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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [4] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
A_Hymn_of_the_Thought-Gods
The_Song_of_Wisdom
The_Song_of_Wisdom
The_Wherefore_of_the_Worlds
Wisdom_and_the_Religions
SEE ALSO


AUTH

BOOKS
Essays_In_Philosophy_And_Yoga
Essays_On_The_Gita
Letters_On_Yoga
Letters_On_Yoga_II
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Mahayana-Uttaratantra-Shastra
Modern_Man_in_Search_of_a_Soul
Philosophy_of_Dreams
Sayings_of_Sri_Ramakrishna_(toc)
The_Essential_Songs_of_Milarepa
The_Seals_of_Wisdom
The_Synthesis_Of_Yoga
Vedic_and_Philological_Studies
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
03.07_-_Brahmacharya
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
26.08_-_Charyapda
30.09_-_Lines_of_Tantra_(Charyapada)
3.2.06_-_The_Adwaita_of_Shankaracharya
3.8.1.02_-_Arya_-_Its_Significance
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language

IN CHAPTERS CLASSNAME
1.01_-_Introduction
1.02_-_In_the_Beginning
1.03_-_The_Uncreated
1.04_-_Wherefore_of_World?
1.05_-_The_Creative_Principle
1.06_-_The_Desire_to_be
1.07_-_The_Primary_Data_of_Being
1.08_-_The_Synthesis_of_Movement
1.09_-_The_Absolute_Manifestation
1.10_-_The_Absolute_of_the_Being
1.11_-_The_Second_Genesis
1.12_-_Love_The_Creator
the_Eternal_Wisdom

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
0.00_-_INTRODUCTION
0.00_-_Publishers_Note_C
0.00_-_THE_GOSPEL_PREFACE
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
0_1961-01-24
0_1961-02-11
0_1961-11-05
0_1962-07-21
0_1963-03-19
0_1964-08-29
0_1966-04-30
0_1966-06-15
0_1967-05-10
0_1968-06-03
0_1969-01-15
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.02_-_Rishi_Dirghatama
02.05_-_Robert_Graves
02.12_-_Mysticism_in_Bengali_Poetry
02.13_-_Rabindranath_and_Sri_Aurobindo
03.04_-_Towardsa_New_Ideology
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.08_-_The_Democracy_of_Tomorrow
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_The_Mission_of_Buddhism
04.01_-_The_March_of_Civilisation
04.02_-_Human_Progress
04.05_-_The_Immortal_Nation
04.06_-_To_Be_or_Not_to_Be
05.01_-_Man_and_the_Gods
05.03_-_Bypaths_of_Souls_Journey
05.06_-_Physics_or_philosophy
05.12_-_The_Soul_and_its_Journey
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.28_-_God_Protects
06.12_-_The_Expanding_Body-Consciousness
07.37_-_The_Psychic_Being,_Some_Mysteries
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_Demon
1.009_-_Perception_and_Reality
1.00_-_Introduction_to_Alchemy_of_Happiness
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_Foreward
1.01_-_Hatha_Yoga
1.01_-_Introduction
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_SAMADHI_PADA
1.01_-_The_Four_Aids
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_Unexpected
1.01_-_Who_is_Tara
1.02.3.1_-_The_Lord
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02.9_-_Conclusion_and_Summary
1.02_-_In_the_Beginning
1.02_-_Karmayoga
1.02_-_Meditating_on_Tara
1.02_-_SADHANA_PADA
1.02_-_Taras_Tantra
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Recovery
1.031_-_Intense_Aspiration
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Preparing_for_the_Miraculous
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_VISIT_TO_VIDYASAGAR
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_KAI_VALYA_PADA
1.04_-_Religion_and_Occultism
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Gods_of_the_Veda
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.05_-_Ritam
1.05_-_The_Creative_Principle
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_THE_MASTER_AND_KESHAB
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Iconography
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_Raja_Yoga
1.06_-_The_Desire_to_be
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Note_on_the_word_Go
1.07_-_Raja-Yoga_in_Brief
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Three_Schools_of_Magick_2
1.08_-_Adhyatma_Yoga
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Synthesis_of_Movement
1.08_-_Worship_of_Substitutes_and_Images
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Saraswati_and_Her_Consorts
1.09_-_Talks
1.09_-_The_Absolute_Manifestation
1.09_-_The_Worship_of_Trees
11.02_-_The_Golden_Life-line
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
1.10_-_Mantra_Yoga
1.10_-_The_Absolute_of_the_Being
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Yoga_of_the_Intelligent_Will
1.11_-_Correspondence_and_Interviews
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Works_and_Sacrifice
1.1.2_-_Commentary
1.12_-_Love_The_Creator
1.13_-_THE_MASTER_AND_M.
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_The_Human_Fathers
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
12.04_-_Love_and_Death
1.2.06_-_Rejection
1.20_-_The_Hound_of_Heaven
1.21_-_A_DAY_AT_DAKSHINESWAR
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.240_-_1.300_Talks
1.240_-_Talks_2
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.300_-_1.400_Talks
1.35_-_The_Tao_2
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
1.439
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.46_-_The_Corn-Mother_in_Many_Lands
1.50_-_Eating_the_God
1.550_-_1.600_Talks
1.62_-_The_Fire-Festivals_of_Europe
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.66_-_The_External_Soul_in_Folk-Tales
1.68_-_The_Golden_Bough
17.11_-_A_Prayer
18.04_-_Modern_Poems
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1961_02_02
1f.lovecraft_-_Ibid
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Whisperer_in_Darkness
1.jr_-_I_smile_like_a_flower_not_only_with_my_lips
1.jr_-_Shall_I_tell_you_our_secret?
1.jr_-_You_are_closer_to_me_than_myself_(Ghazal_2798)
1.jr_-_You_have_fallen_in_love_my_dear_heart
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Me_Imperturbe
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_The_Two_Natures
2.02_-_Indra,_Giver_of_Light
2.02_-_On_Letters
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Supreme_Divine
2.04_-_Agni,_the_Illumined_Will
2.04_-_On_Art
2.05_-_On_Poetry
2.07_-_BANKIM_CHANDRA
2.07_-_On_Congress_and_Politics
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_ALICE_IN_WONDERLAND
2.08_-_God_in_Power_of_Becoming
2.08_-_On_Non-Violence
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Love_and_Death
2.10_-_On_Vedic_Interpretation
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.15_-_On_the_Gods_and_Asuras
2.16_-_The_15th_of_August
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.19_-_Feb-May_1939
2.19_-_THE_MASTER_AND_DR._SARKAR
2.2.03_-_The_Psychic_Being
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.2.1_-_The_Prusna_Upanishads
2.21_-_Towards_the_Supreme_Secret
2.22_-_THE_MASTER_AT_COSSIPORE
2.23_-_The_Core_of_the_Gita.s_Meaning
2.2.4_-_Taittiriya_Upanishad
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.02_-_The_Supermind_or_Supramental
26.07_-_Dhammapada
26.08_-_Charyapda
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.04_-_Intuition_and_Inspiration_in_Art
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
30.10_-_The_Greatness_of_Poetry
30.17_-_Rabindranath,_Traveller_of_the_Infinite
31.01_-_The_Heart_of_Bengal
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.1.23_-_The_Rishi
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_To_the_Ganges
3.2.04_-_Suddenly_out_from_the_wonderful_East
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
3.2.06_-_The_Adwaita_of_Shankaracharya
3.2.07_-_Tantra
3.2.4_-_Sex
33.03_-_Muraripukur_-_I
33.05_-_Muraripukur_-_II
33.08_-_I_Tried_Sannyas
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.15_-_My_Athletics
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.2_-_Doctors_and_Medicines
34.02_-_Hymn_To_All-Gods
34.11_-_Hymn_to_Peace_and_Power
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
3.7.1.07_-_Involution_and_Evolution
38.01_-_Asceticism_and_Renunciation
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.04_-_Different_Methods_of_Writing
3_-_Commentaries_and_Annotated_Translations
4.12_-_The_Way_of_Equality
4.1_-_Jnana
4.26_-_The_Supramental_Time_Consciousness
5.1.02_-_The_Gods
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.0_-_Conscious,_Unconscious,_and_Individuation
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BS_1_-_Introduction_to_the_Idea_of_God
Conversations_with_Sri_Aurobindo
DS2
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
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PRIMARY CLASS

magazine
SIMILAR TITLES
Arya

DEFINITIONS


TERMS STARTING WITH

arya. :::adorable person

arya ::: an aspiring soul, one who rises to the noble aspiration and who does the great labour as an offering in order to arrive at the good and the bliss. [Ved.] ::: aryah [nominative]

arya (Aryan) ::: the good and noble man; the fighter; he who strives and overcomes all outside him and within him that stands opposed to the human advance; he who does the work of sacrifice, finds the sacred word of illumination, desires the gods and increases them and is increased by them into the largeness of the true existence; he is the warrior of the light and the traveller to the Truth.

aryabhumi ::: [the country of the arya, India], the Sacred Land.

aryah ::: see under arya

aryam varnam (Arya Varna) ::: [the colour (varna) of the arya]. [Ved.]

aryanize ::: v. t. --> To make Aryan (a language, or in language).

aryan ::: n. --> One of a primitive people supposed to have lived in prehistoric times, in Central Asia, east of the Caspian Sea, and north of the Hindoo Koosh and Paropamisan Mountains, and to have been the stock from which sprang the Hindoo, Persian, Greek, Latin, Celtic, Teutonic, Slavonic, and other races; one of that ethnological division of mankind called also Indo-European or Indo-Germanic.
The language of the original Aryans.


arya ::: noble, aspiring; a follower of the ideals of the ancient Indian arya spiritual culture; a superhuman power helping men to realise these ideals.

aryapatnih ::: [those (feminine) ] possessed by the arya; wives of the noble ones.

arya sakti ::: [an Energy of the nature of the arya].

AryAstAngamArga. (P. ariyAtthangikamagga; T. 'phags lam yan lag brgyad; C. bazhengdao; J. hasshodo; K. p'alchongdo 八正道). In Sanskrit, "noble eightfold path"; the path (MARGA) that brings an end to the causes of suffering (DUḤKHA); the fourth of the FOUR NOBLE TRUTHS (catvAry AryasatyAni). This formulation of the Buddhist path to enlightenment appears in what is regarded as the Buddha's first sermon after his enlightenment, the "Setting Forth the Wheel of Dharma" (DHARMACAKRAPRAVARTANASuTRA), in which he sets forth a middle way (MADHYAMAPRATIPAD) between the extremes of asceticism and sensual indulgence. That middle way, he says, is the eightfold path, which, like the four truths, he calls "noble" (ARYA); the term is therefore commonly rendered as "noble eightfold path." However, as in the case of the four noble truths, what is noble is not the path but those who follow it, so the compound might be more accurately translated as "eightfold path of the [spiritually] noble." Later in the same sermon, the Buddha sets forth the four noble truths and identifies the fourth truth, the truth of the path, with the eightfold path. The noble eightfold path is comprised of (1) right views (SAMYAGDṚstI; P. sammAditthi), which involve an accurate understanding of the true nature of things, specifically the four noble truths; (2) right intention (SAMYAKSAMKALPA; P. sammAsankappa), which means avoiding thoughts of attachment, hatred, and harmful intent and promoting loving-kindness and nonviolence; (3) right speech (SAMYAGVAC; P. sammAvAcA), which means refraining from verbal misdeeds, such as lying, backbiting and slander, harsh speech and abusive language, and frivolous speech and gossip; (4) right action or right conduct (SAMYAKKARMANTA; P. sammAkammanta), which is refraining from physical misdeeds, such as killing, stealing, and sexual misconduct; (5) right livelihood (SAMYAGAJĪVA; P. sammAjīva), which entails avoiding trades that directly or indirectly harm others, such as selling slaves, selling weapons, selling animals for slaughter, dealing in intoxicants or poisons, or engaging in fortune-telling and divination; (6) right effort (SAMYAGVYAYAMA; P. sammAvAyAma), which is defined as abandoning unwholesome states of mind that have already arisen, preventing unwholesome states that have yet to arise, sustaining wholesome states that have already arisen, and developing wholesome states that have yet to arise; (7) right mindfulness (SAMYAKSMṚTI; P. sammAsati), which means to maintain awareness of the four foundations of mindfulness (SMṚTYUPASTHANA), viz., body, physical sensations, the mind, and phenomena; and (8) right concentration (SAMYAKSAMADHI; P. sammAsamAdhi), which is one pointedness of mind. ¶ The noble eightfold path receives less discussion in Buddhist literature than do the four noble truths (of which they are, after all, a constituent). Indeed, in later formulations, the eight factors are presented not so much as a prescription for behavior but as eight qualities that are present in the mind of a person who has understood NIRVAnA. The eightfold path may be reduced to a simpler, and more widely used, threefold schema of the path that comprises the "three trainings" (TRIsIKsA) or "higher trainings" (adhisiksA) in morality (sĪLA; P. sīla; see ADHIsĪLAsIKsA), concentration (SAMADHI, see ADHISAMADHIsIKsA), and wisdom (PRAJNA; P. paNNA; see ADHIPRAJNAsIKsA). In this schema, (1) right views and (2) right intention are subsumed under the training in higher wisdom (adhiprajNAsiksA); (3) right speech, (4) right conduct, and (5) right livelihood are subsumed under higher morality (adhisīlasiksA); and (6) right effort, (7) right mindfulness, and (8) right concentration are subsumed under higher concentration (adhisamAdhisiksA). According to the MADHYANTAVIBHAGA, a MAHAYANA work attributed to MAITREYANATHA, the eightfold noble path comprises the last set of eight of the thirty-seven constituents of enlightenment (BODHIPAKsIKADHARMA), where enlightenment (BODHI) is the complete, nonconceptual awakening achieved during the path of vision (DARsANAMARGA). After that vision, following the same pattern as the Buddha, right view is the perfect understanding of the vision, and right intention is the articulation of the vision that motivates the teaching of it. Right mindfulness, right effort, and right concentration correspond respectively to the four types of mindfulness (SMṚTYUPASTHANA), four efforts (PRAHAnA), and four ṚDDHIPADA ("legs of miraculous attainments," i.e., samAdhi) when they are perfect or right (samyak), after the vision of the four noble truths.

aryavarta ::: [the abode of the arya, India].

Aryabhata (Sanskrit) Āryabhaṭa An ancient Hindu writer on algebra and astronomy, born in Kusuma-Pura (modern Patma). His most famous astrological work is the Arya-Siddhanta. “The earliest Hindu algebraic and astronomer with the exception of Asura-Maya” (TG 32).

Aryabodhisattva. (T. byang chub sems dpa' 'phags pa). In Sanskrit, superior bodhisattva, a bodhisattva who has achieved either the path of vision (DARsANAMARGA) or the path of cultivation (BHAVANAMARGA).

Aryachatta. See ARYABHATTA

Arya-Dasa (Sanskrit) Ārya-Dāsa [from ārya noble + dāsa man of knowledge, barbarian, slave, servitor] A great sage and arhat of the Mahasamghika school (cf TG 32).

Aryadeva. (T. 'Phags pa lha; C. Tipo; J. Daiba; K. Cheba 提婆). While traditional sources are often ambiguous, scholars have identified two Aryadevas. The first Aryadeva (c. 170-270 CE) was an important Indian philosopher, proponent of MADHYAMAKA philosophy, and a direct disciple of the Madhyamaka master NAGARJUNA. According to traditional accounts, he was born to a royal family in Sri Lanka. Renouncing the throne at the time of his maturity, he instead sought monastic ordination and met NAgArjuna at PAtALIPUTRA. After his teacher's death, Aryadeva became active at the monastic university of NALANDA, where he is said to have debated and defeated numerous brahmanic adherents, eventually converting them to Buddhism. He is the author of the influential work CATUḤsATAKA ("The Four Hundred"). He is also said to be the author of the *sATAsASTRA (C. BAI LUN), or "The Hundred Treatise," counted as one of the "three treatises" of the SAN LUN ZONG of Chinese Buddhism, together with the Zhong lun ("Middle Treatise," i.e., MuLAMADHYAMAKAKARIKA) and SHI'ERMEN LUN ("Twelve [Chapter] Treatise"), both attributed to NAgArjuna. The *satasAstra is not extant in Sanskrit or Tibetan, but is preserved only in Chinese. ¶ The second Aryadeva [alt. AryadevapAda; d.u.] trained in yogic practices under the tantric master NAgArjuna at NAlandA. In the Tibetan tradition, this Aryadeva is remembered for his great tantric accomplishments, and is counted among the eighty-four MAHASIDDHAs under the name Karnari or Kanheri. His important tantric works include the CaryAmelapakapradīpa ("Lamp that Integrates the Practices") and Cittavisuddhiprakarana [alt. CittAvaranavisuddhiprakarana] ("Explanation of Mental Purity").

Aryadharma: Religion of the Indo-Aryans; Vedic region.

Aryaman-Bhaga ::: the combination of Aryaman and Bhaga, "the Aspirer" and "the Enjoyer", in which the power of Aryaman is "the effective term of the self-discovering and self-seizing movement by which Being and Consciousness realise themselves as Bliss".

Aryaman (Sanskrit) Aryaman The chief of the pitris or manes, one of the principle adityas (solar divinities) commonly invoked in conjunction with Varuna and Mitra. The Milky Way is called Aryamanah panthah (Aryaman’s path); and Aryaman is said to preside over one of the lunar mansions (nakshatra uttaraphalguni). As a masculine noun, bosom friend, companion.

Aryaman ::: "the Aspirer", a Vedic god, one of the Four who represent the "working of the Truth in the human mind and temperament"; he is "the deity of the human journey" who "sums up in himself the whole aspiration and movement of man in a continual self-enlargement and . self-transcendence to his divine perfection", bringing to this movement a "mighty strength and perfectly-guided happy inner upsurging".

Aryaman ::: [Ved.]: the Aspirer; the aspiring power and action of the Truth; the Force of sacrifice, aspiration, battle, journey towards perfection and light and celestial bliss by which the path is created, travelled, pursued beyond all resistance and obscuration to its luminous and happy goal. [Later]: the chief of the Fathers [pitrs]. ::: Aryama [nominative]

AryamArga. (P. ariyamagga; T. 'phags lam; C. shengdao; J. shodo; K. songdo 聖道). In Sanskrit, "noble path"; the path of vision (DARsANAMARGA), of cultivation (BHAVANAMARGA), and of the adept who has nothing more to learn (AsAIKsAMARGA), in either the mainstream or MAHAYANA traditions. On these three paths, the practitioner becomes a noble person (ARYA) as a result of a direct perception of the truth. The paths of the stream-enterer (SROTAAPANNA), once-returner (SAKṚDAGAMIN), and nonreturner (ANAGAMIN) would all be classified as noble paths. See also ARYAstAnGAMARGA.

AryamArgaphala. (P. ariyamaggaphala; T. 'phags lam gyi 'bras bu; C. shengdaoguo; J. shodoka; K. songdo kwa 聖道果). In Sanskrit, "noble path and fruit"; the four supramundane (LOKOTTARA) paths (MARGA) and the four supramundane fruitions (PHALA) that mark the attainment of sanctity (ARYA). Attainment of the path refers to the first moment of entering into or becoming a candidate (pratipannaka) for any of the four stages of sanctity; viz., stream-enterer (SROTAAPANNA), once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and worthy one (ARHAT). During this initial moment of path attainment, the mind takes the nirvAna element (NIRVAnADHATU) as its object. Path attainment is brought about by insight (VIPAsYANA) into the three universal marks (TRILAKsAnA) of existence that characterize all phenomena: impermanence (ANITYA), suffering (DUḤKHA), and nonself (ANATMAN). Attainment of the fruit refers to the moments of consciousness that immediately follow attainment of the path. Attainment of any of the four paths occurs only once, while attainment of the fruit can be repeated indefinitely during a lifetime, depending on the circumstances. It is said that, by virtue of attaining the path, one "becomes" free in stages of the ten fetters (SAMYOJANA) that bind one to the cycle of rebirth, and, by virtue of attaining the fruit, one "is" free from the fetters. The ten fetters that are put aside in stages are (1) belief in the existence of a self (ATMAN) in relation to the body (SATKAYADṚstI; P. sakkAyaditthi); (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA; P. sīlabbataparAmAsa) as a means of salvation; (3) doubt about the efficacy of the path (VICIKITSA; P. vicikicchA); (4) sensual craving (KAMACCHANDA); (5) malice (VYAPADA); (6) craving for existence as a divinity in the realm of subtle materiality (RuPARAGA); (7) craving for existence as a divinity in the immaterial realm (ARuPYARAGA; P. aruparAga); (8) pride (MANA); (9) restlessness (AUDDHATYA; P. uddhacca); and (10) ignorance (AVIDYA; P. avijjA). See also sRAMAnYAPHALA.

Aryan ::: A 19th-century linguistics term used to describe the Indo-European languages. The term was subsequently perverted to refer to the people who spoke those languages, which the Nazis deemed superior to those people who spoke Semitic languages. Thus, Aryan came to describe people of "proven" non-Jewish and purely Teutonic "racial" background.

Aryan Doctrine Used by Subba Row to designate the foundation doctrine from which were derived the Sankhya and Yoga philosophies, and other ancient Hindu systems of thought (Theosophist 3:93).

Aryanization ::: The expropriation of Jewish businesses, enterprises and property, by German authorities and their transfer to “aryan” ownership or control.

Aryan ::: see arya

Aryans. See ARYA

Aryan: The fifth root race (q.v.) in esoteric philosophy.

Arya. (P. ariya; T. 'phags pa; C. sheng; J. sho; K. song 聖). In Sanskrit, "noble" or "superior." A term appropriated by the Buddhists from earlier Indian culture to refer to its saints and used technically to denote a person who has directly perceived reality and has become a "noble one." In the fourfold path structure of the mainstream schools, an Arya is a person who has achieved at least the first level of sanctity, that of stream-enterer (SROTAAPANNA), or above. In the fivefold path system, an Arya is one who has achieved at least the path of vision (DARsANAMARGA), or above. The SARVASTIVADA (e.g., ABHIDHARMAKOsABHAsYA) and THERAVADA (e.g., VISUDDHIMAGGA) schools of mainstream Buddhism both recognize seven types of noble ones (Arya, P. ariya). In e.g., the VISUDDHIMAGGA, these are listed in order of their intellectual superiority as (1) follower of faith (P. saddhAnusAri; S. sRADDHANUSARIN); (2) follower of the dharma (P. dhammAnusAri; S. DHARMANUSARIN); (3) one who is freed by faith (P. saddhAvimutta; S. sRADDHAVIMUKTA); (4) one who has formed right view (P. ditthippatta; S. DṚstIPRAPTA), by developing both faith and knowledge; (5) one who has bodily testimony (P. kAyasakkhi; S. KAYASAKsIN), viz., through the temporary suspension of mentality in the equipoise of cessation (NIRODHASAMAPATTI); (6) one who is freed by wisdom (P. paNNAvimutta; S. PRAJNAVIMUKTA), by freeing oneself through analysis; and (7) one who is freed both ways (P. ubhatobhAgavimutta; S. UBHAYATOBHAGAVIMUKTA), by freeing oneself through both meditative absorption (P. jhAna; S. DHYANA) and wisdom (P. paNNA; S. PRAJNA). In the AbhidharmakosabhAsya, the seven types of Arya beings are presented in a slightly different manner, together with the list of eight noble persons (ARYAPUDGALA) based on candidates for (pratipannika) and those who have reached the result of (phalastha) stream-enterer (srotaApanna), once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and ARHAT; these are again further expanded into a list of twenty members of the Arya VIMsATIPRABHEDASAMGHA and in MahAyAna explanations into forty-eight or more ARYABODHISATTVAs. The Chinese character sheng, used to render this term in East Asia, has a long indigenous history and several local meanings; see, for example, the Japanese vernacular equivalent HIJIRI. It is also the name of one of two Indian esoteric GUHYASAMAJATANTRA traditions, receiving its name from Arya NAgArjuna, the author of the PANCAKRAMA.

Aryapudgala. (P. ariyapuggala; T. 'phags pa'i gang zag; C. xiansheng; J. kenjo; K. hyonsong 賢聖). In Sanskrit, "noble person"; an epithet given to enlightened beings, i.e., those who have reached at least the path of vision (DARsANAMARGA). There is a well-known list of four types of noble persons, from stream-enterer (SROTAAPANNA) to once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and worthy one (ARHAT). This list is then subdivided into eight types or grades of noble persons according to their respective attainment of the paths and fruits of the noble path (ARYAMARGAPHALA). These are (1) the person who has entered the path of stream-enterer (SROTAAPANNAPHALAPRATIPANNAKA); (2) the person who abides in the fruit of stream-enterer (SROTAAPANNAPHALASTHA); (3) the person who has entered the path of once-returner (SAKṚDAGAMIPHALAPRATIPANNAKA); (4) the person who abides in the fruit of once-returner (SAKṚDAGAMIPHALASTHA); (5) the person who has entered the path of nonreturner (ANAGAMIPHALAPRATIPANNAKA); (6) the person who abides in the fruit of nonreturner (ANAGAMIPHALASTHA); (7) the person who has entered the path of a worthy one (ARHATPRATIPANNAKA); and (8) the person who has attained that fruition and become a worthy one (arhat). In some treatments, this list is presented together with a list of seven types of noble ones (ARYA) in order of intellectual superiority. By attaining the path and fruit of stream-entry, that is, by becoming a srotaApanna, a person becomes free of the first three of the ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: namely, (1) belief in the existence of a perduring self in relation to the body (SATKAYADṚstI, P. sakkAyaditthi); (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA, P. sīlabbataparAmAsa) as a means of salvation; and (3) skeptical doubt (VICIKITSA, P. vicikicchA) about the efficacy of the path. By attaining the path and fruit of once-returning, i.e., becoming a sakṛdAgAmin, a person in addition severely weakens the effects of the fourth and fifth fetters, namely, (4) sensual craving (KAMACCHANDA) and (5) malice (VYAPADA). By attaining the path and fruit of nonreturning, i.e., becoming an anAgAmin, a person is completely freed of the first five fetters. Finally, by attaining the path and fruit of a worthy one and becoming an arhat, a person is additionally freed of the last five of the ten fetters: (6) craving for existence as a divinity (DEVA) in the realm of subtle materiality (RuPARAGA); (7) craving for existence as a divinity in the immaterial realm (ARuPYARAGA; P. aruparAga); (8) pride (MANA); (9) restlessness (AUDDHATYA, P. uddhacca); and (10) ignorance (AVIDYA, P. avijjA).

Arya Samaj (Sanskrit) Ārya Samāja A movement started in India during the 19th century by Swami Dayanand Sarasvati in order to lead his countrymen back to the pristine purity of their Vedic religion, although under the form of a theistic philosophy, and to free them from the degenerations and demoralizations of the orthodox Brahmanism of the time. It was affiliated for a short time with the Theosophical Society, but the union was soon dissolved because it became evident that the Samaj was not in harmony with the universality of the aims and purposes of the Theosophical Society as had previously been understood. The Samaj gradually spread throughout Northern India to the extent of two or three hundred branches.

AryasaMgha. (P. ariyasangha; T. 'phags pa'i dge 'dun; C. shengseng; J. shoso; K. songsŭng 聖僧). "Noble community" or "community of noble ones"; the community of followers of the Buddha who are noble persons (ARYAPUDGALA). There are eight types or grades of noble persons according to their respective attainment of the paths and fruits of the noble path (ARYAMARGAPHALA). These are (1) the person who has entered the path of stream-enterer (SROTAAPANNAPHALAPRATIPANNAKA); (2) the person who abides in the fruit of stream-enterer (SROTAAPANNAPHALASTHA); (3) the person who has entered the path of once-returner (SAKṚDAGAMIPHALAPRATIPANNAKA); (4) the person who abides in the fruit of once-returner (SAKṚDAGAMIPHALASTHA); (5) the person who has entered the path of nonreturner (ANAGAMIPHALAPRATIPANNAKA); (6) the person who abides in the fruit of nonreturner (ANAGAMIPHALASTHA); (7) the person who has entered the path of a worthy one (ARHATPRATIPANNAKA); and (8) the person who has attained the fruit of a worthy one (ARHAT) (see also VIMsATIPRABHEDASAMGHA). These eight persons are said to constitute the "SAMGHA jewel" among the three jewels (RATNATRAYA) to which Buddhists go for refuge (sARAnA).

Aryasangha (Sanskrit) Āryasaṃgha Founder of the first Yogacharya school, a direct disciple of Gautama Buddha; also a sage who lived in about the 5th or 6th century, who mixed Tantric worship with the Yogacharya system. The followers of the latter “claimed that he was the same Aryasangha, that had been a follower of Sakyamuni, and that he was 1,000 years old. Internal evidence alone is sufficient to show that the works written by him and translated about the year 600 of our era, works full of Tantra worship, ritualism, and tenets followed now considerably by the ‘red-cap’ sects in Sikhim, Bhutan, and Little Tibet, cannot be the same as the lofty system of the early Yogacharya school of pure Buddhism, which is neither northern or southern, but absolutely esoteric. Though none of the genuine Yogacharya books (the Narjol chodpa) have ever been made public or marketable, yet one finds in the Yogacharya Bhumi Shastra of the pseudo-Aryasangha a great deal from the older system, into the tenets of which he may have been initiated. It is, however, so mixed up with Sivaism and Tantrika magic and superstitions, that the work defeats its own end, notwithstanding its remarkable dialectical subtilty” (TG 323).

Arya (Sanskrit) Ārya [from the verbal root ṛ to rise, tend upward] Holy, hallowed, highly evolved or especially trained; a title of the Hindu rishis. Originally a term of ethical as well as intellectual and spiritual excellence, belonging to those who had completely mastered the aryasatyani (holy truths) and who had entered upon the aryamarga (path leading to moksha or nirvana). It was originally applicable only to the initiates or adepts of the ancient Aryan peoples, but today Aryan has become the name of a race of the human family in its various branches. All ancient peoples had their own term for initiates or adepts, as for instance among the ancient Hebrews the generic name Israel, or Sons of Israel.

Aryasatyani: The Four Noble Truths (q.v.) taught by Gautama Buddha.

Aryasatya (Sanskrit) Āryasatya [from ārya holy, noble from the verbal root ṛ to move, arise, attain + satya true, real from the verbal root as to be] Noble truth; in the plural, the four great truths of Buddhism — chatvari aryasatyani (Pali, chattari ariyasachchani): 1) duhkha — life is suffering; 2) samudaya — origin, cause, craving, egoistic desire (tanha) is the cause of suffering; 3) nirodha — destruction, extinction of desire brings cessation of suffering; and 4) aryashtangamarga — the eightfold path leads to extinction of suffering. See also ARIYASACHCHA (for Pali equivalents)

Aryashtangamarga (Sanskrit) Āryāṣṭāṅgamārga [from ārya holy, noble + aṣṭa eight + aṅga limb, division + mārga path, way from the verbal root mṛg to seek, strive to attain, investigate] Holy eight-limbed way; in Buddhism the Noble Eightfold Path enunciated by Gautama Buddha as the fourth of the Four Noble Truths (chattari aryasatyani). Consistent practice of aryashtangamarga leads the disciple ultimately to perfect wisdom, love, and liberation from samsara (the round of repetitive births and deaths). The Eightfold Path is enumerated as: 1) samyagdrishti (right insight); 2) samyaksamkalpa (right resolve); 3) samyagvach (right speech); 4) samyakkarmantra (right action); 5) samyagajiva (right living); 6) samyagvyayama (right exertion); 7) samyaksmriti (right recollection); and 8) samyaksamadhi (right concentration). See also ARIYA ATTHANGIKA MAGGA (for Pali equivalents)

AryavaMsa. (P. ariyavaMsa; T. 'phags pa'i rigs; C. shengzhong; J. shoshu; K. songjong 聖種). In Sanskrit, "[attitudes of] the noble lineage." A list of four such attitudes commonly appears in the literature: contentment with robes, food, and beds, and devotion to the way of liberation. In MAHAYANA literature, the meaning of lineage changes, and the word GOTRA or DHATU is used in place of vaMsa.

Aryavarta (Sanskrit) Āryāvarta Abode of the noble or excellent ones or the sacred land of the Aryans; the ancient name for northern and central India. It extended from the eastern to the western sea and was bounded on the north and south by the Himalaya and Vindhya mountains respectively.

Aryavarta: The tract in Northern India, occupied the Indo-Aryans in the early stage for their expansion.


TERMS ANYWHERE

AbhidharmakosabhAsya. (T. Chos mngon pa'i mdzod kyi bshad pa; C. Apidamo jushe lun; J. Abidatsuma kusharon; K. Abidalma kusa non 阿毘達磨倶舎論). In Sanskrit, "A Treasury of ABHIDHARMA, with Commentary"; an influential scholastic treatise attributed to VASUBANDHU (c. fourth or fifth century CE). The AbhidharmakosabhAsya consists of two texts: the root text of the Abhidharmakosa, composed in verse (kArikA), and its prose autocommentary (bhAsya); this dual verse-prose structure comes to be emblematic of later SARVASTIVADA abhidharma literature. As the title suggests, the work is mainly concerned with abhidharma theory as it was explicated in the ABHIDHARMAMAHAVIBHAsA, the principal scholastic treatise of the VAIBHAsIKAABHIDHARMIKAs in the SarvAstivAda school. In comparison to the MahAvibhAsA, however, the AbhidharmakosabhAsya presents a more systematic overview of SarvAstivAda positions. At various points in his expositions, Vasubandhu criticizes the SarvAstivAda doctrine from the standpoint of the more progressive SAUTRANTIKA offshoot of the SarvAstivAda school, which elicited a spirited response from later SarvAstivAda-VaibhAsika scholars, such as SAMGHABHADRA in his *NYAYANUSARA. The AbhidharmakosabhAsya has thus served as an invaluable tool in the study of the history of the later MAINSTREAM BUDDHIST SCHOOLS. The Sanskrit texts of both the kArikA and the bhAsya were lost for centuries before being rediscovered in Tibet in 1934 and 1936, respectively. Two Chinese translations, by XUANZANG and PARAMARTHA, and one Tibetan translation of the work are extant. The Kosa is primarily concerned with a detailed elucidation of the polysemous term DHARMA, the causes (HETU) and conditions (PRATYAYA) that lead to continued rebirth in SAMSARA, and the soteriological stages of the path (MARGA) leading to enlightenment. The treatise is divided into eight major chapters, called kosasthAnas. (1) DhAtunirdesa, "Exposition on the Elements," divides dharmas into various categories, such as tainted (SASRAVA) and untainted (ANASRAVA), or compounded (SAMSKṚTA) and uncompounded (ASAMSKṚTA), and discusses the standard Buddhist classifications of the five aggregates (SKANDHA), twelve sense fields (AYATANA), and eighteen elements (DHATU). This chapter also includes extensive discussion of the theory of the four great elements (MAHABHuTA) that constitute materiality (RuPA) and the Buddhist theory of atoms or particles (PARAMAnU). (2) Indriyanirdesa, "Exposition on the Faculties," discusses a fivefold classification of dharmas into materiality (rupa), thought (CITTA), mental concomitants (CAITTA), forces dissociated from thought (CITTAVIPRAYUKTASAMSKARA), and the uncompounded (ASAMSKṚTA). This chapter also has extensive discussions of the six causes (HETU), the four conditions (PRATYAYA), and the five effects or fruitions (PHALA). (3) Lokanirdesa, "Exposition on the Cosmos," describes the formation and structure of a world system (LOKA), the different types of sentient beings, the various levels of existence, and the principle of dependent origination (PRATĪTYASAMUTPADA) that governs the process of rebirth, which is discussed here in connection with the three time periods (TRIKALA) of past, present, and future. (4) Karmanirdesa, "Exposition on Action," discusses the different types of action (KARMAN), including the peculiar type of action associated with unmanifest materiality (AVIJNAPTIRuPA). The ten wholesome and unwholesome "paths of action" (KUsALA-KARMAPATHA and AKUsALA-KARMAPATHA) also receive a lengthy description. (5) Anusayanirdesa, "Exposition on the Proclivities," treats the ninety-eight types of ANUsAYA in relation to their sources and qualities and the relationship between the anusayas and other categories of unwholesome qualities, such as afflictions (KLEsA), contaminants (ASRAVA), floods (OGHA), and yokes (yoga). (6) MArgapudgalanirdesa, "Exposition on the Path and the [Noble] Persons," outlines how either insight into the four noble truths and carefully following a series of soteriological steps can remove defilements and transform the ordinary person into one of the noble persons (ARYAPUDGALA). (7) JNAnanirdesa, "Exposition on Knowledge," offers a detailed account of the ten types of knowledge and the distinctive attributes of noble persons and buddhas. (8) SamApattinirdesa, "Exposition on Attainment," discusses different categories of concentration (SAMADHI) and the attainments (SAMAPATTI) that result from their perfection. (9) Appended to this main body is a ninth section, an independent treatise titled the Pudgalanirdesa, "Exposition of the Notion of a Person." Here, Vasubandhu offers a detailed critique of the theory of the self, scrutinizing both the Buddhist PUDGALAVADA/VATSĪPUTRĪYA "heresy" of the inexpressible (avAcya) "person" (PUDGALA) being conventionally real and Brahmanical theories of a perduring soul (ATMAN). Numerous commentaries to the Kosa, such as those composed by VASUMITRA, YAsOMITRA, STHIRAMATI, and Purnavardhana, attest to its continuing influence in Indian Buddhist thought. The Kosa was also the object of vigorous study in the scholastic traditions of East Asia and Tibet, which produced many indigenous commentaries on the text and its doctrinal positions.

abhidharmapitaka. (P. abhidhammapitaka; T. chos mngon pa'i sde snod; C. lunzang; J. ronzo; K. nonjang 論藏). The third of the three "baskets" (PItAKA) of the Buddhist canon (TRIPItAKA). The abhidharmapitaka derives from attempts in the early Buddhist community to elucidate the definitive significance of the teachings of the Buddha, as compiled in the SuTRAs. Since the Buddha was well known to have adapted his message to fit the predilections and needs of his audience (cf. UPAYAKAUsALYA), there inevitably appeared inconsistencies in his teachings that needed to be resolved. The attempts to ferret out the definitive meaning of the BUDDHADHARMA through scholastic interpretation and exegesis eventually led to a new body of texts that ultimately were granted canonical status in their own right. These are the texts of the abhidharmapitaka. The earliest of these texts, such as the PAli VIBHAnGA and PUGGALAPANNATTI and the SARVASTIVADA SAMGĪTIPARYAYA and DHARMASKANDHA, are structured as commentaries to specific sutras or portions of sutras. These materials typically organized the teachings around elaborate doctrinal taxonomies, which were used as mnemonic devices or catechisms. Later texts move beyond individual sutras to systematize a wide range of doctrinal material, offering ever more complex analytical categorizations and discursive elaborations of the DHARMA. Ultimately, abhidharma texts emerge as a new genre of Buddhist literature in their own right, employing sophisticated philosophical speculation and sometimes even involving polemical attacks on the positions of rival factions within the SAMGHA. ¶ At least seven schools of Indian Buddhism transmitted their own recensions of abhidharma texts, but only two of these canons are extant in their entirety. The PAli abhidhammapitaka of the THERAVADA school, the only recension that survives in an Indian language, includes seven texts (the order of which often differs): (1) DHAMMASAnGAnI ("Enumeration of Dharmas") examines factors of mentality and materiality (NAMARuPA), arranged according to ethical quality; (2) VIBHAnGA ("Analysis") analyzes the aggregates (SKANDHA), conditioned origination (PRATĪTYASAMUTPADA), and meditative development, each treatment culminating in a catechistic series of inquiries; (3) DHATUKATHA ("Discourse on Elements") categorizes all dharmas in terms of the skandhas and sense-fields (AYATANA); (4) PUGGALAPANNATTI ("Description of Human Types") analyzes different character types in terms of the three afflictions of greed (LOBHA), hatred (DVEsA), and delusion (MOHA) and various related subcategories; (5) KATHAVATTHU ("Points of Controversy") scrutinizes the views of rival schools of mainstream Buddhism and how they differ from the TheravAda; (6) YAMAKA ("Pairs") provides specific denotations of problematic terms through paired comparisons; (7) PAttHANA ("Conditions") treats extensively the full implications of conditioned origination. ¶ The abhidharmapitaka of the SARVASTIVADA school is extant only in Chinese translation, the definitive versions of which were prepared by XUANZANG's translation team in the seventh century. It also includes seven texts: (1) SAMGĪTIPARYAYA[PADAsASTRA] ("Discourse on Pronouncements") attributed to either MAHAKAUstHILA or sARIPUTRA, a commentary on the SaMgītisutra (see SAnGĪTISUTTA), where sAriputra sets out a series of dharma lists (MATṚKA), ordered from ones to elevens, to organize the Buddha's teachings systematically; (2) DHARMASKANDHA[PADAsASTRA] ("Aggregation of Dharmas"), attributed to sAriputra or MAHAMAUDGALYAYANA, discusses Buddhist soteriological practices, as well as the afflictions that hinder spiritual progress, drawn primarily from the AGAMAs; (3) PRAJNAPTIBHAsYA[PADAsASTRA] ("Treatise on Designations"), attributed to MaudgalyAyana, treats Buddhist cosmology (lokaprajNapti), causes (kArana), and action (KARMAN); (4) DHATUKAYA[PADAsASTRA] ("Collection on the Elements"), attributed to either PuRnA or VASUMITRA, discusses the mental concomitants (the meaning of DHATU in this treatise) and sets out specific sets of mental factors that are present in all moments of consciousness (viz., the ten MAHABHuMIKA) or all defiled states of mind (viz., the ten KLEsAMAHABHuMIKA); (5) VIJNANAKAYA[PADAsASTRA] ("Collection on Consciousness"), attributed to Devasarman, seeks to prove the veracity of the eponymous SarvAstivAda position that dharmas exist in all three time periods (TRIKALA) of past, present, and future, and the falsity of notions of the person (PUDGALA); it also provides the first listing of the four types of conditions (PRATYAYA); (6) PRAKARAnA[PADAsASTRA] ("Exposition"), attributed to VASUMITRA, first introduces the categorization of dharmas according to the more developed SarvAstivAda rubric of RuPA, CITTA, CAITTA, CITTAVIPRAYUKTASAMSKARA, and ASAMSKṚTA dharmas; it also adds a new listing of KUsALAMAHABHuMIKA, or factors always associated with wholesome states of mind; (7) JNANAPRASTHANA ("Foundations of Knowledge"), attributed to KATYAYANĪPUTRA, an exhaustive survey of SarvAstivAda dharma theory and the school's exposition of psychological states, which forms the basis of the massive encyclopedia of SarvAstivAda-VaibhAsika abhidharma, the ABHIDHARMAMAHAVIBHAsA. In the traditional organization of the seven canonical books of the SarvAstivAda abhidharmapitaka, the JNANAPRASTHANA is treated as the "body" (sARĪRA), or central treatise of the canon, with its six "feet" (pAda), or ancillary treatises (pAdasAstra), listed in the following order: (1) PrakaranapAda, (2) VijNAnakAya, (3) Dharmaskandha, (4) PrajNaptibhAsya, (5) DhAtukAya, and (6) SaMgītiparyAya. Abhidharma exegetes later turned their attention to these canonical abhidharma materials and subjected them to the kind of rigorous scholarly analysis previously directed to the sutras. These led to the writing of innovative syntheses and synopses of abhidharma doctrine, in such texts as BUDDHAGHOSA's VISUDDHIMAGGA and ANURUDDHA's ABHIDHAMMATTHASAnGAHA, VASUBANDHU's ABHIDHARMAKOsABHAsYA, and SAMGHABHADRA's *NYAYANUSARA. In East Asia, this third "basket" was eventually expanded to include the burgeoning scholastic literature of the MAHAYANA, transforming it from a strictly abhidharmapitaka into a broader "treatise basket" or *sASTRAPItAKA (C. lunzang).

