtiani Vedas By the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times. The Hindus have received their religion through revelation, the Vedas. They hold that the Vedas are without beginning and without end. It may sound ludicrous to this audience, how a book can be without beginning or end. But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons into different times. Just as the law of gravitation existed before its discovery, and exist if all humanity forgot it, so is it with the laws that govern the spiritual world. The moral, ethical, and spiritual relations between soul and soul and between individual spirits and the father of all spirits, were there before their discovery, and would remain even if we forgot them. The discoverers of these laws are called Rishis, and we honour them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women. Here it may be Conversion The Hindus, like the Jews, do not convert others; still gradually, other races are coming within Hinduism and adopting the manners and customs of the Hindus and falling into line with them. Toleration? Our watchword, then, will be acceptance, and not exclusion. Not only toleration, for so called toleration is often blasphemy, and I do not believe in it. I believe in acceptance. Why should I tolerate? Toleration means that, I think that you are wrong and I am just allowing you to live. Is it not a blasphemy to think that you and I are allowing others to live? I accept all religions that were in the past, and worship with them; I worship God with every one of them, in whatever form they worship Him. Defining the Idea of God With the Hindus you will find one national idea- spirituality. In no other religion, in no other sacred books of the world, will you find so much energy spent in defining the idea of God. Pythagoras and Kapila There is no philosophy in the world that is not indebted to Kapila. Pythagoras came to India and studied this philosophy, and that was the beginning of the philosophy of the Greeks. Later, it formed the Alexandrian school and still later the Gnostics. It became divided into two; one part went to Europe and Alexandria, and the other remained in India; and out of this, the system of Vyasa was developed. ===================================

Self Realisation From Svetasvatara Upanishad Translations by Swami Prabhavananda Sri Ramakrishna Math The Rishis (seers of truth) inquire within themselves: What is the cause of this universe? Is it Brahman (the Supreme Reality)? Whence do we come? Why do we live? Where shall we at last find rest? Under whose command are we bound by the law of happiness and its opposite? Time, space, law, chance, matter, primal energy, intelligence- none of these, nor a combination of these, can be the final cause of the universe, for they are effects, and exist to serve the soul. Nor can the individual soul be the cause, for being subject to the law of happiness and misery, it is not free. The Rishis (seers of truth), absorbed in meditation, saw within themselves the ultimate Reality, the self-luminous Being, the one God, who dwells as the self-conscious power in all creatures. He is one without a second. Deep within all beings He dwells, hidden from sight by the coverings of the gunas – sattwa, Rajas, and Tamas. He presides over time, space, and all apparent causes. Like oil in sesame seeds, butter in cream, water in the river-bed, fire in the tinder, the Self dwells within the soul. Realise Him through truthfulness and meditation. Like butter in cream is the Self in everything. Knowledge of the Self is gained through meditation. The Self is Brahman (Supreme Reality). By Brahman is all ignorance destroyed. Fire, though present in the firestick, is not perceived until one stick is rubbed against another. The Self is like that fire; it is realised in the body by meditation on the sacred syllable OM (AUM). Let your body be the stick that is rubbed, the sacred syllable OM the stick that is rubbed against it. Thus shall you realise God, who is hidden within the body as fire is hidden within the wood. He who is realised by transcending the world of cause and effect, in deep contemplation, is expressly declared by the scriptures to be the Supreme Brahman. He is the substance, all else the shadow. He is the imperishable. The knowers of Brahman know Him as the one reality behind all that seems. For this reason they are devoted to Him. Absorbed in Him, they attain freedom from the wheel of birth, death and rebirth. Matter is perishable. The Lord, the destroyer of ignorance, is imperishable, immortal. He is the one God, the Lord of the perishable and of all souls. By meditating in Him, by uniting oneself with Him, one ceases to be ignorant. Know God, and all fetters will be loosed. Ignorance will vanish. Birth, death and rebirth will be no more. Meditate upon Him and transcend physical consciousness. Thus will you reach union with the Lord of the universe. But you must know this. Nothing further is there to know. Meditate, and you will realise that mind, matter, and Maya (the power that unites mind and matter) are but three aspects of Brahman, the one Reality. To realise God .... To realise God, first control the outgoing senses and harness the mind. Then meditate upon the light in the heart of the fire - meditate, that is, upon Pure Consciousness as distinct from the ordinary consciousness of the intellect. Thus the Self, the Inner Reality, may be seen behind physical appearance. Control your mind so that the Ultimate reality, the self-luminous Lord, may be revealed. Strive earnestly for eternal bliss. With the help of the mind and the intellect, keep the senses from attaching themselves to objects of pleasure. They will then be purified by the light of the Inner reality, and that light will be revealed. The wise control their minds, and unite their hearts with the infinite, the omniscient, the all-pervading Lord. Only discriminating souls practice spiritual disciplines. Great is the glory of the self-luminous Being, the inner Reality. Hear, all ye children of immortal bliss, also ye gods who dwell in the high heavens: Follow only in the footsteps of the illumined ones, and by continuous meditation merge both mind and intellect in the eternal Brahman. The glorious Lord will be revealed to you. Control the vital force. Set fire to the Self within by the practice of meditation. Be drunk with the wine of divine love. Thus shall you reach perfection. Be devoted to the eternal Brahman. Unite the light within you with the light of Brahman. Thus will the source of ignorance be destroyed, and you will rise above karma. Sit upright, holding the chest, throat and head erect. Turn the senses and the mind inward to the lotus of the heart. Meditate on Brahman with the help of the syllable OM. Cross the fearful currents of the ocean of worldliness by means of the raft of Brahman – the sacred syllable OM. 