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HISTORY OF GOD Karen Armstrong 1993 The God of the Mystics THE BOOK OF CREATION Page 250 "THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT IS UNASHAMEDLY SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS THOUGH HE WERE WRITING A BOOK BUT LANGUAGE HAS BEEN ENTIRELY TRANSFORMED AND THE MESSAGE OF CREATION IS NO LONGER CLEAR EACH LETTER OF THE HEBREW ALPHABET IS GIVEN A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS"
THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS
THE TIBETAN BOOK OF THE DEAD Or The After Death Experience on the Bardo Plane, according to Lama Kazi Dawa-Samdup's English Rendering Compiled and edited Edited by W. Y. Evans-Wentz 1960 Facing Preface To The Paperback Edition 'Thou shalt understand that it is a science most profitable, and passing all other sciences, for to learn to die. For a man to know that he shall die, that is common to all men; as much as there is no man that may ever live or he hath hope or trust thereof; but thou shalt find full few that have this callning to learn to die. . . . I shall give thee the mystery of this doctrine; the which shall profit thee greatly to the beginning of ghostly health, and to a stable fundament of all virtues. '- OrologiumSapientiae. 'Against his will he dieth that hath not learned to die. Learn to die and thou shalt learn to live, for there shall none learn to live that hath not learned to die.'-Toure of all Toures: and Teacheth a Man for to Die. The Book of the Craft of Dying (Comper's Edition). '\Vhatever is here, that is there; what is there, the same is here. He who seeth here as different, meeteth death after death. Facing Preface to the Second Edition BONDAGE TO REBIRTH "As a man's desire is, so is his destiny. For as his desire is, so is his will; and as his will is, so is his deed; and as his deed is, so is his reward, whether good or bad. Brihadaranyaka Upanishad
THE TIBETAN BOOK OF THE DEAD Or The After Death Experience on the Bardo Plane, according to Lama Kazi Dawa-Samdup's English Rendering Compiled and edited Edited by W. Y. Evans-Wentz 1960 Facing Preface To The Paperback Edition
FREEDOM FROM REBIRTH 'He who lacketh discrimination, whose mind is unsteady and whose heart is impure, never reacheth the goal, but is born again and again. But he who hath discrimination, whose mind is steady and whose heart is pure, reacheth the goal, and having reached it is born no more.' Katha Upanishad. Page xi SRI KRISHNA'S REMEMBERING 'Many lives Arjuna, you and I have lived. I remember them all but thou dost not.' Bhagavad Gita, iv, 5., iv, 5.
THE FIELD THE QUEST FOR THE SECRET FORCE OF THE UNIVERSE Lynne McTaggart 2001 LIGHT IN THE DARKNESS Page III "Physics may be about to face a revolution similar to that which occurred just a century ago. . . Arthur C. Clarke, 'When Will the Real Space Age Begin?' If an angel was to tell us about his philosophy. . . many of his statements might well sound like 2x2 = 13" Georg Christophe Lichtenburg, Aphorisms
Page 13 "Subatomic particles had no meaning as isolated entities but could only be understood in their realationships. The world at its most basic, existed as a complex web of interdependant relationships, forever indivisible"
FATHER TERAH THERA HEART EARTH HEART THERA TERAH FATHER FATHER TERAH THERA HEART EARTH HEART THERA TERAH FATHER F ATHER TERAH THERA HEART EARTH HEART THERA TERAH ATHER F = 6 = F ATHER TERAH THERA HEART EARTH HEART THERA TERAH ATHER
From Wikipedia, the free encyclopediaen.wikipedia.org/wiki/Maha_Mantra Maha Mantra may refer to the following:.A Maha ('great') mantra in Hinduism and other Dharmic Religions.A common name for the Hare Krishna mantra....Maha Mantra may refer to the following: A Maha ('great') mantra. in Hinduism and other Dharmic Religions
mantra, difficult mantra times, chant mantra, mantra shiva, ...
kamalkapoor.com/vedicmantras/mahamritunjayaMantraThis Mahamritunjaya mantra is from the Rig-Veda and needs initiation for attaining Siddhi. Anybody can recite this mantra and attain good health, release from bondage and other problems. This is the greatest reliever from all evils and can be recited at any time like any other Maha-mantra. It should be recited preferably for forty days both in the morning and evening, after lighting a jyoti and sitting on a woollen asana while facing east. Recite the Maha-mantra 108 times (one rosary) or its multiples in each sitting. This is the greatest work of Maharishi Vashistha. Before commencing the Mahamritunjaya mantra recite the following small prayer to the everlasting spirit of the Maharishi for his blessings and guidance.
RELIGIONS EQUAL 108 108 EQUAL RELIGIONS RELIGIONS EQUAL 54 54 EQUAL RELIGIONS RELIGIONS EQUAL 9 9 EQUAL RELIGIONS
Maharishi credits the Shankaracharya with inspiring his teachings. Since his first global tour in 1958, [5] Maharishi's techniques for human development ... en.wikipedia.org/wiki/Maharishi_Mahesh_Yogi Maharishi MaheshYogi (born between 1911 and 1918, Jabalpur, India, possibly on 12 January; died February 5, 2008, Vlodrop, Netherlands),founded and developed the Transcendental Meditation technique and related programs and initiatives, including schools and a university with campuses in the United States and China.