Abhidharmasamuccaya. (T. Chos mngon pa kun las btus pa; C. Dasheng Apidamo ji lun; J. Daijo Abidatsuma juron; K. Taesŭng Abidalma chip non 大乘阿毘達磨集論). In Sanskrit, "Compendium of Abhidharma"; an influential scholastic treatise attributed to ASAnGA. The Abhidharmasamuccaya provides a systematic and comprehensive explanation of various categories of DHARMAs in ABHIDHARMA fashion, in five major sections. Overall, the treatise continues the work of earlier abhidharma theorists, but it also seems to uphold a MAHAYANA and, more specifically, YOGACARA viewpoint. For example, unlike SARVASTIVADA abhidharma materials, which provide detailed listings of dharmas in order to demonstrate the range of factors that perdure throughout all three time periods (TRIKALA) of past, present, and future, Asanga's exposition tends to reject any notion that dharmas are absolute realities, thus exposing their inherent emptiness (suNYATA). The first section of the treatise, Laksanasamuccaya ("Compendium of Characteristics"), first explains the five SKANDHA, twelve AYATANA, and eighteen DHATU in terms of their attributes (MATṚKA) and then their includedness (saMgraha), association (saMprayoga), and accompaniment (samanvAgama). The second section of the treatise, Satyaviniscaya ("Ascertainment of the Truths"), is generally concerned with and classified according to the FOUR NOBLE TRUTHS (catvAry AryasatyAni). The third section, Dharmaviniscaya ("Ascertainment of the Dharma"), outlines the teachings of Buddhism in terms of the twelve divisions (DVADAsAnGA[PRAVACANA]) of texts in the TRIPItAKA. The fourth section, PrAptiviniscaya ("Ascertainment of Attainments"), outlines the various types of Buddhist practitioners and their specific realizations (ABHISAMAYA). The fifth and last section, SAMkathyaviniscaya ("Ascertainment of Argumentation"), outlines specific modes of debate that will enable one to defeat one's opponents. Fragments of the Sanskrit text of the Abhidharmasamuccaya (discovered in Tibet in 1934) are extant, along with a Tibetan translation and a Chinese translation made by XUANZANG in 652 CE. A commentary on the treatise by STHIRAMATI, known as the AbhidharmasamuccayavyAkhyA(na), was also translated into Chinese by Xuanzang.

Abhidharmika. (P. ABHIDHAMMIKA; T. chos mngon pa ba; C. apidamo dalunshi/duifa zhushi; J. abidatsuma daironshi/taiho shashi; K. abidalma taeronsa/taebop chesa 阿毘達磨大論師/對法諸師). In Sanskrit, "specialist in ABHIDHARMA"; refers to exegetes and commentators specializing in the texts and teachings of the ABHIDHARMAPItAKA. In MAHAYANA sources, Abhidharmika may also refer more generically to "scholars," not necessarily only to specialists in abhidharma. In Chinese Buddhism, for example, the eminent Indian scholiasts AsVAGHOsA, NAGARJUNA, ARYADEVA, and KumAralAta are said to be the four great Abhidharmikas of the MahAyAna tradition. See also ABHIDHAMMIKA.

abhijNA. (P. abhiNNA; T. mngon shes; C. shentong; J. jinzu; K. sint'ong 神通). In Sanskrit, "superknowledges"; specifically referring to a set of supranormal powers that are by-products of meditation. These are usually enumerated as six: (1) various psychical and magical powers (ṚDDHIVIDHABHIJNA [alt. ṛddhividhi], P. iddhividhA), such as the ability to pass through walls, sometimes also known as "unimpeded bodily action" (ṛddhisAksAtkriyA); (2) clairvoyance, lit. "divine eye" (DIVYACAKsUS, P. dibbacakkhu), the ability to see from afar and to see how beings fare in accordance with their deeds; (3) clairaudience, lit. "divine ear" (DIVYAsROTRA, P. dibbasota), the ability to hear from afar; (4) the ability to remember one's own former lives (PuRVANIVASANUSMṚTI, P. pubbenivAsAnunssati); (5) "knowledge of others' states of mind" (CETOPARYAYABHIJNANA/PARACITTAJNANA, P. cetopariyaNAna), e.g., telepathy; and (6) the knowledge of the extinction of the contaminants (ASRAVAKsAYA, P. AsavakkhAya). The first five of these superknowledges are considered to be mundane (LAUKIKA) achievements, which are gained through still more profound refinement of the fourth stage of meditative absorption (DHYANA). The sixth power is said to be supramundane (LOKOTTARA) and is attainable through the cultivation of insight (VIPAsYANA) into the nature of reality. The first, second, and sixth superknowledges are also called the three kinds of knowledge (TRIVIDYA; P. tevijjA).

AbhisamayAlaMkAra. (T. Mngon par rtogs pa'i rgyan). In Sanskrit, "Ornament of Realization"; a major scholastic treatise of the MAHAYANA, attributed to MAITREYANATHA (c. 350CE). Its full title is AbhisamayAlaMkAranAmaprajNApAramitopadesasAstra (T. Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan) or "Treatise Setting Forth the Perfection of Wisdom called 'Ornament for Realization.'" In the Tibetan tradition, the AbhisamayAlaMkAra is counted among the five treatises of Maitreya (BYAMS CHOS SDE LNGA). The 273 verses of the AbhisamayAlaMkAra provide a schematic outline of the perfection of wisdom, or PRAJNAPARAMITA, approach to enlightenment, specifically as delineated in the PANCAVIMsATISAHASRIKAPRAJNAPARAMITA ("Perfection of Wisdom in Twenty-Five Thousand Lines"). This detailed delineation of the path is regarded as the "hidden teaching" of the prajNApAramitA sutras. Although hardly known in East Asian Buddhism (until the modern Chinese translation by FAZUN), the work was widely studied in Tibet, where it continues to hold a central place in the monastic curricula of all the major sects. It is especially important for the DGE LUGS sect, which takes it as the definitive description of the stages of realization achieved through the Buddhist path. The AbhisamayAlaMkAra treats the principal topics of the prajNApAramitA sutras by presenting them in terms of the stages of realizations achieved via the five paths (PANCAMARGA). The eight chapters of the text divide these realizations into eight types. The first three are types of knowledge that are essential to any type of practice and are generic to both the mainstream and MahAyAna schools. (1) The wisdom of knowing all modes (SARVAKARAJNATA), for the bodhisattva-adepts who are the putative target audience of the commentary, explains all the characteristics of the myriad dharmas, so that they will have comprehensive knowledge of what the attainment of enlightenment will bring. (2) The wisdom of knowing the paths (MARGAJNATA), viz., the paths perfected by the sRAVAKAs, is a prerequisite to achieving the wisdom of knowing all modes. (3) The wisdom of knowing all phenomena (SARVAJNATA) is, in turn, a prerequisite to achieving the wisdom of knowing the paths. With (4) the topic of the manifestly perfect realization of all aspects (sarvAkArAbhisambodha) starts the text's coverage of the path itself, here focused on gaining insight into all aspects, viz., characteristics of dharmas, paths, and types of beings. By reaching (5) the summit of realization (murdhAbhisamaya; see MuRDHAN), one arrives at the entrance to ultimate realization. All the realizations achieved up to this point are secured and commingled through (6) gradual realization (anupurvAbhisamaya). The perfection of this gradual realization and the consolidation of all previous realizations catalyze the (7) instantaneous realization (ekaksanAbhisamaya). The fruition of this instantaneous realization brings (8) realization of the dharma body, or DHARMAKAYA (dharmakAyAbhisambodha). The first three chapters thus describe the three wisdoms incumbent on the buddhas; the middle four chapters cover the four paths that take these wisdoms as their object; and the last chapter describes the resultant dharma body of the buddhas and their special attainments. The AbhisamayAlaMkAra provides a synopsis of the massive prajNApAramitA scriptures and a systematic outline of the comprehensive path of MahAyAna. The AbhisamayAlaMkAra spurred a long tradition of Indian commentaries and other exegetical works, twenty-one of which are preserved in the Tibetan canon. Notable among this literature are Arya VIMUKTISEnA's Vṛtti and the ABHISAMAYALAMKARALOKA and Vivṛti (called Don gsal in Tibetan) by HARIBHADRA. Later Tibetan commentaries include BU STON RIN CHEN GRUB's Lung gi snye ma and TSONG KHA PA's LEGS BSHAD GSER PHRENG.

abhisamaya. (T. mngon rtogs; C. xianguan; J. genkan; K. hyon'gwan 現觀). In Sanskrit and PAli, "comprehension," "realization," or "penetration"; a foundational term in Buddhist soteriological theory, broadly referring to training that results in the realization of truth (satyAbhisamaya; P. saccAbhisamaya). This realization most typically involves the direct insight into the FOUR NOBLE TRUTHS (catvary AryasatyAni) but may also be used with reference to realization of the twelvefold chain of dependent origination (PRATĪTYASAMUTPADA), the noble eightfold path (ARYAstAnGAMARGA), the thirty-seven wings of enlightenment (BODHIPAKsIKADHARMA), etc., thus making all these doctrines specific objects of meditation. The PAli PAtISAMBHIDAMAGGA discusses forty-four specific kinds of abhisamaya, all related to basic doctrinal lists. In the SARVASTIVADA abhidharma, abhisamaya occurs on the path of vision (DARsANAMARGA), through a "sequential realization" (anupurvAbhisamaya) of sixteen moments of insight into the four noble truths. This gradual unfolding of realization was rejected by the THERAVADA school and was strongly criticized in HARIVARMAN's *TATTVASIDDHI, both of which advocated the theory of instantaneous realization (ekaksanAbhisamaya). In the YOGACARA school of MAHAYANA, abhisamaya is not limited to the path of vision, as in the SarvAstivAda school, but also occurs on the path of preparation (PRAYOGAMARGA) that precedes the path of vision through the abhisamayas of thought, faith, and discipline, as well as on the path of cultivation (BHAVANAMARGA) through two abhisamayas associated with wisdom and an abhisamaya associated with the ultimate path (NIstHAMARGA). The term comes to be associated particularly with the ABHISAMAYALAMKARA, attributed to MAITREYANATHA, which sets forth the various realizations achieved on the "HĪNAYANA" and MAHAYANA paths. In the eight chapters of this text are delineated eight types of abhisamaya, which subsume the course of training followed by both sRAVAKAs and BODHISATTVAs: (1) the wisdom of knowing all modes (SARVAKARAJNATA), (2) the wisdom of knowing the paths (MARGAJNATA), (3) the wisdom of knowing all phenomena (SARVAJNATA), (4) manifestly perfect realization of all (the three previous) aspects (sarvAkArAbhisambodha), (5) the summit of realization (murdhAbhisamaya; see MuRDHAN), (6) gradual realization (anupurvAbhisamaya), (7) instantaneous realization (ekaksanAbhisamaya), and (8) realization of the dharma body, or DHARMAKAYA (dharmakAyAbhisambodha).

abhiseka. (P. abhiseka; T. dbang bskur; C. guanding; J. kanjo; K. kwanjong 灌頂). In Sanskrit, "anointment," "consecration," "empowerment," or "initiation"; a term originally used to refer to the anointment of an Indian king or the investiture of a crown prince, which by extension came to be applied to the anointment of a BODHISATTVA as a buddha. Just as a wheel-turning monarch (CAKRAVARTIN) invests the crown prince by sprinkling the crown of his head with fragrant water from all the four seas, so too do the buddhas anoint the crown of a bodhisattva when he makes his vow to achieve buddhahood. The Chinese translation, lit. "sprinkling the crown of the head," conveys this sense of anointment. In the MAHAVASTU, an early text associated with the LOKOTTARAVADA branch of the MAHASAMGHIKA school, the tenth and last stage (BHuMI) of the bodhisattva path is named abhiseka, rather than the more commonly known DHARMAMEGHABHuMI, indicating that the bodhisattva has then been initiated into the lineage of the buddhas. Abhiseka is used especially in tantric literature, such as the MAHAVAIROCANABHISAMBODHISuTRA, to refer to an initiation ceremony that empowers disciples to "enter the MAndALA," where they are then allowed to learn the esoteric formulae (MANTRA) and gestures (MUDRA) and receive the instructions associated with a specific tantric deity. In ANUTTARAYOGATANTRA, a series of four initiations or empowerments are described, the vase empowerment (KALAsABHIsEKA), the secret empowerment (GUHYABHIsEKA), the knowledge of the wisdom empowerment (PRAJNAJNANABHIsEKA), and the word empowerment (sabdAbhiseka), also known as the "fourth empowerment" (caturthAbhiseka). The vase empowerment is the only one of the four that is used in the three other tantras of KRIYATANTRA, CARYATANTRA, and YOGATANTRA. A special type of consecration ceremony, called a BUDDHABHIsEKA, is conducted at the time of the installation of a new buddha image, which vivifies the inert clay, metal, or wood of the image, invests the image with insight into the dharma (e.g., through reciting some version of the formula concerning causality, or PRATĪTYASAMUTPADA), and transforms the image into a living buddha.

Acariya. (S. AcArya, Thai, AchAn; T. slob dpon; C. asheli; J. ajari; K. asari 阿闍梨). In PAli, "teacher." A monk takes an Acariya if he has lost his preceptor (P. upajjhAya; S. UPADHYAYA) and is still in need of guidance (nissaya, S. NIsRAYA). A preceptor is said to be lost when he goes away, disrobes, dies, joins another religion, or has expelled the monk under his guidance for wrongdoing. To act as an Acariya, a monk must possess the same qualifications as required of an upajjhAya; namely, he must be competent in DHARMA and VINAYA and be of at least ten years standing in the order since his own ordination. The monk taken under the guidance of the Acariya is called his ANTEVASIKA, or pupil. The relationship between teacher and pupil is compared to that of father and son. The teacher is enjoined to teach dhamma and vinaya to his pupil and to supply him with all necessary requisites, such as robes (see TRICĪVARA) and alms bowl (PATRA). He should tend to him if he is ill and discipline him if he commits wrongdoing. If the pupil should begin to entertain doubts about the dispensation or his abilities to practice, the teacher must try to dispel them. If the pupil should commit a grave offense against the rules of the SAMGHA, the teacher is to prevail upon him to go before the saMgha to seek expiation. If the pupil misbehaves or is disobedient, the teacher is enjoined to expel him. But if the pupil shows remorse and asks forgiveness, the teacher is to take him again under guidance. A monk ceases to be an Acariya when he goes away, dies, disrobes, changes religion, or expels his pupil. See also ACARYA.

acarya (Acharya) ::: preceptor.

Acarya: A Sanskrit word, meaning “spiritual teacher”; a title given to high-ranking adepts of esoteric science.

Acarya. See ACHARYA

AcArya. (P. Acariya; Thai AchAn; T. slob dpon; C. asheli; J. ajari; K. asari 阿闍梨). In Sanskrit, "teacher" or "master"; the term literally means "one who teaches the AcAra (proper conduct)," but it has come into general use as a title for religious teachers. In early Buddhism, it refers specifically to someone who teaches the supra dharma and is used in contrast to the UPADHYAYA (P. upajjhAya) or "preceptor." (See ACARIYA entry supra.) The title AcArya becomes particularly important in VAJRAYANA Buddhism, where the officiant of a tantric ritual is often viewed as the vajra master (VAJRACARYA). The term has recently been adopted by Tibetan monastic universities in India as a degree (similar to a Master of Arts) conferred upon graduation. In Japan, the term refers to a wise teacher, saint, holy person, or a wonder-worker who is most often a Buddhist monk. The term is used by many Japanese Buddhist traditions, including ZEN, TENDAI, and SHINGON. Within the Japanese Zen context, an ajari is a formal title given to those who have been training for five years or more.

According to Sankaracharya: “Those who say that there is such a thing as Abhava on earth, are neither Srotis (those who understand the Srutis), knowers of Sastras, knowers of Truth, nor Sadhus. Listen! both Bhava and Abhava (existence and nonexistence) are also Brahma” (Maha-vakyadarpanam, vv. 129-30). Thus Brahman is essentially the source or foundation of all that is: both becoming or being, and nonbecoming or nonbeing; and because bhava and abhava exist in the universe, both are Brahman.

According to the belief of most Advaita-Vedantists, Sankaracharya, the great Indian philosopher and sage, is held to be an avatara of Siva.

AchAn. Thai pronunciation of the Sanskrit term ACARYA ("teacher"); also seen transcribed as AJAHN or acchan. See AJAHN.

acharya. ::: great preceptor; a wiçdely respected teacher; spiritual master

Acharya (Sanskrit) Ācārya [from ā towards + the verbal root car to proceed, practice, conduct oneself] One who proceeds or practices; a teacher, instructor, or guide. Usually applied to a spiritual teacher or guru, such as Sankaracharya.

Acharya ::: see acarya

acintyam avyavaharyam ::: unthinkable, incommunicable. [cf. Mand. 7]

A classical instance of the avesa is the story told of Sankaracharya who, to gain in that imbodiment the human experiences of a life of another character, entered the body of a raja who had just died, requickened it, and for a time pursued his activities in the body of the former king.

AdbhutadharmaparyAyasutra. (T. Rmad du byung ba'i chos kyi rnam grangs; C. Shen xiyou jing/Weicengyou jing; J. Jinkeukyo/Mizoukyo; K. Sim hŭiyu kyong/Mijŭngyu kyong 甚希有經/未曾有經). In Sanskrit, "Discourse on the Wondrous Teachings"; a MAHAYANA SuTRA best known for advocating that the merit deriving from worshipping the Buddha, such as sponsoring the production of a buddha image or a STuPA, surpasses that of all other activities. The sutra states, for example, that erecting even a tiny stupa containing the relics of a TATHAGATA is more meritorious than building a large monastery. This text is extant only in three Chinese translations: the "Scripture on the Miraculous" (Weicengyou jing); "Scripture on the Rarest of Things" (Shen xiyou jing), translated by XUANZANG (600/602-664); and the "Chapter on Relative Merits" (Xiaoliang gongde pin), the first chapter of the "Scripture on the Unexcelled Basis" (Fo shuo wushangyi jing, S. *AnuttarAsrayasutra), translated by PARAMARTHA (499-569).

  “Adepts, High Priests and Initiates of Central and South America, known to the ancient Aryans; where Arjuna wedded the daughter of the king of the Nagas — Ulupi. . . . In Mexico the chief ‘sorcerers,’ the ‘medicine men,’ are called Nagals [Naguals] to this day; just as thousands of years ago the Chaldean and Assyrian High Priests were called Nargals, they being chiefs of the Magi (Rab-Mag), the office held at one time by the prophet Daniel. The word Naga, ‘wise serpent,’ has become universal, because it is one of the few words that have survived the wreck of the first universal language. In South as well as in Central and North America, the aborigines use the word, from Behring Straits down to Uruguay, where it means a ‘chief,’ a ‘teacher,’ and a ‘serpent.’ The very word Uraga may have reached India and been adopted through its connection, in prehistoric times, with South America and Uruguay itself, for the name belongs to the American Indian vernacular” (TG 355).

adhimoksa. (P. adhimokkha; T. mos pa; C. shengjie; J. shoge; K. sŭnghae 勝解). In Sanskrit, "determination," "resolution," or "zeal"; a general term denoting an inclination toward a virtuous object, sometimes used to indicate a preliminary stage prior to the conviction that results from direct experience; also seen written as adhimukti. The adhimukticaryAbhumi incorporates the stages of the path of accumulation (SAMBHARAMARGA) and the path of preparation (PRAYOGAMARGA) prior to the path of vision (DARsANAMARGA). In a more technical sense, adhimoksa is a mental factor (CAITTA) that keeps consciousness intent on its object without straying to another object. It is listed among the ten major omnipresent mental concomitants (S. MAHABHuMIKA) that are present in all in the dharma taxonomy of the SARVASTIVADA school, among the five determinative mental concomitants (S. VINIYATA) in the YOGACARA dharma system, and one of the six secondary (P. pakinnaka) factors in the PAli ABHIDHAMMA. Adhimoksa is also used to describe the interests or dispositions of sentient beings, the knowledge of which contributes to a buddha's pedagogical skills.

adhiprajNAsiksA. (T. lhag pa'i shes rab kyi bslab pa; C. zengshanghui xue; J. zojoegaku; K. chŭngsanghye hak 增上慧學). In Sanskrit, "training in higher wisdom"; the third of the three trainings (TRIsIKsA) required to achieve enlightenment, said to be set forth primarily in the ABHIDHARMA basket of the TRIPItAKA. AdhiprajNAsiksA is primarily associated with the first two constituents of the eightfold path (ARYAstAnGAMARGA), viz., right views (SAMYAGDṚstI) and right intention (SAMYAKSAMKALPA).

adhisamAdhisiksA. (T. lhag pa'i ting nge 'dzin gyi bslab pa; C. zengshangding xue; J. zojojogaku; K. chŭngsangjong hak 增上定學). In Sanskrit, "training in higher meditation"; the second of the three trainings (TRIsIKsA) required to achieve enlightenment, said to be set forth primarily in the SuTRA basket of the TRIPItAKA. AdhisamAdhisiksA is primarily associated with the last three constituents of the eightfold path (ARYAstAnGAMARGA), viz., right effort (SAMYAGVYAYAMA), right mindfulness (SAMYAKSMṚTI), and right concentration (SAMYAKSAMADHI).

adhisīlasiksA. (T. lhag pa'i tshul khrims kyi bslab pa; C. zengshangjie xue; J. zojokaigaku; K. chŭngsanggye hak 增上戒學). In Sanskrit, "training in higher morality"; the first of the three trainings (TRIsIKsA) required to achieve enlightenment, said to be set forth primarily in the VINAYA basket of the TRIPItAKA. AdhisīlasiksA is primarily associated with the middle three constituents of the eightfold path (ARYAstAnGAMARGA), viz., right speech (SAMYAGVAC), right action (SAMYAKKARMANTA), and right livelihood (SAMYAGAJĪVA).

Ad-i Name given by the Aryans to “the first speaking race of mankind” in the fourth round (SD 2:452). The root ad is prominent in many ancient words: Sanskrit adi (first, primeval); Hebrew ’Adon (lord), ’Adonim (angels or planetary lords) — “the first spiritual and ethereal sons of the earth” (ibid.). The Sons of Adi (sons of the first) are often called Sons of the Fire-Mist (TG 6).

AdittapariyAyasutta. (S. *AdityaparyAyasutra; C. Ranshao; J. Nensho; K. Yonso 燃燒). In PAli, lit. "Discourse on the Manner of Being Aflame," usually known in English as the "Fire Sermon"; the third sermon spoken by the Buddha following his enlightenment. After his conversion of the three matted-hair ascetics Uruvela-Kassapa, GayA-Kassapa, and Nadī-Kassapa, along with their one thousand disciples, the Buddha was traveling with them to GayAsīsa, where he delivered this sermon. Because of his new disciples' previous devotions to the Brahmanical fire sacrifice, once they were ordained the Buddha preached to these new monks a targeted discourse that he called the "Fire Sermon." The Buddha explains that all of the six sense bases, six sensory objects, and six sensory consciousnesses, along with the sensory contacts (phassa; S. SPARsA) and sensations (VEDANA) that accompany the senses, are burning with the fires of greed (LOBHA), hatred (P. dosa; S. DVEsA), and delusion (MOHA) and with the fires of all the various types of suffering (dukkha; S. DUḤKHA). Only through dispassion toward the senses (see INDRIYASAMVARA) will attachment diminish and liberation eventually be achieved. In the PAli tradition, the sermon appears in the MAHAVAGGA section of the PAli VINAYAPItAKA, on the history of the dispensation, not in the SUTTAPItAKA; a parallel SARVASTIVADA recension appears in the Chinese translation of the SAMYUKTAGAMA.

Advaita (Sanskrit) Advaita [from a not + dvaita dual from dvi two] Nondual; the Advaita or nondualistic form of Vedanta [from veda knowledge + anta end] expounded by Sankaracharya teaches the oneness of Brahman or the paramatman of the universe with the human spirit-soul or jivatman, and the identity of spirit and matter; also that the divine spirit of the universe is the all-efficient, all-productive cause of the periodic coming into being, continuance, and dissolutions of the universe; and that this divine cosmic spirit is the ultimate truth and sole reality — hence the term advaita (without a second). All else is maya, in proportion to its distance from the divine source.

advesa. (P. adosa; T. zhe sdang med pa; C. wuchen; J. mushin; K. mujin 無瞋). In Sanskrit, "absence of ill will" or "absence of hatred." One of the forty-six mental concomitants (CAITTA) according to the VAIBHAsIKA-SARVASTIVADA school of ABHIDHARMA, one of the fifty-one according to the YOGACARA school and one of the fifty-two in the PAli ABHIDHAMMA, "absence of ill will" is the opposite of "ill will" or "aversion" (DVEsA). The SARVASTIVADA exegetes posited that this mental quality accompanied all wholesome activities, and it is therefore classified as one of the ten omnipresent wholesome factors (KUsALAMAHABHuMIKA). "Absence of ill will" is listed as one of the three wholesome faculties (KUsALAMuLA), is one of the states of mind comprising right intention (SAMYAKSAMKALPA) in the noble eightfold path (ARYAstAnGIKAMARGA), and is traditionally presumed to be a precondition for the cultivation of loving-kindness (MAITRĪ).

Aeolians [from Latin Aeolis, Aeolia an ancient country in Asia Minor from Greek Aiolis] A people who in early prehistoric times were settled in Thessaly and Boeotia, occupied some parts of the Peloponnesus before the Achaeans, and colonized Lesbos and the adjacent coast of Asia Minor. One of the connecting tribal links between a remnant of Atlantis and the early Aryans (BCW 5:215-19). Traditions represent them sailing through the Pillars of Hercules and settling in parts of northern Greece, adding that, though from the last islands of Atlantis, they were not Atlanteans but Aryan settlers of abandoned Atlantean islands who had acquired Atlantean affinities.

Aeshma-Daeva (Avestan) Aēshma-Daēva Eesham-Diev, Hesham-Diev (Pahlavi) [from aēshma wrath, ill wish, anger from the verbal root ish desire, passion + daēvas evil spirits (originally gods); cf Sanskrit deva, Persian dievs] The fiend of the wounding spear in the Avesta. The Aryan gods or daevas having become anthropomorphic, they were denounced by the Aryan initiates who had settled in Airya-Vaeja (Eran or Iran). Zarathustra in the Gathas refers to Kavis and Karpans, the leaders of the ancient Aryan faith, as daevas because they had polluted the abstraction of Mazdean philosophy with ritualistic ceremonies.

Aethiopians, Ethiopians An undefined but powerful group of peoples, generally placed south of Egypt and east of Babylon; often spoken of as being at one time a monarchy and able to contribute kings to the Egyptian throne. Blavatsky shows the archaic racial connection between Egypt and India (SD 2:417; IU 1:569-70). Migrants from northwestern India to Africa took with them the names of their great river, variously called Aethiops or Nila, now called the Indus. These immigrants were the so-called Sons of Horus or Blacksmiths of Egyptian records, mighty builders but somewhat later than the Atlantean descendants who built the first pyramids. This makes the Aethiopians — and also, therefore, some of the Egyptians — Aryans. A highly advanced urban civilization of Mohenjo-Daro has been discovered on the Indus “between Attock and Sind,” exactly the location mentioned in The Secret Doctrine as the abode of the Aethiopians.

Agni-Vayu (Agni-Vayu; Agni Vayu) ::: Agni2, the divine Force, workAgni-Vayu ing through the vital energy of Vayu2.Agni-V Agni-Vayu-Aryaman

ahiMsA. (T. 'tshe ba med pa; C. buhai; J. fugai; K. purhae 不害). In Sanskrit and PAli, "absence of harmful intentions," "harmlessness," "noninjury," or "nonviolence." The religious ideal and ethical injunction of "harmlessness" toward all living beings was shared in some fashion by several of the Indian sRAMAnA traditions, including the Buddhists as well as the JAINAs, who made it a central tenet of their religion. Some of the corollaries of this idea included the precept against killing, the injunction to refrain from physically and verbally abusing sentient beings, and vegetarianism. The Jainas were especially stringent in their interpretation of "harmlessness" toward all living creatures, demanding strict vegetarianism from their followers in order to avoid injuring sentient creatures, a requirement that the Buddha rejected when his rival in the order, DEVADATTA, proposed it in his list of austerities (see DHUTAnGA). The Buddha's view was that monks were a "field of merit" (PUnYAKsETRA) for the laity and should accept all offerings made to them, including meat, unless the monk knew that the animal had been killed specifically to feed him, for example. The voluntary vegetarianism that is now prevalent in both MahAyAna Buddhism and wider Indian Hindu culture is almost certainly a result of Jaina influence and constitutes that religion's most enduring contribution to Indian religion. Buddhism treated "absence of harmful intentions" as one of the forty-six mental factors (CAITTA) according to the SARVASTIVADA-VAIBHAsIKA school of ABHIDHARMA, one of the fifty-one according to the YOGACARA school, and one of the fifty-two CETASIKAs in the PAli ABHIDHAMMA. It is the opposite of "harmful intention" or "injury" (VIHIMSA, and is sometimes seen written as avihiMsA) and one of the states of mind comprising right intention (S. samyaksaMkalpa; P. sammAsankappa) in the noble eightfold path (ARYAstAnGIKAMARGA). "Absence of harmful intentions" is also traditionally taken to be a precondition for the cultivation of "compassion" (KARUnA). See VIHIMSA.

Ahura (Avestan) [from the verbal root ahu conscious life; cf Sanskrit asura] The lord of life, the one life from whom all proceed; as daevas who were originally gods of the Aryans changed to demons among the Iranian branch of the Aryans, asura also changed to demons among the Indians. In the earlier Vedas, asura is especially used for Varuna, the ruler of the heavenly sphere. “The Mazdean Scriptures of the Zend Avesta, the Vendidad and others correct and expose the later cunning shuffling of the gods in the Hindu Pantheon, and restore through Ahura the Asuras to their legitimate place in Theogony . . .” (SD 2:60-1).

Airyanmen Vaeja, Airyena-Vaegah, Airyana-Vaeja (Avestan) Airyam-Veg (Pahlavi) “The Aryans (the noble ones) are said in the Avesta to have had their original home in the far land of Airyana Vaeja (the cradle land of the Aryans), the first among the lands created by Mazda. It was at the center of the earth and in its very center stood the mountain Harabareza. This corresponds with the Hindu descriptions of the Land of the Gods with Mount Meru at its center” (Taraporewala, The Religion of Zarathushtra). The Aryans divided the universe into seven regions or keshvars: 1) Arzah or Arzahe; 2) Shabah, Sava-Cavahe; 3) Fradadafsh, Fradadhfsha; 4) Vidadafsh, Vidadahfshu; 5) Vorubarst, Vourubaresti; 6) Vorugarst, Vourujaresti, Vouruzaresti; and 7) Khvanuras, Ganiratha, Hvaniratha. The seventh land is situated in the middle of the other six. According to the introduction of Abu-Mansouri’s Shah-Nameh (the older Shah-Nameh), the seventh land, which the kings named Iran-Shahr (Airya-Vaeja) is also in the middle of the other six.

aishwarya, etc. ::: see aisvarya, etc. aishwarya aiskhistos ēstha

aishwarya. ::: lordship; divine glory; majesty

aisvarya (aishwarya; aishwaryam; aiswarya; aisvaryam) ::: mastery; sovereignty; the sense of divine power (same as isvarabhava, a quality common to the four aspects of daivi prakr.ti); one of the three siddhis of power: effectiveness of the will acting on a person or object without the kind of direct control established in vasita; an instance of so exercising the will; sometimes equivalent to aisvaryatraya or tapas.

aisvarya (aishwarya) of exact time ::: aisvarya applied to bring about aisvarya an event at a specific time. aisvaryaprayoga

aisvarya (Aishwarya) ::: [one of the ashtasiddhis]: the control over events, lordship, wealth and all objects of desire; effectiveness of the Will acting on object or event without the aid of physical means. ::: aisvaryam [nominative]

aisvaryabhava (aishwaryabhava) ::: state or sense of sovereign masaisvaryabhava tery (equivalent to isvarabhava). aisvaryabodha (aishwaryabodha; aishwarya-bodha; aishwarya boaisvaryabodha

aisvarya (chinmay aishwarya) ::: same as cinmayaisvarya. cinmayaisvarya

aisvarya-isita (aishwarya-ishita; aishwarya ishita) ::: the combination aisvarya-isita of aisvarya and isita, two of the three siddhis of power. aisvarya-isit aisvarya-isita-vasita

aisvaryam (aishwaryam; aisvaryam) ::: see aisvarya. aisvaryam aisvaryamaya aisvaryamaya tr trataka

aisvaryaprayoga (aishwaryaprayoga) ::: application of the siddhi of aisvarya. aisvaryasiddhi (aishwaryasiddhi; aiswaryasiddhi; aishwarya siddhi) aisvaryasiddhi

aisvarya-tapas (aishwarya-tapas; aishwarya tapas) ::: pressure of aisvarya-tapas aisvarya.

aisvarya. (T. dbang phyug; C. zizai; J. jizai; K. chajae 自在). In Sanskrit, lit. "sovereignty"; referring to the "self-mastery" or "autonomy" that is a product of religious training and/or related superknowledges (ABHIJNA) that are gained thereby, such as clairvoyance, clairaudience, telepathy, the ability to manifest transformation bodies, and erudition.

aisvaryatraya (aishwaryatraya; aishwarya-traya; aishwarya traya) ::: aisvaryatraya the triad of aisvarya, consisting of the three siddhis of power. aisvarya-vasit aisvarya-vasita a (aishwarya-vashita; aishwaryavashita; aishwarya

aiswarya ::: see aisvarya.

ajahn. Thai pronunciation of the Sanskrit term ACARYA ("teacher"); also transcribed as AchAn.

AjantA. A complex of some thirty caves and subsidiary structures in India, renowned for its exemplary Buddhist artwork. Named after a neighboring village, the caves are carved from the granite cliffs at a bend in the Wagurna River valley, northeast of AURANGABAD, in the modern Indian state of Maharashtra. The grottoes were excavated in two phases, the first of which lasted from approximately 100 BCE to 100 CE, the second from c. 462 to 480, and consist primarily of monastic cave residences (VIHARA) and sanctuaries (CAITYA). The sanctuaries include four large, pillared STuPA halls, each enshrining a central monumental buddha image, which renders the hall both a site for worship and a buddha's dwelling (GANDHAKUtĪ), where he presides over the activities of the monks in residence. The murals and sculpture located at AjantA include some of the best-preserved examples of ancient Buddhist art. Paintings throughout the complex are especially noted for their depiction of accounts from the Buddha's previous lives (JATAKA). Despite the presence of some AVALOKITEsVARA images at the site, it is Sanskrit texts of mainstream Buddhism, and especially the MuLASARVASTIVADA school, that are the source and inspiration for the paintings of AjantA. Indeed, almost all of AjantA's narrative paintings are based on accounts appearing in the MuLASARVASTIVADA VINAYA, as well as the poems of Aryasura and AsVAGHOsA. On the other hand, the most common type of sculptural image at AjantA (e.g., Cave 4) is a seated buddha making a variant of the gesture of turning the wheel of the dharma (DHARMACAKRAMUDRA), flanked by the two bodhisattvas AVALOKITEsVARA and VAJRAPAnI. The deployment of this mudrA and the two flanking bodhisattvas indicates that these buddha images are of VAIROCANA and suggests that tantric elements that appear in the MAHAVAIROCANABHISAMBODHISuTRA and the MANJUsRĪMuLAKALPA, both of which postdate the AjantA images, developed over an extended period of time and had precursors that influenced the iconography at AjantA. Inscriptions on the walls of the earliest part of the complex, primarily in Indian Prakrits, attest to an eclectic, even syncretic, pattern of religious observance and patronage. Later epigraphs found at the site associate various patrons with Harisena (r. 460-477), the last known monarch of the VAkAtaka royal family. VarAhadeva, for example, who patronized Cave 16, was one of Harisena's courtiers, while Cave 1 was donated by Harisena himself, and Cave 2 may have been patronized by a close relative, perhaps one of Harisena's wives. Cave 16's central image, a buddha seated on a royal throne with legs pendant (BHADRASANA), is the first stone sculpture in this iconographic form found in western India. Introduced to India through the tradition of KUSHAN royal portraiture, the bhadrAsana has been interpreted as a position associated with royalty and worldly action. This sculpture may thus have functioned as a portrait sculpture; it may even allegorize Harisena as the Buddha. In fact, it is possible that VarAhadeva may have originally intended to enshrine a buddha seated in the cross-legged lotus position (VAJRAPARYAnKA) but changed his plan midway in the wake of a regional war that placed Harisena's control over the AjantA region in jeopardy. Around 480, the constructions at AjantA came to a halt with the destruction of the VAkAtaka family. The caves were subsequently abandoned and became overgrown, only to be discovered in 1819 by a British officer hunting a tiger. They quickly became the object of great archaeological and art historical interest, and were designated a UNESCO World Heritage Site in 1983.

AjAtasatru. (P. AjAtasattu; T. Ma skyes dgra; C. Asheshi wang; J. Ajase o; K. Asase wang 阿闍世王). In Sanskrit, "Enemy While Still Unborn," the son of King BIMBISARA of Magadha and his successor as king. According to the PAli account, when BimbisAra's queen VAIDEHĪ (P. Videhī) was pregnant, she developed an overwhelming urge to drink blood from the king's right knee, a craving that the king's astrologers interpreted to mean that the son would eventually commit patricide and seize the throne. Despite several attempts to abort the fetus, the child was born and was given the name AjAtasatru. While a prince, AjAtasatru became devoted to the monk DEVADATTA, the Buddha's cousin and rival, because of Devadatta's mastery of yogic powers (ṚDDHI). Devadatta plotted to take revenge on the Buddha through manipulating AjAtasatru, whom he convinced to murder his father BimbisAra, a close lay disciple and patron of the Buddha, and seize the throne. AjAtasatru subsequently assisted Devadatta in several attempts on the Buddha's life. AjAtasatru is said to have later grown remorseful over his evil deeds and, on the advice of the physician JĪVAKA, sought the Buddha's forgiveness. The Buddha preached to him on the benefits of renunciation from the SAMANNAPHALASUTTA, and AjAtasatru became a lay disciple. Because he had committed patricide, one of the five most heinous of evil deeds that are said to bring immediate retribution (ANANTARYAKARMAN), AjAtasatru was precluded from attaining any degree of enlightenment during this lifetime and was destined for rebirth in the lohakumbhiya hell. Nevertheless, Sakka (S. sAKRA), the king of the gods, described AjAtasatru as the chief in piety among the Buddha's unenlightened disciples. When the Buddha passed away, AjAtasatru was overcome with grief and, along with other kings, was given a portion of the Buddha's relics (sARĪRA) for veneration. According to the PAli commentaries, AjAtasatru provided the material support for convening the first Buddhist council (see COUNCIL, FIRST) following the Buddha's death. The same sources state that, despite his piety, he will remain in hell for sixty thousand years but later will attain liberation as a solitary buddha (P. paccekabuddha; S. PRATYEKABUDDHA) named Viditavisesa. ¶ MahAyAna scriptures, such as the MAHAPARINIRVAnASuTRA and the GUAN WULIANGSHOU JING ("Contemplation Sutra on the Buddha of Infinite Life"), give a slightly different account of AjAtasatru's story. BimbisAra was concerned that his queen, Vaidehī, had yet to bear him an heir. He consulted a soothsayer, who told him that an aging forest ascetic would eventually be reborn as BimbisAra's son. The king then decided to speed the process along and had the ascetic killed so he would take rebirth in Vaidehī's womb. After the queen had already conceived, however, the soothsayer prophesized that the child she would bear would become the king's enemy. After his birth, the king dropped him from a tall tower, but the child survived the fall, suffering only a broken finger. (In other versions of the story, Vaidehī is so mortified to learn that her unborn son will murder her husband the king that she tried to abort the fetus, but to no avail.) Devadatta later told AjAtasatru the story of his conception and the son then imprisoned his father, intending to starve him to death. But Vaidehī kept the king alive by smuggling food to him, smearing her body with flour-paste and hiding grape juice inside her jewelry. When AjAtasatru learned of her treachery, he drew his sword to murder her, but his vassals dissuaded him. The prince's subsequent guilt about his intended matricide caused his skin break out in oozing abscesses that emitted such a foul odor that no one except his mother was able to approach him and care for him. Despite her loving care, AjAtasatru did not improve and Vaidehī sought the Buddha's counsel. The Buddha was able to cure the prince by teaching him the "NirvAna Sutra," and the prince ultimately became one of the preeminent Buddhist monarchs of India. This version of the story of AjAtasatru was used by Kosawa Heisaku (1897-1968), one of the founding figures of Japanese psychoanalysis, and his successors to posit an "Ajase (AjAtasatru) Complex" that distinguished Eastern cultures from the "Oedipal Complex" described by Sigmund Freud in Western psychoanalysis. As Kosawa interpreted this story, Vaidehī's ambivalence or active antagonism toward her son and AjAtasatru's rancor toward his mother were examples of the pathological relationship that pertains between mother and son in Eastern cultures, in distinction to the competition between father and son that Freud posited in his Oedipal Complex. This pathological relationship can be healed only through the mother's love and forgiveness, which redeem the child and thus reunite them.

akanistha. (P. akanittha; T. 'og min; C. sejiujing tian; J. shikikukyoten; K. saekkugyong ch'on 色究竟天). In Sanskrit, "highest"; akanistha is the eighth and highest level of the realm of subtle materiality (RuPADHATU), which is accessible only through experiencing the fourth meditative absorption (DHYANA); akanistha is thus one of the BRAHMALOKAS (see DEVA). akanistha is the fifth and highest class of the "pure abodes," or sUDDHAVASA (corresponding to the five highest heavens in the realm of subtle materiality), wherein abide "nonreturners" (ANAGAMIN)-viz., adepts who need never again return to the KAMADHATU-and some ARHATS. The pure abodes therefore serve as a way station for advanced spiritual beings (ARYA) in their last life before final liberation. According to some MahAyAna texts, akanistha is also the name of the abode of the enjoyment body (SAMBHOGAKAYA) of a buddha in general and of the buddha VAIROCANA in particular.