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 persevering aspirant hold back his mind. Retire to a solitary place, such as a mountain cave or a sacred spot. The place must be protected from the wind and rain, and it must have a smooth, clean floor, free from pebbles and dust. It must not be damp, and it must be free from disturbing noises. It must be pleasing to the eye and quieting to the mind. Seated there, practice meditation and other spiritual exercises. As you practice meditation, you may see in vision forms resembling snow, crystals, smoke, fire, lightning, fireflies, the sun, the moon. These are signs that you are on your way to the revelation of Brahman. As you become absorbed in meditation, you will realise that the Self is separate from the body and for this reason will not be affected by disease, old age or death. The first signs of progress on the path of Yoga are health, a sense of physical lightness, clearness of complexion, a beautiful voice, an agreeable odour of the person, and freedom from craving. As a soiled piece of metal, when it has been cleaned, shines brightly, so the dweller in the body, when he has realised the truth of the Self, loses his sorrow and becomes radiant with bliss.The yogi experiences directly the truth of Brahman by realising the light of the Self within. He is freed from all impurities – He is pure, the birthless, the bright. He is the one God, present on the north, the east, the south and the west. He is the creator. He enters into all wombs. He alone is now born as all beings, and He alone is to be born as all beings in the future. He is within all persons as the inner Self, facing in all directions. Let us adore the Lord, the luminous one, who is in fire, who is in water, who is in plants and trees, who pervades the whole universe. At the periods of creation and dissolution of the universe, He alone exists. Those who realise Him become immortal. The Lord is one without a second. Within man, and within all other beings, He projects the universe, maintains it, and withdraws it into Himself. His eyes are everywhere; His face, His arms, His feet are in every place. Out of Himself He has produced the heavens and the earth, and with His arms and His wings He holds them together. He is the origin and support of the gods. He is the Lord of all. He confers bliss and wisdom upon those who are devoted to Him. He destroys their sins and their sorrows. He punishes those who break His laws. He sees all and knows all. May He endow us with good thoughts! This vast universe is a wheel. Upon it are all creatures that are subject to birth and death and rebirth. Round and round it turns, and never stops. It is the wheel of Brahman. As long as the individual self thinks it is separate from Brahman, it revolves upon the wheel in bondage to the laws of birth, death and rebirth. But when through the grace of Brahman it realises its identity with Him, it revolves upon the wheel no longer. It achieves immortality. The Lord supports this universe, which is made up of the perishable and the imperishable, the manifest and the unmanifest. The individual soul, forgetful of the Lord, attaches itself to pleasure and thus is bound. When it comes to the Lord, it is freed from all its fetters. Mind and matter, master and servant- both have existed from beginnigless time. The Maya that unites them has also existed from beginningless time. When all three- mind, matter, and Maya- are known as one with Brahman, then is it realised that the Self is infinite and has no part in action. Then it is revealed that the Self is all. O Lord, Thou hast revealed Thy sacred syllable OM, which is one with Thee. In Thy hands it is a weapon with which to destroy ignorance. O protector of Thy devotees, do not conceal Thy benign person. Thou art the Supreme Brahman. Thou art infinite. Thou hast assumed the forms of all creatures, remaining hidden in them. Thou prevadest all things. Thou art the one God of the universe. Those who realise Thee become immortal. Said the great seer Svetasvatara: I have known beyond all darkness, that great Person of golden effulgence. Only by knowing Him does one conquer death. There is no other way of escaping the wheel of birth, death and rebirth.There is nothing superior to Him, nothing different from Him, nothing subtler or greater than He. Alone He stands, changeless, self-luminous; He, the great one, fills this universe. Though He fills this universe, He transcends it. He is untouched by its sorrows. He has no form. Those who know Him become immortal. Others remain in the depths of misery. 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 forward Himself.He is the innermost Self. He is the great Lord. He it is that reveals the purity within the heart by means of which He, who is pure Being, may be reached. He is the ruler. He is the great light, shining forever. This great Being, assuming the form of the size of a thumb, forever dwells in the heart of all creatures as their innermost Self. He can be known directly by the purified mind through spiritual discrimination. Knowing Him, men become immortal. This great Being has a thousand heads, a thousand eyes, and a thousand feet. He envelopes the universe. Though transcendent, He is to be meditated upon as residing in the lotus of the heart, at the centre of the body, ten fingers above the navel. He alone is all this- what has been and what shall be. He has become the universe, yet He remains forever changeless, and is the Lord of immortality. Without organs of sense, yet reflecting the activities of the senses, He is the Lord and ruler of all.He is the friend and refuge of all. He resides in the body, the city of nine gates. He sports in the world and without in innumerable forms. He is the Master, the ruler of the whole world, animate and inanimate. He moves fast, though without feet. He grasps everything, though without hands. He sees everything , though without eyes. He hears everything, though without ears. He knows all that is, but no one knows Him. He is called the Supreme, the Great One. Subtler than the subtlest, greater than the greatest, the Self is hidden in the heart of all creatures. Through His grace a man loses his cravings, transcends grief, and realises Him as Brahman Supreme. If the truth of these scriptures are meditated upon by a man in the highest degree devoted to God, and (devoted) to his guru (spiritual teacher) as to his God, they will shine forth. They will shine forth indeed! Om… peace – peace –peace.