MAHARISHI MAHESH YOGI TRANCENDENTAL MEDITATION SPIRITUAL LEADER
By singing the Guru’s hymns, I, the minstrel spread the Lord’s glory. Nanak, by praising the True Name I have obtained the perfect Lord.” (Guru Nanak, Pauri ... www.sikhs.org/guru "The founder of the Sikh religion, Guru Nanak was born on April 15, 1469 in the Western Punjab village of Talwandi. He was born to a simple Hindu family. His father Mehta Kalian Das was an accountant in the employment of the local Muslim authorities. From an early age Guru Nanak made friends with both Hindu and Muslim children and was very inquisitive about the meaning of life. At the age of six he was sent to the village school teacher for schooling in reading and writing in Hindi and mathematics. He was then schooled in the study of Muslim literature and learned Persian and Arabic. He was an unusually gifted child who learned quickly and often question his teachers. At age 13 it was time for Guru Nanak to be invested with the sacred thread according to the traditional Hindu custom. At the ceremony which was attended by family and friends and to the disappointment of his family Guru Nanak refused to accept the sacred cotton thread from the Hindu priest. He sang the following poem; "Let mercy be the cotton, contentment the thread , Continence the knot and truth the twist. O priest! If you have such a thread , Do give it to me. It'll not wear out, nor get soiled, nor burnt, nor lost. Says Nanak, blessed are those who go about wearing such a thread " (Rag Asa)"
Guru Nanak was thefounder of the Sikh religion. ...Guru Nanak (1469-1539) was one of the greatest religious innovators of all time and the founder of the ... www.bbc.co.uk/religion/religions/sikhism/people/nanak. Guru Nanak Guru Nanak (1469-1539) was one of the greatest religious innovators of all time and the founder of the Sikh religion. Guru Nanak's birthday is celebrated by Sikhs on April 14th by the Nanakshahi calendar. (The date according to the lunar calendar changes anually but is usually in November.) Nanak's religious ideas draw on both Hindu and Islamic thought, but are far more than just a synthesis. Nanak was an original spiritual thinker and expressed his thoughts in extraordinary poetry that forms the basis of Sikh scripture. Little is known about the life of Nanak, but Sikh tradition has a much-loved set of stories or janam sakhis which relate various incidents from his life, and include many of his important teachings. Nanak was born about 40 miles from Lahore (now in Pakistan) in 1469. Sikh traditions teach that his birth and early years were markedwith many events that demonstrated that God had marked him out for something special and was keeping an eye on him. His family were Hindus, but Nanak soon showed an advanced interest in religion and studied Islam and Hinduism extensively. As a child he demonstrated great ability as a poet and philosopher. One famous story about Guru Nanak tells of his rebellion at the age of eleven. At this age Hindu boys of his caste would start to wear the sacred thread to distinguish them. Nanak refused, saying that people should be distinguished by the things that they did, and their individual qualities, rather than by a thread. Nanak continued to demonstrate a radical spiritual streak - arguing with local holy men and sages, both Hindu and Muslim, that external things like pilgrimages, penances, and poverty were of far less spiritual importance than internal changes to the individual's soul. He worked for a while as an accountant but while still quite young decided to devote himself to spiritual matters. He was inspired by a powerful spiritual experience that gave him a vision of the true nature of God, and confirmed his idea that the way to spiritual growth was through meditation and through living in a way that reflected the presence of the divine within each human being. In 1496, although married and having a family, Nanak set out on a set of spiritual journeys through India, Tibet and Arabia that lasted nearly 30 years. He studied and debated with the learned men he met along the way and as his ideas took shape he began to teach a new route to spiritual fulfilment and the good life. The last part of his life was spent at Kartarpur in the Punjab, where he was joined by many disciples attracted by his teachings. The most famous teachings attributed to Guru Nanak are that there is only one God, and that all human beings can have direct access to God with no need of rituals or priests. His most radical social teachings denounced the caste system and taught that everyone is equal, regardless of caste or gender.
Asura - Wikipedia Asuras (Sanskrit: ????) are mythological lord beings in Indian texts who compete for power with the more benevolent devas (also known as suras). Asuras are described in Indian texts as powerful superhuman demigods or demons with good or bad qualities.
Asura - Wikipedia Asuras (Sanskrit: ????) are mythological lord beings in Indian texts who compete for power with the more benevolent devas (also known as suras).[1] Asuras are described in Indian texts as powerful superhuman demigods or demons with good or bad qualities. The good Asuras are called Adityas and are led by Varuna, while the malevolent ones are called Danavas and are led by Vritra.[2] In the earliest layer of Vedic texts Agni, Indra and other gods are also called Asuras, in the sense of them being "lords" of their respective domains, knowledge and abilities. In later Vedic and post-Vedic texts, the benevolent gods are called Devas, while malevolent Asuras compete against these Devas and are considered "enemy of the gods" or demons.[3] Asuras are part of Indian mythology along with Devas, Yakshas (nature spirits) and Rakshasas (ghosts, ogres), and Asuras feature in one of many cosmological theories in Hinduism.[4][5] Monier-Williams traces the etymological roots of Asura (????) to Asu (???), which means life of the spiritual world or departed spirits.[6] In the oldest verses of the Samhita layer of Vedic texts, the Asuras are any spiritual, divine beings including those with good or bad intentions, and constructive or destructive inclinations or nature.[6] In later verses of the Samhita layer of Vedic texts, Monier Williams states the Asuras are "evil spirits, demons and opponents of the gods". Asuras connote the chaos-creating evil, in Hindu and Persian (Arians) mythology about the battle between good and evil.[6] Bhargava states the word, Asura, including its variants, asurya and asura, occurs "88 times in the Rigveda, 71 times in the singular number, four times in the dual, 10 times in the plural, and three times as the first member of a compound. In this, the feminine form, asuryaa, is included twice. The word, asurya, has been used 19 times as an abstract noun, while the abstract form asuratva occurs 24 times, 22 times in each of the 22 times of one hymn and twice in the other two hymns".[7] Asura is used as an adjective meaning "powerful" or "mighty". In the Rigveda, two generous kings, as well as some priests, have been described as asuras. One hymn requests a son who is an asura. In nine hymns, Indra is described as asura. Five times, he is said to possess asurya, and once he is said to possess asuratva. Agni has total of 12 asura descriptions, Varuna has 10, Mitra has eight, and Rudra has six. Bhargava gives a count of the word usage for every Vedic deity.[citation needed] The Book 1 of Rig Veda describes Savitr (Vedic solar deity) as an Asura who is a "kind leader".[8]
THIS LIGHT IN ONESELF TRUE MEDITATION J. Krishnamurti 1999 Page 1 A New Consciousness "A NEW CONSCIOUSNESS and a totally new morality are necessary to bring about a radical change in the present culture and social structure. This is obvious, yet the Left and the Right and the revolutionary seem to disregard it. Any dogma, any formula, any ideology is part of the old consciousness; they are the fabrications of thought whose activity is fragmentation-the Left, the Right, the center. This activity will inevitably lead to bloodshed of the Right or of the Left or to totalitarianism. This is what is going on around us. One sees the necessity of social, economic, and moral change but the response is from the old consciousness, thought being the principal actor. The mess, the confusion, and the misery that human beings have got into are within the area of the old consciousness, and without changing that profoundly, every / Page 2 / human activity-political, economic or religious-will only bring us to the destruction of each other and of the earth. This is so obvious to the sane.