Akkadians, Accadians A non-Semitic race which preceded the Semites in Babylonia, evidence for whom is mainly found in some of the cuneiform inscriptions. The name comes from the city of Agade, the capital of Sargon I. Blavatsky says in The Secret Doctrine that the Akkadians were not Turanian, but were emigrants from India and were the Aryan instructors of the later Babylonians. There is an Akkadian Genesis, which stands in the line of descent leading to the Biblical Genesis.

AkutobhayA. (T. Ga las 'jigs med). In Sanskrit, "Fearless," the abbreviated title of the Mulamadhyamakavṛtti-akutobhayA, a commentary on NAGARJUNA's MuLAMADHYAMAKAKARIKA. In Tibet, the work has traditionally been attributed to NAgArjuna himself, but scholars doubt that he is the author of this commentary on his own work, in part because the commentary cites the CATUḤsATAKA of ARYADEVA, who was NAgArjuna's disciple. In places, the work is identical to the commentary of BUDDHAPALITA. Regardless of the authorship, the work is an important commentary on NAgArjuna's most famous work. In China, the commentary of Qingmu (*Pingala?), an influential work in the SAN LUN ZONG, is closely related to the AkutobhayA.

A later astronomer of the same name is known as Arya-bhatta the Less.

allophylian ::: a. --> Pertaining to a race or a language neither Aryan nor Semitic.

  “All races have their own cycles, which fact causes a great difference. For instance, the Fourth Sub-Race of the Atlanteans was in its Kali-Yug, when destroyed, whereas the Fifth was in its Satya or Krita Yuga. The Aryan Race is now in its Kali Yuga, and will continue to be in it for 427,000 years longer, while various ‘family Races,’ called the Semitic, Hamitic, etc., are in their own special cycles. The forthcoming 6th Sub Race — which may begin very soon — will be in its Satya (golden) age while we reap the fruit of iniquity in our Kali Yuga” (SD 2:147n).

All these seven emanations or creations of Brahma refer to the seven periods of the evolution of living racial classes, whether higher or lower, and whether involving large or smaller time periods. The Tiryaksrotas (or Tiaryagyonya) creation corresponds only on earth to the dumb animal creation. “That which is meant by ‘animals,’ in primary Creation, is the germ of awakening consciousness or of apperception, that which is faintly traceable in some sensitive plants on Earth and more distinctly in the protistic monera” (SD 1:455). See also URDHVASROTAS

alobha. (T. ma chags pa; C. wutan; J. muton; K. mut'am 無貪). In Sanskrit and PAli, "absence of craving" or "absence of greed"; one of the most ubiquitous of moral virtues (KUsALA), which serves as an antidote to the KLEsA of desire and as the foundation for progress on the path. Alobha is one of the forty-six mental factors (CAITTA) according to the SARVASTIVADA school and the ABHIDHARMAKOsABHAsYA, one of the fifty-one according to the YOGACARA school, and one of the fifty-one of the PAli abhidhamma. "Absence of craving" is the opposite of "craving" or "greed" (LOBHA). The SarvAstivAda ABHIDHARMA system posited that this mental quality accompanied all wholesome activities, and therefore lists it as the seventh of the ten major omnipresent wholesome factors (KUsALAMAHABHuMIKA). Absence of craving is listed as one of the so-called three roots of virtue (KUsALAMuLA), one of the states of mind comprising right intention (SAMYAKSAMKALPA) in the noble eightfold path (ARYAstAnGAMARGA), and is traditionally taken to be the precondition for the cultivation of equanimity (UPEKsA).

Also the name of an ancient Aryan sage, a Kshatriya, who through continuous religious austerities and philosophical meditation, became a rishi, and whose name was given to the pole star. In the Puranas, the son of Uttanapada, who was raised to the pole star by Vishnu.

Amoghavajra. (C. Bukong; J. Fuku; K. Pulgong 不空) (705-774). Buddhist émigré ACARYA who played a major role in the introduction and translation of seminal Buddhist texts belonging to the esoteric tradition or mijiao (see MIKKYo; TANTRA). His birthplace is uncertain, but many sources allude to his ties to Central Asia. Accompanying his teacher VAJRABODHI, Amoghavajra arrived in the Chinese capital of Chang'an in 720-1 and spent most of his career in that cosmopolitan city. In 741, following the death of his mentor, Amoghavajra made an excursion to India and Sri Lanka with the permission of the Tang-dynasty emperor and returned in 746 with new Buddhist texts, many of them esoteric scriptures. Amoghavajra's influence in the Tang court reached its peak when he was summoned by the emperor to construct an ABHIsEKA, or consecration, altar on his behalf. Amoghavajra's activities in Chang'an were interrupted by the An Lushan rebellion (655-763), but after the rebellion was quelled, he returned to his work at the capital and established an inner chapel for HOMA rituals and abhiseka in the imperial palace. He was later honored by the emperor with the purple robe, the highest honor for a Buddhist monk and the rank of third degree. Along with XUANZANG, Amoghavajra was one of the most prolific translators and writers in the history of Chinese Buddhism. Among the many texts that he translated into Chinese, especially important are the SARVATATHAGATATATTVASAMGRAHA and the BHADRACARĪPRAnIDHANA.

Amrita-yana (Sanskrit) Amṛta-yāna [from a not + mṛta dead from the verbal root mṛ to die + yāna path, vehicle] The path of immortality; in The Voice of the Silence the path followed by the Buddhas of Compassion or of Perfection. It is the “secret path,” the arya (noble) path of the heart doctrine of esoteric wisdom. The Buddhas of Compassion instead of donning the dharmakaya vesture and then entering nirvana, as the Pratyeka Buddhas do, give up nirvana and assume the nirmanakaya robe, thus enabling them to work directly for all beings less evolved than they; and because of this great individual sacrifice, the nirmanakaya condition is in one sense the holiest of the trikaya (three vestures). The amrita-yana is thus a lofty spiritual pathway, and leads to the ineffable glories of self-conscious immortality in the cosmic manvantaric “eternity.”

anabhisaMskAraparinirvAyin. (T. mngon par 'du byed pa med par yongs su mya ngan las 'das pa; C. wuxing ban/wuxing banniepan; J. mugyohatsu/mugyohatsunehan; K. muhaeng pan/muhaeng panyolban 無行般/無行般涅槃). In Sanskrit, "one who achieves NIRVAnA without effort"; a particular sort of nonreturner (ANAGAMIN), one of the twenty members of the ARYASAMGHA (see VIMsATIPRABHEDASAMGHA). According to the ABHIDHARMAKOsABHAsYA, the anabhisaMskAraparinirvAyin are nonreturners who, having achieved any of the sixteen birth states of the realm of subtle materiality (RuPADHATU), enter "nirvAna with remainder" (SOPADHIsEsANIRVAnA) in that state without having to apply any effort. They are distinguished from those who achieve nirvAna at birth (see UPAPADYAPARINIRVAYIN) or those who need to apply themselves in order to achieve nirvAna (see SABHISAMSKARAPARINIRVAYIN).

anAgAmin. (T. phyir mi 'ong ba; C. buhuan/bulai/anahan; J. fugen/furai/anagon; K. purhwan/pullae/anaham 不還/來/阿那含). In Sanskrit and PAli, "nonreturner"; the third of the four types of Buddhist saint or "noble person" (ARYAPUDGALA) in the mainstream traditions, along with the SROTAAPANNA or "stream-enterer" (the first and lowest grade), the SAKṚDAGAMIN or "once-returner" (the second grade), and the ARHAT or "worthy-one" (the fourth and highest grade). The anAgAmin is one who has completely put aside the first five of ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: (1) belief in the existence of a perduring self (SATKAYADṚstI), (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA), (3) skeptical doubt about the efficacy of the path (VICIKITSA), (4) sensual craving (KAMARAGA), and (5) malice (VYAPADA). The anAgAmin has also weakened considerably the last five of the ten fetters (including such affective fetters as pride, restlessness, and ignorance), thus enervating the power of SAMSARA. Having completely eradicated the first five fetters, which are associated with the sensuous realm (KAMADHATU), and weakened the latter five, the anAgAmin is a "nonreturner" in the sense that he will never be reborn in the kAmadhAtu again; instead, he will either complete the path and become an arhat in the present lifetime or he will be reborn in the "pure abodes," or sUDDHAVASA (corresponding to the five highest heavens in the subtle-materiality realm, or RuPADHATU); and specifically, in the AKANIstHA heaven, the fifth and highest of the pure abodes, which often serves as a way station for anAgAmins before they achieve arhatship. As one of the twenty members of the ARYASAMGHA (see VIMsATIPRABHEDASAMGHA), the anAgAmin is the name for a candidate (pratipannaka) for anAgAmin (the third fruit of the noble path). In addition, the ANAGAMIPHALASTHA is the basis for several subdivisions of the twenty members. The anAgamin may be either a follower through faith (sRADDHANUSARIN) or a follower through doctrine (DHARMANUSARIN) with either dull (MṚDVINDRIYA) or keen faculties (TĪKsnENDRIYA). The anAgAmins have eliminated all of the nine levels of afflictions that cause rebirth in the sensuous realm (kAmadhAtu) that the ordinary (LAUKIKA) path of meditation (BHAVANAMARGA) removes. Depending on their earlier career, they may be VĪTARAGAPuRVIN (those who have already eliminated sensuous-realm faults prior to reaching the path of vision) and an Anupurvin (those who reach the four fruits of the noble path in a series). Those with dull faculties are Anupurvin who have earlier been SAKṚDAGAMIPHALASTHA. Those with keen faculties reach the third fruit when they attain the VIMUKTIMARGA (path of liberation from the afflictions, or KLEsA) on the DARsANAMARGA (path of vision). See also ANABHISAMSKARAPARINIRVAYIN; SABHISAMSKARAPARINIRVAYIN; UPAPADYAPARINIRVAYIN.

anAgAmiphalastha. (P. anAgAmiphala; T. phyir mi 'ong 'bras gnas; C. zheng buhuan guo; J. shofugenka; K. chŭng purhwan kwa 證不還果). In Sanskrit, "one who has reached or is the recipient of the fruit of nonreturner"; the anAgAmiphalastha is the basis for the division into a number of the twenty members of the ARYASAMGHA (see VIMsATIPRABHEDASAMGHA). Among the anAgAmiphalastha are those who have aspired through faith (sRADDHADHIMUKTA), those who attain through seeing (DṚstIPRAPTA), and those who are Anupurvin (those who reach the four fruits of the noble path in a series). See SAKṚDAGAMIPHALASTHA.

ananda (indriya-ananda; indriya ananda) ::: sense-delight; the ananda of the indriyas in general or of any particular indriya, "a beatitude of the senses perceiving and meeting the One [eka1] everywhere, perceiving as their normal aesthesis of things a universal beauty [sarvasaundarya] and a secret harmony of creation"; the sahaituka form of vis.ayananda.

Ananda-lahari (Sanskrit) Ānanda-lahari [from ānanda joy, bliss + lahari a large wave] A poem attributed to Sankaracharya, written in the guise of a hymn of praise to Parvati, consort of Siva, and containing highly mystical teaching (TG 21).

Ananda Metteyya. (1872-1923). Ordination name of the British Buddhist monk, born Charles Henry Allen Bennett. He was the son of an electrical engineer and studied science in his youth. In 1894, he joined the Hermetic Order of the Golden Dawn, a society devoted to esotericism, whence he gained a reputation as a magician and miracle worker, becoming the friend and teacher of Aleister Crowley. He became interested in Buddhism from reading EDWIN ARNOLD's The Light of Asia. In 1900, he traveled to Asia, both because of his interest in Buddhism and his hope of relieving his asthma. Bennett was ordained as a Buddhist novice (sRAMAnERA) in Akyab, Burma, in 1901 and received the higher ordination (UPASAMPADA) as a monk (BHIKsU) in 1902. He was among the first Englishmen to be ordained as a bhikkhu, after Gordon Douglas (Bhikkhu Asoka), who was ordained in 1899 and the Irish monk U Dhammaloka, who was ordained some time prior to 1899. In 1903, he founded the International Buddhist Society (Buddhasasana Samagama) in Rangoon. Ananda Metteya led the first Buddhist mission to Britain with his patroness Hla Oung in 1908. In the previous year, in preparation for their visit, the Buddhist Society of Great Britain and Ireland was established, with THOMAS W. RHYS DAVIDS as president. He returned to Rangoon after six months. Plagued throughout his life with asthma, he disrobed in 1914 due to ill health and returned to England, where he continued his work to propagate Buddhism. Partly due to increasing drug dependency prompted by continuing medical treatments, he passed his final years in poverty. His published works include An Outline of Buddhism and The Wisdom of the Aryas.

Anantaryakarman. (P. Anantariyakamma; T. mtshams med pa'i las; C. wujian ye; J. mukengo; K. mugan op 無間業). In Sanskrit, "act that brings immediate retribution" or "inexpiable transgressions." This term refers to particularly heinous deeds that after death result in the "immediate retribution" of rebirth in the AVĪCI hell, without an intervening rebirth in another realm. They are often enumerated as five: patricide, matricide, killing an ARHAT, spilling the blood of a buddha, and causing schism in the monastic order (SAMGHABHEDA). According to PAli sources, this type of act also serves as a karmic obstruction (KARMAVARAnA) to concentration meditation (specifically of the KASInA visualization devices).

AnantaryamArga. (T. bar chad med lam; C. wujian dao; J. mukendo; K. mugan to 無間道). In Sanskrit, the "immediate path" or "uninterrupted path"; a term that refers to the two-stage process of abandoning the afflictions (KLEsA). In the VAIBHAsIKA path (MARGA) schema, as one proceeds from the third level of the path, the path of vision (DARsANAMARGA), to the fifth level, the adept path (AsAIKsAMARGA), the klesa are abandoned in sequence through repeated occasions of yogic direct perception (YOGIPRATYAKsA), which consists of two moments: the first is called the AnantaryamArga (uninterrupted path) in which the specific klesa or set of klesas is actively abandoned, followed immediately by a second moment, the path of liberation (VIMUKTIMARGA), which is the state of having been liberated from the klesa. A similar description is found in YOGACARA and MADHYAMAKA presentations of the path.

AnantaryasamAdhi. (T. bar chad med pa'i ting nge 'dzin; C. wujian ding; J. mukenjo; K. mugan chong 無間定). In Sanskrit, "unimpeded concentration"; the culmination of the path of preparation (PRAYOGAMARGA), the second segment of the five-path schema outlined in the VAIBHAsIKA school system of SARVASTIVADAABHIDHARMA and treated similarly in YOGACARA soteriology. After mastering all four of the "aids to penetration" (NIRVEDHABHAGĪYA) that catalyze knowledge of the reality of the FOUR NOBLE TRUTHS, the meditator acquires fully the highest worldly dharmas (LAUKIKAGRADHARMA), the last of these aids, an experience that is marked by the AnantaryasamAdhi. This distinctive type of SAMADHI receives its name from the fact that the adept then continues on without interruption to the path of vision (DARsANAMARGA), the third stage of the path, which provides access to sanctity (ARYA) as a stream-enterer (SROTAAPANNA).

anarya (Anaryan) ::: [not-arya, ignoble].

anarya ::: not arya; ignoble, unaspiring; a human being or supraphysical power opposed to the spiritual effort.

anga. (T. yan lag; C. zhi; J. shi; K. chi 支). In Sanskrit and PAli, literally "branch" or "limb" but, in the context of Buddhist doctrine, usually connoting "section" or a constituent of a list. The term is used as an abbreviation for the PAli NAVAnGA and Sanskrit DVADAsAnGA, the nine or twelve sections or categories of the Buddha's word (BUDDHAVACANA), divided according to structure, literary style, or content (see List of Lists). It is also widely used in Buddhist lists such as seven factors of enlightenment (BODHYAnGA), eightfold noble path (ARYAstAnGAMARGA), and so on.

anitya. [alt. anityatA] (P. anicca; T. mi rtag pa; C. wuchang; J. mujo; K. musang 無常). In Sanskrit, "impermanence"; the first of the "three marks" (TRILAKsAnA) of existence, along with suffering (DUḤKHA), and nonself (ANATMAN). "Impermanence" refers to the fact that compounded objects (SAMSKṚTA) created by causes (HETU) and conditions (PRATYAYA) are inevitably subject to change, decline, and finally destruction. Because conditioned objects are subject to such impermanence, they are seen to be unsuitable objects for either desire (LOBHA) or hatred (DVEsA), thus prompting the meditator to turn away from conditioned objects and toward the unconditioned (ASAMSKṚTA). Mistaking what is in fact impermanent for something permanent is one of the four fundamental "inverted views" (VIPARYASA) and a primary cause of suffering. Two kinds of impermanence (see ER WUCHANG) are sometimes delineated: "impermanence marked by a successive period" (S. prabandhAnitya, C. xiangxu wuchang), i.e., when an event or length of time has elapsed, such as the ending of a human life or the waning daylight at dusk; and "impermanence that occurs at every thought-instant" (S. ksanikAnitya, C. niannian wuchang), i.e., the inexorable change that is taking place anytime and anywhere, even before an event has come to an end (e.g., even before a person's biological death, the person "dies" every instant in the continuum of flux that defines his existence). ¶ In the SARVASTIVADA ABHIDHARMA system, anityatA (more technically "desinence," viz., death) is treated as a "conditioned force dissociated from thought" (CITTAVIPRAYUKTASAMSKARA), which functions as one of the four conditioned characteristics (CATURLAKsAnA, SAMSKṚTALAKsAnA) that are associated with all conditioned objects. Because the ontology of the SarvAstivAda school, as its name implies, postulated that "everything exists" in all three time periods (TRIKALA) of past, present, and future, the school had to posit some mechanism through which to account for the apparent change that conditioned objects underwent through time. Therefore, along with the other three characteristics of birth (JATI), continuance (STHITI), and senescence (JARA), desinence was posited as a "conditioned force dissociated from thought" that serves as the predominant condition of an object's death. The very definition of conditioned objects is that they are subject to these conditioned characteristics, including this inevitability of death, and this is what ultimately distinguishes them from the unconditioned (asaMskṛta), viz., NIRVAnA.

aniyatagotra. (T. rigs ma nges pa; C. buding zhongxing; J. fujoshusho; K. pujong chongsong 不定種姓). In Sanskrit, "indeterminate lineage"; referring to those beings who are not predestined to a particular path and who, depending on circumstances, may follow one path and then change to another. According to some YOGACARA schools, at birth some beings are endowed with an inherent lineage (PRAKṚTISTHAGOTRA) directing them toward one of three vehicles: the sRAVAKAYANA, PRATYEKABUDDHAYANA, or BODHISATTVAYANA. The difficulty or ease with which they proceed on the path results from a developed lineage (SAMUDANĪTAGOTRA) obtained from cultivating earlier wholesome roots (KUsALAMuLA). For such persons, the lineages of the srAvaka, pratyekabuddha, and bodhisattva remain definite even when facing great hindrances. There are also persons of indeterminate or indefinite lineage. For such persons, whether they follow the srAvaka, pratyekabuddha, or bodhisattva path depends on circumstances, such as which teacher they encounter. Persons of this lineage can therefore change their path. For example, beginner (ADIKARMIKA) bodhisattvas may revert to a srAvaka path and seek personal NIRVAnA when faced with either the prospect of the difficult deeds (duskaracaryA) that bodhisattvas must perform for the sake of others or the seemingly interminable length of time (see ASAMKHYEYAKALPA) required to achieve full enlightenment (ANUTTARASAMYAKSAMBODHI). In addition, a srAvaka may be inspired to seek buddhahood for the sake of all beings and thus switch to the bodhisattva path.

Another myth, closely parallel with that in the Vedas, tells how Thraetaona Athwya slays the three-mouthed, three-headed, six-eyed serpent, the most dreadful drugh created by Angra-Mainyu. The scene of the battle is the four-cornered Varena, the four sided heavens (Yasna 9). Connecting the serpent with Satan or evil, Blavatsky writes: “War in heaven between Thraetaona and Azhidahaka, the destroying Serpent, ends on earth, according to Burnouf, in the battle of pious men against the power of Evil, ‘of the Iranians with the Aryan Brahmins of India’ ” (SD 2:390).

antarAparinirvAyin. (T. bar ma dor yongs su mya ngan las 'das pa; C. zhong ban/zhong banniepan; J. chuhatsu/chuhatsunehan; K. chung pan/chung panyolban 中般/中般涅槃). In Sanskrit, "one who achieves NIRVAnA in the ANTARABHAVA (intermediate state)"; a specific type of nonreturner (ANAGAMIN), one of the twenty members of the AryasaMgha (see VIMsATIPRABHEDASAMGHA). According to the ABHIDHARMAKOsABHAsYA, the antarAparinirvAyin are nonreturners who, having been reborn in any of the seventeen intermediate states that would have led to rebirth in the realm of subtle materiality (RuPADHATU) (with the exception of the great BrahmA heaven), enter "nirvAna without remainder" (NIRUPADHIsEsANIRVAnA) on the basis of that support. There are three types: those who enter into nirvAna without remainder immediately after the intermediate state comes into being; those who enter after it has come into being and just before the sequence of events leading to the conception state begins; and those who enter when thoughts begin to turn toward the conception state.

antaryamin ::: the inner control, the Guide in the conscious being.

antaryami. ::: the Controller within; Reality

antaryami ::: the inner Control, the inner Guide. antaryami

antevAsika. [alt. antevAsī] (T. nye gnas; C. jinzhu dizi; J. gonju deshi; K. kŭnju cheja 近住弟子). In PAli and Sanskrit, a "pupil" who dwells with a teacher. A monk who loses his preceptor (P. upajjhAya; S. UPADHYAYA) while still in need of "guidance" (P. NISSAYA; S. NIsRAYA) must seek instruction and training under another qualified master. This new master is called the ACARIYA (S. ACARYA), or "teacher," and the monk is then designated an antevAsika, or "pupil." The same relationship pertains between the antevAsika and the Acariya as between a *SARDHAVIHARIN (P. saddhivihArika) and an upajjhAya, and it is described as being like that of a son and father. Accordingly, the pupil is required to serve the daily needs of his teacher, by, for example, providing him with water, washing and preparing his robes and alms bowl, cleaning his residence, accompanying him on journeys, attending him when he is sick, and so forth. As part of his responsibilities toward the teacher, if the teacher should begin to entertain doubts about the doctrine or his ability to practice, the pupil is to try to dispel them. If the teacher should commit a grave offense against the rules of the saMgha, the pupil is supposed to try to prevail upon his teacher to go before the saMgha to receive its judgment. An antevAsika requires the permission of his Acariya to attend to others, to accompany others on alms round (PIndAPATA), to seek instruction from others, etc. The antevAsika is required to seek pardon from his Acariya for any wrongdoing, and may be expelled for bad behavior. A fully ordained monk (P. bhikkhu; S. BHIKsU) must remain under the guidance (nissaya) of either his upajjhAya or an Acariya or for a minimum of five years from the time of his ordination. A monk may be required to live under nissaya for a longer period, or for his whole life, if he is unable to become competent in DHARMA and VINAYA.

anujNA. (T. rjes gnang). In Sanskrit, "authorization"; referring to a ritual less elaborate than the ABHIsEKA (consecration) rite, which imparts the authorization to perform certain practices within a particular cycle of tantric instructions, including deity yoga (DEVATAYOGA) and MANTRA recitation, but excluding the activities of teaching and bestowing consecrations authorized by the final part of the abhiseka, the ACARYA (teacher) consecration.

anulomaNAna. In PAli, "conformity knowledge"; according to the VISUDDHIMAGGA, this is the ninth and last of nine knowledges (P. NAna, S. JNANA) cultivated as part of the purity of knowledge and vision of progress along the path (P. patipadANAnadassanavisuddhi). This latter category, in turn, constitutes the sixth of the seven purities (VIsUDDHI) to be developed along the path to liberation. "Conformity knowledge" refers to the last three so-called impulsion moments (javana) of consciousness that arise in the mind of the practitioner preceding his perception of the nibbAna element (NIRVAnADHATU). This knowledge is so named because it conforms itself to the preceding eight stages of knowledge, as well as to the immediately following supramundane path (P. AriyamAgga, S. ARYAMARGA) and the thirty-seven constituents of enlightenment (P. bodhipakkhiyadhamma, S. BODHIPAKsIKADHARMA). When the three moments are treated separately, they receive different names. The first impulsion moment is called "preparation" (P. parikamma), when adaptation knowledge takes as its object the compounded formations (SAMSKARA) as being something impermanent (ANITYA), suffering (DUḤKHA), and nonself (ANATMAN). Immediately thereafter, the second impulsion moment arises, which takes the same formations as its object and is called "access" (upacAra). Immediately following that the third impulsion moment arises taking the same object, which is called "conformity" (anuloma). At this point, the practitioner is at the threshold of liberation (P. vimokkha, S. VIMOKsA), and, therefore, conformity knowledge is described as the final stage in what is called "insight leading to emergence" (P. vutthAnagAminivipassanA). This category includes the sixth, seventh, and eighth knowledges (NAna) in the ninefold schema: namely, "knowledge arising from the desire for deliverance" (P. MUCCITUKAMYATANAnA), "knowledge arising from the contemplation on reflection" (P. PAtISAnKHANUPASSANANAnA), and "knowledge arising from equanimity regarding all formations of existence" (P. SAnKHARUPEKKHANAnA).

anuttarayogatantra. (T. bla na med pa'i rnal 'byor rgyud). In Sanskrit, "unsurpassed yoga tantra." According to an Indian classification system, later adopted in Tibet, anuttarayogatantra is the highest category in the fourfold division of tantric texts, above YOGATANTRA, CARYATANTRA, and KRIYATANTRA. Texts classified as unsurpassed yoga tantras include such works as the GUHYASAMAJATANTRA, the HEVAJRATANTRA, and the CAKRASAMVARATANTRA. These tantras were further divided into mother tantras (MATṚTANTRA) and father tantras (PITṚTANTRA). The mother tantras, also known as dAKINĪ tantras, are traditionally said to emphasize wisdom (PRAJNA) over method (UPAYA), especially wisdom in the form of the mind of clear light (PRABHASVARACITTA). The father tantras are those that, between method (upAya) and wisdom (prajNA), place a particular emphasis on method, especially as it pertains to the achievement of the illusory body (MAYADEHA) on the stage of generation (UTPATTIKRAMA). According to Tibetan exegetes, buddhahood can only be achieved through the practice of anuttarayogatantra; it cannot be achieved by the three "lower tantras" or by the practice of the PARAMITAYANA. The many practices set forth in the anuttarayogatantras are often divided into two larger categories, those of the stage of generation (utpattikrama) and those of the stage of completion (NIsPANNAKRAMA). The latter typically includes the practice of sexual yoga. The status of the KALACAKRATANTRA, historically the latest of the unsurpassed yoga tantras (the text includes apparent references to Muslim invaders in the Indian subcontinent), was accorded special status by DOL PO PA SHES RAB RGYAL MTSHAN; TSONG KHA PA in his SNGAGS RIM CHEN MO ("Great Exposition of the Stages of Tantra") gave it a separate place within a general anuttarayogatantra category, while others such as Red mda' ba Gzhon nu blo gros said it was not a Buddhist tantra at all.

ApabhraMsa. In Sanskrit, literally "corrupt," or "ungrammatical"; a term used in ancient Sanskrit works to refer to the dialects of northern India. The term is used with reference to a number of north Indian languages, including Bengali, between the sixth and thirteenth centuries CE. A number of important tantric texts, such as the CARYAGĪTIKOsA, were composed in ApabhraMsa.

apAya. (T. ngan song; C. equ; J. akushu; K. akch'wi 惡趣). In Sanskrit and PAli, lit. "falling away," or "misfortune," viz., "baleful destinies," and synonymous with the unfortunate destinies (DURGATI); refers to an unsalutary rebirth that occurs as a consequence of performing unwholesome actions (S. AKUsALA; P. akusala). Three such unfortunate rebirth destinies (GATI) are typically enumerated in the literature: rebirth as (1) a denizen of the hells (S. NARAKA; P. nirAya); (2) an animal (S. TIRYAK, P. tiracchAna); or (3) a ghost (S. PRETA; P. peta); birth as a demigod or titan (ASURA) is sometimes added as a fourth. Unwholesome actions that lead to unfortunate rebirth are classified into ten types of wrong deeds (S. duscarita; P. duccarita), which include (1) intentionally killing living beings (S. prAnAtipAta; P. pAnAtipAta); (2) stealing (S. adattAdAna; P. adinnAdAna); and (3) sexual misconduct (S. KAMAMITHYACARA; P. kAmamicchAcAra). The next four in the list are classified as verbal wrong deeds and include (4) lying (S. mṛsAvAda; P. musAvAda); (5) malicious speech (S. PAIsUNYA; P. pisunavAcA); (6) harsh speech (S. PARAsYAVADA; P. pharusavAcA); and (7) frivolous prattle (S. sampralApa; P. samphappalApa). The final three of the list are classified as mental wrong deeds and include (8) covetousness (S. ABHIDHYA; P. abhijjhA); (9) malice (S. VYAPADA; P. vyApAda); and (10) wrong views (S. MITHYADṚstI; P. micchAditthi). Other sutra literature, such as the SAMANNAPHALASUTTA, attribute rebirth in this state to reviling the noble ones (ARYA), keeping wrong views, and performing unwholesome acts as a result of those wrong views. See also BHAVACAKRA.

  “applied in days of old to the highest Gurus in India. There were many Vyasas in Aryavarta; one was the compiler and arranger of the Vedas; another, the author of the Mahabharata — the twenty-eighth Vyasa or revealer in the order of succession — and the last one of note was the author of Uttara Mimansa, the sixth school or system of Indian philosophy. He was also the founder of the Vedanta system. His date, as assigned by Orientalists . . . is 1,400 b.c., but this date is certainly too recent. The Puranas mention only twenty-eight Vyasas, who at various ages descended to the earth to promulgate Vedic truths — but there were many more” (TG 367).

aprApti. (T. 'thob pa med pa; C. feide; J. hitoku; K. pidŭk 非得). In Sanskrit, "dispossession" or "nonacquisition"; the second of the fourteen "conditioned forces dissociated from thought" (CITTAVIPRAYUKTASAMSKARA) listed in the SARVASTIVADA-VAIBHAsIKA ABHIDHARMA and in the YOGACARA system. It is the opposite of the dissociated force of "possession" (PRAPTI), which serves as a kind of glue that causes the various independent constituents of reality (DHARMA) to stick together into apparently permanent constructs. AprApti is the absence of such possession: when, for example, the afflictions (KLEsA) are eliminated through the experience of sanctity, there is a "dispossession" between the afflictions and the mental continuum (SAMTANA) of that sage to whom they were previously attached. Similarly, the state of an ordinary person (PṚTHAGJANA) involves the "dispossession" of the noble (ARYA) dharmas.

apti (aishwarya-vyapti) ::: the combination of aisvarya and (communicative) vyapti.

apti-isita (aishwarya-vyapti-ishita) ::: the combination of aisvarya, (communicative) vyapti and isita.

ardhapadmAsana. (T. pad ma'i skyil krung phyed pa; C. ban lianhuazuo; J. hanrengeza; K. pan yonhwajwa 半蓮華坐). In Sanskrit, "half-lotus posture" a position in which only one leg is crossed completely over the top of the opposite thigh, the other leg being simply folded underneath. (In full-lotus posture, both legs would be crossed completely over the opposite thigh.) See also PADMASANA; ARDHAPARYAnKA.

ardhaparyanka. (T. skyil krung phyed pa; C. ban jiafuzuo; J. hankafuza; K. pan kabujwa 半跏趺坐). In Sanskrit, the "half cross-legged" posture (ASANA). This particular posture may be formed in a number of ways. As a seated pose, either foot rests on the opposite thigh with the remaining leg bent forward. Alternatively, both shins may be loosely crossed at the ankles while resting or crouching on the seat. As a standing pose, it may form a dancing posture sometimes described as NṚTYASANA. Some standing Japanese images described as being in ardhaparyanka may show a raised foot lifted straight up off the ground, as if about to stomp down. See also VAJRAPARYAnKA; ARDHAPADMASANA.

arhat. (P. arahant; T. dgra bcom pa; C. aluohan/yinggong; J. arakan/ogu; K. arahan/ŭnggong 阿羅漢/應供). In Sanskrit, "worthy one"; one who has destroyed the afflictions (KLEsA) and all causes for future REBIRTH and who thus will enter NIRVAnA at death; the standard Tibetan translation dgra bcom pa (drachompa) ("foe-destroyer") is based on the paronomastic gloss ari ("enemy") and han ("to destroy"). The arhat is the highest of the four grades of Buddhist saint or "noble person" (ARYAPUDGALA) recognized in the mainstream Buddhist schools; the others are, in ascending order, the SROTAAPANNA or "stream-enterer" (the first and lowest grade), the SAKṚDAGAMIN or "once-returner" (the second grade), and the ANAGAMIN or "nonreturner" (the third and penultimate grade). The arhat is one who has completely put aside all ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: namely, (1) belief in the existence of a perduring self (SATKAYADṚstI); (2) skeptical doubt (about the efficacy of the path) (VICIKITSA); (3) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA); (4) sensual craving (KAMARAGA); (5) malice (VYAPADA); (6) craving for existence as a divinity (DEVA) in the realm of subtle materiality (RuPARAGA); (7) craving for existence as a divinity in the immaterial realm (ARuPYARAGA); (8) pride (MANA); (9) restlessness (AUDDHATYA); and (10) ignorance (AVIDYA). Also described as one who has achieved the extinction of the contaminants (ASRAVAKsAYA), the arhat is one who has attained nirvAna in this life, and at death attains final liberation (PARINIRVAnA) and will never again be subject to rebirth. Although the arhat is regarded as the ideal spiritual type in the mainstream Buddhist traditions, where the Buddha is also described as an arhat, in the MAHAYANA the attainment of an arhat pales before the far-superior achievements of a buddha. Although arhats also achieve enlightenment (BODHI), the MahAyAna tradition presumes that they have overcome only the first of the two kinds of obstructions, the afflictive obstructions (KLEsAVARAnA), but are still subject to the noetic obstructions (JNEYAVARAnA); only the buddhas have completely overcome both and thus realize complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI). Certain arhats were selected by the Buddha to remain in the world until the coming of MAITREYA. These arhats (called LUOHAN in Chinese, a transcription of arhat), who typically numbered sixteen (see sOdAsASTHAVIRA), were objects of specific devotion in East Asian Buddhism, and East Asian monasteries will often contain a separate shrine to these luohans. Although in the MahAyAna sutras, the bodhisattva is extolled over the arhats, arhats figure prominently in these texts, very often as members of the assembly for the Buddha's discourse and sometimes as key figures. For example, in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), sARIPUTRA is one of the Buddha's chief interlocutors and, with other arhats, receives a prophecy of his future buddhahood; in the VAJRACCHEDIKAPRAJNAPARAMITASuTRA, SUBHuTI is the Buddha's chief interlocutor; and in the VIMALAKĪRTINIRDEsA, sAriputra is made to play the fool in a conversation with a goddess.

arhatpratipannaka. (P. arahattamagga; T. dgra bcom zhugs pa; C. aluohan xiang; J. arakanko; K. arahan hyang 阿羅漢向). In Sanskrit, "candidate for worthy one"; one of the VIMsATIPRABHEDASAMGHA ("twenty varieties of the Arya saMgha") based on the list given in the ABHISAMAYALAMKARA. The arhatpratipannaka is usually an ANAGAMIPHALASTHA (one who has reached, or is the recipient of the fruit of nonreturner) who is making an effort to eliminate any fault that could cause rebirth in SAMSARA, including the very last, ninth fetter to the BHAVAGRA (summit of existence) that only the supramundane (LOKOTTARA) path of meditation (BHAVANAMARGA) can eliminate. See ARHAT.

arhat ::: worthy; exalted; [in Buddhism]: one extremely exalted or one who has risen high above the world; the arya perfected.

arian ::: a. & n. --> See Aryan. ::: a. --> Pertaining to Arius, a presbyter of the church of Alexandria, in the fourth century, or to the doctrines of Arius, who held Christ to be inferior to God the Father in nature and dignity, though the first and noblest of all created beings.

arih krstayah ::: the fighters, doers of work, the Aryan people, the warlike nations. [Ved.]

Ariya Atthangika Magga (Pali) Ariya Aṭṭhaṅgika Magga [from ariya noble + aṭṭhaṅgika eight-limbed, eightfold from aṭṭha eight + aṇga limb, division + magga way, road from the verbal root mṛg to track, trace, investigate] Noble eightfold path; the fourth of the Four Noble Truths (chattari ariyasachchani) traditionally held to constitute the initial discourse of Gautama Buddha, comprising: 1) right insight (sammaditthi); 2) right resolve (sammasamkappa); 3) right speech (sammavacha); 4) right action (sammakammanta); 5) right living (sammajiva); 6) right effort (sammavayama); 7) right mindfulness, right recollection (sammasati); 8) right concentration (sammasamadhi). See also ARYASHTANGAMARGA (for Sanskrit equivalents).

Ariyasachcha (Pali) Ariyasacca [from ariya noble, distinguished, of high birth + sacca real, true] Noble truth; in the plural, the Four Noble Truths (chattari ariyasachchani) set forth by Gautama Buddha in his first sermon: 1) pain (duhkha); 2) cause, origin of pain (samudaya) is desire (panha); 3) destruction of desire eliminates pain (nirodha); and 4) the road or footpath (magga), the noble eightfold way (ariya atthangika magga). See also ARYASATYA (for Sanskrit equivalents)

arogyam ::: see arogya. arogyam arogyam utthapana saundaryaṁ vividhananda iti sarira catus.t.ayam arogyam

arogyam utthapana saundaryam vividhanandah iti sariracatustayam ::: see these words separately

(arogyam, utthapana, saundaryam, vividhananda iti sharirachatushtayam) ::: arogya, utthapana, saundarya and vividhananda: these constitute the sarira catus.t.aya.

arthacaryA. (S). See SAMGRAHAVASTU.

arthakriyA. (T. don byed nus pa; C. liyi; J. riyaku; K. iik 利益). In Sanskrit, "efficiency" or "capable of functioning"; a term used to describe the capacity of impermanent phenomena to produce effects. ArthakriyA as "actions that bring spiritual benefit to others," is also sometimes listed as one of the four means of conversion (SAMGRAHAVASTU), in place of the more typical arthacaryA (actions that benefit others, i.e., helpfulness). The term is also important in YOGACARA and MADHYAMAKA philosophy in describing conventional truths (SAMVṚTISATYA), which, although empty of intrinsic nature (NIḤSVABHAVA), are nonetheless able to perform a function. Thus, for example, although the water in a mirage and the water in a glass are both empty of intrinsic nature, the water in a glass is nonetheless conventionally existent because it can perform the function of slaking thirst.

ArupyarAga. (P. aruparAga; T. gzugs med pa'i 'dod chags; C. wuse tan; J. mushikiton; K. musaek t'am 無色貪). In Sanskrit, "craving for immaterial existence"; the seventh of ten "fetters" (SAMYOJANA) that keep beings bound to the cycle of rebirth (SAMSARA). ArupyarAga is the desire to be reborn as a divinity (DEVA) in the immaterial realm (ARuPYADHATU), where beings are composed entirely of mentality and are perpetually absorbed in the meditative bliss of the immaterial absorptions or attainments (ARuPYAVACARADHYANA). Craving for immaterial existence is permanently eliminated upon attaining the stage of a worthy one (ARHAT), the fourth and highest degree of Buddhist sanctity (ARYAPUDGALA) in the mainstream schools.

arya. :::adorable person

arya ::: an aspiring soul, one who rises to the noble aspiration and who does the great labour as an offering in order to arrive at the good and the bliss. [Ved.] ::: aryah [nominative]

arya (Aryan) ::: the good and noble man; the fighter; he who strives and overcomes all outside him and within him that stands opposed to the human advance; he who does the work of sacrifice, finds the sacred word of illumination, desires the gods and increases them and is increased by them into the largeness of the true existence; he is the warrior of the light and the traveller to the Truth.

aryabhumi ::: [the country of the arya, India], the Sacred Land.

aryah ::: see under arya

aryam varnam (Arya Varna) ::: [the colour (varna) of the arya]. [Ved.]

aryanize ::: v. t. --> To make Aryan (a language, or in language).

aryan ::: n. --> One of a primitive people supposed to have lived in prehistoric times, in Central Asia, east of the Caspian Sea, and north of the Hindoo Koosh and Paropamisan Mountains, and to have been the stock from which sprang the Hindoo, Persian, Greek, Latin, Celtic, Teutonic, Slavonic, and other races; one of that ethnological division of mankind called also Indo-European or Indo-Germanic.
The language of the original Aryans.


arya ::: noble, aspiring; a follower of the ideals of the ancient Indian arya spiritual culture; a superhuman power helping men to realise these ideals.

aryapatnih ::: [those (feminine) ] possessed by the arya; wives of the noble ones.

arya sakti ::: [an Energy of the nature of the arya].