That sound, the original Vedic mantra OM, when expressed through Brahma's mouth becomes the sacred Gayatri--mother of the Vedas. ... www.crystalinks.com/vedas.html
The Vedas are perhaps the oldest written text on our planet today. They date back to the beginning of Indian civilization and are the earliest literary records of the whole Aryan race. They are supposed to have been passed through oral tradition for over 100,000 years. They came to us in written form between 4-6,000 years ago. The Vedas are divided into four groups, Rigveda, Yajurveda, Samaveda and Atharvaveda. Each group has an original text (Mantra) and a commentary portion (Brahmana). The Brahmana again has two portions, one interpreting ritual and the other the philosophy. The portions interpreting the philosophy of the original texts constitute the Upanishads. There are also auxiliary texts called Vedangas. Vedic literature refers to the whole of this vast group of literature. The whole of Rgveda and most of Atharvaveda are in the form of poetry, or hymns to the deities and the elements. Samaveda is in verses that are to be sung and Yajurveda is largely in short prose passages. Both Samaveda and Yajurveda are concerned with rituals rather than philosophy - especially Yajurveda. Rigveda The Rig-Veda Samhita is the oldest significant extant Indian text. It is a collection of 1,028 Vedic Sanskrit hymns and 10,600 verses in all, organized into ten books (Sanskrit: mandalas). The hymns are dedicated to Rigvedic deities. The books were composed by sages and poets from different priestly groups over a period of at least 500 years, which Avari dates as 1400 BCE to 900 BCE, if not earlier According to Max Müller, based on internal evidence (philological and linguistic), the Rigveda was composed roughly between 17001100 BCE (the early Vedic period) in the Punjab (Sapta Sindhu) region of the Indian subcontinent. Michael Witzel believes that the Rig Veda must have been composed more or less in the period 1450-1350 BCE. There are strong linguistic and cultural similarities between the Rigveda and the early Iranian Avesta, deriving from the Proto-Indo-Iranian times, often associated with the Andronovo culture; the earliest horse-drawn chariots were found at Andronovo sites in the Sintashta-Petrovka cultural area near the Ural mountains and date to ca. 2000 BCE. Rigveda means the Veda of Adoration and mostly contains verses adoring or adulating deities. But it also dealt with other subjects, like the procedure of wedding, the folly of gambling. About two-thirds of Rigveda is about the gods Agni (Fire) and Indra (Ruler of the gods). Other Rigvedic gods include Rudra, the two Ashvins,Savitar and Surya, Varuna, the Maruts and the Ribhus. There are references to a divine creeper, the Soma, whose juice was an energizer. Some animals like horses, some rivers, and even some implements (like mortar and pestle) were deified. Rigveda contains a sense of intimate communion between Nature and the Rishis or visionaries. According to some, the concerns of Rigveda are those of simple, nomadic, pastoral Aryans. According to others, the people in the times of the Rigveda had a settled home, definite mode of life, developed social customs, political organizations, and even arts and amusements. Rigveda is the oldest, largest and most important of the Vedas, containing ten thousand verses forming 1017 poems in 20 groups. Yajurveda The Yajur-Veda ("Veda of sacrificial formulas") consists of archaic prose mantras and also in part of verses borrowed from the Rig-Veda. Its purpose was practical, in that each mantra must accompany an action in sacrifice but, unlike the Sama-Veda, it was compiled to apply to all sacrificial rites, not merely the Soma offering. There are two major recensions of this Veda known as the "Black" and "White" Yajur-Veda. The origin and meaning of these designations are not very clear. The White Yajur-Veda contains only the verses and sayings necessary for the sacrifice, while explanations exist in a separate Brahmana work. It differs widely from the Black Yajurveda, which incorporates such explanations in the work itself, often immediately following the verses. Of the Black Yajurveda four major recensions survive, all showing by and large the same arrangement, but differing in many other respects, notably in the individual discussion of the rituals but also in matters of phonology and accent. Yajurveda refers to acts of worship such as oblations made into Agni or Fire. It has two branches, Krishna or Black and Shukla or White. While both contain mantras or incantations to be chanted at rituals, Black Yajurveda also has many explanations. The recensions of Black Yajurveda are Taittirya, Katthaka, Maitrayani and Kapishtthala. Those of White Yajurveda are Madhyanadina and Kanva. The literary value of Yajurveda is mostly for its prose, which consists of short terse sentences full of meaning and cadence. The Sama-Veda is the "Veda of chants" or "Knowledge of melodies". The name of this Veda is from the Sanskrit word saman which means a metrical hymn or song of praise. It consists of 1549 stanzas, taken entirely (except 78) from the Rig-Veda. Some of the Rig-Veda verses are repeated more than once. Including repetitions, there are a total of 1875 verses numbered in the Sama-Veda recension published by Griffith. Two major recensions remain today, the Kauthuma/Ranayaniya and the Jaiminiya. P> Its purpose was liturgical and practical, to serve as a songbook for the "singer" priests who took part in the liturgy. A priest who sings hymns from the Sama-Veda during a ritual is called an udgat, a word derived from the Sanskrit root ud-gai ("to sing" or "to chant"). A similar word in English might be "cantor". The styles of chanting are important to the liturgical use of the verses. The hymns were to be sung according to certain fixed melodies; hence the name of the collection. Samaveda consists of a selection of poetry mainly from the Rigveda, and some original matter. It has two parts, Purva-Archika (First Adoratona) and Uttar-Archika (Later Adoration), containing verses addressed to the three gods Agni (Fire), Indra (King of Gods) and Soma (Energizing Herb). The verses are not to be chanted anyhow, but to be sung in specifically indicated melodies using the seven svaras or notes. Such songs are called Samagana and in this sense Samaveda is really a book of hymns. Atharvaveda Atharvaveda means the Veda of the Wise and the Old. It is associated with the name of the ancient poet Atharvan (The Wise Old One). It is also called Atharva-Angirasa, being associated with the name of another rishi, Angiras. Although later in age, the Atharvaveda reveals a more primitive culture than the Rigveda. The custom is to enumerate Yajurveda and Samaveda after the Rigveda, and mention Atharvaveda last. Atharvaveda contains about 6 thousand verses forming 731 poems and a small portion in prose. About one seventh of the Atharvaveda text is common to the Rigveda. Atharvaveda contains first class poetry coming from visionary poets, much of it being glorification of the curative powers of herbs and waters. Many poems relate to diseases like cough and jaundice, to male and female demons that cause diseases, to sweet-smelling herbs and magic amulets, which drive diseases away. There are poems relating to sins and their atonement, errors in performing rituals and their expiatory acts, political and philosophical issues, and a wonderful hymn to Prithvi or Mother Earth. Vedas Wikipedia The Vedas describe Vimanas or space ships Upanishads The Upanishads are regarded as part of the Vedas and as such form part of the Hindu scriptures. They primarily discuss philosophy, meditation, and the nature of God; they form the core spiritual thought of Vedantic Hinduism. Considered as mystic or spiritual contemplations of the Vedas, their putative end and essence, the Upanishads are known as Vedanta ("the end/culmination of the Vedas"). The Upanishads do not belong to a particular period of Sanskrit literature. The oldest, such as the Brhadaranyaka and Chandogya Upanishads, may date to the Brahmana period (roughly before the 31st century BC; before Gita was constructed), while the youngest, depending on the canon used, may date to the medieval or early modern period. The word Upanishad comes from the Sanskrit verb sad (to sit) and the two prepositions upa and ni (under and at). They are sacred tests of spiritual and philosophical nature. Vedic literature is divided into karmakanda containing Samhitas (hymns) and Brahmanas (commentaries), and gyanakanda containing knowledge in the form of the Aranyakas and Upanishads. Thus each Upanishad is associated with a Veda, Isha-upanishad with Shukla Yajurveda, Kena-upanishad with Samaveda, and so on. The earliest Upanishads may have been composed between B.C. 800 and 400.There have been several later additions, leading to 112 Upanishads being available today. But the major Upanishads are ten, Isha, Kena, Kattha, Prashna, Mundaka, Mandukya, Taittiriya, Aitareya, Shwetashwatara, Chhandogya and Brihadaryanyaka. The teachings of the Upanishads, and those of the Bhagavat Gita, form the basis of the Vedanta philosophy. The Isha-upanishad emphasizes the identity of the human soul with the divine soul. The Kena-upanishad discusses the qualities of the divine essence (Brahman) and the relationship of the gods to the divine essence. The Katha-upanishad, through the story of Nachiketa, discussed death and the permanence of the soul (Atman). The fairly long Chhandogya-upanishad develops the idea of transmigration of souls. The rihadaryanaka -upanishad, the longest of the Upanishads, bears the message of the completeness of the divine essence, and the associated peace. As literary remnants of the ancient past, the Upanishads both lucid and elegant - have great literary value.
OM BHUR BHUVAH SVAH TAT SAVITUR VARENYAM BHARGO DEVASYA DHIMAHI DHIYO YO NAH PRACODAYAT Om bhur bhuvah svah The Gayatri Mantra: Om bhur bhuvah svah tat savitur varenyam OM BHUR BHUVAH SVAH TAT SAVITUR VARENYAM BHARGO DEVASYA DHIMAHI DHIYO YO NAH PRACHODAYAT "Om, bhur, bhuvah, svah tat Savitur varenyam bhargo devasya dhimahi dhiyo yo nah prachodayat"
OM BHUR BHUVAH SVAH
TAT SAVITUR VARENYAM BHARGO DEVASYA DHIMAHI DHIYO YO NAH PRACHODAYAT
OM BHUR BHUVAH SVAH TAT SAVITUR VARENYAM BHARGO DEVASYA DHIMAHI DHIYO YO NAH PRACHODAYAT
"Om, bhur, bhuvah, svah tat Savitur varenyam bhargo devasya dhimahi dhiyo yo nah prachodayat"
The Gayatri is the mother of the Vedas, it contains the essence of all the Vedas and of the Brahmanas, for the Gayatri is believed to embody Brahma, Vishnu, ... www.gurjari.net/ico/Mystica/html/gayatri_mantra.htm
Gayatri is a metre of the Rig-Veda (see Veda) consisting of 24 syllables. This metre has been used in a number of Rig Vedic mantras. The syllables are arranged differently for different mantras, the most common being a triplet of eight syllables each. The Gayatri or the Savitri mantra composed in this triplet form is the most famous and sacred of all mantras. It is a prayer in honour of the Sun, also called Savitur.
The Gayatri with the Mahavyahritis is uttered as- Om, bhur, bhuvah, svah tat Savitur varenyam bhargo devasya dhimahi dhiyo yo nah prachodayat This mantra is believed to have been composed by Sage Vishvamitra. According to others, however, it is so ancient that the four Vedas were born of it.
Initially, this mantra was a simple invocation to the Sun to bless all on earth. Gradually it came to be regarded as a mystic formula of universal power. This was probably due to its simplicity and its power to evolve the idealistic notion of a world that originated from an all-pervading Intelligence. According to the Skanda Purana, nothing in the Vedas is superior to the Gayatri. No invocation is equal to it just as no city is equal to Kashi (see Tirtha). The Gayatri is the mother of the Vedas, it contains the essence of all the Vedas and of the Brahmanas, for the Gayatri is believed to embody Brahma, Vishnu, Shiva and the Vedas. According to the Aitareya Brahmana (see Brahmana), those who desire to go to heaven should recite this mantra a thousand times. The Gayatri Mantra must be recited by all 'twice-born' (see Upanayanam) Hindus, Gayatri Mantra especially the Brahmins, who are expected to recite it every morning and evening. This mantra was however not allowed be reciting or even hearing by a Shudra or a woman. In the early Vedic age however, the status of women was considerably higher than in the later Vedic age. Rishinis or women rishis like Gargi and Lopamudra are said to have undergone the Upanayanam and the former indeed, engaged in debate none less than the law giver, Yajnavalkya. Later, when this mantra became exclusive to 'twice-born' males, care was taken not to recite it loudly. The Gayatri Mantra is also recited at various rituals pertaining to divine worship and the ritual of the manes (see Shradha). It is said that the recitation of the Gayatri five times a day is as effective as performing the panchamahayagya. This mantra is taught for the first time during the Upanayanam ceremony when the guru whispers it into the ears of the newly Recitation of the Pupil (brahmopadesham). Thereafter the pupil is expected to recite it every morning and evening throughout his life It should ideally be recited 16 times a day. To keep track, the right hand is used. When the mantra is recited the first time, the thumb is placed on the third joint of the ring finger and is held there till the mantra is complete. With each completion, the thumb moves one more joints, down the ring finger, up the little finger, over the tips, down the index finger, up the middle finger and the sixteenth recitation is completed on the third joint of the middle finger. When reciting the Gayatri Mantra, the sacred thread (see Upanayanam) is held across the thumb of the right hand. The Gayatri is the mother of the Vedas, it contains the essence of all the Vedas and of the Brahmanas, for the Gayatri is believed to embody Brahma, Vishnu, ... www.gurjari.net/ico/Mystica/html/gayatri_mantra.htm
Gayatri is the Mother of the Vedas
Om mani padme hum From Wikipedia, the free encyclopedia The first word Om is a sacred syllable found in Indian religions. The word Mani means "jewel" or "bead", Padme is the "lotus flower" (the Buddhist sacred flower), and Hum represents the spirit of enlightenment.[2][3] It is commonly carved onto rocks, known as mani stones, or else it is written on paper which is inserted into prayer wheels. When an individual spins the wheel, it is said that the effect is the same as reciting the mantra as many times as it is
Kali Yuga - Wikipedia, the free encyclopedia ali Yuga (Devanāgarī: कलियुग [kəli juɡə], lit. "age of [the demon] Kali", or "age of vice") is the last of the four stages the world goes through as part of the cycle ...