AryAstAngamArga. (P. ariyAtthangikamagga; T. 'phags lam yan lag brgyad; C. bazhengdao; J. hasshodo; K. p'alchongdo 八正道). In Sanskrit, "noble eightfold path"; the path (MARGA) that brings an end to the causes of suffering (DUḤKHA); the fourth of the FOUR NOBLE TRUTHS (catvAry AryasatyAni). This formulation of the Buddhist path to enlightenment appears in what is regarded as the Buddha's first sermon after his enlightenment, the "Setting Forth the Wheel of Dharma" (DHARMACAKRAPRAVARTANASuTRA), in which he sets forth a middle way (MADHYAMAPRATIPAD) between the extremes of asceticism and sensual indulgence. That middle way, he says, is the eightfold path, which, like the four truths, he calls "noble" (ARYA); the term is therefore commonly rendered as "noble eightfold path." However, as in the case of the four noble truths, what is noble is not the path but those who follow it, so the compound might be more accurately translated as "eightfold path of the [spiritually] noble." Later in the same sermon, the Buddha sets forth the four noble truths and identifies the fourth truth, the truth of the path, with the eightfold path. The noble eightfold path is comprised of (1) right views (SAMYAGDṚstI; P. sammAditthi), which involve an accurate understanding of the true nature of things, specifically the four noble truths; (2) right intention (SAMYAKSAMKALPA; P. sammAsankappa), which means avoiding thoughts of attachment, hatred, and harmful intent and promoting loving-kindness and nonviolence; (3) right speech (SAMYAGVAC; P. sammAvAcA), which means refraining from verbal misdeeds, such as lying, backbiting and slander, harsh speech and abusive language, and frivolous speech and gossip; (4) right action or right conduct (SAMYAKKARMANTA; P. sammAkammanta), which is refraining from physical misdeeds, such as killing, stealing, and sexual misconduct; (5) right livelihood (SAMYAGAJĪVA; P. sammAjīva), which entails avoiding trades that directly or indirectly harm others, such as selling slaves, selling weapons, selling animals for slaughter, dealing in intoxicants or poisons, or engaging in fortune-telling and divination; (6) right effort (SAMYAGVYAYAMA; P. sammAvAyAma), which is defined as abandoning unwholesome states of mind that have already arisen, preventing unwholesome states that have yet to arise, sustaining wholesome states that have already arisen, and developing wholesome states that have yet to arise; (7) right mindfulness (SAMYAKSMṚTI; P. sammAsati), which means to maintain awareness of the four foundations of mindfulness (SMṚTYUPASTHANA), viz., body, physical sensations, the mind, and phenomena; and (8) right concentration (SAMYAKSAMADHI; P. sammAsamAdhi), which is one pointedness of mind. ¶ The noble eightfold path receives less discussion in Buddhist literature than do the four noble truths (of which they are, after all, a constituent). Indeed, in later formulations, the eight factors are presented not so much as a prescription for behavior but as eight qualities that are present in the mind of a person who has understood NIRVAnA. The eightfold path may be reduced to a simpler, and more widely used, threefold schema of the path that comprises the "three trainings" (TRIsIKsA) or "higher trainings" (adhisiksA) in morality (sĪLA; P. sīla; see ADHIsĪLAsIKsA), concentration (SAMADHI, see ADHISAMADHIsIKsA), and wisdom (PRAJNA; P. paNNA; see ADHIPRAJNAsIKsA). In this schema, (1) right views and (2) right intention are subsumed under the training in higher wisdom (adhiprajNAsiksA); (3) right speech, (4) right conduct, and (5) right livelihood are subsumed under higher morality (adhisīlasiksA); and (6) right effort, (7) right mindfulness, and (8) right concentration are subsumed under higher concentration (adhisamAdhisiksA). According to the MADHYANTAVIBHAGA, a MAHAYANA work attributed to MAITREYANATHA, the eightfold noble path comprises the last set of eight of the thirty-seven constituents of enlightenment (BODHIPAKsIKADHARMA), where enlightenment (BODHI) is the complete, nonconceptual awakening achieved during the path of vision (DARsANAMARGA). After that vision, following the same pattern as the Buddha, right view is the perfect understanding of the vision, and right intention is the articulation of the vision that motivates the teaching of it. Right mindfulness, right effort, and right concentration correspond respectively to the four types of mindfulness (SMṚTYUPASTHANA), four efforts (PRAHAnA), and four ṚDDHIPADA ("legs of miraculous attainments," i.e., samAdhi) when they are perfect or right (samyak), after the vision of the four noble truths.

aryavarta ::: [the abode of the arya, India].

asaiksamArga. (T. mi slob lam; C. wuxuedao; J. mugakudo; K. muhakto 無學道). In Sanskrit, "the path of the adept" (lit. "the path where there is nothing more to learn" or "the path where no further training is necessary"); the fifth of the five-path schema (PANCAMARGA) used in both SARVASTIVADA ABHIDHARMA and the YOGACARA and MADHYAMAKA schools of MAHAYANA. It is the equivalent of the path of completion (NIstHAMARGA) and is synonymous with asaiksapatha. With the consummation of the "path of cultivation" (BHAVANAMARGA), the adept (whether following the sRAVAKA, PRATYEKABUDDHA, or BODHISATTVA path) achieves the "adamantine-like concentration" (VAJROPAMASAMADHI), which leads to the permanent destruction of even the subtlest and most persistent of the ten fetters (SAMYOJANA), resulting in the "knowledge of cessation" (KsAYAJNANA) and in some presentations an accompanying "knowledge of nonproduction" (ANUTPADAJNANA), viz., the knowledge that the fetters are destroyed and can never again recur. Because the adept now has full knowledge of the eightfold path (ARYAstAnGAMARGA) and has achieved full liberation (VIMOKsA) as either an ARHAT or a buddha, he no longer needs any further instruction-thus he has completed the "path where there is nothing more to learn."

asamayavimukta. (T. dus dang mi sbyor bar rnam par grol ba; C. bushi jietuo; J. fujigedatsu; K. pulsi haet'al 時解). In Sanskrit, "one who is liberated regardless of occasion," in the sense that there is no occasion in which the meditative concentration of such an ARHAT will degenerate; one of the twenty members of the ARYASAMGHA (see VIMsATIPRABHEDASAMGHA).

asaMskṛtadharma. (P. asankhatadhamma; T. 'dus ma byas kyi chos; C. wuweifa; J. muiho; K. muwibop 無爲法). In Sanskrit, "uncompounded" or "unconditioned" "factors"; a term used to describe the few DHARMAs that are not conditioned (SAMSKṚTA) and are therefore perduring phenomena (NITYADHARMA) that are not subject to impermanence (ANITYA). The lists differ in the various schools. The PAli tradition's list of eighty-two dharmas (P. dhamma) recognizes only one uncompounded dharma: NIRVAnA (P. nibbAna). The SARVASTIVADA school recognizes three out of seventy-five: space (AKAsA), and two varieties of nirvAna: "analytical" "suppression" or "cessation" (PRATISAMKHYANIRODHA) and "nonanalytical suppression" (APRATISAMKHYANIRODHA). YOGACARA recognizes six of its one hundred dharmas as uncompounded: the preceding three, plus "motionlessness" (AniNjya, [alt. aniNjya]), the "cessation of perception and sensation" (SAMJNAVEDAYITANIRODHA), and "suchness" (TATHATA). NirvAna is the one factor that all Buddhist schools accept as being uncompounded. It is the one dharma that exists without being the result of a cause (ahetuja), though it may be accessed through the three "gates to deliverance" (VIMOKsAMUKHA). Because nirvAna neither produces nor is produced by anything else, it is utterly distinct from the conditioned realm that is subject to production and cessation; its achievement, therefore, means the end to the repeated cycle of rebirth (SAMSARA). In several schools of Buddhism, including the SarvAstivAda, nirvAna is subdivided into two complementary aspects: an "analytical cessation" (pratisaMkhyAnirodha) that corresponds to earlier notions of nirvAna and "nonanalytical suppression" (apratisaMkhyAnirodha), which ensures that the enlightened person will never again be subject to the vagaries of the conditioned world. "Analytical cessation" (pratisaMkhyAnirodha) occurs through the direct meditative insight into the FOUR NOBLE TRUTHS (catvAry AryasatyAni) and the cognition of nonproduction (ANUTPADAJNANA), which brings about the disjunction (visaMyoga) from all unwholesome factors (AKUsALADHARMA). "Nonanalytical suppression" (apratisaMkhyAnirodha) prevents the dharmas of the conditioned realm from ever appearing again for the enlightened person. In the VAIBHAsIKA interpretation, this dharma suppresses the conditions that would lead to the production of dharmas, thus ensuring that they remain forever positioned in future mode and unable ever again to arise in the present. Because this dharma is not a result of insight, it is called "nonanalytical." Space (AkAsa) has two discrete denotations. First, space is an absence that delimits forms; like the empty space inside a door frame, AkAsa is a hole that is itself empty but that defines, or is defined by, the material that surrounds it. Second, as the vast emptiness of space, space comes also to be described as the absence of obstruction; in this sense, space also comes to be interpreted as something akin to the Western conception of ether, a virtually immaterial, but glowing fluid that serves as the support for the four material elements (MAHABHuTA). Space is accepted as an uncompounded dharma in six of the mainstream Buddhist schools, including the SARVASTIVADA and the MAHASAMGHIKA, as well as the later YOGACARA; three others reject this interpretation, including the THERAVADA. The YogAcAra additions to this list essentially subsume the upper reaches of the immaterial realm (ArupyAvacara) into the listing of uncompounded dharmas. AniNjya, or motionlessness, is used even in the early Buddhist tradition to refer to actions that are neither wholesome nor unwholesome (see ANINJYAKARMAN), which lead to rebirth in the realm of subtle materiality or the immaterial realm and, by extension, to those realms themselves. The "cessation of perception and sensation" (saMjNAvedayitanirodha) is the last of the eight liberations (VIMOKsA; P. vimokkha) and the ninth and highest of the immaterial attainments (SAMAPATTI). "Suchness" (TATHATA) is the ultimate reality (i.e., suNYATA) shared in common by a TATHAGATA and all other afflicted (SAMKLIstA) and pure (VIsUDDHI) dharmas; the "cessation of perception and sensation" (saMjNAvedayitanirodha) is not only "a meditative trance wherein no perceptual activity remains," but one where no feeling, whether pleasant, unpleasant, or neutral, is experienced.

Asana. (T. 'dug stangs; C. zuofa/zuo; J. zaho/za; K. chwabop/chwa 坐法/座). In Sanskrit, "posture"; commonly referring to the position of the legs and feet in representations of Buddhist images. Asanas may be seated or standing, passive or active, and, in the context of esoteric imagery, they are usually prescribed in literary sources such as TANTRAs and SADHANAs. The term may also be used to refer to the physical support or seat for a Buddhist deity. See also ACALASANA; ALĪdHA; ARDHAPARYAnKA; BHADRASANA; LALITASANA; MAITREYASANA; NṚTYASANA; PADMASANA; PRALAMBAPADASANA; PRATYALĪdHA; RAJALĪLASANA; SATTVAPARYAnKA; SATTVARDHAPARYAnKA; VAJRAPARYAnKA; VAJRASANA.

Asanga. See ARYASANGHA

Asanga. (T. Thogs med; C. Wuzhao; J. Mujaku; K. Much'ak 無著) (c. 320-c. 390 CE). a.k.a. Arya Asanga, Indian scholar who is considered to be a founder of the YOGACARA school of MAHAYANA Buddhism. In the Tibetan tradition, he is counted as one of the "six ornaments of JAMBUDVĪPA" ('dzam gling rgyan drug), together with VASUBANDHU, NAGARJUNA and ARYADEVA, and DIGNAGA and DHARMAKĪRTI. Born into a brAhmana family in Purusapura (modern-day Peshawar, Pakistan), Asanga originally studied under SARVASTIVADA (possibly MAHĪsASAKA) teachers but converted to the MahAyAna later in life. His younger brother was the important exegete Vasubandhu; it is said that he was converted to the MahAyAna by Asanga. According to traditional accounts, Asanga spent twelve years in meditation retreat, after which he received a vision of the future buddha MAITREYA. He visited Maitreya's abode in TUsITA heaven, where the bodhisattva instructed him in MahAyAna and especially YogAcAra doctrine. Some of these teachings were collected under the name MaitreyanAtha, and the Buddhist tradition generally regards them as revealed by Asanga through the power of the future buddha. Some modern scholars, however, have posited the existence of a historical figure named MAITREYANATHA or simply Maitreya. Asanga is therefore associated with what are known as the "five treatises of MaitreyanAtha" (the ABHISAMAYALAMKARA, the DHARMADHARMATAVIBHAGA, the MADHYANTAVIBHAGA, the MAHAYANASuTRALAMKARA, and the RATNAGOTRAVIBHAGA). Asanga was a prolific author, composing commentaries on the SAMDHINIRMOCANASuTRA and the VAJRACCHEDIKAPRAJNAPARAMITASuTRA. Among his independent treatises, three are particularly important. The ABHIDHARMASAMUCCAYA sets forth the categories of the ABHIDHARMA from a YogAcAra perspective. The MAHAYANASAMGRAHA is a detailed exposition of YogAcAra doctrine, setting forth such topics as the ALAYAVIJNANA and the TRISVABHAVA as well as the constituents of the path. His largest work is the compendium entitled YOGACARABHuMIsASTRA. Two of its sections, the sRAVAKABHuMI and the BODHISATTVABHuMI, circulated as independent works, with the former important for its exposition of the practice of DHYANA and the latter for its exposition of the bodhisattva's practice of the six PARAMITA; the chapter on sĪLA is particularly influential. These texts have had a lasting and profound impact on the development of Buddhism, especially in India, Tibet, and East Asia. Among the great figures in the history of Indian Buddhism, Asanga is rare for the breadth of his interests and influence, making significant contributions to philosophy (as the founder of YogAcAra), playing a key role in TATHAGATAGARBHA thought (through the RatnagotravibhAga), and providing significant expositions of Buddhist practice (in the YogAcArabhumi).

asaundarya (asaundarya; asaundaryam) ::: absence of beauty; ugliness; the negation of saundarya.

asaundaryam ::: see asaundarya.

ascaryam ::: mystery.

ascaryam. ::: the marvel of the infinite Self beyond nature

asceticism. (S. duskaracaryA; P. dukkarakArikA; T. dka' ba spyod pa; C. kuxing; J. kugyo; K. kohaeng 苦行). Derived from the Greek term askesis, "to exercise"; the performance of austerities, both mental and physical, for the purpose of attaining enlightenment (BODHI) and, in certain cases, special powers or knowledges (ABHIJNA). The basic Buddhist attitude toward asceticism, as found in the narrative surrounding the life of the Buddha, has been a negative one, particularly with regard to those practices associated with physical torment, such as fasting. The Buddha himself is said to have once practiced asceticism with five fellow ascetics in the forest of URUVILVA, only to eventually abandon it for the middle way (MADHYAMAPRATIPAD) between sensual indulgence and mortification of the flesh. Ascetic practices nevertheless continued to be important in the various Buddhist traditions, as attested to by the life stories of the teachers MI LA RAS PA (Milarepa), BODHIDHARMA, and HAKUIN EKAKU to name but a few. See also DUsKARACARYA; DHUTAnGA; TAPAS.

AsrayaparAvṛtti. [alt. Asrayaparivṛtti] (T. gnas yongs su 'gyur pa; C. zhuanyi; J. ten'e; K. chonŭi 轉依). In Sanskrit, "transformation of the basis" or "fundamental transmutation"; the transmutation of the defiled state in which one has not abandoned the afflictions (KLEsA) into a purified state in which the klesas have been abandoned. This transmutation thus transforms an ordinary person (PṚTHAGJANA) into a noble one (ARYA). In the YOGACARA school's interpretation, by understanding (1) the emptiness (suNYATA) of the imagined reality (PARIKALPITA) that ordinary people mistakenly ascribe to the sensory images they experience (viz., "unreal imaginings," or ABHuTAPARIKALPA) and (2) the conditioned origination of things through the interdependent aspect of cognition (PARATANTRA), the basis will be transformed into the perfected (PARNIsPANNA) nature, and enlightenment realized. STHIRAMATI posits three aspects to this transformation: transformation of the basis of the mind (cittAsrayaparAvṛtti), transformation of the basis of the path (mArgAsrayaparAvṛtti), and transformation of the basis of the proclivities (dausthulyAsrayaparAvṛtti). "Transformation of the basis of mind" transmutes the imaginary into the perfected through the awareness of emptiness. Insight into the perfected in turn empties the path of any sense of sequential progression, thus transmuting the mundane path (LAUKIKAMARGA) with its multiple steps into a supramundane path (lokottaramArga, cf. LOKUTTARAMAGGA) that has no fixed locus; this is the "transformation of the basis of the path." Finally, "transformation of the basis of the proclivities" eradicates the seeds (BĪJA) of action (KARMAN) that are stored in the storehouse consciousness (ALAYAVIJNANA), liberating the bodhisattva from the effects of any past unwholesome actions and freeing him to project compassion liberally throughout the world.

Asraya. (T. gnas; C. suoyi; J. sho'e; K. soŭi 所依). In Sanskrit, lit. "basis." In the SAUTRANTIKA school, the term is used idiosyncratically to refer to the "substratum" of existence. This substratum is the psychophysical entity that was presumed to exist independently from the momentary flow of the conscious continuum (SAMTANA) and thus to provide the physical support for thought (CITTA) and the mental concomitants (CAITTA). This SautrAntika teaching was critiqued by other Buddhist schools as skirting dangerously close to the proscribed notion of a perduring self (ATMAN). The term is also adopted subsequently in the YOGACARA school to refer to the "transformation of the basis" (AsRAYAPARAVṚTTI) of the mind, the path, and the proclivities, which transforms an ordinary person (PṚTHAGJANA) into a noble one (ARYA).

astAngikamArga. In Sanskrit, "eightfold path." See ARYAstAnGAMARGA.

AstasAhasrikAprajNApAramitA. (T. Sher phyin brgyad stong pa; C. Xiaopin bore jing; J. Shobon hannyakyo; K. Sop'um panya kyong 小品般若經). In Sanskrit, "Perfection of Wisdom in Eight Thousand Lines." This scripture is now generally accepted to be the earliest of the many PRAJNAPARAMITA sutras and thus probably one of the very earliest of the MAHAYANA scriptures. The Asta, as it is often referred to in the literature, seems to have gradually developed over a period of about two hundred years, from the first century BCE to the first century CE. Some of its earliest recensions translated into Chinese during the Han dynasty do not yet display the full panoply of self-referentially MahAyAna terminology that characterize the more elaborate recensions translated later, suggesting that MahAyAna doctrine was still under development during the early centuries of the Common Era. The provenance of the text is obscure, but the consensus view is that it was probably written in central or southern India. The Asta, together with its verse summary, the RATNAGUnASAMCAYAGATHA, probably represents the earliest stratum of the prajNApAramitA literature; scholars believe that this core scripture was subsequently expanded between the second and fourth centuries CE into other massive PrajNApAramitA scriptures in as many as 100,000 lines (the sATASAHASRIKAPRAJNAPARAMITA). By about 500 CE, the Asta's basic ideas had been abbreviated into shorter condensed statements, such as the widely read, 300-verse VAJRACCHEDIKAPRAJNAPARAMITA ("Diamond Sutra"). (Some scholars have suggested instead that the "Diamond Sutra" may in fact represent one of the earliest strata of the prajNApAramitA literature.) The MahAyAna tradition's view of its own history, however, is that the longest of the prajNApAramitA scriptures, the 100,000-line satasAhasrikAprajNApAramitA, is the core text from which all the other perfection of wisdom sutras were subsequently excerpted. The main interlocutor of the Asta, as in most of the prajNApAramitA scriptures, is SUBHuTI, an ARHAT foremost among the Buddha's disciples in dwelling at peace in remote places, rather than sARIPUTRA, who much more commonly appears in this role in the mainstream Buddhist scriptures (see AGAMA; NIKAYA). The prominent role accorded to Subhuti suggests that the prajNApAramitA literature may derive from forest-dwelling (Aranyaka) ascetic traditions distinct from the dominant, urban-based monastic elite. The main goal of the Asta and other prajNApAramitA scriptures is rigorously to apply the foundational Buddhist notion of nonself (ANATMAN) to the investigation of all phenomena-from the usual compounded things (SAMSKARA) and conditioned factors (SAMSKṚTADHARMA), but even to such quintessentially Buddhist summa bona as the fruits of sanctity (ARYAMARGAPHALA) and NIRVAnA. The constant refrain of the Asta is that there is nothing that can be grasped or to which one should cling, not PRAJNA, not PARAMITA, not BODHISATTVA, and not BODHI. Even the six perfections (sAdPARAMITA) of the bodhisattva are subjected to this same refutation: for example, only when the bodhisattva realizes that there is no giver, no recipient, and no gift will he have mastered the perfection of giving (DANAPARAMITA). Such radical nonattachment even to the central concepts of Buddhism itself helps to foster a thoroughgoing awareness of the emptiness (suNYATA) of all things and thus the perfection of wisdom (prajNApAramitA). Even if the Asta's area of origin was in the south of India, the prajNApAramitA scriptures seem initially to have found their best reception in the northwest of India during the KUSHAN dynasty (c. first century CE), whence they would have had relatively easy entrée into Central Asia and then East Asia. This geographic proximity perhaps accounts for the early acceptance the Asta and the rest of the prajNApAramitA literature received on the Chinese mainland, helping to make China the first predominantly MahAyAna tradition.

as.t.asiddhi (ashtasiddhi; ashta siddhi) ::: the eight siddhis or superastasiddhi normal powers (prakamya, vyapti, vasita, aisvarya, isita, mahima, laghima and an.ima), constituting the third member of the vijñana catus.t.aya. When the members of the vijñana catus.t.aya are listed as five rather than four, with rūpadr.s.t.i as the third, as.t.asiddhi is omitted and is replaced by tapas, meaning the siddhis of power (vasita, aisvarya and isita), as the fourth member; the siddhis of knowledge (prakamya and vyapti) are then treated as belonging to trikaladr.s.t.i, and the siddhis of the body (mahima, laghima and an.ima) are regarded as part of utthapana.

astAryapudgala. (P. atthAriyapuggala; T. 'phags pa'i gang zag brgyad/gang zag ya brgyad; C. badaren; J. hachidainin; K. p'altaein 八大人). In Sanskrit, "eight noble persons"; referring to those who have achieved the four right paths and four fruitions of sanctity. See ARYAPUDGALA.

Asuras or Ahuras—angels in Aryan lore; in

at.aka (aishwaryamaya tratak) ::: trat.aka (concentration of the vision) brought about by aisvarya (exercise of will).

atlantes ::: n. pl. --> Figures or half figures of men, used as columns to support an entablature; -- called also telamones. See Caryatides.

Atlantidae (Greek) Descendants of Atlantis; “The ancestors of the Pharaohs and the forefathers of the Egyptians, according to some, and as the Esoteric Science teaches. . . . Plato heard of this highly civilized people, the last remnant of which was submerged 9,000 years before his day, from Solon, who had it from the High Priests of Egypt. Voltaire, the eternal scoffer, was right in stating that ‘the Atlantidae (our fourth Root Race) made their appearance in Egypt. . . . It was in Syria and in Phrygia, as well as Egypt, that they established the worship of the Sun.’ Occult philosophy teaches that the Egyptians were a remnant of the last Aryan Atlantidae” (TG 42).

Atmabodha (Sanskrit) Ātmabodha [from ātman self + bodha wisdom] Wisdom of self; knowledge or wisdom of the hierarch or highest portion of any being. Also a work by Sankaracharya; likewise one of the Upanishads of the Atharva-Veda.

Atmagraha. (P. attagaha; T. bdag 'dzin; C. wozhi; J. gashu; K. ajip 我執). In Sanskrit, "clinging to self" or "conception of self"; the fundamental ignorance that is the ultimate cause of suffering (DUḤKHA) and rebirth (SAMSARA). Although the self does not exist in reality, the mistaken conception that a self exists (SATKAYADṚstI) constitutes the most fundamental form of clinging, which must be eliminated through wisdom (PRAJNA). Two types of attachment to self are mentioned in MAHAYANA literature: the type that is constructed or artificial (S. parakalpita; T. kun btags; C. fenbie wozhi) and that type that is innate (S. sahaja; T. lhan skyes; C. jusheng wozhi). The former is primarily an epistemic error resulting from unsystematic attention (AYONIsOMANASKARA) and exposure to erroneous philosophies and mistaken views (VIPARYASA); it is eradicated at the stage of stream-entry (see SROTAAPANNA) for the sRAVAKA and PRATYEKABUDDHA and at the DARsANAMARGA for the BODHISATTVA. The latter is primarily an affective, habitual, and instinctive clinging, conditioned over many lifetimes in the past, which may continue to be present even after one has abandoned the mistaken conception of a perduring self after achieving stream-entry. This innate form of clinging to self is only gradually attenuated through the successive stages of spiritual fruition, until it is completely extinguished at the stage of arhatship (see ARHAT) or buddhahood. In the MahAyAna philosophical schools, the conception of self is said to be twofold: the conception of the self of persons (pudgalAtmagraha) and the conception of the self of phenomena or factors (dharmAtmagraha). The second is said to be more subtle than the first. The first is said to be abandoned by followers of the HĪNAYANA paths in order to attain the rank of arhat, while both forms must be abandoned by the BODHISATTVA in order to achieve buddhahood. See also ATMAN; PUDGALANAIRATMYA.

Atmanam Atmana Pasya (Sanskrit) Ātmānam ātmanā paśya [from ātman self + the verbal root paś to see] See the self by the self; a favorite phrase used in Vedanta philosophy, especially by Sankaracharya. In its highest interpretation it refers to Avalokitesvara which is “in one sense ‘the divine Self perceived or seen by Self,’ the Atman or seventh principle ridded of its mayavic distinction from its Universal Source — which becomes the object of perception for, and by the individuality centred in Buddhi, the sixth principle, — something that happens only in the highest state of Samadhi. This is applying it to the microcosm” (ML 343).

Aupapaduka(Sanskrit) ::: A compound term meaning "self-produced," "spontaneously generated." It is a term applied inBuddhism to a class of celestial beings called dhyani-buddhas; and because these dhyani-buddhas areconceived of as issuing forth from the bosom of Adi-buddhi or the kosmic mahat without intermediaryagency, are they mystically said to be, as H. P. Blavatsky puts it, "parentless" or "self-existing," i.e., bornwithout any parents or progenitors. They are therefore the originants or root from which the hierarchy ofbuddhas of various grades flows forth in mystical procession or emanation or evolution.There are variants of this word in Sanskrit literature, but they all have the same meaning. The termaupapaduka is actually a key word, opening a doctrine which is extremely difficult to set forth; but thedoctrine itself is inexpressibly sublime. Indeed, not only are there aupapaduka divinities of the solarsystem, but also of every organic entity, because the core of the core of any organic entity is such anaupapaduka divinity. It is, in fact, a very mystical way of stating the doctrine of the "inner god."[NOTE: Later research shows that anupapadaka, as found in Monier-Williams' Sanskrit-EnglishDictionary, is a misreading of aupapaduka. Cf. Franklin Edgerton, Buddhist Hybrid Sanskrit Grammarand Dictionary, Yale University Press, New Haven, 1953, 2:162. -- PUBLISHER]

ava (daiva aishwaryabhava) ::: divine sense of sovereignty.

avadAna. (P. apadAna; T. rtogs par brjod pa; C. apotuona/piyu; J. ahadana or apadana/hiyu; K. ap'adana/piyu 阿波陀那/譬喩). In Sanskrit, "tales" or "narrative"; a term used to denote a type of story found in both Buddhist and non-Buddhist literature. The precise meaning of the word has been the subject of much discussion. In the Indian BrAhmanas and srauta literature, the term denotes either something that is sacrificed or a portion of a sacrifice. The term avadAna was originally thought to mean "something cut off; something selected" and was presumed to derive from the prefix ava- + the Sanskrit root √dA. Feer, who published a French translation of the AVADANAsATAKA in 1891, tentatively translated it as "légende, action héroïque," while noting that the Tibetans, the Chinese, and the Mongols all employed differing translations of the word as well. (The Chinese use a transcription, apotuona, as well as a translation, piyu, meaning "simile." The Tibetan rtogs brjod has been rendered as "judgment" or "moral legend"; literally, it means the presentation or expression of the realizations [of an adept]. The Mongolian equivalent is domok.) Feer's rendering of avadAna is closer to its meaning of "heroic action" in classical Indian works such as the RaghuvaMsa and the KumArasambhava. AvadAnas are listed as the tenth of the twelvefold (DVADAsAnGA) division of the traditional genres of Buddhist literature, as classified by compositional style and content. The total corpus of the genre is quite extensive, ranging from individual avadAnas embedded in VINAYA texts, or separate sutras in the SuTRAPItAKA, to avadAnas that circulated either individually or in avadAna collections. These stories typically illustrate the results of both good and bad KARMAN, i.e., past events that led to present circumstances; in certain cases, however, they also depict present events that lead to a prediction (VYAKARAnA) of high spiritual attainment in the future. AvadAnas are closely related to JATAKAs, or birth stories of the Buddha; indeed, some scholars have considered jAtakas to be a subset of the avadAna genre, and some jAtaka tales are also included in the AVADANAsATAKA, an early avadAna collection. AvadAnas typically exhibit a three-part narrative structure, with a story of the present, followed by a story of past action (karman), which is then connected by identifying the past actor as a prior incarnation of the main character in the narrative present. In contrast to the jAtakas, however, the main character in an avadAna is generally not the Buddha (an exception is Ksemendra's eleventh-century BodhisattvAvadAnakalpalatA) but rather someone who is or becomes his follower. Moreover, some avadAnas are related by narrators other than the Buddha, such as those of the AsOKAVADANA, which are narrated by UPAGUPTA. Although the avadAna genre was once dismissed as "edifying stories" for the masses, the frequent references to monks as listeners and the directives to monks on how to practice that are embedded in these tales make it clear that the primary audience was monastics. Some of the notations appended to the stories in sura's [alt. Aryasura; c. second century CE] JATAKAMALA suggest that such stories were also used secondarily for lay audiences. On the Indian mainland, both mainstream and MAHAYANA monks compiled avadAna collections. Some of the avadAnas from northwestern India have been traced from kernel stories in the MuLASARVASTIVADA VINAYA via other mainstream Buddhist versions. In his French translation of the AvadAnasataka, Feer documented a number of tales from earlier mainstream collections, such as the AvadAnasataka, which were reworked and expanded in later MahAyAna collections, such as the RatnAvadAnamAlA and the KalpadrumAvadAnamAlA, which attests to the durability and popularity of the genre. Generally speaking, the earlier mainstream avadAnas were prose works, while the later MahAyAna collections were composed largely in verse.

avaivartika. (T. phyir mi ldog; C. butuizhuan; J. futaiten; K. pult'oejon 不退轉). In Sanskrit, "nonretrogression" or "irreversible"; a term used to describe a stage on the path (MARGA) at which further progress is assured, with no further possibility of retrogressing to a previous stage. For the BODHISATTVA, different texts posit this crucial transition as occurring at various points along the path, such as on the path of preparation (PRAYOGAMARGA), where there is then no danger of the bodhisattva turning back to seek instead to become an ARHAT; the first BHuMI; or the eighth bhumi, when the bodhisattva is then certain to continue forward to complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI). There are many variant forms in Sanskrit (e.g., avaivarya, avinivartya, avinivartanīya, and anivartiya), of which avaivartika is among the most common. The state of nonretrogression is also termed the avaivartyabhumi. Nonretrogression is also listed in the MAHAVASTU as the highest of four stages of practice (CARYA). In the PURE LAND schools, taking rebirth (WANGSHENG) in AMITABHA's PURE LAND of SUKHAVATĪ is said to constitute the stage of nonretrogression.

Avalokitesvara. (T. Spyan ras gzigs; C. Guanshiyin/Guanyin; J. Kanzeon/Kannon; K. Kwanseŭm/Kwanŭm 觀世音/觀音). In Sanskrit, "Lord who Looks Down [in Empathy]"; the BODHISATTVA of compassion, the most widely worshipped of the MAHAYANA bodhisattvas and one of the earliest to appear in Buddhist literature. According to legend, Avalokitesvara was produced from a beam of light that radiated from the forehead of AMITABHA while that buddha was deep in meditation. For this reason, Buddhist iconography often depicts AmitAbha as embedded in Avalokitesvara's crown. His name dates back to the beginning of the Common Era, when he replaced the Vedic god BRAHMA as the attendant to sAKYAMUNI Buddha, inheriting in turn BrahmA's attribute of the lotus (PADMA). Images of Avalokitesvara as PADMAPAnI LOKEsVARA ("Lord with a Lotus in his Hand"), an early name, are numerous. Avalokitesvara is the interlocutor or main figure in numerous important MahAyAna sutras, including the PRAJNAPARAMITAHṚDAYASuTRA ("Heart Sutra"). His cult was introduced to China in the first century CE, where his name was translated as Guanshiyin ("Perceiver of the Sounds of the World") or GUANYIN ("Perceiver of Sounds"); his cult entered Korea and Japan with the advent of Buddhism in those countries. Avalokitesvara was once worshipped widely in Southeast Asia as well, beginning at the end of the first millennium CE. Although the MahAyAna tradition eventually faded from the region, images of Avalokitesvara remain. Avalokitesvara is also the patron deity of Tibet, where he is said to have taken the form of a monkey and mated with TARA in the form of a local demoness to produce the Tibetan race. Tibetan political and religious leaders have been identified as incarnations of him, such as the seventh-century king SRONG BTSAN SGAM PO (although that attribution was most likely a later addition to the king's legacy) and, notably, the DALAI LAMAs. The PO TA LA Palace, the residence of the Dalai Lamas, in the Tibetan capital of LHA SA is named for Avalokitesvara's abode on Mount POTALAKA in India. In China, Avalokitesvara as Guanyin underwent a transformation in gender into a popular female bodhisattva, although the male iconographic form also persists throughout East Asia. PUTUOSHAN, located off the east coast of China south of Shanghai, is said to be Potalaka. Avalokitesvara is generally depicted in the full raiments of a bodhisattva, often with an image of AmitAbha in his crown. He appears in numerous forms, among them the two-armed PadmapAni who stands and holds a lotus flower; the four-armed seated Avalokitesvara, known either as Caturbhuja Avalokitesvara [CaturbhujAvalokitesvara] or CintAmani Avalokitesvara [CintAmanyavalokitesvara], who holds the wish-fulfilling jewel (CINTAMAnI) with his central hands in ANJALIMUDRA, and a lotus and crystal rosary in his left and right hands, respectively; the eleven-armed, eleven-faced EKADAsAMUKHA; and the thousand-armed and thousand-headed SAHASRABHUJASAHASRANETRAVALOKITEsVARA (q.v. MAHAKARUnIKA). Tradition holds that his head split into multiple skulls when he beheld the suffering of the world. Numerous other forms also exist in which the god has three or more heads, and any number of arms. In his wrathful form as AstabhayatrAnAvalokitesvara (T. Spyan ras gzigs 'jigs pa brgyad skyob), "Avalokitesvara who Protects against the Eight Fears," the bodhisattva stands in ARDHAPARYAnKA ("half cross-legged posture") and has one face and eight hands, each of which holds a symbol of one of the eight fears. This name is also given to eight separate forms of Avalokitesvara that are each dedicated to protecting from one of the eight fears, namely: AgnibhayatrAnAvalokitesvara ("Avalokitesvara Who Protects from Fear of Fire") and so on, replacing fire with Jala (water), SiMha (lion), Hasti (elephant), Danda (cudgel), NAga (snake), dAkinī (witch) [alt. PisAcī]; and Cora (thief). In addition to his common iconographic characteristic, the lotus flower, Avalokitesvara also frequently holds, among other accoutrements, a jeweled rosary (JAPAMALA) given to him by Aksamati (as related in chapter twenty-five of the SADDHARMAPUndARĪKASuTRA), or a vase. In East Asia, Avalokitesvara often appears in a triad: the buddha AmitAbha in the center, flanked to his left and right by his two bodhisattva attendants, Avalokitesvara and MAHASTHAMAPRAPTA, respectively. In Tibet, Avalokitesvara is part of a popular triad with VAJRAPAnI and MANJUsRĪ. As one of the AstAMAHOPAPUTRA, Avalokitesvara also appears with the other bodhisattvas in group representation. The tantric deity AMOGHAPAsA is also a form of Avalokitesvara. The famous mantra of Avalokitesvara, OM MAnI PADME HuM, is widely recited in the MahAyAna traditions and nearly universally in Tibetan Buddhism. In addition to the twenty-fifth chapter of the Saddharmapundarīkasutra, the KARAndAVYuHA is also devoted to him. See also BAIYI GUANYIN; GUANYIN; MIAOSHAN; MAnI BKA' 'BUM.

Avarana. (T. sgrib pa; C. zhang; J. sho; K. chang 障). In Sanskrit and PAli, "obstruction," "obstacle," or "hindrance." In MAHAYANA literature, two types of Avarana are commonly described: "obstructions that are the afflictions," or "afflictive obstructions" (KLEsAVARAnA), and cognitive or noetic obstructions, viz., "obstructions to omniscience" (JNEYAVARAnA). sRAVAKAs and PRATYEKABUDDHAs can be freed from the afflictive obstructions, but only BODHISATTVAs are able to free themselves from the cognitive obstructions. In the YOGACARA system, the cognitive obstructions result from fundamental misapprehensions about the nature of reality. Because of the attachment that derives from the reification of what are actually imaginary external phenomena, conceptualization and discrimination arise in the mind, which in turn lead to pride, ignorance, and wrong views. Based on the mistakes in understanding generated by these cognitive obstructions, the individual engages in defiled actions motivated by anger, envy, etc., which constitute the afflictive obstructions. The afflictive obstructions may be removed by followers of the srAvaka, pratyekabuddha, and beginning bodhisattva paths by applying various antidotes or counteragents (PRATIPAKsA) to the afflictions or defilements (KLEsA); overcoming these types of obstructions will lead to freedom from further rebirth. The cognitive obstructions, however, can only be overcome by advanced bodhisattvas who seek instead to achieve buddhahood, by perfecting their understanding of emptiness (suNYATA) and compassion (KARUnA) and amassing a great store of merit (PUnYA) by engaging in the bodhisattva deeds (CARYA). Buddhas, therefore, are the only class of beings who have overcome both types of obstructions and thus are able simultaneously to cognize all objects of knowledge in the universe. The jNeyAvarana are therefore sometimes translated as "obstructions to omniscience." In the elaboration of the obstructions in the YogAcAra text CHENG WEISHI LUN (*VijNaptimAtratAsiddhi), there are ten types of Avarana that are specifically said to obstruct the ten types of suchness (TATHATA) correlated with the ten stages of the bodhisattva path (DAsABHuMI): (1) the obstruction of the common illusions of the unenlightened (pṛthagjanatvAvarana; C. yishengxing zhang); (2) the obstruction of deluded conduct (mithyApratipattyAvarana; C. xiexing zhang); (3) the obstruction of dullness (dhandhatvAvarana; C. andun zhang); (4) the obstruction of the manifestation of subtle afflictions (suksmaklesasamudAcArAvarana; C. xihuo xianxing zhang); (5) the obstruction of the lesser HĪNAYANA ideal of PARINIRVAnA (hīnayAnaparinirvAnAvarana; C. xiasheng niepan zhang); (6) the obstruction of the manifestation of coarse characteristics (sthulanimittasamudAcArAvarana; C. cuxiang xianxing zhang); (7) the obstruction of the manifestation of subtle characteristics (suksmanimittasamudAcArAvarana; C. xixiang xianxing zhang); (8) the obstruction of the continuance of activity even in the immaterial realm that is free from characteristics (nirnimittAbhisaMskArAvarana; C. wuxiang jiaxing zhang); (9) the obstruction of not desiring to act to bring salvation to others (parahitacaryAkAmanAvarana; C. buyuxing zhang); and (10) the obstruction of not yet acquiring mastery over all things (dharmesuvasitApratilambhAvarana; fa weizizai zhang). These ten obstructions are overcome by practicing, respectively: (1) the perfection of giving (DANAPARAMITA); (2) the perfection of morality (sĪLAPARAMITA); (3) the perfection of forbearance (KsANTIPARAMITA); (4) the perfection of energetic effort (VĪRYAPARAMITA); (5) the perfection of meditative absorption (DHYANAPARAMITA); (6) the perfection of wisdom (PRAJNAPARAMITA); (7) the perfection of expedient means (UPAYAPARAMITA); (8) the perfection of the vow (to attain enlightenment) (PRAnIDHANAPARAMITA); (9) the perfection of powers (BALAPARAMITA); and (10) the perfection of omniscience (jNAnapAramitA). See also KARMAVARAnA; NĪVARAnA.

avasamr.ddhi ::: richness of feeling; an element of Mahalaks.mi bhava. bh bhava-saundarya

ava-saundarya (bhava-saundarya; bhava saundarya) ::: beauty in the state of mind and feeling; inner beauty.

a-vasita (aishwarya-ishita-vashita) ::: a combination of the three siddhis of power. aisvarya-isit aisvarya-isita-vyapti

AvataMsakasutra. (T. Mdo phal po che; C. Huayan jing; J. Kegongyo; K. Hwaom kyong 華嚴經). In Sanskrit, "Garland Scripture"; also known as the BUDDHAVATAMSAKASuTRA ("Scripture of the Garland of Buddhas"), or *BuddhAvataMsakanAmamahAvaipulyasutra, the Sanskrit reconstruction of the title of the Chinese translation Dafangguang fo huayan jing, which is usually abbreviated in Chinese simply as the HUAYAN JING ("Flower Garland Scripture"). The sutra is one of the most influential Buddhist scriptures in East Asia and the foundational text of the indigenous East Asian HUAYAN ZONG. The first major edition of the AvataMsakasutra was said to have been brought from KHOTAN and was translated into Chinese by BUDDHABHADRA in 421; this recension consisted of sixty rolls and thirty-four chapters. A second, longer recension, in eighty rolls and thirty-nine chapters, was translated into Chinese by sIKsANANDA in 699; this is sometimes referred to within the Huayan tradition as the "New [translation of the] AvataMsakasutra" (Xin Huayan jing). A Tibetan translation similar to the eighty-roll recension also exists. The AvataMsakasutra is traditionally classified as a VAIPULYASuTRA; it is an encyclopedic work that brings together a number of heterogeneous texts, such as the GAndAVYuHA and DAsABHuMIKASuTRA, which circulated independently before being compiled together in this scripture. No Sanskrit recension of the AvataMsakasutra has been discovered; even the title is not known from Sanskrit sources, but is a reconstruction of the Chinese. (Recent research in fact suggests that the correct Sanskrit title might actually be BuddhAvataMsakasutra, or "Scripture of the Garland of Buddhas," rather than AvataMsakasutra.) There are, however, extant Sanskrit recensions of two of its major constituents, the Dasabhumikasutra and Gandavyuha. Given the dearth of evidence of a Sanskrit recension of the complete AvataMsakasutra, and since the scripture was first introduced to China from Khotan, some scholars have argued that the scripture may actually be of Central Asian provenance (or at very least was heavily revised in Central Asia). There also exists in Chinese translation a forty-roll recension of the AvataMsakasutra, translated by PRAJNA in 798, which roughly corresponds to the Gandavyuha, otherwise known in Chinese as the Ru fajie pin or "Chapter on the Entry into the DHARMADHATU." Little attempt is made to synthesize these disparate materials into an overarching narrative, but there is a tenuous organizational schema involving a series of different "assemblies" to which the different discourses are addressed. The Chinese tradition presumed that the AvataMsakasutra was the first sermon of the Buddha (see HUAYAN ZHAO), and the sutra's first assembly takes place at the BODHI TREE two weeks after he had attained enlightenment while he was still immersed in the samAdhi of oceanic reflection (SAGARAMUDRASAMADHI). The AvataMsaka is therefore believed to provide a comprehensive and definitive description of the Buddha's enlightenment experience from within this profound state of samAdhi. The older sixty-roll recension includes a total of eight assemblies held at seven different locations: three in the human realm and the rest in the heavens. The later eighty-roll recension, however, includes a total of nine assemblies at seven locations, a discrepancy that led to much ink in Huayan exegesis. In terms of its content, the sutra offers exuberant descriptions of myriads of world systems populated by buddhas and bodhisattvas, along with elaborate imagery focusing especially on radiant light and boundless space. The scripture is also the inspiration for the famous metaphor of INDRAJALA (Indra's Net), a canopy made of transparent jewels in which each jewel is reflected in all the others, suggesting the multivalent levels of interaction between all phenomena in the universe. The text focuses on the unitary and all-pervasive nature of enlightenment, which belongs to the realm of the Buddha of Pervasive Light, VAIROCANA, the central buddha in the AvataMsaka, who embodies the DHARMAKAYA. The sutra emphasizes the knowledge and enlightenment of the buddhas as being something that is present in all sentient beings (see TATHAGATAGARBHA and BUDDHADHATU), just as the entire universe, or trichiliocosm (S. TRISAHASRAMAHASAHASRALOKADHATU) is contained in a minute mote of dust. This notion of interpenetration or interfusion (YUANRONG) is stressed in the thirty-second chapter of Buddhabhadra's translation, whose title bears the influential term "nature origination" (XINGQI). The sutra, especially in FAZANG's authoritative exegesis, is presumed to set forth a distinctive presentation of dependent origination (PRATĪTYASAMUTPADA) in terms of the dependence of the whole on its parts, stressing the unity of the universe and its emptiness (suNYATA) of inherent nature; dependent origination here emerges as a profound ecological vision in which the existence of any one thing is completely dependent on the existence of all other things and all things on any one thing. Various chapters of the sutra were also interpreted as providing the locus classicus for the exhaustive fifty-two stage MahAyAna path (MARGA) to buddhahood, which included the ten faiths (only implied in the scripture), the ten abodes, ten practices, ten dedications, and ten stages (DAsABHuMI), plus the two stages of awakening itself: virtual enlightenment (dengjue) and sublime enlightenment (miaojue). This soteriological process was then illustrated through the peregrinations of the lad SUDHANA to visit his religious mentors, each of whom is identified with one of these specific stages; Sudhana's lengthy pilgrimage is described in great detail in the massive final chapter (a third of the entire scripture), the Gandavyuha, titled in the AvataMsakasutra the "Entry into the DharmadhAtu" chapter (Ru fajie pin). The evocative and widely quoted statement in the "Brahmacarya" chapter that "at the time of the initial arousal of the aspiration for enlightenment (BODHICITTOTPADA), complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI) is already achieved" was also influential in the development of the East Asian notion of sudden enlightenment (DUNWU), since it implied that awakening could be achieved in an instant of sincere aspiration, without requiring three infinite eons (ASAMKHYEYAKALPA) of religious training. Chinese exegetes who promoted this sutra reserved the highest place for it in their scriptural taxonomies (see JIAOXIANG PANSHI) and designated it the "perfect" or "consummate" teaching (YUANJIAO) of Buddhism. Many commentaries on and exegeses of the sutra are extant, among which the most influential are those written by FAZANG, ZHIYAN, CHENGGUAN, LI TONGXUAN, GUIFENG ZONGMI, WoNHYO, ŬISANG, and MYoE KoBEN.

Avesta (Avest, Pers) Apstak, Avestak (Pahlavi) Law or the basic foundation, the sacred scriptures of the Mazdeans. The language of the ancient Aryans was the language of the Vedic hymns and also of the Gathic chants of Zoroaster, these being so close that a mere phonetic change often suffices to translate a passage from one into the other. Because of this connection “the Mazdean Scriptures of the Zend-Avesta, the Vendidad and others correct and expose the later cunning shuffling of the gods in the Hindu Pantheon, and restore through Ahura the Asuras to their legitimate place in theogony” (SD 2:60-1). Zend, on the other hand, traditionally designates the Pahlavi commentary on the Avesta. The Yasnas are the principal writings of the Zoroastrians; and in their oldest portion, the Gathas, the original philosophy of Mazdeism is expressed in a spirited poetic language. The Vispered (Pahlavi) or Visperataro (Avestan) [from vispe all + ratavo warriors, spiritual teachers] is an appendix to the later Yasnas which deals with the ritualistic aspects of the Mazdean faith.

avīci. (T. mnar med; C. abi diyu/wujian diyu; J. abijigoku/mukenjigoku; K. abi chiok/mugan chiok 阿鼻地獄/無間地獄). In Sanskrit and PAli, "interminable," "relentless," "incessant"; referring to the deepest, largest, and most tortuous of the eight great, or eight hot, hells (see NARAKA). (The Chinese use either a transcription corresponding to the first two syllables of the Sanskrit avīci or else the translation "interminable," combined with their own cultural translation of "hell" as a "subterranean prison.") This hell is said to be located twenty thousand YOJANAs below the continent of JAMBUDVĪPA and is the destination of beings whose "wholesome faculties are eradicated" (SAMUCCHINNAKUsALAMuLA) or who have committed the most heinous of acts, which, after death, result in immediate rebirth in the avīcı hell: patricide, matricide, killing an ARHAT, wounding a buddha, and causing schism in the SAMGHA (see ANANTARYAKARMAN). Because beings reborn in this hell are being constantly burned alive in hot flames, with no respite in their torture, the agony they experience is said to be "Interminable." (Editors' note: According to one esoteric lineage, there is a special level of the avīci hell reserved especially for compilers of dictionaries, where, no matter how many terms the authors have defined, an interminable list remains.) Another seven levels of the hot hells are either situated above, or in other interpretations, at the same level as avīci. The ABHIDHARMAKOsABHAsYA lists a corresponding series of bitterly cold hells beginning with the arbuda hell. Avīci and its seven companion hells each have sixteen (four in each direction) neighboring hells (PRATYEKANARAKA) or subhells (utsada), where supplementary tortures are meted out to the unfortunate inhabitants, such as plains of ash that burn their feet; swamps of excrement and corpses in which maggots eat their flesh; roads and forests of razor blades that slice off their flesh; and rivers of boiling water in which they are plunged. Like all levels of hell, however, avīci is ultimately impermanent and, once the previous unwholesome actions of the inhabitant are expiated after many eons, that being will be reborn elsewhere according to his KARMAN.

avidyA. (P. avijjA; T. ma rig pa; C. wuming; J. mumyo; K. mumyong 無明). In Sanskrit, "ignorance"; the root cause of suffering (DUḤKHA) and one of the key terms in Buddhism. Ignorance occurs in many contexts in Buddhist doctrine. For example, ignorance is the first link in the twelvefold chain of dependent origination (PRATĪTYASAMUTPADA) that sustains the cycle of birth and death (SAMSARA); it is the condition that creates the predispositions (SAMSKARA) that lead to rebirth and thus inevitably to old age and death. Ignorance is also listed as one of the root afflictions (S. MuLAKLEsA) and the ten "fetters" (SAMYOJANA) that keep beings bound to saMsAra. AvidyA is closely synonymous with "delusion" (MOHA), one of the three unwholesome roots (AKUsALAMuLA). When they are distinguished, moha may be more of a generic foolishness and benightedness, whereas avidyA is instead an obstinate misunderstanding about the nature of the person and the world. According to ASAnGA's ABHIDHARMASAMUCCAYA, for example, moha is the factor of nescience, while avidyA is the active misconstruction of the nature of reality; he uses the analogy of twilight (= moha) falling on a coiled rope (= reality), which someone in the darkness wrongly conceives to be a snake (= avidyA). Due to the pervasive influence of ignorance, the deluded sentient being (PṚTHAGJANA) sees what is not self as self, what is impermanent as permanent, what is impure as pure, and what is painful as pleasurable (see VIPARYASA); and due to this confusion, one is subject to persistent suffering (duḥkha) and continued rebirth. The inveterate propensity toward ignorance is first arrested in the experience of stream-entry (see SROTAAPANNA), which eliminates the three cognitive fetters of belief in a perduring self (SATKAYADṚstI), attachment to rules and rituals (S. sĪLAVRATAPARAMARsA), and skeptical doubt (S. VICIKITSA). AvidyA is gradually alleviated at the stages of once-returners (SAKṚDAGAMIN) and nonreturners (ANAGAMIN), and permanently eliminated at the stage of arhatship (see ARHAT), the fourth and highest degree of sanctity in mainstream Buddhism (see ARYAPUDGALA).

avikarya ::: immutable. [Gita 2.25]

a-vyapti (aishwarya-ishita-vyapti) ::: the combination of aisvarya, isita and (communicative) vyapti.

avyavaharya ::: incommunicable, without relations. ::: avyavaharyam [nominative, neuter]

ayu-Aryaman bhava ::: the self-manifestation of the deva as Agni2, Vayu2 and Aryaman, forming part of devabhava.

ayu-Aryaman ::: the three forceful gods Agni2, Vayu2 and Aryaman unified to form one deity.Agni-V Agni-Vayu-Aryaman

Bactria. The name of a region of Central Asia, located between the Hindu Kush range and the Amu Darya River (now lying in Afghanistan, Uzbekistan, and Tajikistan), which was an active center of Buddhism in the centuries immediately preceding and following the onset of the Common Era. A Greco-Bactrian kingdom was established by Diodotus I around 250 BCE. The Greek rulers received Buddhist emissaries from AŜOKA and the MAHAVAMSA describes the monk MahAdharmaraksita as ordaining Greeks as monks. Buddhism would flourish under later Greek kings, most notably Menander, the putative interlocutor of the MILINDAPANHA. Buddhist texts written in cursive Greek have been discovered in Afghanistan. Clement of Alexandria seems to mention Buddhists among the Bactrians during the second century CE, when, in describing the gymnosophists, he writes, "Some of the Indians obey the precepts of Boutta; whom, on account of his extraordinary sanctity, they have raised to divine honors." The SARVASTIVADA school of mainstream Buddhism, especially its VAIBHAsIKA strand, seems to have been active in the region.

Bai lun. [alt. Bo lun]. (J. Hyakuron; K. Paek non 百論). In Chinese, "The Hundred Treatise," a philosophical work attributed to the MADHYAMAKA master ARYADEVA, and counted as one of the "three treatises" of the SANLUN ZONG of Chinese Buddhism. See *sATAsASTRA.

bala. (T. stobs; C. li; J. riki; K. yok 力). In Sanskrit and PAli, "power" or "strength"; used in a variety of lists, including the five powers (the eighteenth to twenty-second of the BODHIPAKsIKADHARMAs, or "thirty-seven factors pertaining to awakening"), the ten powers of a TATHAGATA, the ten powers of a BODHISATTVA, and the ninth of the ten perfections (PARAMITA). The five powers are the same as the five spiritual faculties (INDRIYA)-faith (sRADDHA), perseverance (VĪRYA), mindfulness (SMṚTI), concentration (SAMADHI), and wisdom (PRAJNA)-but now fully developed at the LAUKIKAGRADHARMA stage of the path of preparation (PRAYOGAMARGA), just prior to the path of vision (DARsANAMARGA). A tathAgata's ten powers are given in both PAli and Sanskrit sources as the power of the knowledge (jNAnabala) of: (1) what can be and cannot be (sthAnAsthAna), (2) karmic results (karmavipAka), (3) the various dispositions of different beings (nAnAdhimukti), (4) how the world has many and different elements (nAnAdhAtu), (5) the higher (or different) faculties people possess (indriyaparApara), (6) the ways that lead to all destinations (sarvatragAminīpratipad), (7) the defilement and purification of all meditative absorptions (DHYANA), liberations (VIMOKsA), samAdhis, and trances (SAMAPATTI) (sarvadhyAnavimoksasamAdhisamApatti-saMklesavyavadAnavyavasthAna), (8) recollecting previous births (PuRVANIVASANUSMṚTI), (9) decease and birth (cyutyupapatti), and (10) the extinction of the contaminants (ASRAVAKsAYA). Another list gives the Buddha's ten powers as the power of aspiration (Asaya), resolution (ADHYAsAYA), habit (abhyAsa), practice (PRATIPATTI), wisdom (prajNA), vow (PRAnIDHANA), vehicle (YANA), way of life (caryA), thaumaturgy (vikurvana), the power derived from his bodhisattva career, and the power to turn the wheel of dharma (DHARMACAKRAPRAVARTANA). When the MahAyAna six perfections (PARAMITA) are expanded and linked to the ten bodhisattva stages (DAsABHuMI), four perfections are added: the perfections of skillful means (UPAYA), vow, power, and knowledge (JNANA). Thus the perfection of power (BALAPARAMITA) is linked with the ninth bodhisattva stage (BHuMI). When the ten powers are listed as a bodhisattva's perfection of power, they are sometimes explained to be the powers of a tathAgata before they have reached full strength.

Aryabhata (Sanskrit) Āryabhaṭa An ancient Hindu writer on algebra and astronomy, born in Kusuma-Pura (modern Patma). His most famous astrological work is the Arya-Siddhanta. “The earliest Hindu algebraic and astronomer with the exception of Asura-Maya” (TG 32).

Aryabodhisattva. (T. byang chub sems dpa' 'phags pa). In Sanskrit, superior bodhisattva, a bodhisattva who has achieved either the path of vision (DARsANAMARGA) or the path of cultivation (BHAVANAMARGA).

Aryachatta. See ARYABHATTA

Arya-Dasa (Sanskrit) Ārya-Dāsa [from ārya noble + dāsa man of knowledge, barbarian, slave, servitor] A great sage and arhat of the Mahasamghika school (cf TG 32).

Aryadeva. (T. 'Phags pa lha; C. Tipo; J. Daiba; K. Cheba 提婆). While traditional sources are often ambiguous, scholars have identified two Aryadevas. The first Aryadeva (c. 170-270 CE) was an important Indian philosopher, proponent of MADHYAMAKA philosophy, and a direct disciple of the Madhyamaka master NAGARJUNA. According to traditional accounts, he was born to a royal family in Sri Lanka. Renouncing the throne at the time of his maturity, he instead sought monastic ordination and met NAgArjuna at PAtALIPUTRA. After his teacher's death, Aryadeva became active at the monastic university of NALANDA, where he is said to have debated and defeated numerous brahmanic adherents, eventually converting them to Buddhism. He is the author of the influential work CATUḤsATAKA ("The Four Hundred"). He is also said to be the author of the *sATAsASTRA (C. BAI LUN), or "The Hundred Treatise," counted as one of the "three treatises" of the SAN LUN ZONG of Chinese Buddhism, together with the Zhong lun ("Middle Treatise," i.e., MuLAMADHYAMAKAKARIKA) and SHI'ERMEN LUN ("Twelve [Chapter] Treatise"), both attributed to NAgArjuna. The *satasAstra is not extant in Sanskrit or Tibetan, but is preserved only in Chinese. ¶ The second Aryadeva [alt. AryadevapAda; d.u.] trained in yogic practices under the tantric master NAgArjuna at NAlandA. In the Tibetan tradition, this Aryadeva is remembered for his great tantric accomplishments, and is counted among the eighty-four MAHASIDDHAs under the name Karnari or Kanheri. His important tantric works include the CaryAmelapakapradīpa ("Lamp that Integrates the Practices") and Cittavisuddhiprakarana [alt. CittAvaranavisuddhiprakarana] ("Explanation of Mental Purity").

Aryaman-Bhaga ::: the combination of Aryaman and Bhaga, "the Aspirer" and "the Enjoyer", in which the power of Aryaman is "the effective term of the self-discovering and self-seizing movement by which Being and Consciousness realise themselves as Bliss".

Aryaman (Sanskrit) Aryaman The chief of the pitris or manes, one of the principle adityas (solar divinities) commonly invoked in conjunction with Varuna and Mitra. The Milky Way is called Aryamanah panthah (Aryaman’s path); and Aryaman is said to preside over one of the lunar mansions (nakshatra uttaraphalguni). As a masculine noun, bosom friend, companion.

Aryaman ::: "the Aspirer", a Vedic god, one of the Four who represent the "working of the Truth in the human mind and temperament"; he is "the deity of the human journey" who "sums up in himself the whole aspiration and movement of man in a continual self-enlargement and . self-transcendence to his divine perfection", bringing to this movement a "mighty strength and perfectly-guided happy inner upsurging".

Aryaman ::: [Ved.]: the Aspirer; the aspiring power and action of the Truth; the Force of sacrifice, aspiration, battle, journey towards perfection and light and celestial bliss by which the path is created, travelled, pursued beyond all resistance and obscuration to its luminous and happy goal. [Later]: the chief of the Fathers [pitrs]. ::: Aryama [nominative]

AryamArga. (P. ariyamagga; T. 'phags lam; C. shengdao; J. shodo; K. songdo 聖道). In Sanskrit, "noble path"; the path of vision (DARsANAMARGA), of cultivation (BHAVANAMARGA), and of the adept who has nothing more to learn (AsAIKsAMARGA), in either the mainstream or MAHAYANA traditions. On these three paths, the practitioner becomes a noble person (ARYA) as a result of a direct perception of the truth. The paths of the stream-enterer (SROTAAPANNA), once-returner (SAKṚDAGAMIN), and nonreturner (ANAGAMIN) would all be classified as noble paths. See also ARYAstAnGAMARGA.

AryamArgaphala. (P. ariyamaggaphala; T. 'phags lam gyi 'bras bu; C. shengdaoguo; J. shodoka; K. songdo kwa 聖道果). In Sanskrit, "noble path and fruit"; the four supramundane (LOKOTTARA) paths (MARGA) and the four supramundane fruitions (PHALA) that mark the attainment of sanctity (ARYA). Attainment of the path refers to the first moment of entering into or becoming a candidate (pratipannaka) for any of the four stages of sanctity; viz., stream-enterer (SROTAAPANNA), once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and worthy one (ARHAT). During this initial moment of path attainment, the mind takes the nirvAna element (NIRVAnADHATU) as its object. Path attainment is brought about by insight (VIPAsYANA) into the three universal marks (TRILAKsAnA) of existence that characterize all phenomena: impermanence (ANITYA), suffering (DUḤKHA), and nonself (ANATMAN). Attainment of the fruit refers to the moments of consciousness that immediately follow attainment of the path. Attainment of any of the four paths occurs only once, while attainment of the fruit can be repeated indefinitely during a lifetime, depending on the circumstances. It is said that, by virtue of attaining the path, one "becomes" free in stages of the ten fetters (SAMYOJANA) that bind one to the cycle of rebirth, and, by virtue of attaining the fruit, one "is" free from the fetters. The ten fetters that are put aside in stages are (1) belief in the existence of a self (ATMAN) in relation to the body (SATKAYADṚstI; P. sakkAyaditthi); (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA; P. sīlabbataparAmAsa) as a means of salvation; (3) doubt about the efficacy of the path (VICIKITSA; P. vicikicchA); (4) sensual craving (KAMACCHANDA); (5) malice (VYAPADA); (6) craving for existence as a divinity in the realm of subtle materiality (RuPARAGA); (7) craving for existence as a divinity in the immaterial realm (ARuPYARAGA; P. aruparAga); (8) pride (MANA); (9) restlessness (AUDDHATYA; P. uddhacca); and (10) ignorance (AVIDYA; P. avijjA). See also sRAMAnYAPHALA.

Aryan ::: A 19th-century linguistics term used to describe the Indo-European languages. The term was subsequently perverted to refer to the people who spoke those languages, which the Nazis deemed superior to those people who spoke Semitic languages. Thus, Aryan came to describe people of "proven" non-Jewish and purely Teutonic "racial" background.

Aryan Doctrine Used by Subba Row to designate the foundation doctrine from which were derived the Sankhya and Yoga philosophies, and other ancient Hindu systems of thought (Theosophist 3:93).

Aryanization ::: The expropriation of Jewish businesses, enterprises and property, by German authorities and their transfer to “aryan” ownership or control.

Aryan ::: see arya

Aryans. See ARYA

Aryan: The fifth root race (q.v.) in esoteric philosophy.

Arya. (P. ariya; T. 'phags pa; C. sheng; J. sho; K. song 聖). In Sanskrit, "noble" or "superior." A term appropriated by the Buddhists from earlier Indian culture to refer to its saints and used technically to denote a person who has directly perceived reality and has become a "noble one." In the fourfold path structure of the mainstream schools, an Arya is a person who has achieved at least the first level of sanctity, that of stream-enterer (SROTAAPANNA), or above. In the fivefold path system, an Arya is one who has achieved at least the path of vision (DARsANAMARGA), or above. The SARVASTIVADA (e.g., ABHIDHARMAKOsABHAsYA) and THERAVADA (e.g., VISUDDHIMAGGA) schools of mainstream Buddhism both recognize seven types of noble ones (Arya, P. ariya). In e.g., the VISUDDHIMAGGA, these are listed in order of their intellectual superiority as (1) follower of faith (P. saddhAnusAri; S. sRADDHANUSARIN); (2) follower of the dharma (P. dhammAnusAri; S. DHARMANUSARIN); (3) one who is freed by faith (P. saddhAvimutta; S. sRADDHAVIMUKTA); (4) one who has formed right view (P. ditthippatta; S. DṚstIPRAPTA), by developing both faith and knowledge; (5) one who has bodily testimony (P. kAyasakkhi; S. KAYASAKsIN), viz., through the temporary suspension of mentality in the equipoise of cessation (NIRODHASAMAPATTI); (6) one who is freed by wisdom (P. paNNAvimutta; S. PRAJNAVIMUKTA), by freeing oneself through analysis; and (7) one who is freed both ways (P. ubhatobhAgavimutta; S. UBHAYATOBHAGAVIMUKTA), by freeing oneself through both meditative absorption (P. jhAna; S. DHYANA) and wisdom (P. paNNA; S. PRAJNA). In the AbhidharmakosabhAsya, the seven types of Arya beings are presented in a slightly different manner, together with the list of eight noble persons (ARYAPUDGALA) based on candidates for (pratipannika) and those who have reached the result of (phalastha) stream-enterer (srotaApanna), once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and ARHAT; these are again further expanded into a list of twenty members of the Arya VIMsATIPRABHEDASAMGHA and in MahAyAna explanations into forty-eight or more ARYABODHISATTVAs. The Chinese character sheng, used to render this term in East Asia, has a long indigenous history and several local meanings; see, for example, the Japanese vernacular equivalent HIJIRI. It is also the name of one of two Indian esoteric GUHYASAMAJATANTRA traditions, receiving its name from Arya NAgArjuna, the author of the PANCAKRAMA.

Aryapudgala. (P. ariyapuggala; T. 'phags pa'i gang zag; C. xiansheng; J. kenjo; K. hyonsong 賢聖). In Sanskrit, "noble person"; an epithet given to enlightened beings, i.e., those who have reached at least the path of vision (DARsANAMARGA). There is a well-known list of four types of noble persons, from stream-enterer (SROTAAPANNA) to once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and worthy one (ARHAT). This list is then subdivided into eight types or grades of noble persons according to their respective attainment of the paths and fruits of the noble path (ARYAMARGAPHALA). These are (1) the person who has entered the path of stream-enterer (SROTAAPANNAPHALAPRATIPANNAKA); (2) the person who abides in the fruit of stream-enterer (SROTAAPANNAPHALASTHA); (3) the person who has entered the path of once-returner (SAKṚDAGAMIPHALAPRATIPANNAKA); (4) the person who abides in the fruit of once-returner (SAKṚDAGAMIPHALASTHA); (5) the person who has entered the path of nonreturner (ANAGAMIPHALAPRATIPANNAKA); (6) the person who abides in the fruit of nonreturner (ANAGAMIPHALASTHA); (7) the person who has entered the path of a worthy one (ARHATPRATIPANNAKA); and (8) the person who has attained that fruition and become a worthy one (arhat). In some treatments, this list is presented together with a list of seven types of noble ones (ARYA) in order of intellectual superiority. By attaining the path and fruit of stream-entry, that is, by becoming a srotaApanna, a person becomes free of the first three of the ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: namely, (1) belief in the existence of a perduring self in relation to the body (SATKAYADṚstI, P. sakkAyaditthi); (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA, P. sīlabbataparAmAsa) as a means of salvation; and (3) skeptical doubt (VICIKITSA, P. vicikicchA) about the efficacy of the path. By attaining the path and fruit of once-returning, i.e., becoming a sakṛdAgAmin, a person in addition severely weakens the effects of the fourth and fifth fetters, namely, (4) sensual craving (KAMACCHANDA) and (5) malice (VYAPADA). By attaining the path and fruit of nonreturning, i.e., becoming an anAgAmin, a person is completely freed of the first five fetters. Finally, by attaining the path and fruit of a worthy one and becoming an arhat, a person is additionally freed of the last five of the ten fetters: (6) craving for existence as a divinity (DEVA) in the realm of subtle materiality (RuPARAGA); (7) craving for existence as a divinity in the immaterial realm (ARuPYARAGA; P. aruparAga); (8) pride (MANA); (9) restlessness (AUDDHATYA, P. uddhacca); and (10) ignorance (AVIDYA, P. avijjA).

Arya Samaj (Sanskrit) Ārya Samāja A movement started in India during the 19th century by Swami Dayanand Sarasvati in order to lead his countrymen back to the pristine purity of their Vedic religion, although under the form of a theistic philosophy, and to free them from the degenerations and demoralizations of the orthodox Brahmanism of the time. It was affiliated for a short time with the Theosophical Society, but the union was soon dissolved because it became evident that the Samaj was not in harmony with the universality of the aims and purposes of the Theosophical Society as had previously been understood. The Samaj gradually spread throughout Northern India to the extent of two or three hundred branches.

AryasaMgha. (P. ariyasangha; T. 'phags pa'i dge 'dun; C. shengseng; J. shoso; K. songsŭng 聖僧). "Noble community" or "community of noble ones"; the community of followers of the Buddha who are noble persons (ARYAPUDGALA). There are eight types or grades of noble persons according to their respective attainment of the paths and fruits of the noble path (ARYAMARGAPHALA). These are (1) the person who has entered the path of stream-enterer (SROTAAPANNAPHALAPRATIPANNAKA); (2) the person who abides in the fruit of stream-enterer (SROTAAPANNAPHALASTHA); (3) the person who has entered the path of once-returner (SAKṚDAGAMIPHALAPRATIPANNAKA); (4) the person who abides in the fruit of once-returner (SAKṚDAGAMIPHALASTHA); (5) the person who has entered the path of nonreturner (ANAGAMIPHALAPRATIPANNAKA); (6) the person who abides in the fruit of nonreturner (ANAGAMIPHALASTHA); (7) the person who has entered the path of a worthy one (ARHATPRATIPANNAKA); and (8) the person who has attained the fruit of a worthy one (ARHAT) (see also VIMsATIPRABHEDASAMGHA). These eight persons are said to constitute the "SAMGHA jewel" among the three jewels (RATNATRAYA) to which Buddhists go for refuge (sARAnA).

Aryasangha (Sanskrit) Āryasaṃgha Founder of the first Yogacharya school, a direct disciple of Gautama Buddha; also a sage who lived in about the 5th or 6th century, who mixed Tantric worship with the Yogacharya system. The followers of the latter “claimed that he was the same Aryasangha, that had been a follower of Sakyamuni, and that he was 1,000 years old. Internal evidence alone is sufficient to show that the works written by him and translated about the year 600 of our era, works full of Tantra worship, ritualism, and tenets followed now considerably by the ‘red-cap’ sects in Sikhim, Bhutan, and Little Tibet, cannot be the same as the lofty system of the early Yogacharya school of pure Buddhism, which is neither northern or southern, but absolutely esoteric. Though none of the genuine Yogacharya books (the Narjol chodpa) have ever been made public or marketable, yet one finds in the Yogacharya Bhumi Shastra of the pseudo-Aryasangha a great deal from the older system, into the tenets of which he may have been initiated. It is, however, so mixed up with Sivaism and Tantrika magic and superstitions, that the work defeats its own end, notwithstanding its remarkable dialectical subtilty” (TG 323).

Arya (Sanskrit) Ārya [from the verbal root ṛ to rise, tend upward] Holy, hallowed, highly evolved or especially trained; a title of the Hindu rishis. Originally a term of ethical as well as intellectual and spiritual excellence, belonging to those who had completely mastered the aryasatyani (holy truths) and who had entered upon the aryamarga (path leading to moksha or nirvana). It was originally applicable only to the initiates or adepts of the ancient Aryan peoples, but today Aryan has become the name of a race of the human family in its various branches. All ancient peoples had their own term for initiates or adepts, as for instance among the ancient Hebrews the generic name Israel, or Sons of Israel.

Aryasatyani: The Four Noble Truths (q.v.) taught by Gautama Buddha.

Aryasatya (Sanskrit) Āryasatya [from ārya holy, noble from the verbal root ṛ to move, arise, attain + satya true, real from the verbal root as to be] Noble truth; in the plural, the four great truths of Buddhism — chatvari aryasatyani (Pali, chattari ariyasachchani): 1) duhkha — life is suffering; 2) samudaya — origin, cause, craving, egoistic desire (tanha) is the cause of suffering; 3) nirodha — destruction, extinction of desire brings cessation of suffering; and 4) aryashtangamarga — the eightfold path leads to extinction of suffering. See also ARIYASACHCHA (for Pali equivalents)

Aryashtangamarga (Sanskrit) Āryāṣṭāṅgamārga [from ārya holy, noble + aṣṭa eight + aṅga limb, division + mārga path, way from the verbal root mṛg to seek, strive to attain, investigate] Holy eight-limbed way; in Buddhism the Noble Eightfold Path enunciated by Gautama Buddha as the fourth of the Four Noble Truths (chattari aryasatyani). Consistent practice of aryashtangamarga leads the disciple ultimately to perfect wisdom, love, and liberation from samsara (the round of repetitive births and deaths). The Eightfold Path is enumerated as: 1) samyagdrishti (right insight); 2) samyaksamkalpa (right resolve); 3) samyagvach (right speech); 4) samyakkarmantra (right action); 5) samyagajiva (right living); 6) samyagvyayama (right exertion); 7) samyaksmriti (right recollection); and 8) samyaksamadhi (right concentration). See also ARIYA ATTHANGIKA MAGGA (for Pali equivalents)

AryavaMsa. (P. ariyavaMsa; T. 'phags pa'i rigs; C. shengzhong; J. shoshu; K. songjong 聖種). In Sanskrit, "[attitudes of] the noble lineage." A list of four such attitudes commonly appears in the literature: contentment with robes, food, and beds, and devotion to the way of liberation. In MAHAYANA literature, the meaning of lineage changes, and the word GOTRA or DHATU is used in place of vaMsa.

Aryavarta (Sanskrit) Āryāvarta Abode of the noble or excellent ones or the sacred land of the Aryans; the ancient name for northern and central India. It extended from the eastern to the western sea and was bounded on the north and south by the Himalaya and Vindhya mountains respectively.

bhAvanAmArga. (T. sgom lam; C. xiudao; J. shudo; K. sudo 修道). In Sanskrit, "the path of cultivation" or "path of meditation"; the fourth of the five stages of the path (MARGA) in the SARVASTIVADA soteriological system (also adopted in the MAHAYANA), which follows the path of vision or insight (DARsANAMARGA) and precedes the adept path where no further training is necessary (AsAIKsAMARGA). In the SarvAstivAda path schema, the path of vision consists of fifteen thought-moments, with a subsequent sixteenth moment marking the beginning of the path of cultivation (BHAVANAMARGA). This sixteenth moment, that of subsequent knowledge (ANVAYAJNANA) of the truth of the path (mArga), is, in effect, the knowledge that all of the afflictions (KLEsA) of both the subtle-materiality realm (RuPADHATU) and the immaterial realm (ARuPYADHATU) that are associated with the FOUR NOBLE TRUTHS have been abandoned. As a result, the meditator destroys all causes for future rebirth as an animal, ghost, or hell denizen, but is not liberated from rebirth altogether and may still be reborn as a human or divinity. The more deeply rooted afflictions are destroyed over the course of the path of cultivation. For each of the nine levels of the three realms of rebirth-the sensuous realm (with one level), the realm of subtle materiality (with four levels), and the immaterial realm (with four levels)-there are nine levels of afflictions (KLEsA), from the most coarse to the most insidious, making eighty-one levels of affliction to be destroyed. As was the case with the path of vision, these defilements must be destroyed in a two-step process: the actual destruction of the particular affliction and the knowledge that it has been destroyed. There are therefore 162 "moments" of the abandoning of afflictions. This process, which takes place over the course of the path of cultivation, may occur over several lifetimes. However, when the 162nd stage is reached, and the subtlest of the subtle afflictions associated with the ninth level-that is, the fourth absorption of the immaterial realm-has been abandoned, the adept is then liberated from rebirth. The bhAvanAmArga is one of the "paths of the nobles" (ARYAMARGA) and one on this stage is immune to any possibility of retrogression and is assured of eventually achieving NIRVAnA. Reference is also sometimes made to the mundane path of cultivation (LAUKIKA-bhAvanAmArga), which refers to the three trainings (TRIsIKsA) in morality (sĪLA), concentration (SAMADHI), and wisdom (PRAJNA) as they are developed before the first of the three fetters (SAMYOJANA) is eradicated and insight achieved. In the MahAyAna path system, with variations between YOGACARA and MADHYAMAKA, the bhAvanAmArga is the period in which the BODHISATTVA proceeds through the ten BHuMIs and destroys the afflictive obstructions (KLEsAVARAnA) and the obstructions to omniscience (JNEYAVARAnA).

bhogaisvaryagatim prati ::: directed to enjoyment and lordship as its goal. [Gita 2.43]

bhumi. (T. sa; C. di; J. ji; K. chi 地). In Sanskrit, lit. "ground"; deriving from an ABHIDHARMA denotation of bhumi as a way or path (MARGA), the term is used metaphorically to denote a "stage" of training, especially in the career of the BODHISATTVA or, in some contexts, a sRAVAKA. A list of ten stages (DAsABHuMI) is most commonly enumerated, deriving from the DAsABHuMIKASuTRA ("Discourse on the Ten Bhumis"), a sutra that is later subsumed into the massive scriptural compilation, the AVATAMSAKASuTRA. The bodhisattva does not enter the ten bhumis immediately after generating the aspiration for enlightenment (BODHICITTOTPADA); rather, the first bhumi coincides with the attainment of the path of vision (DARsANAMARGA) and the remaining nine to the path of cultivation (BHAVANAMARGA). The ultimate experience of buddhahood is sometimes referred to (as in the LAnKAVATARASuTRA) as an eleventh TATHAGATABHuMI, which the MAHAVYUTPATTI designates as the samantaprabhAbuddhabhumi. The stage of the path prior to entering the path of vision is sometimes referred to as the adhimukticaryAbhumi ("stage of the practice of resolute faith"), a term from the BODHISATTVABHuMI. An alternative list of "ten shared stages" of spiritual progress common to all three vehicles of sRAVAKA, PRATYEKABUDDHA, and bodhisattva is described in the *MAHAPRAJNAPARAMITASuTRA and the DAZHIDU LUN (*MahAprajNApAramitAsAstra). An alternative list of seven bhumis of the bodhisattva path, as found in MAITREYANATHA and ASAnGA's Bodhisattvabhumi, is also widely known in MahAyAna literature. For full treatment of each the bhumi system, see BODHISATTVABHuMI, DAsABHuMI; sRAVAKABHuMI; see also individual entries for each BHuMI.

bitternut ::: n. --> The swamp hickory (Carya amara). Its thin-shelled nuts are bitter.

bka' babs bzhi. (kabap shi). In Tibetan, "four instructional lineages" (bka' means words-of a buddha or enlightened master-and babs means to descend in a stream); a series of tantric instructions that the Indian SIDDHA TILOPA received from various masters, codified, and then passed on to his disciple NAROPA. These later became foundational teachings for the BKA' BRGYUD sect of Tibetan Buddhism and were incorporated into the six doctrines of NAropa (NA RO CHOS DRUG). Tibetan sources vary widely regarding the lineage and content of these four transmissions. According to a biography of Tilopa composed by MAR PA CHOS KYI BLO GROS, they are (1) the transmission of illusory body (T. sgyu lus kyi bka' babs) received from the siddha NAGARJUNA; (2) the transmission of dreams (T. rmi lam gyi bka' babs) received from the siddha CaryApa; (3) the transmission of clear light (T. 'od gsal gyi bka' babs) received from the siddha Lavapa; and (4) the transmission of inner heat (T. gtum mo'i bka' babs) received from JNAnadAkinī. According to other sources, these four may alternatively include the transmissions of MAHAMUDRA, the intermediate state (BAR DO), mother tantra (MATṚTANTRA), father tantra (PITṚTANTRA), and individual tantras such as the tantra of CAKRASAMVARA, HEVAJRA, and GUHYASAMAJA.

Bka' gdams. (Kadam). An early sect of Tibetan Buddhism. In Tibetan, BKA' (ka) is the word of the Buddha or an enlightened master, and gdams (dam) means "to instruct"; traditionally the compound is parsed as "those who take all of the Buddha's words as instruction." Another etymology associates the word bka' with the words of ATIsA DĪPAMKARAsRĪJNANA, whose followers began the early sect of Tibetan Buddhism, and in place of gdams "to advise" understands dam "to bind," hence, "those who hold his sacred words as binding." The origins of the sect are traced back to the founding of RWA SGRENG monastery in 1056 by Atisa's foremost disciple and interpreter 'BROM STON RGYAL BA'I 'BYUNG GNAS. The three main students of 'Brom ston pa are Po to ba Rin chen gsal (Potowa), Spyan mnga' ba Tshul khrims 'bar (Chen Ngawa), and Bu chung ba Gzhon nu rgyal mtshan (Bu chungwa), from whom originate the three principal Bka' gdams lineages (bka' babs): (1) the authoritative treatises (gzhung) lineage, (2) the essential instruction (gdams ngag) lineage, and (3) the oral instruction (man ngag) lineage, respectively. Po to ba's authoritative treatise lineage emphasized the close study of six paired fundamental Buddhist treatises: the BODHISATTVABHuMI and MAHAYANASuTRALAMKARA, the BODHICARYAVATARA and sIKsASAMUCCAYA, and the JATAKAMALA and UDANAVARGA. The teachings of the lineage of oral instructions are collected in the BKA' GDAMS GLEGS BAM PHA CHOS BU CHOS. The sect is probably best known for its strict discipline and austerity of practice, but the Gsang phu ne'u thog Bka' gdams lineage that is traced back to the founding of the monastery of GSANG PHU NE'U THOG in about 1073 by RNGOG LEGS PA'I SHES RAB, an immediate disciple of Atisa, and his nephew, the translator RNGOG BLO LDAN SHES RAB, gave the Bka' gdams a well-deserved reputation as a sect of great learning. Monks from Gsang phu ne'u thog like PHYWA PA CHOS KYI SENG GE wrote important works on PRAMAnA (logic and epistemology) and formalized debate (rtsod rigs). The Bka' gdams was responsible for the distinctive Tibetan BSTAN RIM (tenrim) ("stages of teaching") genre, based on Atisa's seminal work, the BODHIPATHAPRADĪPA. This genre was later adapted and popularized by TSONG KHA PA in his influential LAM RIM CHEN MO. Tsong kha pa idealized Atisa as the perfect teacher and his early DGE LUGS PA followers, first called Dga' ldan pa (Gandenpa) after the DGA' LDAN monastery he founded, were also known as the new Bka' gdams pa. After the rise of the Dge lugs sect, the Bka' gdams disappeared from Tibetan history, for reasons still not fully understood, with only the monasteries of Rwa sgreng and SNAR THANG retaining their original affiliation.

blo sbyong. (lojong). In Tibetan, "mind training"; a tradition of Tibetan Buddhist practice associated especially with the BKA' GDAMS sect and providing pithy instructions on the cultivation of compassion (KARUnA) and BODHICITTA. The trainings are based primarily on the technique for the equalizing and exchange of self and other, as set forth in the eighth chapter of sANTIDEVA's BODHICARYAVATARA, a poem in ten chapters on the BODHISATTVA path. The practice is to transform the conception of self (ATMAGRAHA), characterized as a self-cherishing attitude (T. rang gces 'dzin) into cherishing others (gzhan gces 'dzin), by contemplating the illusory nature of the self, the faults in self-cherishing, and the benefits that flow from cherishing others. The training seeks to transform difficulties into reasons to reaffirm a commitment to bodhicitta. Dharmaraksita's Blo sbyong mtshon cha'i 'khor lo (sometimes rendered as "Wheel of Sharp Weapons"), translated into Tibetan by ATIsA DĪPAMKARAsRĪJNANA and 'BROM STON, founders of the Bka' gdam sect, in the eleventh century; Glang ri thang pa's (Langri Thangpa) (1054-1123) BLO SBYONG TSHIG BRGYAD MA ("Eight Verses on Mind Training"); 'CHAD KA BA YE SHES RDO RJE's BLO SBYONG DON BDUN MA (Lojong dondünma) ("Seven Points of Mind Training"), and Hor ston Nam mkha'i dpal bzang's (1373-1447) Blo sbyong nyi ma'i 'od zer ("Mind Training like the Rays of the Sun") are four among a large number of widely studied and practiced blo sbyong texts. The Blo sbyong mtshon cha'i 'khor lo, for example, compares the bodhisattva to a hero who can withstand spears and arrows, and to a peacock that eats poison and becomes even more beautiful; it says difficulties faced in day-to-day life are reasons to strengthen resolve because they are like the spears and arrow of karmic results launched by earlier unsalutary actions. From this perspective, circumstances that are ordinarily upsetting or depressing are transformed into reasons for happiness, by thinking that negative KARMAN has been extinguished. The influence of tantric Buddhism is discernable in the training in blo sbyong texts like the Mtshon cha'i 'khor lo that exhorts practitioners to imagine themselves as the deity YAMANTAKA and mentally launch an attack on the conception of self, imagining it as a battle. The conception of self is taken as the primary reason for the earlier unsalutary actions that caused negative results, and for engaging in present unsalutary deeds that harm others and do nothing to advance the practitioner's own welfare.