Kali Yuga – When Did it End and What Lies Ahead? 15 Jan 2015 - Sadhguru explains the science of the four yugas, and calculates the timeline of Kali Yuga and the coming shift in human consciousness in 70 ... Kali Yuga – When Did it End and What Lies Ahead? Cycles in the Sky and in the Human Body Sadhguru: In the yogic astronomy, we divide the orbit of the Earth around the Sun into 27 segments, called nakshatras. Each nakshatra is further divided into four equal sectors called padas or steps. Multiply 4 by 27 and it equals 108. These 108 units mark the 108 steps that the Earth takes through space. Each nakshatra corresponds to one half of the lunar orbit around the Earth. The cycles within the human body respond and correspond to that. The Cycle of Four Yugas The precession (caused by gradual rotation of the Earth’s axis) of the equinoxes is the period of time that it takes the Earth’s axis to pass through one complete cycle of the zodiac. It takes the planet 72 years to pass through one degree of the zodiac and 25,920 years to complete one full circle of 360 degrees. One half of the journey takes 12,960 years and covers the four yugas. Satya Yuga lasts 5184 years. Treta Yuga lasts 3888 years. Dwapara Yuga lasts 2592 years. Kali Yuga lasts 1296 years. These four yugas taken together come to a total of 12,960 years The Beginning of Kali Yuga The story of Mahabharat needs to be seen in a certain context. In 3140 BCE, the Kurukshetra War ended, and in 3102 BCE, Krishna left his body. Three to four months after the war, the Kali Yuga began. As of 2012 AD, Krishna’s era ended 5,114 years ago. If you subtract 2592, which is the cumulative number of years of the two Kali Yugas that are at the bottom of the ellipse which describes the axial precession, you arrive at 2522 years. That means we have already completed 2522 years of Dwapara Yuga, and since its total duration is 2592 years, we still have 70 years until its completion. In the year 2082, we will complete Dwapara Yuga and move on to Treta Yuga. The world will go through another upheaval, not necessarily in terms of war but probably in terms of population explosion and natural calamities, before moving on to this new era of wellbeing and upward movement of human consciousness.
When Does the Kali Yuga End? - New Dawn Magazine www.newdawnmagazine.com › Articles When Does the Kali Yuga End? December 27, 2013 By davidjones
By Joscelyn Godwin The widespread belief that an age is ending and a new one dawning is part of a cyclical concept of time common to most philosophical cultures. The best known versions are the Four Ages of Greek mythology and the Hindu myth of the Four Yugas. The purpose of this article is to clarify some of the confusion that exists around them, to set out the actual figures as given by Eastern and Western authorities, and to discourage unthinking acceptance of a currently popular theory.1 The earliest European source of the myth is Hesiod, a Greek poet of the eighth century BCE. In his Works and Days (lines 109-21) he describes the ages as a cycle of decline, from Golden to Silver, Bronze, and Iron. He adds the interesting idea that these ages do not only change the quality of life, but the after-death state of humans. The people of the Golden and Silver Ages, when they died, became spirits who watch over and benefit the human race. The people of the Bronze Age were not immortal in that sense, but went down to a twilight existence in Hades. Perhaps influenced by the Trojan War, Hesiod here inserts an “Age of Heroes” of whom a few crossed the ocean to enjoy a private Golden Age under its ruler Cronos (Saturn). But this did not stem the degeneration for the rest of mankind, which hurtled down to the nadir of the Iron Age. For Hesiod it was too soon to tell their after-death fate, but things were not looking good for them. Post-classical culture learned of the Four Ages mainly through Virgil and Ovid. In the first book of his Metamorphoses (I, 89-261) Ovid describes them and their races as declining in happiness and virtue until the universal Deluge. After that a new order of humans, animals, and plants was raised up from the earth. Christians saw a similarity with the biblical story of Noah’s Flood, but even more so in Virgil’s prophecy of a new Golden Age in his own time. It may have been intended to flatter the Emperor Augustus, who had brought peace after Rome’s civil war, but the mention of the Virgin made it applicable to Christ: Now comes the last age, sung by the Cumaean Sibyl: The Abrahamic religions (Judaism, Christianity, Islam) do not share the pagan concept of multiple cycles of creation and destruction. Monotheisms have room only for one cycle, with the Garden of Eden before the Fall as equivalent to the Golden Age. To continue the parallel, the Silver Age might be that of the biblical patriarchs who were still intimate with God; the Bronze Age that of the prophets and sacred kings; the Iron Age, from the Babylonian exile up to the present day. The cycle will end with Judgment, after which the Christian elect enter the New Jerusalem and Muslims the Garden of Paradise. Jews have their corresponding Messianic expectation. All three religions promise that in the end God will set things right, or in pagan language, that the reign of Cronos will return. Incidentally, one of the recurrent themes of the Golden Age is that during it, the earth’s axis was perpendicular to the ecliptic (a topic treated in my book Arktos2). If this were so there would be no seasons, but equal day and night throughout the year. Plants and trees would fruit continuously, and the years would pass uncounted. Eternity could well describe the human experience of time under such conditions, which ceased when the axis was knocked off kilter. It will be restored at the next Golden Age, when the earth resumes its proper axial position. Whether or not there is any scientific basis to this myth makes no difference to its power and the “thought experiment” that goes along with it. The Four Ages (Yugas) of HinduismHindu tradition has its own version of the Four Ages, and it was probably from there that it reached the Greeks and other Indo-European peoples. The Puranas and Laws of Manu agree that the four Yugas are in the proportion 4:3:2:1. Their names are Krita Yuga (fortunate age; also called Satya Yuga), Treta Yuga (age of three parts), Dwapara Yuga (age of two parts), and Kali Yuga (age of conflict), the four together constituting a Maha Yuga or Great Age. Each Yuga has a dawn and a twilight period, each a tenth of its length, called respectively Sandhyá and Sandyásana. The Vishnu Purana gives their durations in divine years, each counting for 360 human years, as follows:3
To relate these durations to history we need an actual date, and this is supplied by the Hindu astronomers. They agree that the Kali Yuga began at midnight between February 17 and 18, 3102 BCE. From that we can calculate that the transition to the Golden Age will occur around 427,000 CE. It hardly seems worth bothering about something so far outside the time-scale of human experience. But before we dismiss these figures as pure fantasy, we should know that they are not peculiar to Hinduism. Some of them appear in very different contexts, with such precision that there is no question of chance coincidence. Berossus, who records the Babylonian chronology, was a priest of Bel and had a school of astronomy on the island of Kos in the third century BCE. He gives the figures for the reigns of the ten Assyrian kings who preceded the Flood: they total 420,000 years.4 In China, according to the early missionary researcher Père Prémare, the early dynasties were respectively of 13 and 11 kings, each of whom ruled or lived 18,000 years. Prémare understandably doubted this, but if we do the arithmetic, (13 + 11) x 18,000 comes to 432,000 years.5 The Icelandic saga called the Poetic Edda describes the preparations for the apocalyptic battle at the end of time, when Valhalla’s warriors issue forth against the Fenris Wolf: Five hundred doors | and forty there are, 800 fighters going through each of 540 doors totals 432,000. So the number of warriors gathered in Valhalla on the last day is again the number of years in the Kali Yuga, the last age of the Maha Yuga cycle. The authors of Hamlet’s Mill, Giorgio de Santillana and Hertha von Dechend, called this a “remarkable and disturbing coincidence.”7 This is because the theory of an archaic worldwide culture with cosmological knowledge is anathema to official prehistory. One breach in the conventional view is due to Ernest McClain, one of the most original and ingenious researchers of our time. He has uncovered evidence of a kind of multidisciplinary game played with these self-same numbers which hinges on musical tuning systems. Those in the know included the Babylonians, the Vedic poets, Plato, the compilers of the Hebrew scriptures, the earliest Christians and Gnostics, and whoever gave the Quran its present form. For example, McClain interprets the Arks of Babylonian and Hebrew legend as multi-story diagrams that enclose, or “save” from the flood all possible numbers, the ones needed for calculating the calendar and the musical scale. In the case of Noah’s Ark, the significant number is none other than 432,000.8 McClain is a radical with regard to the history of ideas, but even more so are the Traditionalists, who take the numbers not as a philosophical game but as encoding precise knowledge of cosmic and historical time-cycles. René Guénon (1886-1951), one of the few great thinkers to have worked from this assumption, accepted that the four Yugas are in the proportion of 4:3:2:1, but questioned the Puranic figures. The zeros were put there simply to mislead, he says,9 and for good reason. If people knew the real dates, they would try to predict the future, which is unwise “because in practice, such knowledge brings many more problems than advantages.”10 The essential thing is the number 4320, which Guénon takes as representing the Maha Yuga: the set of four Yugas that embraces the entire history of present humanity. But 4320 years is obviously too short a period, just as the 4,320,000 years of the Puranas is too long. There were two basic problems: first, to find the correct multiplier of 4320 in order to arrive at the true length of the Maha Yuga, and second, to find the anchor in known chronology. Guénon seems to have worked backwards from knowledge of another cycle, that of the precession of the equinoxes which is traditionally given as 25,920 years (4320 x 6). Assuming that the Krita Yuga or the “timeless” Golden Age lasted for a whole precessional cycle, this gives the following durations for the four Yugas in human years, with a total of 64,800 years or 4320 x 15: Krita, 25,920 For all his warnings about attempts to predict the future, Guénon planted straightforward clues, mostly in footnotes, to show how he connected these durations to known chronology. Writing about Atlantis, he says: We think that the duration of the Atlantean civilisation must be equal to a “Great Year,” understood as half the period of the Precession of the Equinoxes. As for the cataclysm that brought it to an end, certain concordant data seem to indicate that it took place 7200 years before the year 720 of the Kali Yuga: a year which is itself the departure point of a familiar era, but one whose origin and significance are no longer known to those who currently use it.11 Guénon typically does not reveal the “concordant data,” but his commentator Jean Robin explains: If one knows that the era in question is none other than the Jewish one, whose beginning is traditionally placed 3761 years before the Christian era, it is easy to deduce… the “theoretical” end-date of the cycle. The beginning of the Kali Yuga would thus be in the year 4481 BCE (3761 + 720), and its end would have to come 6480 years later, i.e. in the year 1999 (6480 – 4481).12 We can now reconstruct Guénon’s chronology as follows:
Robin was writing in the early 1980s. He reminds us that 1999 is the one date specifically mentioned by Nostradamus as when “a great King of Terror will come from the sky.” But like every other world-ending date, it has come and gone. The orientalist and musicologist Alain Daniélou (1907-1994) knew the Hindu tradition from the inside and was a correspondent of Guénon’s. He too could not accept the extremely large figures given in the Puranas, and reduced them in a different way. There are some problems with his method (explained in my book Atlantis and the Cycles of Time), but it is enough here to give his figures for comparison. Daniélou’s historical peg is the traditional date for the beginning of the Kali Yuga, 3102 BCE, which he says “represents a cosmological reality linked with an alternation in influx from the planetary spheres; it is not an arbitrary date.”13