BodhicaryAvatAra. (T. Byang chub sems dpa'i spyod pa la 'jug pa; C. Putixing jing; J. Bodaigyokyo; K. Porihaeng kyong 菩提行經). In Sanskrit, lit. "Introduction to the Practice of Enlightenment," a.k.a. BodhisattvacaryAvatAra, "Introduction to the Bodhisattva Practice"; a poem about the BODHISATTVA path, in ten chapters, written by the Indian poet sANTIDEVA (fl. c. 685-763). The verse is regarded as one of the masterpieces of late Indian MAHAYANA Buddhism, eliciting substantial commentary in both India and Tibet. The most influential of the Indian commentaries is the BodhicaryAvatArapaNjikA by PRAJNAKARAMATI. The text is especially important in Tibetan Buddhism, where it has long been memorized by monks and where stanzas from the text are often cited in both written and oral religious discourse. The poem is an extended reverie on the implications of the "aspiration for enlightenment" (BODHICITTA) that renders a person a bodhisattva, and on the deeds of the bodhisattva, the six perfections (PARAMITA). In the first chapter, sAntideva distinguishes between two forms of bodhicitta, the intentional (PRAnIDHICITTOTPADA) and the practical (PRASTHANACITTOTPADA), comparing them to the decision to undertake a journey and then actually setting out on that journey. In the fifth chapter he provides a famous argument for patience (KsANTI), stating that in order to walk uninjured across a surface of sharp stones, one can either cover the entire world with leather or one can cover the sole of one's foot with leather; in the same way, in order to survive the anger of enemies, one can either kill them all or practice patience. In the eighth chapter, he sets forth the technique for the equalizing and exhange of self and other, regarded in Tibet as one of the two chief means of cultivating bodhicitta. The lengthiest chapter is the ninth, devoted to wisdom (PRAJNA). Here sAntideva refutes a range of both non-Buddhist and Buddhist positions. On the basis of this chapter, sAntideva is counted as a PRASAnGIKA in the Tibetan doxographical system. According to legend, when sAntideva recited this chapter to the monks of NALANDA monastery, he began to rise into the air, leaving some questions as to precisely how the chapter ends. The final chapter is a prayer, often recited independently.

bodhicitta. (T. byang chub kyi sems; C. putixin; J. bodaishin; K. porisim 菩提心). In Sanskrit, "thought of enlightenment" or "aspiration to enlightenment"; the intention to reach the complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI) of the buddhas, in order to liberate all sentient beings in the universe from suffering. As the generative cause that leads to the eventual achievement of buddhahood and all that it represents, bodhicitta is one of the most crucial terms in MAHAYANA Buddhism. The achievement of bodhicitta marks the beginning of the BODHISATTVA path: bodhicitta refers to the aspiration that inspires the bodhisattva, the being who seeks buddhahood. In some schools of MahAyAna Buddhism, bodhicitta is conceived as being latent in all sentient beings as the "innately pure mind" (prakṛtiparisuddhacitta), as, for example, in the MAHAVAIROCANABHISAMBODHISuTRA: "Knowing one's own mind according to reality is BODHI, and bodhicitta is the innately pure mind that is originally existent." In this sense, bodhicitta was conceived as a universal principle, related to such terms as DHARMAKAYA, TATHAGATA, or TATHATA. However, not all schools of the MahAyAna (e.g., some strands of YOGACARA) hold that all beings are destined for buddhahood and, thus, not all beings are endowed with bodhicitta. Regardless of whether or not bodhicitta is regarded as somehow innate, however, bodhicitta is also a quality of mind that must be developed, hence the important term BODHICITTOTPADA, "generation of the aspiration to enlightenment." Both the BODHISATTVABHuMI and the MAHAYANASuTRALAMKARA provide a detailed explanation of bodhicitta. In late Indian MahAyAna treatises by such important authors as sANTIDEVA, KAMALAsĪLA, and ATIsA DĪPAMKARAsRĪJNANA, techniques are set forth for cultivating bodhicitta. The development of bodhicitta also figures heavily in MahAyAna liturgies, especially in those where one receives the bodhisattva precepts (BODHISATTVASAMVARA). In this literature, two types of bodhicitta are enumerated. First, the "conventional bodhicitta" (SAMVṚTIBODHICITTA) refers to a bodhisattva's mental aspiration to achieve enlightenment, as described above. Second, the "ultimate bodhicitta" (PARAMARTHABODHICITTA) refers to the mind that directly realizes either emptiness (suNYATA) or the enlightenment inherent in the mind. This "conventional bodhicitta" is further subdivided between PRAnIDHICITTOTPADA, literally, "aspirational creation of the attitude" (where "attitude," CITTA, refers to bodhicitta), where one makes public one's vow (PRAnIDHANA) to attain buddhahood; and PRASTHANACITTOTPADA, literally "creation of the attitude of setting out," where one actually sets out to practice the path to buddhahood. In discussing this latter pair, sAntideva in his BODHICARYAVATARA compares the first type to the decision to undertake a journey and the second type to actually setting out on the journey; in the case of the bodhisattva path, then, the first therefore refers to the process of developing the aspiration to buddhahood for the sake of others, while the second refers to undertaking the various practices of the bodhisattva path, such as the six perfections (PARAMITA). The AVATAMSAKASuTRA describes three types of bodhicitta, those like a herder, a ferryman, and a king. In the first case the bodhisattva first delivers all others into enlightenment before entering enlightenment himself, just as a herder takes his flock into the pen before entering the pen himself; in the second case, they all enter enlightenment together, just as a ferryman and his passengers arrive together at the further shore; and in the third, the bodhisattva first reaches enlightenment and then helps others to reach the goal, just as a king first ascends to the throne and then benefits his subjects. A standard definition of bodhicitta is found at the beginning of the ABHISAMAYALAMKARA, where it is defined as an intention or wish that has two aims: buddhahood, and the welfare of those beings whom that buddhahood will benefit; the text also gives a list of twenty-two types of bodhicitta, with examples for each. Later writers like Arya VIMUKTISENA and HARIBHADRA locate the AbhisamayAlaMkAra's twenty-two types of bodhicitta at different stages of the bodhisattva path and at enlightenment. At the beginning of his MADHYAMAKAVATARA, CANDRAKĪRTI compares compassion (KARUnA) to a seed, water, and crops and says it is important at the start (where compassion begins the bodhisattva's path), in the middle (where it sustains the bodhisattva and prevents a fall into the limited NIRVAnA of the ARHAT), and at the end when buddhahood is attained (where it explains the unending, spontaneous actions for the sake of others that derive from enlightenment). KarunA is taken to be a cause of bodhicitta because bodhicitta initially arises and ultimately will persist, only if MAHAKARUnA ("great empathy for others' suffering") is strong. In part because of its connotation as a generative force, in ANUTTARAYOGATANTRA, bodhicitta comes also to refer to semen, especially in the practice of sexual yoga, where the physical seed (BĪJA) of awakening (representing UPAYA) is placed in the lotus of wisdom (PRAJNA).

bodhicittotpAda. (T. byang chub kyi sems bskyed pa; C. fa puti xin; J. hotsubodaishin; K. pal pori sim 發菩提心). In Sanskrit, "generating the aspiration for enlightenment," "creating (utpAda) the thought (CITTA) of enlightenment (BODHI)"; a term used to describe both the process of developing BODHICITTA, the aspiration to achieve buddhahood, as well as the state achieved through such development. The MAHAYANA tradition treats this aspiration as having great significance in one's spiritual career, since it marks the entry into the MahAyAna and the beginning of the BODHISATTVA path. The process by which this "thought of enlightenment" (bodhicitta) is developed and sustained is bodhicittotpAda. Various types of techniques or conditional environments conducive to bodhicittotpAda are described in numerous MahAyAna texts and treatises. The BODHISATTVABHuMI says that there are four predominant conditions (ADHIPATIPRATYAYA) for generating bodhicitta: (1) witnessing an inconceivable miracle (ṛddhiprAtihArya) performed by a buddha or a bodhisattva, (2) listening to a teaching regarding enlightenment (BODHI) or to the doctrine directed at bodhisattvas (BODHISATTVAPItAKA), (3) recognizing the dharma's potential to be extinguished and seeking therefore to protect the true dharma (SADDHARMA), (4) seeing that sentient beings are troubled by afflictions (KLEsA) and empathizing with them. The Fa putixinjing lun introduces another set of four conditions for generating bodhicitta: (1) reflecting on the buddhas; (2) contemplating the dangers (ADĪNAVA) inherent in the body; (3) developing compassion (KARUnA) toward sentient beings; (4) seeking the supreme result (PHALA). The Chinese apocryphal treatise DASHENG QIXIN LUN ("Awakening of Faith According to the MahAyAna") refers to three types of bodhicittotpAda: that which derives from the accomplishment of faith, from understanding and practice, and from realization. JINGYING HUIYUAN (523-592) in his DASHENG YIZHANG ("Compendium on the Purport of MahAyAna") classifies bodhicittotpAda into three groups: (1) the generation of the mind based on characteristics, in which the bodhisattva, perceiving the characteristics of SAMSARA and NIRVAnA, abhors saMsAra and aspires to seek nirvAna; (2) the generation of the mind separate from characteristics, in which the bodhisattva, recognizing that the nature of saMsAra is not different from nirvAna, leaves behind any perception of their distinctive characteristics and generates an awareness of their equivalency; (3) the generation of the mind based on truth, in which the bodhisattva, recognizing that the original nature of bodhi is identical to his own mind, returns to his own original state of mind. The Korean scholiast WoNHYO (617-686), in his Muryangsugyong chongyo ("Doctrinal Essentials of the 'Sutra of Immeasurable Life'"), considers the four great vows of the bodhisattva (see C. SI HONGSHIYUAN) to be bodhicitta and divides its generation into two categories: viz., the aspiration that accords with phenomena (susa palsim) and the aspiration that conforms with principle (suri palsim). The topic of bodhicittotpAda is the subject of extensive discussion and exegesis in Tibetan Buddhism. For example, in his LAM RIM CHEN MO, TSONG KHA PA sets forth two techniques for developing this aspiration. The first, called the "seven cause and effect precepts" (rgyu 'bras man ngag bdun) is said to derive from ATIsA DIPAMKARAsRĪJNANA. The seven are (1) recognition of all sentient beings as having been one's mother in a past life, (2) recognition of their kindness, (3) the wish to repay their kindness, (4) love, (5) compassion, (6) the wish to liberate them from suffering, and (7) bodhicitta. The second, called the equalizing and exchange of self and other (bdag gzhan mnyam brje) is derived from the eighth chapter of sANTIDEVA's BODHICARYAVATARA. It begins with the recognition that oneself and others equally want happiness and do not want suffering. It goes on to recognize that by cherishing others more than oneself, one ensures the welfare of both oneself (by becoming a buddha) and others (by teaching them the dharma). MahAyAna sutra literature typically assumes that, after generating the bodhicitta, the bodhisattva will require not one, but three "incalculable eons" (ASAMKHYEYAKALPA) of time in order to complete all the stages (BHuMI) of the bodhisattva path (MARGA) and achieve buddhahood. The Chinese HUAYAN ZONG noted, however, that the bodhisattva had no compunction about practicing for such an infinity of time, because he realized at the very inception of the path that he was already a fully enlightened buddha. They cite in support of this claim the statement in the "BrahmacaryA" chapter of the AVATAMSAKASuTRA that "at the time of the initial generation of the aspiration for enlightenment (bodhicittotpAda), complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI) is already achieved."

bodhipAksikadharma. [alt. -paksa-; -paksika-] (P. bodhipakkhiyadhamma; T. byang chub kyi phyogs kyi chos; C. puti fen/sanshiqi daopin; J. bodaibun/sanjushichidobon; K. pori pun/samsipch'il top'um 菩提分/三十七道品). In Sanskrit, "factors pertaining to awakening" or "wings of awakening." There are thirty-seven factors pertaining to enlightenment (saptatriMsad bodhipAksikA dharmAḥ), a conflation of seven distinct lists of practices: (1-4) the four foundations of mindfulness (SMṚTYUPASTHANA, P. SATIPAttHANA), (5-8) the four right efforts or abandonments (SAMYAKPRADHANA, P. sammApadhAna), (9-12) the four requisites of supranormal power (ṚDDHIPADA, P. iddhipAda), (13-17) the five spiritual faculties (INDRIYA), (18-22) the five mental powers (BALA), (23-29) the seven factors of enlightenment (BODHYAnGA, P. bojjhanga), and (30-37) the noble eightfold path (ARYAstAnGAMARGA). This comprehensive list is said to encompass the entire teachings of the Buddha and may constitute one of, if not the, earliest examples in Buddhist literature of "matrices" (MATṚKA; P. mAtikA), the dharma lists that were the foundation of the ABHIDHARMA. As additional psychic characteristics associated with meditative states were added to this original list of bodhipAksikadharmas, the various factors listed in these mAtṛkA came to be considered an exhaustive accounting of the "elements of reality" (DHARMA).

bodhisaMbhAra. (T. byang chub kyi tshogs; C. puti ju/puti ziliang; J. bodaigu/bodaishiryo; K. pori ku/pori charyang 菩提具/菩提資糧). In Sanskrit, "collection" of, or "equipment" (SAMBHARA) for, "enlightenment" (BODHI); the term refers to specific sets of spiritual requisites (also called "accumulations") necessary for the attainment of awakening. The BODHISATTVA becomes equipped with these factors during his progress along the path (MARGA) leading to the attainment of buddhahood. In a buddha, the amount of this "enlightenment-collection" is understood to be infinite. These factors are often divided into two major groups: the collection of merit (PUnYASAMBHARA) and the collection of knowledge (JNANASAMBHARA). The collection of merit (PUnYA) entails the strengthening of four perfections (PARAMITA): generosity (DANA), morality (sĪLA), patience (KsANTI), and energy (VĪRYA). The collection of knowledge entails the cultivation of meditative states leading to the realization that emptiness (suNYATA) is the ultimate nature of all things. The bodhisaMbhAra were expounded in the *BodhisaMbhAraka, attributed to the MADHYAMAKA exegete NAGARJUNA, which is now extant only in Dharmagupta's 609 CE Chinese translation, titled the Puti ziliang lun. In this treatise, NAgArjuna explains that the acquisition, development, and fruition of these factors is an essentially interminable process: enlightenment will be achieved when these factors have been developed for as many eons as there are grains of sand in the Ganges River (see GAnGANADĪVALUKA). The text also emphasizes the importance of compassion (KARUnA), calling it the mother of perfect wisdom (PRAJNAPARAMITA). The perfection of wisdom sutras stress that PARInAMANA (turning over [merit]) and ANUMODANA (rejoicing [in the good deeds of others]) are necessary to amass the collection necessary to reach the final goal.

Bodhisattvabhumi. (T. Byang chub sems dpa'i sa; C. Pusa dichi jing; J. Bosatsujijikyo; K. Posal chiji kyong 菩薩地持經). In Sanskrit, "The Bodhisattva Stages"; a treatise on the entire vocation and training of a BODHISATTVA, attributed to MAITREYA/MAITREYANATHA or ASAnGA (c. fourth century CE), the effective founder of the YOGACARA school. Sanskrit and Tibetan recensions are extant, as well as three different renderings in Chinese: (1) Pusa dichi jing, translated by DHARMAKsEMA between 414-421 CE, which is also abbreviated as the "Treatise on the Bodhisattva Stages" (C. Dichi lun; J. Jijiron; K. Chiji non); (2) Pusa shanjie jing, translated by GUnAVARMAN in 431 CE; and (3) a version incorporated as the fifteenth section of XUANZANG's Chinese translation of Asanga's YOGACARABHuMIsASTRA. In the Tibetan BSTAN 'GYUR, the Bodhisattvabhumi appears as the sixteenth and penultimate part of the fundamental section (sa'i dngos gzhi) of the YogAcArabhumi (which has a total of seventeen sections), but it is set apart as a separate work in 6,000 lines. The Bodhisattvabhumi explains in three major sections the career and practices of a bodhisattva. The chapters on the abodes (vihArapatala) in the second major division and the chapter on stages (bhumipatala) in the third section are considered especially important, because they provide a systematic outline of the soteriological process by which a bodhisattva attains enlightenment. ¶ In contrast to the ten stages (DAsABHuMI) of the bodhisattva path that are described in the DAsABHuMIKASuTRA, the Bodhisattvabhumi instead outlines a system of seven stages (BHuMI), which are then correlated with the thirteen abodes (VIHARA): (1) The stage of innate potentiality (gotrabhumi), which corresponds to the abode of innate potentiality (gotravihAra); (2) the stage of the practice of resolute faith (adhimukticaryAbhumi), corresponding to the abode of resolute faith (adhimukticaryAvihAra); (3) the stage of superior aspiration (suddhAdhyAsayabhumi), which corresponds to the abode of extreme bliss (pramuditavihAra); (4) the stage of carrying out correct practices (caryApratipattibhumi), which includes the abode of superior morality (adhisīlavihAra), the abode of superior concentration (adhicittavihAra), and the abode of the superior wisdom (adhiprajNavihAra), i.e., the abode of superior insight associated with the factors of enlightenment (bodhipaksyapratisaMyukto 'dhiprajNavihAra), the abode of superior insight associated with the truths (satyapratisaMyukto 'dhiprajNavihAra), the abode of superior insight associated with the cessation of dependently arisen transmigration (pratītyasamutpAdapravṛttinivṛttipratisaMyukto 'dhiprajNavihAra), and the signless abode of applied practices and exertion (sAbhisaMskArasAbhoganirnimittavihAra); (5) the stage of certainty (niyatabhumi), which is equivalent to the signless abode that is free from application and exertion (anAbhoganirnimittavihAra); (6) the stage of determined practice (niyatacaryAbhumi), which corresponds to the abode of analytical knowledge (pratisaMvidvihAra); (7) the stage of arriving at the ultimate (nisthAgamanabhumi), which correlates with the abode of ultimate consummation [viz., of bodhisattvahood] (paramavihAra) and the abode of the tathAgata (tathAgatavihAra). In this schema, the first two stages are conceived as preliminary stages of the bodhisattva path: the first stage, the stage of innate potentiality (gotrabhumi), is presumed to be a state in which the aspiration for enlightenment (BODHICITTA) has yet to be generated; the second stage, the stage of the practice of resolute faith (adhimukticaryAbhumi), is referred to as the stage of preparation (saMbhArAvasthA) and applied practice (prayogAvasthA) in the case of the fivefold YOGACARA mArga schema, or alternatively to the ten faiths, ten abodes, ten practices, and ten dedications in the case of the comprehensive fifty-two stage bodhisattva path presented in the AVATAMSAKASuTRA, PUSA YINGLUO BENYE JING, and RENWANG JING. The third stage, the stage of superior aspiration, is regarded as corresponding to the first of the ten bhumis in the Dasabhumikasutra; the fourth stage of carrying out correct practices corresponds to the second through seventh bhumis in that rival schema; the fifth stage of certainty pertains to the eighth bhumi; the stage of determined practice to the ninth bhumi; and the stage of arriving at the ultimate to the tenth bhumi. In fact, however, the seven-bhumi schema of the Bodhisattvabhumi and the ten-bhumi schema of the Dasabhumikasutra developed independently of each other and it requires consider exegetical aplomb to correlate them. ¶ The Bodhisattvabhumi also serves as an important source of information on another crucial feature of bodhisattva practice: the MahAyAna interpretation of a set of moral codes specific to bodhisattvas (BODHISATTVAsĪLA). The chapter on precepts (sīlapatala) in the first major section of the text provides an elaborate description of MahAyAna precepts, which constitute the bodhisattva's perfection of morality (sĪLAPARAMITA). These precepts are classified into the "three sets of pure precepts" (trividhAni sīlAni; C. sanju jingjie, see sĪLATRAYA; TRISAMVARA): (1) the saMvarasīla, or "restraining precepts," (cf. SAMVARA), which refers to the "HĪNAYANA" rules of discipline (PRATIMOKsA) that help adepts restrain themselves from all types of unsalutary conduct; (2) practicing all virtuous deeds (kusaladharmasaMgrAhakasīla), which accumulates all types of salutary conduct; and (3) sattvArthakriyAsīla, which involve giving aid and comfort to sentient beings. Here, the first group corresponds to the generic hīnayAna precepts, while the second and third groups are regarded as reflecting a specifically MahAyAna position on morality. Thus, the three sets of pure precepts are conceived as a comprehensive description of Buddhist views on precepts, which incorporates both hīnayAna and MahAyAna perspectives into an overarching system. A similar treatment of the three sets of pure precepts is also found in the Chinese apocryphal sutra FANWANG JING (see APOCRYPHA), thus providing a scriptural foundation in East Asia for an innovation originally appearing in an Indian treatise. ¶ In Tibet, the Bodhisattvabhumi was a core text of the BKA' GDAMS sect, and its chapter on sīla was the basis for a large body of literature elaborating a VINAYA-type ritual for taking bodhisattva precepts in a MahAyAna ordination ceremony. The SA SKYA PA master Grags pa rgyal mtshan's explanation of CANDRAGOMIN's synopsis of the morality chapter, and TSONG KHA PA's Byang chub gzhung lam are perhaps the best known works in this genre. In Tibet, the SDOM GSUM genre incorporates the Bodhisattvabhumi's three sets of pure precepts into a new scheme that reconciles hīnayAna and MahAyAna with TANTRA.

bodhisattvabhumi. (T. byang chub sems dpa'i sa; C. pusa di; J. bosatsuji; K. posal chi 菩薩地). In Sanskrit, lit. "ground" or "stage" (BHuMI) of a BODHISATTVA, referring to the systematic stages along the path (MARGA) of a bodhisattva's maturation into a buddha. A normative list of ten bhumis, which becomes standard in many MAHAYANA accounts of the bodhisattva path, appears in the DAsABHuMIKASuTRA, a sutra that was later incorporated into the AVATAMSAKASuTRA compilation. These ten stages (DAsABHuMI) of the Dasabhumikasutra correspond to the forty-first to fiftieth stages among the fifty-two bodhisattva stages, the comprehensive outline of the entire bodhisattva path taught in such scriptures as the AvataMsakasutra, the PUSA YINGLUO BENYE JING, and the RENWANG JING. The first bhumi begins on the path of vision (DARsANAMARGA), and the other nine bhumis occur on the path of cultivation (BHAVANAMARGA). (For detailed explication of each stage, see DAsABHuMI s.v.) The PRAJNAPARAMITA SuTRAs, and the MAHAYANASuTRALAMKARA and ABHISAMAYALAMKARA in their exegesis of these stages, explain that bodhisattvas reach each higher level along the path after completing the preparations (parikarman) for it; they set forth the same ten levels as the Dasabhumikasutra with the same names. Arya VIMUKTISENA, in his exegesis of the AbhisamayAlaMkAra, says bodhisattvas on the tenth bhumi are like TATHAGATAs who have passed beyond all stages, and lists eight other stages corresponding roughly to the stages of the eight noble persons (ARYAPUDGALA), with the first through ninth bodhisattva bhumis described as a transcendent ninth level. In contrast to the normative ten bhumis described in the Dasabhumikasutra, MAITREYANATHA/ASAnGA in the BODHISATTVABHuMI instead outlines a system of seven stages (bhumi), which are then correlated with the thirteen abodes (VIHARA). (See the following entry on the treatise for further explication.) The seven-bhumi schema of the Bodhisattvabhumi and the ten-bhumi schema of the Dasabhumikasutra are independent systematizations.

BodhisattvacaryAvatAra. (T. Byang chub sems dpa'i spyod pa la 'jug pa). An alternate title of the BODHICARYAVATARA by sANTIDEVA. See BODHICARYAVATARA.

bodhisattvapranidhAna. (T. byang chub sems pa'i smon lam; C. pusa yuan; J. bosatsugan; K. posal won 菩薩願). In Sanskrit, "bodhisattva vow"; the vow to achieve buddhahood in order to liberate all beings from suffering. Following the BODHICARYAVATARA, the MAHAYANA commentarial tradition considers this vow to be the point at which one makes a public pronouncement of one's aspiration to achieve buddhahood (PRAnIDHICITTOTPADA), which is distinguished from the subsequent practice of this aspiration (PRASTHANACITTOTPADA), i.e., cultivating specific bodhisattva precepts (see BODHISATTVASAMVARA) and mastering the six perfections (PARAMITA). In MahAyAna sutras, which tend to be less systematized, this vow is typically made before a buddha, who then offers a prediction (VYAKARAnA) that the aspirant will succeed in his quest; the person is then called one who will not turn back, or "irreversible" (AVAIVARTIKA). The recitation of the bodhisattva vow is a central component in many MahAyAna liturgies. See also BODHICITTOTPADA.

bodhisattvasaMvara. (T. byang chub sems dpa'i sdom pa; C. pusa jie; J. bosatsukai; K. posal kye 菩薩戒). In Sanskrit, lit. "restraints for the BODHISATTVA"; the "restraints," "precepts," or code of conduct (SAMVARA) for someone who has made the bodhisattva vow (BODHISATTVAPRAnIDHANA; PRAnIDHANA) to achieve buddhahood in order to liberate all beings from suffering. The mainstream moral codes for monastics that are recognized across all forms of Buddhism are listed in the PRATIMOKsA, which refers to rules of discipline that help adepts restrain themselves from all types of unwholesome conduct. With the rise of various groups that came to call themselves the MAHAYANA, different sets of moral codes developed. These are formulated, for example, in the BODHISATTVABHuMI and Candragomin's BodhisattvasaMvaraviMsaka, and in later Chinese apocrypha, such as the FANWANG JING. The mainstream prAtimoksa codes are set forth in the Bodhisattvabhumi as saMvarasīla, or "restraining precepts." These are the first of three types of bodhisattva morality, called the "three sets of restraints" (TRISAMVARA), which are systematized fully in Tibet in works like TSONG KHA PA's Byang chub gzhung lam. It seems that in the early MahAyAna, people publicly took the famous bodhisattva vow, promising to achieve buddhahood in order to liberate all beings. A more formal code of conduct developed later, derived from a number of sources, with categories of root infractions and secondary infractions. The bodhisattva precepts, however, could be taken equally by laypeople and monastics, men and women, and formal ceremonies for conferring the precepts are set forth in a number of MahAyAna treatises. In addition, there appear to have been ceremonies for the confession of infractions, modeled on the UPOsADHA rituals. Some of the precepts have to do with interpersonal relations, prescribing the kind of altruistic behavior that one might expect from a bodhisattva. Others are grander, such as the precept not to destroy cities, and appear to presuppose a code of conduct for kings or other important figures in society. There is also the suggestion that the bodhisattva precepts supersede the prAtimoksa precepts: one of the secondary infractions of the bodhisattva code is not to engage in killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, or senseless speech when in fact it would be beneficial to do so. The great weight given to the precept not to reject the MahAyAna as being the word of the Buddha (BUDDHAVACANA) suggests that, throughout the history of the MahAyAna in India, there were concerns raised about the questionable origin of the MahAyAna sutras. With the rise of TANTRA, the "three restraints" (trisaMvara) of bodhisattva morality were refigured as the second of a new set of precepts, preceded by the prAtimoksa precepts and followed by the tantric vows. There was much discussion, especially in Tibetan SDOM GSUM (dom sum) literature, of the relationships among the three sets of restraints and of their compatibility with each other. ¶ Although there is much variation in the listings of bodhisattva precepts, according to one common list, the eighteen root infractions are: (1) to praise oneself and slander others out of attachment to profit or fame; (2) not to give one's wealth or the doctrine, out of miserliness, to those who suffer without protection; (3) to become enraged and condemn another, without listening to his or her apology; (4) to abandon the MahAyAna and teach a poor facsimile of its excellent doctrine; (5) to steal the wealth of the three jewels (RATNATRAYA); (6) to abandon the excellent doctrine; (7) to steal the saffron robes of a monk and beat, imprison, and or expel him from his life of renunciation, even if he has broken the moral code; (8) to commit the five deeds of immediate retribution (ANANTARYAKARMAN) i.e., patricide, matricide, killing an arhat, wounding a buddha, or causing dissent in the saMgha; (9) to hold wrong views; (10) to destroy cities and so forth; (11) to discuss emptiness (suNYATA) with sentient beings whose minds have not been trained; (12) to turn someone away from buddhahood and full enlightenment; (13) to cause someone to abandon completely the prAtimoksa precepts in order to practice the MahAyAna; (14) to believe that desire and so forth cannot be abandoned by the vehicle of the sRAVAKAs and to cause others to believe that view; (15) to claim falsely, "I have withstood the profound emptiness (sunyatA)"; (16) to impose fines on renunciates; to take donors and gifts away from the three jewels; (17) to cause meditators to give up the practice of sAMATHA; to take the resources of those on retreat and give them to reciters of texts; (18) to abandon the two types of BODHICITTA (the conventional and the ultimate). See also BODHISATTVAsĪLA.

bodhi. (T. byang chub; C. puti/jue; J. bodai/kaku; K. pori/kak 菩提/覺). In Sanskrit and PAli, "awakening," "enlightenment"; the consummate knowledge that catalyzes the experience of liberation (VIMOKsA) from the cycle rebirth. Bodhi is of three discrete kinds: that of perfect buddhas (SAMYAKSAMBODHI); that of PRATYEKABUDDHAs or "solitary enlightened ones" (pratyekabodhi); and that of sRAVAKAs or disciples (srAvakabodhi). The content of the enlightenment experience is in essence the understanding of the FOUR NOBLE TRUTHS (catvAry AryasatyAni): namely, the truth of suffering (DUḤKHA), the truth of the cause of suffering (SAMUDAYA), the truth of the cessation of suffering (NIRODHA), and the truth of the path leading to the cessation of suffering (MARGA). Bodhi is also elaborated in terms of its thirty-seven constituent factors (BODHIPAKsIKADHARMA) that are mastered in the course of perfecting one's understanding, or the seven limbs of awakening (BODHYAnGA) that lead to the attainment of the "threefold knowledge" (TRIVIDYA; P. tevijjA): "recollection of former lives" (S. PuRVANIVASANUSMṚTI; P. pubbenivAsAnussati), the "divine eye" (DIVYACAKsUS; P. dibbacakkhu), which perceives that the death and rebirth of beings occurs according to their actions (KARMAN), and the "knowledge of the extinction of the contaminants" (ASRAVAKsAYA; P. AsavakkayaNAna). Perfect buddhas and solitary buddhas (pratyekabuddha) become enlightened through their own independent efforts, for they discover the four noble truths on their own, without the aid of a teacher in their final lifetime (although pratyekabuddhas may rely on the teachings of a buddha in previous lifetimes). Of these two types of buddhas, perfect buddhas are then capable of teaching these truths to others, while solitary buddhas are not. srAvakas, by contrast, do not become enlightened on their own but are exposed to the teachings of perfect buddhas and through the guidance of those teachings gain the understanding they need to attain awakening. Bodhi also occupies a central place in MAHAYANA religious conceptions. The MahAyAna ideal of the BODHISATTVA means literally a "being" (SATTVA) intent on awakening (bodhi) who has aroused the aspiration to achieve buddhahood or the "thought of enlightenment" (BODHICITTA; BODHICITTOTPADA). The MahAyAna, especially in its East Asian manifestations, also explores in great detail the prospect that enlightenment is something that is innate to the mind (see BENJUE; HONGAKU) rather than inculcated, and therefore need not be developed gradually but can instead be realized suddenly (see DUNWU). The MahAyAna also differentiates between the enlightenment (bodhi) of srAvakas and pratyekabuddhas and the full enlightenment (samyaksaMbodhi) of a buddha. According to Indian and Tibetan commentaries on the PRAJNAPARAMITA sutras, buddhas achieve full enlightenment not beneath the BODHI TREE in BODHGAYA, but in the AKANIstHA heaven in the form of a SAMBHOGAKAYA, or enjoyment body remaining for eternity to work for the welfare of sentient beings. The bodhisattva who strives for enlightenment and achieves buddhahood beneath the Bodhi tree is a NIRMAnAKAYA, a conjured body meant to inspire the world. See also WU; JIANWU.

brahmacarin (Brahmachari) ::: [one who practises brahmacarya; a student]

brahmacarya (Brahmacharya) ::: complete sex-purity. ::: brahmacaryam [nominativel

Brahmacarya Mde Sex (mastery over)

brahmacarya. (P. brahmacariya; T. tshangs spyod; C. fanxing; J. bongyo; K. pomhaeng 梵行). In Sanskrit, lit. "holy lifeway" or "religious life"; a term used most typically to mean "celibacy," viz., a religious way of life based on renunciation and chastity, and by extension to the monks and ascetics who follow that way of life. Within the Brahmanical tradition, brahmacarya refers to unmarried students of the Vedas, but the term was adopted by the Buddhists to refer more broadly to a religious mendicant's celibate way of life. Cf. PARAJIKA.

Brahmacharya (Sanskrit) Brahmacarya [from brahman cosmic spirit, divine wisdom + carya conduct, practicing from the verbal root car to perform, undergo] Following a life of philosophic and religious training; usually applicable to the first stage in the life of a Brahmin of ancient times, the state of an unmarried religious student of the Vedas.

brahmacharya. ::: the first stage of life, the stage of the religious studentship with celibacy; moderation in all things; freedom from craving for all sensual enjoyments; self-restraint on all levels; dwelling in Brahman

Brahmacharya, the transformation of retas into oJas and the raising of its energies upward so that they change into a spiritual force.

Brahma-Samaj, Brahmo-Samaj A religious and theistic movement in India, originating with Raja Ram Mohan Roy, who began teaching and writing in Calcutta soon after 1800. Instituted as a reform movement working against idolatry, the degenerations of orthodox Brahmanism, the perversions and corruptions of popular Hinduism, as well as against Christian missionaries. Baboo Keshub Chunder Sen became its leader in 1858. This movement did not become as popular as the Arya-Samaj, but it became conspicuous for its work in the cause of literary culture and social reform. Its some 4,000 adherents are mostly found in Calcutta and its neighborhood.

bṛhatphala. (P. vehapphala; T. 'bras bu che; C. guangguo tian; J. kokaten; K. kwanggwa ch'on 廣果天). In Sanskrit, "great fruition," the third and lowest of the eight heavens of the fourth concentration (DHYANA) of the realm of subtle materiality (RuPADHATU); in PAli sources, this is the lowest of the seven heavens of the fourth DHYANA of the realm of subtle materiality (RuPADHATU).The heaven is so called because it is the greatest fruition among all places of rebirth in SAMSARA for ordinary persons (PṚTHAGJANA) who have not achieved the state of ARYAPUDGALA or noble person. As with all the heavens of the subtle-materiality realm, one is reborn as a god there through mastering during one's meditative practice in a preceding lifetime the same level of dhyAna as those divinities.

Bruno, Giordano: (1548-1600) A Dominican monk, eventually burned at the stake because of his opinions, he was converted from Christianity to a naturalistic and mystical pantheism by the Renaissance and particularly by the new Copernican astronomy. For him God and the universe were two names for one and the same Reality considered now as the creative essence of all things, now as the manifold of realized possibilities in which that essence manifests itself. As God, natura naturans, the Real is the whole, the one transcendent and ineffable. As the Real is the infinity of worlds and objects and events into which the whole divides itself and in which the one displays the infinite potentialities latent within it. The world-process is an ever-lasting going forth from itself and return into itself of the divine nature. The culmination of the outgoing creative activity is reached in the human mind, whose rational, philosophic search for the one in the many, simplicity in variety, and the changeless and eternal in the changing and temporal, marks also the reverse movement of the divine nature re-entering itself and regaining its primordial unity, homogeneity, and changelessness. The human soul, being as it were a kind of boomerang partaking of the ingrowing as well as the outgrowing process, may hope at death, not to be dissolved with the body, which is borne wholly upon the outgoing stream, but to return to God whence it came and to be reabsorbed in him. Cf. Rand, Modern Classical Philosophers, selection from Bruno's On Cause, The Principle and the One. G. Bruno: De l'infinito, universo e mundo, 1584; Spaccio della bestia trionfante, 1584; La cena delta ceneri, 1584; Deglieroici furori, 1585; De Monade, 1591. Cf. R. Honigswald, Giordano Bruno; G. Gentile, Bruno nella storia della cultura, 1907. -- B.A.G.F. Brunschvicg, Leon: (1869-) Professor of Philosophy at the Ecole Normale in Paris. Dismissed by the Nazis (1941). His philosophy is an idealistic synthesis of Spinoza, Kant and Schelling with special stress on the creative role of thought in cultural history as well as in sciences. Main works: Les etapes de la philosophie mathematique, 1913; L'experience humaine et la causalite physique, 1921; De la connaissance de soi, 1931. Buddhism: The multifarious forms, philosophic, religious, ethical and sociological, which the teachings of Gautama Buddha (q.v.) have produced. They centre around the main doctrine of the catvari arya-satyani(q.v.), the four noble truths, the last of which enables one in eight stages to reach nirvana (q.v.): Right views, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, right concentration. In the absence of contemporary records of Buddha and Buddhistic teachings, much value was formerly attached to the palm leaf manuscripts in Pali, a Sanskrit dialect; but recently a good deal of weight has been given also the Buddhist tradition in Sanskrit, Tibetan, and Chinese. Buddhism split into Mahayanism and Hinayanism (q.v.), each of which, but particularly the former, blossomed into a variety of teachings and practices. The main philosophic schools are the Madhyamaka or Sunyavada, Yogacara, Sautrantika, and Vaibhasika (q.v.). The basic assumptions in philosophy are a causal nexus in nature and man, of which the law of karma (q.v.) is but a specific application; the impermanence of things, and the illusory notion of substance and soul. Man is viewed realistically as a conglomeration of bodily forms (rupa), sensations (vedana), ideas (sanjna), latent karma (sanskaras), and consciousness (vijnana). The basic assumptions in ethics are the universality of suffering and the belief in a remedy. There is no god; each one may become a Buddha, an enlightened one. Also in art and esthetics Buddhism has contributed much throughout the Far East. -- K.F.L.

Buddhaguhya. (fl. c. 760) (T. Sangs rgyas gsang ba). Sanskrit proper name of the author of a detailed commentary on the MAHAVAIROCANABHISAMBODHISuTRA ("Great Vairocana's Enlightenment Discourse"); his commentary (MahAvairocanAbhisaMbodhi-vikurvitAdhisthAna-vaipulyasutrendrarAja-nAma-dharmaparyAyabhAsya), and his TantrArthA-vatAra ("Introduction to the Meaning of the Tantras") are said to have been the primary resource for Tibetan translators of tantra during the earlier spread of the doctrine (SNGA DAR). He is claimed to have been the teacher of VIMALAMITRA. His views on KRIYATANTRA and CARYATANTRA are considered authoritative by later Tibetan writers.

buddha. (T. sangs rgyas; C. fo; J. butsu/hotoke; K. pul 佛). In Sanskrit and PAli, "awakened one" or "enlightened one"; an epithet derived from the Sanskrit root √budh, meaning "to awaken" or "to open up" (as does a flower) and thus traditionally etymologized as one who has awakened from the deep sleep of ignorance and opened his consciousness to encompass all objects of knowledge. The term was used in ancient India by a number of different religious groups, but came to be most strongly associated with followers of the teacher GAUTAMA, the "Sage of the sAKYA Clan" (sAKYAMUNI), who claimed to be only the most recent of a succession of buddhas who had appeared in the world over many eons of time (KALPA). In addition to sAkyamuni, there are many other buddhas named in Buddhist literature, from various lists of buddhas of the past, present, and future, to "buddhas of the ten directions" (dasadigbuddha), viz., everywhere. Although the precise nature of buddhahood is debated by the various schools, a buddha is a person who, in the far distant past, made a previous vow (PuRVAPRAnIDHANA) to become a buddha in order to reestablish the dispensation or teaching (sASANA) at a time when it was lost to the world. The path to buddhahood is much longer than that of the ARHAT-as many as three incalculable eons of time (ASAMKHYEYAKALPA) in some computations-because of the long process of training over the BODHISATTVA path (MARGA), involving mastery of the six or ten "perfections" (PARAMITA). Buddhas can remember both their past lives and the past lives of all sentient beings, and relate events from those past lives in the JATAKA and AVADANA literature. Although there is great interest in the West in the "biography" of Gautama or sAkyamuni Buddha, the early tradition seemed intent on demonstrating his similarity to the buddhas of the past rather than his uniqueness. Such a concern was motivated in part by the need to demonstrate that what the Buddha taught was not the innovation of an individual, but rather the rediscovery of a timeless truth (what the Buddha himself called "an ancient path" [S. purAnamArga, P. purAnamagga]) that had been discovered in precisely the same way, since time immemorial, by a person who undertook the same type of extended preparation. In this sense, the doctrine of the existence of past buddhas allowed the early Buddhist community to claim an authority similar to that of the Vedas of their Hindu rivals and of the JAINA tradition of previous tīrthankaras. Thus, in their biographies, all of the buddhas of the past and future are portrayed as doing many of the same things. They all sit cross-legged in their mother's womb; they are all born in the "middle country" (madhyadesa) of the continent of JAMBUDVĪPA; immediately after their birth they all take seven steps to the north; they all renounce the world after seeing the four sights (CATURNIMITTA; an old man, a sick man, a dead man, and a mendicant) and after the birth of a son; they all achieve enlightenment seated on a bed of grass; they stride first with their right foot when they walk; they never stoop to pass through a door; they all establish a SAMGHA; they all can live for an eon if requested to do so; they never die before their teaching is complete; they all die after eating meat. Four sites on the earth are identical for all buddhas: the place of enlightenment, the place of the first sermon that "turns the wheel of the dharma" (DHARMACAKRAPRAVARTANA), the place of descending from TRAYASTRIMsA (heaven of the thirty-three), and the place of their bed in JETAVANA monastery. Buddhas can differ from each other in only eight ways: life span, height, caste (either brAhmana or KsATRIYA), the conveyance by which they go forth from the world, the period of time spent in the practice of asceticism prior to their enlightenment, the kind of tree they sit under on the night of their enlightenment, the size of their seat there, and the extent of their aura. In addition, there are twelve deeds that all buddhas (dvAdasabuddhakArya) perform. (1) They descend from TUsITA heaven for their final birth; (2) they enter their mother's womb; (3) they take birth in LUMBINĪ Garden; (4) they are proficient in the worldly arts; (5) they enjoy the company of consorts; (6) they renounce the world; (7) they practice asceticism on the banks of the NAIRANJANA River; (8) they go to the BODHIMAndA; (9) they subjugate MARA; (10) they attain enlightenment; (11) they turn the wheel of the dharma; and (12) they pass into PARINIRVAnA. They all have a body adorned with the thirty-two major marks (LAKsAnA; MAHAPURUsALAKsAnA) and the eighty secondary marks (ANUVYANJANA) of a great man (MAHAPURUsA). They all have two bodies: a physical body (RuPAKAYA) and a body of qualities (DHARMAKAYA; see BUDDHAKAYA). These qualities of a buddha are accepted by the major schools of Buddhism. It is not the case, as is sometimes suggested, that the buddha of the mainstream traditions is somehow more "human" and the buddha in the MAHAYANA somehow more "superhuman"; all Buddhist traditions relate stories of buddhas performing miraculous feats, such as the sRAVASTĪ MIRACLES described in mainstream materials. Among the many extraordinary powers of the buddhas are a list of "unshared factors" (AVEnIKA[BUDDHA]DHARMA) that are unique to them, including their perfect mindfulness and their inability ever to make a mistake. The buddhas have ten powers specific to them that derive from their unique range of knowledge (for the list, see BALA). The buddhas also are claimed to have an uncanny ability to apply "skill in means" (UPAYAKAUsALYA), that is, to adapt their teachings to the specific needs of their audience. This teaching role is what distinguishes a "complete and perfect buddha" (SAMYAKSAMBUDDHA) from a "solitary buddha" (PRATYEKABUDDHA) who does not teach: a solitary buddha may be enlightened but he neglects to develop the great compassion (MAHAKARUnA) that ultimately prompts a samyaksaMbuddha to seek to lead others to liberation. The MahAyAna develops an innovative perspective on the person of a buddha, which it conceived as having three bodies (TRIKAYA): the DHARMAKAYA, a transcendent principle that is sometimes translated as "truth body"; an enjoyment body (SAMBHOGAKAYA) that is visible only to advanced bodhisattvas in exalted realms; and an emanation body (NIRMAnAKAYA) that displays the deeds of a buddha to the world. Also in the MahAyAna is the notion of a universe filled with innumerable buddha-fields (BUDDHAKsETRA), the most famous of these being SUKHAVATĪ of AmitAbha. Whereas the mainstream traditions claim that the profundity of a buddha is so great that a single universe can only sustain one buddha at any one time, MahAyAna SuTRAs often include scenes of multiple buddhas appearing together. See also names of specific buddhas, including AKsOBHYA, AMITABHA, AMOGHASIDDHI, RATNASAMBHAVA, VAIROCANA. For indigenous language terms for buddha, see FO (C); HOTOKE (J); PHRA PHUTTHA JAO (Thai); PUCH'o(NIM) (K); SANGS RGYAS (T).

Buddhism: The multifarious forms, philosophic, religious, ethical and sociological, which the teachings of Gautama Buddha have produced, and which form the religion of hundreds of millions in China, Japan, etc. They center around the main doctrine of the arya satyani, the four noble truths (q.v.), the last of which enables one in eight stages to reach nirvana (q.v.): Right views, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, right concentration.