By these calculations, the Kali Yuga’s final phase began with World War II. Daniélou, although a much more cheerful type than the saturnine Guénon, was a complete cultural pessimist. He writes that, “the final catastrophe will take place during this twilight. The last traces of this present humanity will have disappeared in 2442.”14 I can imagine him adding, with a smile, “et bon débarras!” [and good riddance!]. Guénon also corresponded with Gaston Georgel (1899-?), an independent scholar of whom almost nothing is known. He had found that historical events tend to replicate each other at certain rhythmical intervals. Some of his parallels are impressive, such as that of the medieval kings of France with Louis XIV-XVI, at an interval of 539 years (77 × 7), or that of the English and French revolutions, 144 years apart. Georgel first published his cyclical theories in 1937 as Les rythmes dans l’histoire (Rhythms in history).15 He was as yet unaware of Hindu traditions, and his large-scale cycle was one of 2160 years. This is the traditional duration of an astrological age, twelve of which make up the precessional cycle of 25,920 years. Georgel renames the Age of Aries the “Cycle of Abraham,” and the Age of Pisces the “Cycle of Caesar,” which he dates from 130 BCE. He arrived at that date, he says, from “a deep study of the Christic cycle” and the fact that “according to Virgil’s Fourth Eclogue, the sun at autumn equinox then entered the sign of Virgo.”16 That sounds authoritative, but as anyone who has studied the astrological ages should know, the borders of the constellations are not fixed (unlike the regular, fictive constellations counting from the spring point as 0° Aries). Consequently the time when the equinoctial sun moves from one to the next is debatable. For instance, the dates given by various authorities for the beginning of the Aquarian Age range from 1760 (Godfrey Higgins) to 2160 (Paul Le Cour).17 Guénon agreed that many of Georgel’s coincidences were extraordinary. The next year he wrote his own contribution to the subject, “Some Remarks on the Doctrine of Cosmic Cycles” (1938), in which he interpreted the Puranic numbers as given above. After World War II their correspondence resumed. Georgel returned the compliment by adopting Guénon’s Yuga chronology but stuck to his own dating, saying that “to facilitate our research, we will here adopt the date of AD 2030 that was proposed as a working hypothesis in our first book, for the end of the Manvantara” (i.e. the Maha Yuga of 64,800 years).18 Georgel found corroboration of the 2030 end-date in a book to which Guénon himself lent much credence: Beasts, Men and Gods by Ferdinand Ossendowski. This best-selling book published in 1922 plays a large role in the myth of Agarttha, which I have treated elsewhere.19 It culminated with a prophecy that the King of the World is supposed to have made in Mongolia in 1891: In the fiftieth year only three great kingdoms will appear, which will exist happily seventy-one years. Afterwards there will be eighteen years of war and destruction. Then the peoples of Agharti will come up from their subterranean caverns to the surface of the earth.20 The fiftieth year from 1891 is 1941. The happy period of 71 years under three great kingdoms lasts from 1941 till 2012. Then 18 more years bring us exactly to 2030.21 We now have four suggested dates for the end of the Kali Yuga, and with it the end of the present set of four ages. The Puranic figures, taken literally, place it about 427,000 years in the future. Jean Robin, following Guénon, reckoned that it would end in 1999. Daniélou calculated that the Kali Yuga entered twilight phase in 1939 and will end completely in 2442. Georgel’s multiple cycles converge on the year 2030. After that a new Krita/Satya Yuga initiates the next cycle. Sri Yukteswar’s Hindu Yuga system
Many readers will be familiar with the system proposed by Sri Yukteswar Giri (1855-1936). It has had such favourable publicity in recent years that it is widely believed to be the authoritative Hindu Yuga system.22 Sri Yukteswar adopts as his Maha Yuga a 24,000 year period, supposedly that of the precession of the equinoxes. He assigns half these years to a set of descending Yugas in the traditional proportion 4:3:2:1. By taking the “divine years” of the Puranas (see the first table, page 64) as human ones, they total 12,000 years. Then comes his real innovation: the cycle does not repeat, but starts a new set of four Yugas in reverse order. The link to historical chronology seems to be the traditional Kali Yuga starting-date of 3102 BCE, but moved to 3101 and to a different place in the Yuga sequence. From this it is easy to construct a table of Yuketeswar’s system:
As in the Puranic system, each age is framed by sandhis or periods of mutation at its beginning and end, each worth 1/10 of the Yuga. Thus a Kali Yuga proper lasts 1000 years, with periods of 200 years preceding and following it. In 1894 Yukteswar wrote: In 1899, on completion of the period of 200 years of Dwapara Sandhi, the time of mutation, the True Dwapara Yuga of 2000 years will commence and will give to mankind in general a thorough understanding of the electricities and their attributes.23 The essence of Yukteswar’s system is that it places present-day humanity in an ascending, rather than a descending curve. This is so contrary to all traditions that we must look for its source elsewhere. Upper-caste Indians like Yukteswar may have resented being colonised by the British, but they had bought into the European myth of progress through science. Yukteswar believed that around 1700 the world had entered an “electrical” age. The discovery of electricity and its uses signified to him that man was attaining a finer perception than in the purely materialistic age that had preceded it. Before that, in the dual Kali Yuga, “the intellectual part of man was so much diminished that it could no longer comprehend anything beyond the gross material of creation.”24 Only historical ignorance can excuse such a statement. The period in question, from 701 BCE to 1699 CE, saw the birth of Buddhism, Zoroastrianism, Taoism, Jainism, and Vedanta; of the Orphic and Pythagorean movements, the mysteries of Isis, Serapis, and Mithras, the birth of post-exilic Judaism, Druidry, Christianity, Manicheanism, Gnosticism, Catharism, and Islam. On the esoteric side it witnessed Zen and Vajrayana Buddhism, Sankhya philosophy, Kabbalah, Sufism, theosophy both Neoplatonic and Christian, Rosicrucianism, and the arts of magic, alchemy, and astrology. Reports of miracles were commonplace, and belief in non-material realities such as oracles, curses, the Will of God, the Devil, transubstantiation, or witchcraft was so intense as to cause major wars and persecutions. Finally around 1700, with the scientific revolution and the Enlightenment, came a rising tide of disbelief in anything spiritual, leading to the atheism and scientific materialism of today’s elites. The Jains and some Buddhist sects also had an up-and down cyclical system, which may have been one of Sri Yukteswar’s inspirations, though their time-scale far exceeds his. His other ingredient was a rough approximation of the precessional cycle to 24,000 years instead of the astronomers’ 25,770 or the traditional 25,920. He anchored it in historical chronology with a clearly political motive, for, along with another future guru, Sri Aurobindo Ghose, he belonged to a secret anti-colonial movement called precisely Yugantar, meaning “New Age” or “Transition of an Epoch.”25 There was a strategic purpose behind the announcement in 1894 that the Kali Yuga was over and the Dwapara Yuga, a better age, already in progress; also behind the emphasis on 1899, only five years away, as the year that the new epoch would come into its own. In the early years of the twentieth century, the movement’s propaganda announced that the “sinful Iron Age was over” and urged insurrection. This is not an attack on Sri Yukteswar and those who respect him and his disciple Yogananda, but simply a reminder that even sages have their agendas. Guénon said as much about the authors of the Puranas! What is at stake here is more than allegiance to one authority or another. It is whether one’s world-view allows (1) that humanity as a whole passes through predetermined cycles, and (2) that these are fixed chronologically, hence predictable if one can find the key. For what it is worth, I lean towards the first but not the second, because I trust the microcosm as a guide to understanding the macrocosm, and vice versa. Every one of us is passing through a predetermined cycle whose dates are unpredictable. Barring accidents, we are making our way from the Golden Age of childhood, through the bitter-sweet Silver Age of adolescence and the combative Bronze Age of maturity, to the Iron Age of decline and death. Then we may start afresh, but we certainly don’t repeat the process in reverse! Just as one can estimate someone’s life expectancy by their age, state of health, habits, etc., so one can make a guess at that of civilisations and maybe the entire human race. The traditional descriptions of the Kali Yuga, and especially of what Guénon in 1944 called the “Reign of Quantity,” fit the modern world perfectly, and that may give us an idea of our position in the cycle. But like an old person recovering from one close call after another, we seem to be holding on and must be grateful for each new day. (Image omitted) In Hindu mythology, Kalki is the final incarnation of Vishnu, foretold to appear at the end of Kali Yuga, our current epoch. The Puranas foretell that he will be atop a white horse with a drawn blazing sword. He is the harbinger of the end time in Hindu eschatology, after which he will usher in the Satya (Krita) Yuga
More information and extensive research on this subject matter can be found in Joselyn Godwin’s book Atlantis and the Cycles of Time (Inner Traditions, 2011). 1. This article quotes and adapts material explained more fully in my book Atlantis and the Cycles of Time (Rochester, Vt.: Inner Traditions, 2011). 2. J. Godwin, Arktos, The Polar Myth in Science, Symbolism, and Nazi Survival (Kempton: Adventures Unlimited, 1996), 13-18. 3. Compiled from Vishnu Purana, 1:3; see also Linga Purana, 4:24-35; Laws of Manu, 1:68-82. 4. Eusebius, Chaldaean Chronicle, 1:8. 5. Joseph Henri Marie de Prémare, Discours préliminaire, in Joseph de Guignes, ed., Le Chou-King, un des livres sacrés des Chinois (Paris: Tilliard, 1770), li. 6. The Poetic Edda, Grimnismol, 23, trans. Henry Adams Bellows. 7. Giorgio de Santillana and Hertha von Dechend, Hamlet’s Mill: An Essay on Myth and the Frame of Time (Boston: Gambit, 1969), 162. 8. Ernest G. McClain, The Myth of Invariance: The Origin of the Gods, Mathematics and Music from the Rig Veda to Plato (New York: Nicolas Hays, 1976), 149. 9. What follows is summarised from René Guénon, “Quelques remarques sur la doctrine des cycles cosmiques,” in Formes traditionnelles et cycles cosmiques (Paris: Gallimard, 1970), 22-24. 10. Ibid., 21. 11. Ibid., 48n. 12. Jean Robin, Les sociétés secrètes au rendez-vous de l’apocalypse (Paris: Guy Trédaniel, 1985), 67. 13. Alain Daniélou, While the Gods Play: Shaiva Oracles and Predictions on the Cycles of History and the Destiny of Mankind, trans. Barbara Bailey et al. (Rochester, Vt.: Inner Traditions, 1987), 193. 14. Daniélou, While the Gods Play, 197. 15. Gaston Georgel, Les rythmes dans l’histoire, 3rd ed. (Milan: Archè, 1981; 1st ed. 1937). 16. Ibid., 164. 17. See Atlantis and the Cycles of Time, 346-48. 18. Gaston Georgel, Les quatre âges de l’humanité (Exposé de la doctrine traditionnelle des cycles cosmiques) (Milan: Archè, 1976; 1st ed. 1949), 87. 19. See J. Godwin, “Agarttha: Taking the Lid Off the Underground Kingdom,” New Dawn 109 (2008), 59-62; also the investigations by Marco Baistrocchi, “Agarttha: A Guénonian Manipulation?” trans. J. Godwin (Fullerton, Ca.: Theosophical History, 2011) and Louis de Maistre, Dans les coulisses de l’Agartha l’extraordinaire mission de Ferdinand Anton Ossendowski en Mongolie. (Paris: Arché, 2010). 20. Ferdinand Ossendowski, Beasts, Men and Gods (New York: Dutton, 1922), 314. 21. Gaston Georgel, Le cycle Judéo-Chrétien, sceau et couronnement de l’histoire humaine (Milan: Archè, 1983), 34. 22. This system is explained in Jnanavatar Swami Sri Yukteswar Giri, The Holy Science (Los Angeles: Self-Realization Fellowship, 1990; 1st ed. 1949), 7-18. 23. Ibid., 15. 24. Ibid., 13. 25. See Terrorism in Bengal: A Collection of Documents on Terrorist Activities from 1905 to 1939, ed. Amiya K. Samanta (Calcutta: Government of West Bengal, 1995), 1:155. Accessed through Wikipedia article “Mokshadacharan Samadhyayi.” .
The above article appeared in
SRI KRISHNA RISHI KRISHNA SRI KRSNA RISHI KRSNA SRI KRISHNA RISHI KRISHNA SHRI
SHRI KRISHNA
SRI KRISHNA'S REMEMBERING 'Many lives Arjuna, you and I have lived. I remember them all but thou dost not.' Bhagavad Gita, iv, 5., iv, 5
THE SCULPTURE OF VIBRATIONS 1971
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