Bu ston chos 'byung. (Buton Chojung). A history of Buddhism in India and Tibet composed in 1322 by the Tibetan polymath BU STON RIN CHEN GRUB. The full name of the work is Bde bar gshegs pa'i bstan pa'i gsal byed chos kyi 'byung gnas gsung rab rin po che'i mdzod; it is available in English in the 1931-1932 translation of major parts by EUGÈNE OBERMILLER, done in collaboration with Mongolian monks educated in Tibetan monasteries. The text is in two parts: a history and an important general catalogue of Tibetan Buddhist canonical literature, one of the first of its kind. The first chapter of the Chos 'byung draws on the VYAKHYAYUKTI and is a general discussion of the exposition and study of Buddhist doctrine. The second chapter is a traditional history dealing with the spread of the doctrine in the human world, the three turnings of the wheel of DHARMA (DHARMACAKRAPRAVARTANA), the councils (SAMGĪTI), the collection of the Buddhist doctrine into authoritative scriptures, the date of the Buddha, the followers who came after him, and the decline of the doctrine in India. The history of Buddhism in Tibet is divided into a section on the earlier (SNGA DAR) and later spread (PHYI DAR) of the doctrine. The third section is the general catalogue of Buddhist canonical literature in Tibetan translation. It is divided into SuTRAs and TANTRAs, then again into the words of the Buddha (bka') and authoritative treatises (bstan bcos). The words of the Buddha are subdivided based on the three turnings of the wheel of the dharma with a separate section on MAHAYANA sutras; treatises are divided into treatises explaining specific works of the Buddha (again subdivided based on the three turnings of the wheel of the dharma), general expositions, and miscellaneous treatises. Bu ston similarly divides the tantras into words of the Buddha and authoritative treatises and deals with both under the division into four "sets" (sde) of KRIYA, CARYA, and YOGA, and MAHAYOGA tantras. This latter division is again subdivided into method (UPAYA), wisdom (PRAJNA), and both (ubhaya) tantras. In MKHAS GRUB DGE LEGS DPAL BZANG's explanation (Rgyud sde spyi'i rnam bzhag), a work based on Bu ston's model, but incorporating the influential scheme of TSONG KHA PA, the divisions of mahAyoga are subsumed under the general category of ANUTTARAYOGATANTRA (highest yoga tantra). The tantric commentaries are organized following the same schema.

cakra. (P. cakka; T. 'khor lo; C. lun; J. rin; K. yun 輪). In Sanskrit, "wheel," "disc," or "circle"; a frequent symbol used to represent various aspects of Buddhism, from the Buddha, to the DHARMA, to Buddhist notions of kingship. When the Buddha first taught his new religion, it is said that he "turned the wheel of dharma" (DHARMACAKRAPRAVARTANA) and the eight-spoked "wheel of dharma" (DHARMACAKRA) is subsequently used as a symbol for both the teachings as well as the person who rediscovered and enunciated those teachings. The ABHIDHARMAKOsABHAsYA explains that the noble eightfold path (ARYAstAnGAMARGA) is like a wheel because it is similar in terms of the hub that is the support of the wheel, the spokes, and the containment rim. Right speech, action, and livelihood are like the hub, because they are the training in morality that provides support for concentration (DHYANA) and wisdom (PRAJNA). Right view, thought, and effort are like spokes, because they are the training in wisdom. Right mindfulness and concentration are like the rim because the spokes of right view and so forth provide the objective support (ALAMBANA) in a one-pointed manner in dependence on them. The dharmacakra appears in some of the earliest Buddhist art, often as an iconographic symbol standing in for the Buddha himself. The sign of a thousand-spoked wheel on the palms of the hands and the soles of the feet is one of the thirty-two major marks of a great man (MAHAPURUsALAKsAnA), which is said to adorn the body of both a Buddha and a "wheel-turning emperor" (CAKRAVARTIN), his secular counterpart. A cakravartin's power is said to derive from his wheel of divine attributes, which rolls across different realms of the earth, bringing them under his dominion. The realm of SAMSARA is sometimes depicted iconographically in the form of a wheel, known as the "wheel of existence" (BHAVACAKRA), with a large circle divided into the six realms of existence (sAdGATI), surrounded by an outer ring representing the twelve links of dependent origination (PRATĪTYASAMUTPADA). ¶ The term cakra is also important in Buddhist TANTRA, especially in ANUTTARAYOGATANTRA. According to various systems of tantric physiognomy, a central channel (AVADHuTĪ) runs from either the tip of the genitals or the base of the spine to either the crown of the head or the point between the eyebrows, with a number of "wheels" (cakra) along its course. In one of the systems, these wheels are located at the point between the eyebrows, the crown of the head, the throat, the heart, the navel, the base of the spine, and the opening of the sexual organ. Running parallel to the central channel to the right and left are two channels, both smaller in diameter, the LALANA and the RASANA. It is said that the right and left channels wrap around the central channel, forming knots at the cakras. Much tantric practice is devoted to techniques for loosening these knots in order to allow the winds (PRAnA) or energies that course through the other channels to flow freely and enter into the central channel. The cakras themselves are essential elements in this practice and other tantric meditative practices, with seed syllables (BĪJA), spells (MANTRA), deities, and diagrams (MAndALA) visualized at their center. The cakras themselves are often described as open lotus blossoms, with varying numbers of petals in different colors.

CakrasaMvaratantra. (T. 'Khor lo bde mchog gi rgyud). In Sanskrit, the "Binding of the Wheel Tantra" an important Buddhist tantra, often known simply as the CakrasaMvara (T. 'Khor lo bde mchog). The text is extant in Sanskrit and in a Tibetan translation in seven hundred stanzas, which is subdivided into fifty-one sections; it is also known by the name srīherukAbhidhAna (a name appearing at the end of each section), and commonly known in Tibet as the CakrasaMvara Laghutantra ("short tantra" or "light tantra") or Mulatantra ("root tantra") because, according to legend, there was once a longer text of one hundred thousand stanzas. The main deity of the tantra is HERUKA (also known as CakrasaMvara) and his consort is VAJRAVARAHĪ. Historically, the tantra originated as part of a literature that focused on a class of female divinities called YOGINĪ or dAKINĪ. It and its sister tantra, the HEVAJRATANTRA, probably appeared toward the end of the eighth century, and both show the influence of the Sarvabuddhasamayoga-dAkinījAlasaMvaratantra (referred to by Amoghavajra after his return from India to China in 746 CE). All are classed as yoginītantras. The use of skulls, the presence of the KHATVAnGA staff, and the references to sites holy to saivite KApAlikas (those who use skulls) point to a very close relationship between the saiva KApAlika literature and the early yoginītantras, such that some scholars have suggested an actual appropriation of the saiva literature by Buddhists outside mainstream Buddhist practice. Other scholars suggest this class of tantric literature originates from a SIDDHA tradition, i.e., from individual charismatic yogins and yoginīs with magical powers unaffiliated with particular religions or sects. Among the four classes of tantras-KRIYATANTRA, CARYATANTRA, YOGATANTRA, and ANUTTARAYOGATANTRA-the CakrasaMvaratantra is included in the last category; between the father tantras (PITṚTANTRA) and mother tantra (MATṚTANTRA) categories of anuttarayogatantras, it is classified in the latter category. The siddhas Luipa and SARAHA are prominent in accounts of its origin and transmission, and the siddha NAROPA is of particular importance in the text's transmission in India and from there to Tibet. Like many root tantras, the text contains very little that might be termed doctrine or theology, focusing instead on ritual matters, especially the use of MANTRA for the achievement of various powers (SIDDHI), especially the mundane (LAUKIKA) powers, such as the ability to fly, become invisible, etc. The instructions are generally not presented in a systematic way, although it is unclear whether this is the result of the development of the text over time or the intention of the authors to keep practices secret from the uninitiated. Later commentators found references in the text to elements of both the stage of generation (UTPATTIKRAMA) and stage of completion (NIsPANNAKRAMA). The DAkArnavatantra is included within the larger category of tantras related to the CakrasaMvara cycle, as is the Abhidhanottara and the SaMvarodayatantra. The tantra describes, in greater and less detail, a MAndALA with goddesses in sacred places in India (see PĪtHA) and the process of ABHIsEKA. The practice of the MAYADEHA (T. sgyu lus, "illusory body") and CAndALĪ (T. gtum mo, often translated as "psychic heat") are closely associated with this tantra. It was translated twice into Tibetan and is important in all three new-translation (GSAR MA) Tibetan sects, i.e., the SA SKYA, BKA' BRGYUD, and DGE LUGS. Iconographically, the CakrasaMvara mandala, starting from the outside, has first eight cremation grounds (sMAsANA), then a ring of fire, then VAJRAs, then lotus petals. Inside that is the palace with five concentric placement rings going in toward the center. In the center is the main deity Heruka with his consort VajravArAhī trampling on BHAIRAVA and his consort KAlarAtri (deities associated with saivism). There are a number of different representations. One has Heruka (or CakrasaMvara) dark blue in color with four faces and twelve arms, and VArAhī with a single face and two hands, red and naked except for bone ornaments. In the next circles are twenty-four vīras (heroes) with their consorts (related with the twenty-four pītha), with the remaining deities in the mandala placed in different directions in the outer circles.

Carnac A village in Brittany celebrated for the enormous number of ancient stone monuments in its vicinity, to be classed with similar monuments found in many parts of the world and with the so-called Dracontia or serpent-mounds. They are records in symbol of the world’s history, designed to be enduring, and in more than one sense actually or mystically the work of giants. “The archaic records show the Initiates of the Second Sub-race of the Aryan family moving from one land to the other for the purpose of supervising the building of menhirs and dolmens, of colossal Zodiacs in stone, and places of sepulchre to serve as receptacles for the ashes of generations to come” (SD 2:750).

caryatic ::: a. --> Alt. of Caryatid

caryatid ::: a. --> Of or pertaining to a caryatid. ::: n. --> A draped female figure supporting an entablature, in the place of a column or pilaster.

caryatides ::: n. pl. --> Caryatids.

caryatids ::: pl. --> of Caryatid

catus.t.aya (sharirachatusthaya; sharira chatusthaya)—the fourth catus.t.aya, the quaternary of the body, whose members are arogya, utthapana, saundarya and ananda (or vividhananda) ssarira

Catvari arya-satyani: (Skr.) "The four noble truths" of Gautama Buddha's (q.v.) teaching: Suffering exists; it has a cause; it may cease; there is a path leading to its cessation. -- K.F.L.

charya. ::: follow; regular observance of rites; activity; mode of behavior; a way of life

cinmaya (chinmaya; chinmay) ::: consisting of pure consciousness (cit). cinmaya aisvarya

cinmayaisvarya (chinmayaishwarya) ::: aisvarya with full divine consciousness, "free from all element of struggle, in which force and pressure will only be present to stress the energy of fulfilment and not for overcoming resistance".

Confessing Church ::: The Confessing Church was developed from the "Pastors' Emergency League" an organization founded by Pastor Niemoller, Detrich Bonhoeffer, and other ministers who opposed the "Deutscher Christen" manipulation of Christian teaching. Members of the Confessing Church were initially concerned with the German Christian movement's efforts to aryanize Christian teaching. They opposed efforts by the German Christians to eliminate the Old Testament, block non-aryans from joining the Church Community, etc. Eventually, the Confessing Church (many of its members) publicly opposed the regime's political and racial policies. Many lost their lives as a result of their opposition.

daiva ::: divine; short for daiva karma. daiva aisvaryabh aisvaryabhava

darsana (sarvasaundarya darshana) ::: the vision of universal beauty, "an aesthesis and sensation of beauty and delight universal and multitudinous in detail".

dasa ::: (in the Veda) a destructive power, enemy of the arya. dasa

DEF (Deutsche Email Fabrik) ::: The factory Oskar Schindler ran in Krakow. The building still stands and houses yet another factory. When Schindler arrived in Krakow in September 1939, he purchased, at a very low price, through the process of “Aryanization,” an old Jewish owned factory in a suburb of Krakow. With the benefit of Jewish capital, Jewish labor, and Jewish expertise, he reorganized the factory and began producing enamel bowls and other kitchenware for the German army. Schindler named his new business Deutsche Email Fabrik, or German Enamel Factory (DEF). It became the “haven” for an estimated 1,100 Krakow Jews. Schindler earned a fortune from his factory, but later spent much of it bribing Nazi officials on behalf of the Jews.

derivation ::: n. --> A leading or drawing off of water from a stream or source.
The act of receiving anything from a source; the act of procuring an effect from a cause, means, or condition, as profits from capital, conclusions or opinions from evidence.
The act of tracing origin or descent, as in grammar or genealogy; as, the derivation of a word from an Aryan root.
The state or method of being derived; the relation of


Devanagari (Sanskrit) Devanāgarī “Divine city writing,” the alphabetic script of Aryan India, in which the Sanskrit language is usually written. The Devanagari alphabet and the art of writing it were kept secret for ages, and the dvijas (twice-born) and the dikshitas (initiates) alone were originally permitted to use this literary art. In India, as in many other countries which have been the seat of archaic civilizations, sacred and secret records were committed to the tablets of the mind, rather than to material tablets. Alone the priesthood invariably had, in addition to the mnemonic records, an ideographic or syllabic script which was used when considered convenient or necessary, mainly for intercommunication between themselves and brother-initiates speaking other tongues. This applied to ideographic characters which can be read with equal facility by those acquainted with them, whatever their spoken mother-tongue may be, and to written characters imbodying an archaic or sacred language, as was the case with the ancient Sanskrit. This is the main reason why these ancient peoples have so few allusions — and sometimes no allusions at all — to writing; in the civilizations of those far past times writing was not found to be a need and was kept as a sacred art for the temple scribes.

Dharani (Sanskrit) Dhāraṇī [from the verbal root dhṛ to bear, support] In Buddhism, a mystical verse or mantra; in Hinduism, verses from the Rig-Veda. “In days of old these mantras or Dharani were all considered mystical and practically efficacious in their use. At present, however, it is the Yogacharya school alone which proves the claim in practice. When chanted according to given instructions a Dharani produces wonderful effects. Its occult power, however, does not reside in the words but in the inflexion or accent given and the resulting sound originated thereby” (TG 100).

Diu Aryan root meaning “god,” corresponding to the Chaldean Iao (BCW 2:90).

dravida ::: n. pl. --> A race of Hindostan, believed to be the original people who occupied the land before the Hindoo or Aryan invasion.

Dravidian One of the three great groups of non-Aryan races in India, regarded as indigenous, along with the Tibeto-Burmese and the Kolarian. The Dravidians entered the Punjab through the northwestern passes, and after subjugating the peoples they encountered, eventually settled in the southern portion of India where they are still situated in large numbers. Although subjugated by the Aryans, they were so strongly entrenched that they were not broken up as were the other non-Aryans. The five principal Dravidian languages are: Tamil, Telugu, Kanarese, Malayalam (or Malabar), and Tulu. See also TAMIL

Dvaita (Sanskrit) Dvaita Duality; applied to a Vedanta sect, also called Madhvas after their founder, Madhva (born c. 1200). The chief doctrine of this school is duality, standing in opposition to the teachings of Sankaracharya, whose system is known as the Advaita (non-duality). The Dvaita Vedantists assert that there are two principles in the universe: the supreme Being, and the innumerable multitudes of other beings among which are mankind — and that these are distinct one from the other. See also RAMANUJACHARYA.

Dyaus: The ancient Aryan god of the sky.

eat flaming death "humour, abuse" A construction popularised among hackers by the infamous {CPU Wars} comic; supposedly derive from a famously turgid line in a WWII-era anti-Nazi propaganda comic that ran "Eat flaming death, non-Aryan mongrels!" or something of the sort (however, it is also reported that the Firesign Theater's 1975 album "In The Next World, You're On Your Own" included the phrase "Eat flaming death, fascist media pigs"; this may have been an influence). Used in humorously overblown expressions of hostility. "Eat flaming death, {EBCDIC} users!" [{Jargon File}] (2006-12-12)

Edom (Hebrew) ’Edom The land and the Kings of Edom are mentioned in the Bible (Genesis 36) in allegorical manner, and treated in the Qabbalah as referring to a period of unbalance before balance or harmony was inaugurated; the Kings, in one meaning of this Qabbalistic allegory, refer to the various attempts (and failures) at the formation of worlds before this one. However, “the ‘Edomite Kings’ could never symbolize the ‘prior worlds,’ but only the ‘attempts at men’ on this globe: the ‘pre-Adamite races,’ of which the Zohar speaks, and which we explain as the First Root-Race. . . . the Kings of Edom are the sons of ‘Esau the father of the Edomites’ (Gen., xxxvi, 43); i.e., Esau represents in the Bible the race which stands between the Fourth and the Fifth, the Atlantean and the Aryan” (SD 2:705). Interestingly Edom is exactly the same word as ’Adam (man), the only difference being one of vocalization, of changing the Massoretic points. The seven Kings of Edom are therefore the seven races of man, whether the reference be made to the seven subraces of any one root-race, or to the seven root-races themselves.

Eightfold Path. See ARIYA ATTHANGIKA MAGGA; ARYASHTANGAMARGA

Equivalent to aghijin-muhurta, the eighth muhurta or period, comprising 24 minutes before and 24 minutes after midday — an auspicious period; Sankaracharya is said to have been born at this time.

Extermination Camps ::: Death camps established by the Nazi's during the Holocaust to annihilate Jews and other non-Aryan minorities. The six major extermination camps were established as part of the Final Solution, in Poland. They were Cheimno, Belzec, Sobibor, Auschwitz-Birkenau, Treblinka and Majdanek.

eyes.” Among Aryans, he is a god of light. In

Fire is spoken of as the Primary in the Stanzas of Dzyan: “The Spirit, beyond manifested Nature, is the fiery breath in its absolute Unity. In the manifested Universe, it is the Central Spiritual Sun, the electric Fire of all Life. In our System it is the visible Sun, the Spirit of Nature, the terrestrial god. And in, on, and around the Earth, the fiery Spirit thereof — air, fluidic fire; water, liquid fire; Earth, solid fire. All is fire — ignis, in its ultimate constitution, or I, the root of which is 0 (nought) in our conceptions, the All in nature and its mind. Pro-Mater is divine fire. It is the Creator, the Destroyer, the Preserver. The primitive names of the gods are all connected with fire, from Agni, the Aryan, to the Jewish god who ‘is a consuming fire’ ” (ibid.).

Followers of Horus also applied to those early invaders and conquerors of Egypt who built up the great dynastic Egyptian civilization; over a number of centuries there was an inroad or influx from the Far East, possibly Southern India and Ceylon, or possibly even from the last remnants of the ancient Lanka of the Hindus, of immigrants who mingled with the then natives of Egypt — Atlanto-Aryans from Poseidonis — thus forming what became known in later days as the Egyptian people or race.

FOUNDATION IN YOGA. ::: The things that have to be established are . brahmacarya, complete sex-purity ; samah, quiet and harmony in the being, its forces maintained but con- trolled, harmonised, disciplined ; satyam, truth and sincerity in the whole nature ; prasanfUj, a general state of peace and calm ; atmasanyaina, the power and habit to control whatever needs control in the movements of the nature. When these are fairly established, one has laid the foundation on which one can deve- lop the yoga consciousness and with the yoga consciousness there comes an easy opening to realisation and experience.

Four Noble Truths. See ARYASATYA; ARIYASACHCHA

Four Noble Truths: The Aryani Satyani, the four basic principles of the teachings of Gautama Buddha: the Truth of Suffering, the Truth of the Cause of Suffering, the Truth of the Cessation of Suffering, the Truth of the Path to the Ending of Suffering.

Four, the ::: same as the fourfold isvara; the four Vedic gods (Varun.a,Four Mitra, Aryaman and Bhaga) who "build up the whole divine state into its perfection by the natural interaction of its four essential elements", the four gods representing respectively "the all-pervading purity" of sat (Varun.a), "the all-uniting light" of cit (Mitra), "the movement and all-discerning force" of tapas (Aryaman) and "the allembracing joy" of ananda (Bhaga), thus being "practically the later

Gabriel ::: (language) A graphical DSP language for simulation and real systems.[A Design Tool for Hardware and Software for Multiprocessor DSP Systems, E.A. Lee, E. Goei, J. Bier & S. Bhattacharya, DSP Systems, Proc ISCAS-89, 1989].[Jargon File] (1994-12-23)

Gabriel "language" A graphical {DSP} language for {simulation} and real systems. ["A Design Tool for Hardware and Software for Multiprocessor DSP Systems," E.A. Lee, E. Goei, J. Bier & S. Bhattacharya, DSP Systems, Proc ISCAS-89, 1989]. [{Jargon File}] (1994-12-23)

Gatha (Sanskrit) Gāthā [from the verbal root gā to sing] A song, metrical hymn, or verse; usually applied to a verse consisting of a moral aphorism which belongs not to the Vedic writings but to the Itihasas or the epic poetry and legends of a later date. A gatha of eight equal feet or 32 syllables is called aryagiti.

Gaudapadacharya (Sanskrit) Gauḍapādācārya The teacher Gaudapada; Sankaracharya’s guru or teacher of philosophy.

grihastha dharma. :::  according to the hindu system, human life is divided into four successive stages or asramas looked at from the viewpoint of the pilgrim on the spiritual path; the grihastha dharma of the married householder is the second stage, preceded by brahmacharya, the stage of the celibate student

Hari-ashvas. See HARYASVAS

Haryasva (Sanskrit) Haryaśva [from hari bay + aśva horse] Bay horse; a name applied both to Indra and Siva. In the Harivansa, the Haryasavas are represented as the five or ten thousand sons of the patriarch Daksha, born for the purpose of peopling the earth, but the rishi Narada persuaded them to remain celibates; after which they dispersed themselves through the regions and did not return. This means “that they had all incarnated in mortals. The name is given to natural born mystics and celibates, who are said to be incarnations of the ‘Haryaswas’ ” (TG 136).

Haryaswas. See HARYASVA

Herrenvolk ::: (Heb. Master Race) Nazi term for pureblooded Aryan Germans whom they believed to be the supreme race of human beings.

hickory ::: n. --> An American tree of the genus Carya, of which there are several species. The shagbark is the C. alba, and has a very rough bark; it affords the hickory nut of the markets. The pignut, or brown hickory, is the C. glabra. The swamp hickory is C. amara, having a nut whose shell is very thin and the kernel bitter.

hindu ::: n. --> A native inhabitant of Hindostan. As an ethnical term it is confined to the Dravidian and Aryan races; as a religious name it is restricted to followers of the Veda.
Same as Hindoo.


hindustani ::: a. --> Of or pertaining to the Hindoos or their language. ::: n. --> The language of Hindostan; the name given by Europeans to the most generally spoken of the modern Aryan languages of India. It is Hindi with the addition of Persian and Arabic words.

  “In ancient times in India, and in the homeland of the Aryans before they reached India by way of Central Asia, this very early Aryan speech was used not only by the Aryan populace, but in the sanctuaries of the Temples was taken in hand and developed or composed or builded to be a far finer vehicle for expressing abstract religious and philosophic conceptions and thoughts. This tongue thus composed or developed by initiates of the Aryan stock, because of this formative work upon it was finally given the name Sanskrita, signifying an original natural language which had become perfected by initiates for the purpose of expressing far more subtle and profound distinctions than ordinary people would ever find needful. So great was the admiration in which the Sanskrit language thus perfected was held, that it was commonly said of it that it was the work of the Gods, because it had thus become capable of expressing godlike thoughts: profound spiritual subtleties and philosophical distinctions. Thus it was that Sanskrit is really the mystery-language of the initiates of the Aryan race; as the Senzar of very similar history was the mystery-language of the later Atlanteans; and is still used as the noblest mystery-language by the Mahatmas.

indo-european ::: a. --> Aryan; -- applied to the languages of India and Europe which are derived from the prehistoric Aryan language; also, pertaining to the people or nations who speak these languages; as, the Indo-European or Aryan family.

indo-germanic ::: a. --> Same as Aryan, and Indo-European.
Pertaining to or denoting the Teutonic family of languages as related to the Sanskrit, or derived from the ancient Aryan language.


In Genesis (4:19-20) ‘Adah, the first of the two wives of Lamech, gave birth to Jabal (Yabal), meaning a flowing or streaming, as of a river, and hence, like ‘Adah his mother, transitory in time and/or space. Jabal is said to stand for the nomadic Aryan race, whose homeland stretched from the Euxine to Kashmere and beyond (IU 1:579). Used in Isaiah (45:17) with ‘olam (world, age, aeon) to signify eternity of eternities.

In later Zoroastrianism, a class of 33 divine beings or ancient Aryan deities are known as izeds.

In Persian legend, the serpent appeared in Airyanem Vaejo and by his venom transformed the beautiful, eternal spring into winter, generating disease and death. Interpreting this geologically and astronomically, “every occultist knows that the Serpent alluded to is the north pole, as also the pole of the heavens. The latter produces the seasons according to the angle at which it penetrates the centre of this earth. The two axes were no more parallel; hence the eternal spring of Airyana-Vaego by the good river Daitya had disappeared, and ‘the Aryan magi had to emigrate to Sagdiani’ — say exoteric accounts. But the esoteric teaching states that the pole had passed through the equator, and that the ‘land of bliss’ of the Fourth Race, its inheritance from the Third, had now become the region of desolation and woe. This alone ought to be an incontrovertible proof of the great antiquity of the Zoroastrian Scriptures” (SD 2:356).

In regard to the remarkable achievements that the Atlanteans made in all the arts and sciences, we read that the early fifth root-race received their knowledge from the fourth root-race. “It is from them that they learnt aeronautics, Viwan Vidya [vimana-vidya] (the ‘knowledge of flying in air-vehicles’), and, therefore, their great arts of meteorography and meteorology. It is from them, again, that the Aryans inherited their most valuable science of the hidden virtues of precious and other stones, of chemistry, or rather alchemy, of mineralogy, geology, physics and astronomy” (SD 2:426).

In Shah-Nameh (the Book of Kings) it was Jamshid (Yima) who categorized society into four classes. The first of these four were the Atourbans. The kings of the early Aryans were also chosen from among the first category, who were royal sages.

In the 3rd century BC the language used throughout Northern India was practically one, and it was derived directly from the speech of the Vedic Aryans, retaining many Vedic forms lost in the later classical Sanskrit. The basis of the language used in the Buddhist canon was that used in Ujjayini, the capital of the Avanti district. The chief doctrines of Buddhism are recorded in the works known as the Suttas (Sutras in Sanskrit) — there being four Nikayas consisting of 16 volumes; the fifth Nikaya being the Jatakas (birth stories of the Buddha).

In the ancient Aryan faith, atash has three qualities and sometimes is called trishazashta (fire of the three stations). These stations are named: Azar-borzin-Mehr, Azar-Faranbagh or Azar-Khordad, and Azar-Goshnasp. In later Avestic literature five different fires have been named: 1)Brezisevangha (beneficent fire of the high) spiritual fire; 2) Vohu-Fryana (fire of instinct) animal fire; 3) Urvazishta (fire of life, most beneficial fire) vegetation fire; 4) Vazishta (celestial fire of heavenly bodies) the most supporting fire; and 5) Spenishta (holy fire or paradisical fire) the most bountiful fire (Yasna 17, 11).

  ” ‘In the Krita age, Vishnu, in the form of Kapila and other (inspired sages) . . . imparts to the world true wisdom as Enoch did. In the Treta age he restrains the wicked, in the form of a universal monarch (the Chakravartin or the ‘Everlasting King’ of Enoch) and protects the three worlds (or races). In the Dwapara age, in the person of Veda-Vyasa, he divides the one Veda into four, and distributes it into hundreds (Sata) of branches.’ Truly so; the Veda of the earliest Aryans, before it was written, went forth into every nation of the Atlanto-Lemurians, and sowed the first seeds of all the now existing old religions. The off-shoots of the never dying tree of wisdom have scattered their dead leaves even on Judeo-Christianity. And at the end of the Kali, our present age, Vishnu, or the ‘Everlasting King’ will appear as Kalki, and re-establish righteousness upon earth. The minds of those who live at that time shall be awakened, and become as pellucid as crystal” (SD 2:483).

iranian ::: a. --> Of or pertaining to Iran. ::: n. --> A native of Iran; also, the Iranian or Persian language, a division of the Aryan family of languages.

ishita) ::: a combination of the three siddhis of power. aisvarya-vy aisvarya-vyapti

isita-vyapti-aisvarya (ishita-vyapti-aishwarya) ::: the combination of isita-vyapti-aisvarya isita, (communicative) vyapti and aisvarya.

  “It is admitted that, however inferior to the classical Sanskrit of Panini, the language of the oldest portions of Rig Veda, notwithstanding the antiquity of its grammatical forms, is the same as that of the latest texts. Every one sees — cannot fail to see and to know — that for a language so old and so perfect as the Sanskrit to have survived alone, among all languages, it must have had its cycles of perfection and its cycles of degeneration. And, if one had any intuition, he might have seen that what they call a ‘dead language’ being an anomaly, a useless thing in Nature, it would not have survived, even as a ‘dead’ tongue, had it not its special purpose in the reign of immutable cyclic laws; and that Sanskrit, which came to be nearly lost to the world, is now slowly spreading in Europe, and will one day have the extension it had thousands upon thousands of years back — that of a universal language. The same as to the Greek and the Latin: there will be a time when the Greek of Aeschylus (and more perfect still in its future form) will be spoken by all in Southern Europe, while Sanskrit will be resting in its periodical pralaya; and the Attic will be followed later by the Latin of Virgil. Something ought to have whispered to us that there was also a time — before the original Aryan settlers among the Dravidian and other aborigines, admitted within the fold of Brahmanical initiation, marred the purity of the sacred Sanskrita Bhasha — when Sanskrit was spoken in all its unalloyed subsequent purity, and therefore must have had more than once its rise and fall. The reason for it is simply this: classical Sanskrit was only restored, if in some things perfected, by Panini. Panini, Katyayana, or Patanjali did not create it; it has existed throughout cycles, and will pass through other cycles still” (Five Years of Theosophy 419-20).

  “It is the flower sacred to nature and her Gods, and represents the abstract and the Concrete Universes, standing as the emblem of the productive powers of both spiritual and physical nature. It was held sacred from the remotest antiquity by the Aryan Hindus, the Egyptians, and the Buddhists after them; revered in China and Japan, and adopted as a Christian emblem by the Greek and Latin Churches, who made of it a messenger as the Christians do now, who replace it with the water lily. It had, and still has, its mystic meaning which is identical with every nation on the earth” (SD 1:379).

jyotih aryam ::: light of the truth. [RV 10.43.4]

karya ::: effect. karya

karyam. ::: to be done; to be performed; a duty

Katha Upanishad or Kathopanishad (Sanskrit) Kaṭhopaniṣad One of the Upanishads of the Yajur-Veda, named after the sage Katha; commented upon by Sankaracharya, founder of the Advaita-Vedanta school.

Kolarian The indigenous non-Aryan races of India are divided into three great classes: Tibeto-Burmese, Kolarian, and Dravidian. Although generally regarded as aboriginal, the Kolarians are known to have entered Bengal by means of the northeastern passes: they encountered the Dravidians in central India, who broke up the Kolarians and pushed them towards the east and west. Thus when the Aryans entered India, the Kolarians again succumbed to the invaders and were still more scattered into smaller groups. There are nine principal languages of the Kolarian group of which the most important is Santali. It is not akin to the Sanskrit, nor does it employ the Devanagari alphabet.

krsti ::: effort, laborious action or work or else a doer of such action. [Ved.] ::: krstayah [plural], men, doers of action; members of the Aryan community.

lappish ::: a. --> Of or pertaining to the Lapps; Laplandish. ::: n. --> The language spoken by the Lapps in Lapland. It is related to the Finnish and Hungarian, and is not an Aryan language.

Le Pourquoi des Mondes [French] ::: "The Wherefore of the Worlds", title of a series contributed to the Arya by Paul Richard. le resultat resultat decisif

Linga (Sanskrit) Liṅga The phallus; in ancient India, the symbol of abstract creation. Force becomes the linga or organ of creation only on this earth. With the ancient Aryans the significance was grand, sublime, and poetical — and these views of this symbol were those of the whole archaic pagan world. The idea of creative power or force was divine, and much of this same spirit of abstract reverence prevails even today in India. It was the sacred symbol of cosmic productive and regenerative power, whose multimyriad activities are manifest in universal nature and thus it was that in the small or concrete, as well as in the great or abstract, the idea was discovered and the spiritual aspect of the matter was dominant. Hence, the linga was made a symbol of Siva, and of every other creative god. The linga (symbol of creative activity) and yoni (symbol of generative or productive activity) of Siva worship, stand too high philosophically in their original significance, its modern degeneration notwithstanding, in any wise to be called phallic worship, where the spiritual has been dragged down to become the animal, the sublime into the grossness of the terrestrial.

Madhavacharya (Sanskrit) Mādhavācārya [from Mādhava + āchārya teacher, preceptor] Celebrated religious teacher and scholar of the 14th century, one of the main teachers of the Dvaita-Vedanta school of pronounced dualism. It teaches the existence or permanent reality of two fundamental principles in universal nature: spirit and matter, or divinity and the universe. This dualism is in direct contrast with the unity doctrine taught in the Advaita-Vedanta or nondualistic system of Sankaracharya.

Madhva (Sanskrit) Madhva also Mādhava. The founder of a sect of Vaishnavas called Madhvas after their founder who lived in southern India. Regarded by his followers as an incarnation of Vayu, said to have been born about 1200, his doctrine is known by its chief characteristic called Dvaita (duality), and stands in opposition to the system of Advaita (nonduality) of Sankaracharya, a follower of the Siva-form of philosophic thought. He was a follower of the Vishnu-form of religious philosophy, and his special teaching of Dvaita was based on the supposition that the supreme soul of the universe and the human soul are distinct entities, thus being in sharp contrast with the Advaita, which teaches that the spiritual essence of individual beings is identic with that of the universe.

Magi [plural of Old Persian magus a wise man from the verbal root meh great; cf Sanskrit maha; cf Avestan mogaha, Latin plural magus, Greek magos, Persian mogh, Pahlavi maga] An hereditary priesthood or sacerdotal caste in Media and Persia. Zoroaster, himself a member of the Society of the Magi, divides the initiates into three degrees according to their level of enlightenment: the highest were referred to as Khvateush (those enlightened with their own inner light or self-enlightened); the second were called Varezenem (those who practice); and the third, Airyamna (friends or Aryans). The ancient Parsis may be divided into three degrees of Magi: the Herbods or novitiates; the Mobeds or masters; and the Destur Mobeds or perfect masters — the “Dester Mobeds being identical with the Hierophants of the mysteries, as practised in Greece and Egypt” (TG 197).

Maharaja Sect. See VALLABHACHARYAS

Main works: Sense and Beauty, 1896; Interpret. of Poetry and Religion, 1900; Life of Reason, 5 vols , 1905-6 (Reason in Common Sense, Reason in Society, Reason in Religion, Reason in Art, Reason in Science); Winds of Doctrine, 1913; Egotism in German Philosophy, 1915; Character and Opinion in the U. S., 1920; Skepticism and Animal Faith, 1923; Realms of Being, 4 vols., 1927-40 (Realm of Essence, Realm of Matter, Realm of Truth, Realm of Spirit). -- B.A.G.F. Sarva-darsana-sangraha: (Skr.) A work by Madhvavacarya, professing to be a collection (sangraha) of all (sarva) philosophic views (darsana) or schools. It includes systems which acknowledge and others which reject Vedic (s.v.) authority, such as the Carvaka, Buddhist and Jaina schools (which see). -- K.F.L.

Maruts ::: the Thought-Forces; the Life-Powers that support by their nervous and vital energies the action of the thought in the attempt of the mortal consciousness to grow or expand itself into the immortality of the Truth and Bliss; (to the uninstructed Aryan worshipper): powers of storm, wind and rain.

matsarya. ::: envy

Matter ::: What men call matter or substance is the existent but illusory aggregate of veils surrounding thefundamental essence of the universe which is consciousness-life-substance. From another point of view,matter or substance is in one sense the most evolved form of expression of manifested spirit in anyparticular hierarchy. This is but another way of saying that matter is but inherent energies or powers orfaculties of kosmical beings, unfolded, rolled out, and self-expressed. It is the nether and lowest pole ofwhat the original and originating spirit is; for spirit is the primal or original pole of the evolutionaryactivity which brought forth through its own inherent energies the appearance or manifestation in thekosmic spaces of the vast aggregate of hierarchies. Between the originant or spirit and the resultant ormatter, there is all the vast range of hierarchical stages or steps, thus forming the ladder of life or theladder of being of any one such hierarchy.When theosophists speak of spirit and substance, of which latter, matter and energy or force are thephysicalized expressions, we must remember that all these terms are abstractions -- generalizedexpressions for hosts of entities manifesting aggregatively. The whole process of evolution is the raisingof units of essential matter, life-atoms, into becoming at one with their spiritual and inmost essence. Asthe kosmic aeons slowly drop one after the other into the ocean of the past, matter pari passu is resolvedback into the brilliant realms of spirit from which it originally came forth. All the sheaths ofconsciousness, all the blinding veils around it, arise from the matter side or dark side or night side ofnature, which is matter -- the nether pole of spirit.

Mazdean (Persian) [from Mazda bestower of intellect or knowledge] Also Mazdeism. Applied to the ancient religion of the Iranians and to the scriptures of the Zoroastrians, who are represented today by the Parsis. The earliest followers of the Zoroastrianism, however, in their records called themselves Airyavo danghavo (Aryan races). Nowadays the Parsis call themselves Mazdiasnians, or Mazda-Yasna, which means worship of intellect, referring to all those who believe in the supremacy of light over darkness. From the time of the renovation of Zoroastrianism during the Sassanid period, this term has been used concurrently in the same sense as Zoroastrianism.

Mein Kampf ::: This autobiographical book (My Struggle) by Hitler was written while he was imprisoned in the Landsberg fortress after the "Beer-Hall Putsch" in 1923. In this book, Hitler propounds his ideas, beliefs, and plans for the future of Germany. Everything, including his foreign policy, is permeated by his "racial ideology." The Germans, belonging to the "superior" Aryan race, have a right to "living space" (Lebensraum) in the East, which is inhabited by the "inferior" Slavs. Throughout, he accuses Jews of being the source of all evil, equating them with Bolshevism and, at the same time, with international capitalism. Unfortunately, those people who read the book (except for his admirers) did not take it seriously but considered it the ravings of a maniac. (see Hitler, Adolf).

mleccha (Mlechchha) ::: [barbarian, non-Aryan].

Mlechchhas (Sanskrit) Mleccha-s [from the verbal root mlech to speak indistinctly; cf Greek barbaroi] Outcastes; Hindu name for all foreigners or non-Aryans.

Mudra (Sanskrit) Mudrā A symbol of power over invisible evil influences, whether as a simple posture or a posture considered as a talisman. Applied to certain positions of the fingers practiced in devotion, meditation, or exoteric religious worship, thought by some to imitate ancient Sanskrit characters, and therefore to have magic efficacy and to have a particular esoteric significance. Used both in the Northern Buddhist Yogacharya school and by the Hindu Tantrikas, with both symbolic and practical meanings.

Mutar ::: Permitted. ::: Mutterkreuz ::: Mother's cross—Promoted Aryan mothers to produce more children. For every 4 kids, a mother received a bronze cross, every 6 she received a silver, and for 8 kids, she got a gold.

naryapas ::: strong in action. [R naryapas . g Veda 8.93.1] nasikya n asikya asv asvada

  “nowhere shows Yama ‘as having anything to do with the punishment of the wicked.’ As king and judge of the dead, a Pluto in short, Yama is a far later creation. One has to study the true character of Yama-Yami throughout more than one hymn and epic poem, and collect the various accounts scattered in dozens of ancient works, and then he will obtain a consensus of allegorical statements which will be found to corroborate and justify the Esoteric teaching, that Yama-Yami is the symbol of the dual Manas, in one of its mystical meanings. For instance, Yama-Yami is always represented of a green colour and clothed with red, and as dwelling in a palace of copper and iron. Students of Occultism know to which of the human ‘principles’ the green and the red colours, and by correspondence the iron and copper, are to be applied. The ‘twofold-ruler’ — the epithet of Yama-Yami — is regarded in the exoteric teachings of the Chino-Buddhists as both judge and criminal, the restrainer of his own evil doings and the evil-doer himself. In the Hindu epic poems Yama-Yami is the twin-child of the Sun (the deity) by Sanjna (spiritual consciousness); but while Yama is the Aryan ‘lord of the day,’ appearing as the symbol of spirit in the East, Yami is the queen of the night (darkness, ignorance) ‘who opens to mortals the path to the West’ — the emblem of evil and matter. In the Puranas Yama has many wives (many Yamis) who force him to dwell in the lower world (Patala, Myalba, etc., etc.); and an allegory represents him with his foot lifted, to kick Chhaya, the handmaiden of his father (the astral body of his mother, Sanjna, a metaphysical aspect of Buddhi or Alaya). As stated in the Hindu Scriptures, a soul when it quits its mortal frame, repairs to its abode in the lower regions (Kamaloka or Hades). Once there, the Recorder, the Karmic messenger called Chitragupta (hidden or concealed brightness), reads out his account from the Great Register, wherein during the life of the human being, every deed and thought are indelibly impressed — and, according to the sentence pronounced, the ‘soul’ either ascends to the abode of the Pitris (Devachan), descends to a ‘hell’ (Kamaloka), or is reborn on earth in another human form” (TG 376).

Padma (Sanskrit) Padma The lotus, a flower which has been held sacred from remotest antiquity by the Aryan Hindus, as well as revered in other lands such as Egypt. Mystically, it was looked upon as an emblem of productive nature growing between the spiritual sunlight above and the water or the astral light below; or in a more general sense between spirit and matter. It has also other meanings, such as in India, of the prolific earth, and even of Mount Meru. The lotus is “a very ancient and favourite simile for the Kosmos itself, and also for man. The popular reasons given are, firstly, . . . that the Lotus-seed contains within itself a perfect miniature of the future plant, which typifies the fact that the spiritual prototypes of all things exist in the immaterial world before those things become materialised on Earth. Secondly, the fact that the Lotus plant grows up through the water, having its root in the Ilus, or mud, and spreading its flower in the air above. The Lotus thus typifies the life of man and also that of the Kosmos; . . . The root of the Lotus sunk in the mud represents material life, the stalk passing up through the water typifies existence in the astral world, and the flower floating on the water and opening to the sky is emblematical of spiritual being” (SD 1:57-8).

Pahlavi (Persian) [from Old Persian parthawa Parthian] Also Pehlevi. The language into which the Zoroastrian archaic sacred books were translated. It was due to this that the Pahlavi literature was preserved, for, other than these religious books, very few works are extant, principally the Minoi-Khiradh and the Bundahish. It is also called Middle Persian, in contradistinction to New Persian and Old Persian, the language of the ancient Persians during the time of Darius the Great which already shows distinct changes from that in which the Avesta was written. Pahlavi was the language of the northeastern people of Iran (Parthians) who ruled over the country soon after the downfall of Achaemenids until 224 AD under the name of Arsacids. For about nine centuries this remained the language of the whole empire. Pahlavi belongs to the Iranian class of the southern division of Aryan languages.

para prakrtir me yaya dharyate jagat ::: My supreme nature by which the world is upheld. [cf. Gita 7.5]

Paratantra (Sanskrit) Paratantra Used by the Yogacharyas to signify “that which has no existence of, or by itself, but only through a dependent or causal connection” (TG 250).

pasos2 ::: version: Alphaparts: Compiler, run-time libraryauthor: Willem Jan Withagen .A PASCAL/i386 compiler which generates code for OS/2 and DOS. It uses EMX as DOS extender and GNU/GAS, MASM or TASM as assembler.1993-12-17

pecan ::: n. --> A species of hickory (Carya olivaeformis), growing in North America, chiefly in the Mississippi valley and in Texas, where it is one of the largest of forest trees; also, its fruit, a smooth, oblong nut, an inch or an inch and a half long, with a thin shell and well-flavored meat.

Peri, Pari (Persian) Pairika (Avestan) Parik (Pahlavi) A class of elemental or nature spirits corresponding in many ways to what Europeans call fairies. Just as in other national mythologies, the peris in ancient Persian thought are representative of those classes of conscious, self-conscious, and quasi-conscious beings who range all the way from simple sprites in the lower ranges, up to and including the classes of lower monads which are the psychological and even physical ancestors of the human race. They are, therefore, families of evolving monads in various grades of development, from the human down to the elemental kingdoms. The earlier races of peris, which in Persian mythology reigned for 2,000 years on earth, correspond to the progenitors of the first root-race. The later races of peris, occasionally looked upon as inimical in the Avesta, although smaller in stature than the devs — giants, strong and wicked, who reigned for 7,000 years — were wiser and kinder, and their king was Gyan. Here the devs and peris correspond to the Atlantean giants and the Aryans (SD 2:394).

pignut ::: n. --> See Groundnut (d).
The bitter-flavored nut of a species of hickory (Carya glabra, / porcina); also, the tree itself.


  “Pramlocha is the Hindu Lilith of the Aryan Adam; and Marisha, the daughter born of the perspiration of her pores, is the ‘sweat-born,’ and stands as a symbol for the Second Race of Mankind.” The figures 907 years six months and three days are but the “exoteric figures given in a purposely reversed and distorted way, being the figure of the duration of the cycle between the first and second human race.” The allegory “shows the psychic element developing the physiological, before the birth of Daksha, the progenitor of real physical men, made to be born from Marisha and before whose time living beings and men were procreated ‘by the will, by sight, by touch and by Yoga’ . . .” (SD 2:175-6).

Prasanga-madhyamika (Sanskrit) Prasaṅga-mādhyamika “A Buddhist school of philosophy in Tibet. It follows, like the Yogacharya system, the Mahayana or ‘Great Vehicle’ of precepts; but, having been founded far later than the Yogacharya, it is not half so rigid and severe. It is a semi-exoteric and very popular system among the literati and laymen” (TG 260).

prema bhavasamr.ddhih. saundaryalipsa snehahasyam ::: love, richness of feeling, the urge towards beauty, laughter of affection (the attributes of Mahalaks.mi).

Ribhu (Sanskrit) Ṛbhu Clever, skillful, inventive; applied to Indra, Agni, and the adityas in the Rig-Veda. As a noun, an artist, smith, builder. Also the name of three semi-divine beings, Ribhu, Vaja, and Vibhvan, the name of the first being applied to the three; “thought by some to represent the three seasons of the year, and celebrated for their skill as artists; they are supposed to dwell in the solar sphere, and are the artists who formed the horses of Indra, the carriage of the Asvins, and the miraculous cow of Brihaspati; they made their parents young, and performed other wonderful works; they are supposed to take their ease and remain idle for twelve days (the twelve intercalary days of the winter solstice) every year in the house of the Sun. (Agohya); after which they recommence working; when the gods heard of their skill, they sent Agni to them with the one cup of their rival Tvashtri, the artificer of the gods, bidding the Ribhus construct four cups from it; when they had successfully executed this task, the gods received the Ribhus amongst themselves and allowed them to partake of their sacrifices; they appear generally as accompanying Indra, especially at the evening sacrifice” (M-Wms Dict). In the Puranas, Ribhu is a son of Brahman, while Sankaracharya’s guru enumerates him as one of the seven kumaras (SD 1:457).

Root race: “Life as cultural complex is charted by the great continents or root races through which the human life stream establishes itself on the globe.... The great ages of mankind are the progressive epochs of dominant and cultural complexes. They are centered geographically in the continental areas where the streaming divine sparks converge into a particular aspect of experience and thereupon constitute a root race. There are seven of such primary aggregations according to the esoteric tradition ... namely the Polarian [or Adamic], the Hyperborean, the Lemurian, the Atlantean, the Aryan, and two still to come.” (Marc Edmund Jones.)

Root-race, Sixth The root-race which will succeed the present fifth root-race, sometimes called the Aryan race in theosophical literature because the Aryan Hindus were a part of the original first subrace of the fifth root-race. Care should be taken not to confuse the sixth root-race with the sixth subrace of the fifth root-race which was stated by Blavatsky to be in process of forming in America as seeds — the earliest pioneers, although already beginning to appear, will not be numerous for several thousand years. The preparation for the sixth root-race will take place during the sixth and seventh subraces of the fifth root-race in the Americas. When the time arrives, this future sixth root-race will be predominant on the earth, new lands will have appeared, and many of the present lands will be submerged. The surface of the globe will, in time of course, be entirely changed, and there will then be more land than water (as also was the case during the fourth root-race).

Samantabhadra (Sanskrit) Samantabhadra The universal sage, the wholly auspicious one; a name of Gautama Buddha, and also of one of the four bodhisattvas of the Yogacharya school of Mahayana philosophy. A Yogacharya legend states that there are three celestial and four terrestrial bodhisattvas — an allusion to the upper triad and the lower quaternary of the seven human principles. The four terrestrial bodhisattvas act only in the present races, yet in the middle of the fifth root-race has appeared the fifth terrestrial bodhisattva, the Buddha Siddhartha-Gautama. It is said that he appeared somewhat before his periodic time and was obliged to disappear bodily from the world for a while. The four terrestrial bodhisattvas refer to the four rounds thus far appearing in our present planetary chain — three rounds having been completed, and the fourth about half run. The three celestial bodhisattvas mentioned refer to the spiritual forces or powers of the three rounds still to come — the fifth, sixth, and seventh rounds. These bodhisattvas are in celestial spheres awaiting their turn to take their place in the septenary line of cosmic teachers. Once they appear on earth they become terrestrial bodhisattvas, although remaining nevertheless celestial or transcendent — as the four bodhisattvas who have already appeared have done or are.

Sanatsujatiya (Sanskrit) Sanatsujātīya One episode in the Udyoga Parva of the Mahabharata, consisting of a dialogue between Sanatsujuata and Dhritarashtra; a philosophical treatise of high distinction, commented on by Sankaracharya.

Sankaracharya did this in three ways: first by writing commentaries on the great Upanishads and the Bhagavad-Gita which revealed the original message of these old writings; secondly, by himself composing a series of original works, such as Ata-bodha, Ananda-lahari, Jnana-bodhini, and Mani-ratna-mala, as well as catechisms and manuals for students wishing to follow the path of wisdom; thirdly, by a system of reform and discipline within the Brahmin order itself, which if accepted and faithfully followed would so purify and clarify the mind and body, that his disciples finally became fit to receive his precepts.

Sankaracharya in his Saundarya-lahari addresses the light in which the Logos makes its appearance as “the body of Sambhu” (Notes on the BG 76).

Sankaracharya, Krishna, Lao-tzu, and Jesus were avataras in differing degrees, of somewhat differing structure. There was a divine ray which came down at the cyclic time of each of these incarnations, and the connecting link or the flame of mind was provided in each case by a member of the Hierarchy of Compassion. Krishna says, “I incarnate in period after period in order to destroy wickedness and reestablish righteousness” (BG ch 4, sl 8). Krishna here represents the Logos or logoic ray which “on our plane would be utterly helpless, inactive, and have no possible means of communication with us and our sphere, because that logoic ray lacks an intermediate and fully conscious vehicle or carrier, i.e., it lacks the intermediate or highly ethereal mechanism, the spiritual-human in us, which in ordinary man is but slightly active. An avatara takes place when a direct ray from the Logos enters into, fully inspires, and illuminates, a human being, through the intermediary of a bodhisattva who has incarnated in that human being, thereby supplying the fit, ready, and fully conscious intermediate vehicle or carrier” (Fund 276).

Sankaracharya (Sanskrit) Śaṅkarācārya, Śaṃkarācārya [from Saṅkara a personal name + ācarya teacher] The beneficent teacher; one of the greatest initiates of India. The Upanishads, Gautama Buddha, and Sankaracharya are considered by many to be the three lights of the wisdom of India. In a very mystical way Sankaracharya was Buddha’s esoteric successor. He was an avatara, as was Jesus. Sankaracharya set himself to preserve the wisdom previously lighted, or brought to men, by Gautama Buddha. By his pure living and high thinking, causing an outpouring of lofty spiritual and intellectual thought from his very soul-life, he kindled the truth in the hearts of many who had lost it through following dogmatic trends of religion, rather than holding to the inner spirit of the ancient teachings. Sankaracharya worked mostly with the Brahmin order — the highest caste in India — where the advantages of heredity, of ages of high ideals and rigid discipline, could most easily, if accepted, receive the pure truths, and also could best supply a body of men fitted by character and training to master the higher knowledge, sustain it, and pass it on.

Sankaracharya was also the founder of the Advaita-vedanta school of philosophy. The story of his life is very remarkable. He was born according to tradition in the 6th century BC, probably about 510. He lived, to be only 32 years old, but owing to his extraordinary capacities he accomplished many great and spiritual works for humanity. Probably most of the marvelous episodes recorded about his life are allegories of certain of his spiritual experiences and conquests, written in this form — as was the custom of students of the Mystery schools — in order to veil the deep mysteries of his life.

Sanskrit [from Sanskrit saṃskṛta] The ancient sacred language of the Aryans, originally the sacred or secret language of the initiates of the fifth root-race. The Sanskrit language possesses voluminous and valuable works in prose and in verse, some of which, like the Vedas, date back, in the opinion of certain scholars, to the years 30,000 BC or even far beyond. Almost every phase of philosophic thought, expressed and studied in the West, is represented in one form or another in ancient Hindu literature. Besides this, these old Sanskrit writings are replete with recondite subjects dealing with the wondrous potentialities of the human spirit and mind, the building and destruction of worlds and universes, etc.

Sanskrit, on the other hand, “was really the sacred language of the Brahmanas and held more or less private or secret by them. The Sanskrit even in those ancient times was the vehicle for the archaic Wisdom-teachings of the Aryan peoples of India, such as the Vedas, and the Puranas, and the Upanishads, and the great epics, the Ramayana and the Mahabharata. But Pali was one of several other languages of culture in ancient India, all which were of so-called Prakrit character, although very little is known about these other literary languages. Pali has survived to the present time because . . . it became the linguistic vehicle in which were enshrined the teachings of Buddhism, i.e., of Southern Buddhism, much as Latin has survived because enshrining the teachings of early medieval Christianity. Just as there were in ancient Italy many other Italic tongues, each one having its literary or cultured form, and likewise its popular idiom, so was it in ancient India.

  “Sanskrit was not known as a spoken tongue to the Atlanteans in their prime, but in the degenerate or later times of Atlantis, when the earliest Aryans already had appeared on the scene of history, this early Aryan speech above alluded to, was already in existence; and the Aryan initiates were then in the course of perfecting it as their temple-language or mystery-tongue . . . Thus Sanskrit was not spoken among the Atlanteans, nor can it therefore be called an Atlantean language; although its verbal roots of course go back to earliest Atlantean times, but only its verbal roots” — G. de Purucker

sa paryagat ::: it is He who has moved out everywhere. [Isa 8]

sarvasaundaryabodha ::: the sense of universal beauty, "a delightperception and taste of the absolute reality all-beautiful in everything". sarvasaundarya darsana

sarvasaundaryam ::: see sarvasaundarya.

sarvasaundarya (sarvasaundarya; sarva-saundarya; sarvasaundaryam) ::: all-beauty; the "universal Beauty which we feel in Nature . and man and in all that is around us", reflecting "some transcendent Beauty of which all apparent beauty here is only a symbol"; short for sarvasaundaryabodha or sarvasaundarya darsana.

saundaryabodha (saundaryabodha; saundarya bodha) ::: the awareness of beauty in all things.

saundarya-buddhi ::: the sense of beauty in all things.

Saundarya-lahari (Sanskrit) Saundarya-laharī [from saundarya beautiful + laharī large wave, billow] One of Sankaracharya’s works, the title evidently a metaphor implying waves of beautiful thought or ocean of beautiful thought.

saundaryam ::: [beauty].

saundaryam ::: see saundarya.

saundarya (saundarya; saundaryam) ::: beauty; physical beauty as part of the perfection of the body, the third member of the sarira catus.t.aya, involving an attempt "of the psychic body to alter by mental force the physical sheath into its own image"; beauty in the world; short for . saundaryabodha.

saundaryasiddhi ::: perfection of physical beauty through "conscious action by the Will on the formed body", part of sarirasiddhi.

Sayana or Sayanacharya (Sanskrit) Sāyaṇa, Sāyaṇācārya The celebrated commentator on the Rig-Veda, who flourished under Vira-bukka I of Vijaya-nagara (1350-79). Some of his works were written in conjunction with his brother Madhava, who was the prime minister of Vira-bukka, also known as Madhavacharya, a celebrated teacher and scholar. Madhavacharya brought into clearer focus the Dvaita-Vedanta (dualistic Vedanta), according to which Brahma and the human soul, although intimately connected, are distinct. This teaching is in direct contradistinction with that of Sankaracharya, the greatest historic exponent of the Advaita-Vedanta (nondualistic Vedanta), according to the teaching of which, spirit and matter, Brahman-atman (divinity) and the human spirit, are one in essence.

Semitic, Semites; Shemitic, Shemites Applied to a group of Asiatic and African languages, including Hebrew, Phoenician, Aramaic, Arabic, and Ethiopic, some of which are no longer spoken tongues. It was believed that the races speaking these languages were descended from the Biblical Shem (son of Noah), hence they were termed Shemites or Semites. Theosophy maintains that there is no fundamental racial division between the Aryans and the Semites, inasmuch as the latter are in fact later Aryans, belonging to the very earliest of the so-called Aryan racial strains although somewhat later in appearance than what is now called the Aryan stock. “The Aryan Hindu belongs to the oldest races now on earth; the Semite Hebrew to the latest. One is nearly one million years old; the other is a small sub-race some 8,000 years old and no more” (SD 2:470-1).

shagbark ::: n. --> A rough-barked species of hickory (Carya alba), its nut. Called also shellbark. See Hickory.
The West Indian Pithecolobium micradenium, a legiminous tree with a red coiled-up pod.


shankara. ::: the auspicious One; beneficent One; Adi &

shellbark ::: n. --> A species of hickory (Carya alba) whose outer bark is loose and peeling; a shagbark; also, its nut.

siddhis of power ::: aisvarya, isita and vasita, three of the eight siddhis . of the as.t.asiddhi, which together form the instrumentation of tapas.

Smarta, Smartava (Sanskrit) Smārta, Smārtava [from smṛti tradition from the verbal root smṛ to remember] A follower of Sankaracharya and the Advaita Vedantic doctrines. According to Blavatsky “this sect, founded by Sankaracharya, (which is still very powerful in Southern India) is now almost the only one to produce students who have preserved sufficient knowledge to comprehend the dead letter of the Bhashyas. The reason of this is that they alone, I am informed, have occasionally real Initiates at their head in their mathams, as for instance, in the ‘Sringa-giri,’ in the Western Ghauts of Mysore. On the other hand, there is no sect in that desperately exclusive caste of the Brahmins, more exclusive than is the Smartava; and the reticence of its followers to say what they may know of the Occult sciences and the esoteric doctrine, is only equalled by their pride and learning” (SD 1:271-2). What the original Hebrew Qabbalists were — qabbalah itself meaning tradition or traditional knowledge handed down from generation to generation of adepts — was exactly what the Smartava-Brahmanas were.

Speaking of the great antiquity of the Zoroastrian scriptures, Blavatsky remarks that the forefathers of “the Neo-Aryans of the post-diluvian age . . . had met before the Flood, and conversed with the pure ‘Yazathas’ (celestial Spirits of the Elements), whose life and food they had once shared” (SD 2:356).

Sramanacharya (Sanskrit) Śramaṇācārya [from śramaṇa ascetic + āchārya teacher] A Buddhist or Jain teacher of ascetic type.

Srichakra (Sanskrit) Śrīcakra [from śrī light, radiance + cakra wheel, mystical center or plexus] A magical diagram or circle, exoterically supposed to represent the circle of the earth. When applied to man, an astrological division of the body representing the uterine or pubic region. Subba Row writes: “The Sreechakram referred to in ‘Isis Unveiled’ is not the real esoteric Sreechakram of the ancient adepts of Aryavarta”; to which Blavatsky adds: “Very true. But who would be allowed to give out the ‘real esoteric one’?” (5 Years of Theosophy 156-7)

Sringa-giri (Sanskrit) Śṛṅga-giri [from śṛṅga peak + giri mountain] The mountain peak; a hill and town on the ridge of the Western Ghauts in Mysore in Southern India; also the chief matha (monastery) of the Advaita and Smarta Brahmins, also called Sringeri, founded by Sankaracharya in this town. Because it is the residence of the philosophico-religious head of the Advaita Vedantists, each one of these heads, whether by courtesy or spiritual right, is himself called Sankaracharya.

Sri (Sanskrit) Śrī [from the verbal root śri to honor, be devoted] Light, luster, radiance, glory, beauty; prosperity, success, high rank. As a proper noun, Lakshmi as goddess of prosperity or beauty. Also commonly used as an honorary prefix, equivalent to holy, sacred, e.g., Sri Sankaracharya.

SS ::: (Schutzstaffel, Protection Squad), originally Adolf Hitler's bodyguard, it became the elite guard of the Nazi state and its main tool of terror. The SS maintained control over the concentration camp system and was instrumental in the mass shootings conducted by the Einsatzgruppen. Led by Heinrich Himmler, its members had to submit with complete obedience to the authority of the supreme master, Hitler and himself. SS officers had to prove their own and their wives' racial purity back to the year 1700, and membership was conditional on Aryan appearance.

  “Such is the Arya Path, Path of the Buddhas of perfection” (VS 69-70).

suddhananda (shuddhananda; suddhananda) ::: pure ananda, "the suddhananda pure delight of the Infinite"; the form of subjective ananda corresponding to the plane of transcendent bliss (anandaloka) or to the sub-planes created by the "repetition of the Ananda plane in each lower world of consciousness". It brings the "sense of Supreme Beauty in all things" (sarvasaundarya), differing from cidghanananda in that it "transcends or contains" the beauty of gun.a (quality) proper to vijñana, depending "not on knowledge-perception of the separate guna & yatharthya [truth] of things, but on being-perception in chit of the universal ananda of things"; its highest intensities are experienced when the soul "casts itself into the absolute existence of the spirit and is enlarged into its own entirely self-existent bliss infinitudes". suddha pravr suddha pravrtti

svarya asman ::: the heavenly stone (the thunderbolt of Indra) . [Ved.] ::: svarya asma [nominative] ::: svaryam asmanam [accusative]

Swastika ::: Sanskrit name for a hooked cross (Hakenkreuz in German) used by ancient civilizations as a symbol of fertility and good fortune. It has been found in the ruins of Troy, Egypt, China and India. It was adopted by the Nazis and transformed into a symbol of Aryan supremacy.

Tamil The principal member of the non-Aryan races in Southern India, generally termed Dravidian, and regarded as aboriginal. Because of intermixture with early Aryan immigrants, they are very similar to the Indo-European type. The Tamil language is the principal one of the Dravidian group spoken in Southern India: it is not akin to Sanskrit and instead of the Devanagari uses a Brahmanical adaptation of the Grantha letters (corresponding to the Vatteluttu or round-hand letters) — an alphabet once common throughout the Pandyan kingdom. At one time Tamil was classed with the Mongoloid races because of the close affinity of their languages. Blavatsky suggests, however, that as the language is said to be akin to the Basque in Spain, this points to a similar origin from offshoots of Atlantean settlements in the Pacific (SD 2:790).

tapas ::: "concentration of power of consciousness"; will-power; the force that acts through aisvarya, isita and vasita, or the combination of these siddhis of power themselves, sometimes listed as the fourth of five members of the vijñana catus.t.aya; the divine force of action into which rajas is transformed in the liberation (mukti) of the nature from the trigun.a of the lower prakr.ti, a power "which has no desire because it exercises a universal possession and a spontaneous Ananda .. of its movements"; the force manifested by an aspect of daivi prakr.ti (see Mahakali tapas, Mahasarasvati tapas); (also called cit-tapas)"infinite conscious energy", the principle that is the basis of tapoloka; limited mental will and power. Tapas is "the will of the transcendent spirit who creates the universal movement, of the universal spirit who supports and informs it, of the free individual spirit who is the soul centre of its multiplicities. . . . But the moment the individual soul leans away from the universal and transcendent truth of its being, . . . that will changes its character: it becomes an effort, a straining". tapas ananda

tapas-siddhi (tapassiddhi; tapas-siddhi; tapas siddhi) ::: the working of tapas through the siddhis of power; fulfilment or effectivity of aisvarya, isita and vasita. tapas smarana

Telugu A language spoken in Southern India, classed by scholars in the Dravidian group — the principal tongue of this group being Tamil. The Dravidians were a pre-Aryan race.

teuton ::: n. --> One of an ancient German tribe; later, a name applied to any member of the Germanic race in Europe; now used to designate a German, Dutchman, Scandinavian, etc., in distinction from a Celt or one of a Latin race.
A member of the Teutonic branch of the Indo-European, or Aryan, family.


The fifth root-race is sometimes spoken of as the Aryan race, merely because the Aryans of India are an existing example of the earliest branches of the fifth, though the term Aryan is not in accordance with the various ethnological and linguistic distinction to which that name is commonly applied. The characteristic language of this root-race is inflectional, such as Sanskrit or Greek. The symbol of the fifth or Aryan race is “that which is its most sacred symbol to this day, the bull (and the cow)” (SD 2:533).

The foregoing does not mean that the modern Chinese, for instance, are the first subrace of the fifth root-race; for actually the true Chinese are the remains existing today of the last or seventh subrace of the fourth root-race, although indeed, due to many millennia of intermarriage with more truly Aryan stocks, the Chinese today are to be classed as part of the fifth root-race.

The greatest initiates and yogis since Sankaracharya’s time are reputed to have come from the ranks of the Advaita-Vedantists. “Yet the root philosophy of both Adwaita and Buddhist scholars is identical, and both have the same respect for animal life, for both believe that every creature on earth, however small and humble, ‘is an immortal portion of the immortal matter’ — for matter with them has quite another significance than it has with either Christian or materialist — and that every creature is subject to Karma” (SD 1:636; cf 2:637).

  “The philosopher of the Yoga-charya School would say — as well he could — ‘Dharma is not a person but an unconditioned and underived entity, combining in itself the spiritual and material principles of the universe, whilst from Dharma proceeded, by emanation, Buddha [’reflected’ Bodhi rather] as the creative energy which produced, in conjunction with Dharma, the third factor in the trinity, viz., “Samgha,” which is the comprehensive sum total of all real life.’ Samgha, then, is not and cannot be that which it is now understood to be, namely, the actual ‘priesthood’; for the latter is not the sum total of all real life, but only of religious life. The real primitive significance of the word Samgha or ‘Sangha’ applies to the Arhats or Bhikshus, or the ‘initiates,’ alone, that is to say to the real exponents of Dharma — the divine law and wisdom, coming to them as a reflex light from the one ‘boundless light’ ” (TG 342).

  “The Pratyeka Buddha is a degree which belongs exclusively to the Yogacharya school, yet it is only one of high intellectual development with no true spirituality. It is the dead-letter of the Yoga laws, in which intellect and comprehension play the greatest part, added to the strict carrying out of the rules of the inner development. It is one of the three paths to Nirvana, and the lowest, in which a Yogi — ‘without teacher and without saving others’ — by the mere force of will and technical observances, attains to a kind of nominal Buddhaship individually; doing no good to anyone, but working selfishly for his own salvation and himself alone. The Pratyekas are respected outwardly but are despised inwardly by those of keen or spiritual appreciation. A Pratyeka is generally compared to a ‘Khadga’ or solitary rhinoceros and called Ekashringa Rishi, a selfish solitary Rishi (or saint)” (TG 261).

The reason classical Greek and Roman writers speak of the Egyptian Aethopians was that the Aethiopians of southern Egypt were then considered to be the last remnants of an Aryan immigration from South India, which took place in prehistoric antiquity, and Greek and Roman writers not infrequently contrasted and identified the Aethiopians of Egypt with the Eastern Aethiopians. It was originally these Eastern Aethiopians who were known to the prehistoric Greek nations as the Aethiopians — the only ones then considered as rightfully bearing this name. These Eastern Aethiopians inhabited the central and especially the southern part of the Indian peninsula including Ceylon, and therefore were the descendants of one of the last subraces of that portion of Atlantis existing earlier on a land south of India called Lanka, of which Ceylon, then one of its northern highlands, is the only present geological remnant.

There was an enmity lasting for ages between the benevolent and the selfish portions of the fourth root-race, which continued with the Aryan adepts of the nascent fifth root-race and finally ended in the triumph of the positive; but nevertheless the karma of Atlantean black magic even yet blights our own fifth root-race, for the people of today were imbodied as the humans of Atlantean times. Descendants of fourth root-race humanity even now are among the inhabitants of the earth, together with rapidly dying out remnants of the third root-race, and also various mixtures of all these.

The Sanskrit language, derives from one of the earliest of the Aryan tongues, a lineal descendant of an Atlantean progenitor.

The sex-crergy utilised by Nature for the purpose of repro- duction is in its real nature a fundamental energy of life. It can be used not for the heightening but for a certain intensification of the vital-emotional life ; it can be controlled and diverted from the sex-purpose and used for aesthetic and artistic or other crea- tion and productiveness or preserved for heightening of the intel- lectual or other energies. Entirely controlled it can be turned into a force of spiritual energy also. This was well-known tn ancient India and was described as the conversation of retas into ojas by brahmacarya. Sex-energy misused turns to disorder and disintegration of the life-energy and its powers.

The story is in one sense but another version of that of manas between kama and buddhi. Zeus represents the host of primeval progenitors, pitris (fathers) who formed man without mind; and Prometheus symbolizes the host of spiritual creators who “fell” into matter — humanity — to enlighten the latter. The drama of Prometheus is thus still enacted through the ages — but man can rebecome the unfallen titan. Geographical allusions to the locations of the great root-races are seen in the mention of Mt. Caucasus, a name for the far north where the Aryan race, as an instance, was first developed.

— the supernormal power (siddhi) called aisvarya; perfection or fulfilment of this power; an instance of its use.

The Surya-Siddhanta states that it was dictated more than two million years ago, towards the end of the krita yuga (golden age) by the sun himself, through a projected solar representative, to the great sage Asuramaya who wrote down the revelation. From the commencement of our kali yuga to the end of the satya yuga is 2,164,965 years ago. The Surya-Siddanta was therefore a very late Atlantean work or an early work of the fifth root-race, for though the so-called Aryan or fifth root-race was already nearly 1,728,000 years old at the time of the writing of this work, the race was still in its early periods, and was still practically a part of the Atlantean civilization; hence Asuramaya has been called an Atlantean astronomer. The fifth root-race has been a race sui generis for only about a million years from our present time.

:::   "The true emptiness is the beginning of what I call in the Arya ‘sama ‘ — the rest, calm, peace of the eternal Self — which has finally to replace tamas, the physical inertia. Tamas is the degradation of sama , as rajas is the degradation of Tapas, the Divine Force.” *Letters on Yoga

“The true emptiness is the beginning of what I call in the Arya ‘sama ‘—the rest, calm, peace of the eternal Self—which has finally to replace tamas, the physical inertia. Tamas is the degradation of sama , as rajas is the degradation of Tapas, the Divine Force.” Letters on Yoga

The Vishnu-Purana says of the kali yuga that the barbarians will be masters of the banks of the Indus, of Chandrabhaga and Kasmira, that “there will be contemporary monarchs, reigning over the earth — kings of churlish spirit, violent temper, and ever addicted to falsehood and wickedness. They will inflict death on women, children, and cows; they will seize upon the property of their subjects, and be intent upon the wives of others; they will be of unlimited power, their lives will be short, their desires insatiable. . . . People of various countries intermingling with them, will follow their example; and the barbarians being powerful (in India) in the patronage of the princes, while purer tribes are neglected, the people will perish (or, as the Commentator has it, ‘The Mlechchhas will be in the centre and the Aryas in the end.’) Wealth and piety will decrease until the world will be wholly depraved. Property alone will confer rank; wealth will be the only source of devotion; passion will be the sole bond of union between the sexes; falsehood will be the only means of success in litigations; and women will be objects merely of sensual gratification. . . . a man if rich will be reputed pure; dishonesty (anyaya) will be the universal means of subsistence, weakness the cause of dependence, menace and presumption will be substituted for learning; liberality will be devotion; mutual assent, marriage; fine clothes, dignity. He who is the strongest will reign; the people, unable to bear the heavy burthen, Khara bhara (the load of taxes) will take refuge among the valleys. . . . Thus, in the Kali age will decay constantly proceed, until the human race approaches its annihilation (pralaya). . . . When the close of the Kali age shall be nigh, a portion of that divine being which exists, of its own spiritual nature . . . shall descend on Earth . . . (Kalki Avatar) endowed with the eight superhuman faculties. . . . He will re-establish righteousness on earth, and the minds of those who live at the end of Kali Yuga shall be awakened and become as pellucid as crystal. The men who are thus changed . . . shall be the seeds of human beings, and shall give birth to a race who shall follow the laws of the Krita age, the age of purity. As it is said, ‘When the sun and moon and the lunar asterism Tishya and the planet Jupiter are in one mansion, the Krita (or Satya) age shall return’ ” (SD 1:377-8). See also YUGA.

  Three siddhis of power, aishwarya, ishita, vashita

Tirukkanda Panchanga (Tamil-Sanskrit) The Tirukkanda Almanac, a Tamil calendar compiled by Chintamany Raghanaracharya, son of the famous Government astronomer of Madras, and Tartakamala Venkata Krishna Rao in 1884-5 for the Kali yuga 4986. These learned Brahmins based their labor upon fragments of very ancient astronomical works attributed to Asuramaya — the celebrated Atlantean astronomer (SD 2:51). See also PANCHANGA

triple heavens ::: Sri Aurobindo: "Vishnu is the wide-moving one. He is that which has gone abroad — as it is put in the language of the Isha Upanishad, sa paryagât, — triply extending himself as Seer, Thinker and Former, in the superconscient Bliss, in the heaven of mind, in the earth of the physical consciousness, tredhâ vicakramânah. In those three strides he has measured out, he has formed in all their extension the earthly worlds; for in the Vedic idea the material world which we inhabit is only one of several steps leading to and supporting the vital and mental worlds beyond. In those strides he supports upon the earth and mid-world, — the earth the material, the mid-world the vital realms of Vayu, Lord of the dynamic Life-principle, — the triple heaven and its three luminous summits, trîni rocanâ. These heavens the Rishi describes as the higher seat of the fulfilling. Earth, the mid-world and heaven are the triple place of the conscious being"s progressive self-fulfilling, trishadhastha, earth the lower seat, the vital world the middle, heaven the higher. All these are contained in the threefold movement of Vishnu.” The Secret of the Veda

Turanian A word of vague meaning, used as an alternative to Mongolian in that scheme which divides humanity into three main divisions of 1) Black, Ethiopian, or Negro; 2) Yellow, Mongolian, or Turanian; and 3) White, Caucasian. It thus excludes Aryans, Semites, and Hamites, which are subdivisions of the Caucasian; also it incorrectly gives Ethiopian as synonymous with Negro. The name is derived from Tur, one of three brothers in Persian legend who were ancestors of three divisions of the human race. In accordance with the idea of basing ethnography upon linguistics, it has since been replaced by the word Ural-Altaic, as denoting a group of peoples and their languages in northern and central Asia, eastern Russian, and Turks, Magyars, Finns, Basques, and Lapps in Europe. The languages are agglutinative.

Turvasa (Sanskrit) Turvaśa A legendary hero and ancestor of the Aryan race; Subba Row mentions that he was a maharshi who became a jivanmukta.

Ursa Major and Minor The northern constellations of the Big and Little Bear, or the Big and Little Dipper. These two septenates form part of the astronomical key to the ancient wisdom, Ursa Major corresponding to the seven creative rishis, builders, mind-born sons of the first lord called Avalokitesvara in Buddhism. The founders of root-races were connected mystically with the pole star; and as the Aryan Hindus claim that their pole star was in Ursa Major, and at a later date in Ursa Minor, the antiquity is shown. The Little Bear represents a secondary septenate of creative powers. According to Clement of Alexandria the two cherubs placed in the Tabernacle on opposite ends of the Mercy Seat were the Big and Little Bear, representing the two hemispheres of the universe. Clement likewise points out that as each cherub has six wings, both together have twelve wings, thus signifying the twelve houses or mansions of the zodiac, and ever-moving time progressing through them (Miscellanies 5:6).

Vaishnava (Sanskrit) Vaiṣṇava A follower of any sect recognizing and worshiping Vishnu as the sectarian supreme divinity. There are at present four principal Vaishnava sects: the Ramanujas founded by Ramanujacharya; the Madhvas founded by Madhva; the Vallabhas or Vallabhacharyas founded by Vallabhacharya; and a sect in Bengal founded by Chaitanya. Other minor sects are those founded by Ramananda and Kabir. All these Vaishnava sects are of relatively modern origin, though they use at least some of the ancient Hindu writings as their texts.

Vajracharya(Sanskrit) Vajrācārya [from vajra diamond + āchārya spiritual teacher] The diamond-teacher; the name Yogacharyas give to their spiritual preceptor or the supreme Master of the Vajra.

Vallabhacharyas (Sanskrit) Vallabhācārya-s A Vaishnava sect founded by Vallabhacharya, a sectarian mystic said to have been the disciple of Vishnu-svamin, a celebrated teacher of his time. His followers are called Gosvami-maharajas and have a considerable amount of landed property and numerous temples in Bombay.

Vallabhacharya was born in the forest of Champaranya in 1479. At an early age he began traveling to propagate his doctrines, and at the court of Krishna-deva, king of Vijaya-nagara, succeeded so well in his controversies with the Saivas, according to the reports of his followers, that many Vaishnavas chose him as their chief. He then went to other parts of India, and finally settled at Benares, where he composed 17 works, the most important of which were commentaries on the Vedanta- and Mimansa-Sutras and another on the Bhagavata-Purana, on which this sect seems in the main to base their doctrines. He left 84 disciples. He taught a non-ascetic view of religion and deprecated all self-mortification as dishonoring the body which contained a portion of the supreme spirit. His emphasis on human affections and emotions seems at times to fringe closely the frontiers of licentiousness.

varyam ::: the desirable good, the object of our desire. [Ved.]

vashita, mahima, laghima, anima, iti ashtasiddhih) ::: vyapti, prakamya, aisvarya, isita, vasita, mahima, laghima, an.ima: these are the eight siddhis or supernormal powers. vy vyapti-prakamya

vashita) ::: the combination of aisvarya and vasita, two of the three siddhis of power. aisvarya-vasit aisvarya-vasita-isita a-isita (aishwarya-vashita-ishita; aishwarya vashita

Vedanta(Sanskrit) ::: From the Upanishads and from other parts of the wonderful cycle of Vedic literature, theancient sages of India produced what is called today the Vedanta -- a compound word meaning "the end(or completion) of the Veda" -- that is to say, instruction in the final and most perfect exposition of themeaning of the Vedic tenets.The Vedanta is the highest form that the Brahmanical teachings have taken, and under the name of theUttara-Mimamsa attributed to Vyasa, the compiler of the Vedas, the Vedanta is perhaps the noblest ofthe six Indian schools of philosophy. The Avatara Sankaracharya has been the main popularizer of theVedantic system of philosophical thought, and the type of Vedantic doctrine taught by him is what istechnically called the Advaita-Vedanta or nondualistic.The Vedanta may briefly be described as a system of mystical philosophy derived from the efforts ofsages through many generations to interpret the sacred or esoteric meaning of the Upanishads. In itsAdvaita form the Vedanta is in many, if not all, respects exceedingly close to, if not identical with, someof the mystical forms of Buddhism in central Asia. The Hindus call the Vedanta Brahma-jnana.

Vedanta (Sanskrit) Vedānta The end or completion of the Veda; the final, most perfect exposition of the Vedic tenets. As Uttara-mimansa, one of the six Darsanas or Hindu schools of philosophy, it is said to have been founded by the compiler of the Vedas, Vyasa. Sankaracharya is the main popularizer of the Advaita or nondualistic Vedantic philosophy, which is virtually identical with Central Asian Buddhism.

viparyaya. ::: erroneous cognition; wrong knowledge; illusion; misapprehension; distraction of mind

“Vishnu is the wide-moving one. He is that which has gone abroad—as it is put in the language of the Isha Upanishad, sa paryagât,—triply extending himself as Seer, Thinker and Former, in the superconscient Bliss, in the heaven of mind, in the earth of the physical consciousness, tredhâ vicakramânah. In those three strides he has measured out, he has formed in all their extension the earthly worlds; for in the Vedic idea the material world which we inhabit is only one of several steps leading to and supporting the vital and mental worlds beyond. In those strides he supports upon the earth and mid-world,—the earth the material, the mid-world the vital realms of Vayu, Lord of the dynamic Life-principle,—the triple heaven and its three luminous summits, trîni rocanâ. These heavens the Rishi describes as the higher seat of the fulfilling. Earth, the mid-world and heaven are the triple place of the conscious being’s progressive self-fulfilling, trishadhastha, earth the lower seat, the vital world the middle, heaven the higher. All these are contained in the threefold movement of Vishnu.” The Secret of the Veda

Visishtadvaita (Sanskrit) Viśiṣṭādvaita [from viśiṣṭa distinguished, particular + advaita nonduality] Qualified nonduality; the Vedantic school founded by Vaishnava teacher Ramanuja, intermediate between the Advaita (nondualistic) Vedanta of Sankaracharya and the Dvaita (dualistic) Vedanta.

visvaisvarya (visvaiswarya) ::: universal power, omnipotence..Visvakarman

visva varya ::: all the boons. [Ved.]

vyaptih prakamyam aisvaryam isita vasita mahima laghima iti astasiddhih ::: see these words separately

vyapti ::: the pervasion of all by a universal consciousness; a stream of conscious connection between beings arising from a fundamental unity; (also called receptive vyapti) the reception of thoughts, feelings, etc., entering into one"s mind from others, one of the two siddhis of knowledge whose combination constitutes telepathy; (also called effective or communicative vyapti) the transmission of thoughts or states of consciousness to others, an agent of vasita. vyaptih., prakamyam, aisvaryam, isita, vasita, mahima, laghima, vyaptih, an.ima, iti as.t.asiddhih. (vyaptih, prakamyam, aishwaryam, ishita,

  “What was the object of their long journey? . . . The archaic records show the Initiates of the Second Sub-race of the Aryan family moving from one land to the other for the purpose of supervising the building of menhirs and dolmens, of colossal Zodiacs in stone, and places of sepulchre to serve as receptacles for the ashes of generations to come” (SD 2:750).

  “While the members of the Brahmo Samaj may be designated as the Lutheran Protestants of orthodox Brahmanism, the disciples of the Swami Dyanand [the Arya-Samaj] should be compared to those learned mystics, the Gnostics, who had the key to those earlier writings which, later, were worked over into the Christian gospels and various patristic literature” (BCW 1:382).

With Mahayana Buddhists alaya is both the universal soul and the spiritual self of an advanced sage. Aryasangha taught that “he who is strong in the Yoga can introduce at will his Alaya by means of meditation into the true Nature of Existence” (cf SD 1:49-51; also FSO 98n).

Yama: (Skr.) Restraint, particularly moral restraint as the first condition for attaining the object of Yoga (q.v.), including ahimsa (q.v.) and brahmacarya (q.v.), relinguishing theft and desire for gratuities. -- K.F.L.

yayedam dharyate jagat ::: by which the world is upheld. [Gita 7.5]

Yellow-faced Used in an archaic commentary on the Book of Dzyan (SD 2:427-8), referring to people on Atlantis, the continent of the fourth root-race, who remained true to their teachers, in contradistinction to the Black-faced — those who followed their sorcerer-leaders in practices of black magic — who were engulfed in the cataclysm which submerged Atlantis. The Yellow-faced, the ancestors of the succeeding fifth root-race, were led to safety by their teachers, the Sons of Wisdom. Thus the fifth root-race — sometimes referred to as Aryans because the Aryan Hindus are the descendants of the first subrace of the fifth root-race — are said to be the descendants of “the yellow Adams, the gigantic and highly civilized Atlanto-Aryan race”; “they ‘of the yellow hue’ are the forefathers of those whom Ethnology now classes as the Turanians, the Mongols, Chinese and other ancient nations; and the land they fled to was no other than Central Asia. There entire new races were born; there they lived and died until the separation of the nations. . . . Nearly two-thirds of one million years have elapsed since that period” (SD 2:426, 425).

Yogacharya (Sanskrit) Yogācārya [from yoga union + ācārya teacher] A teacher of yoga; a mystic and highly esoteric school founded by the original Aryasangha, who lived at a date long preceding the pseudo-Aryasangha of the 5th or 6th century who taught the doctrines of the Tantra besides some of the elements of the Yogacharya system. The earlier Aryasangha was an arhat and founded the original Yogacharya school, a thoroughly esoteric institution; the latter’s school is a branch of the Mahayana, and is of a truly spiritual type, its teachings being identical in essence with those of theosophy. This Yogacharya school must not be confused with the Mahatantra school which was founded by Samantabhadra, whose teachings were later collected and glossed around the 6th century by the pseudo-Aryasangha in connection with litanies, formularies, spells, etc. This school is wholly exoteric, popular, and its works are largely composite of Tantric worship and ritualism that can lead the student only to black magic and sorcery.



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1:Chanson De Route Arya
~ Charles Cros,
2:Nothing is worth anything to dead men. ~ Arya,
3:Arya had a way of ruining everything. ~ Anonymous,
4:Could you bring back a man without a head? Not six times. Just once. ~ Arya,
5:Nothing isn't better or worse than anything. Nothing is just... nothing. ~ Arya,
6:Not everyone who spoke you friendly was really your friend." - Arya ~ George R R Martin,
7:«El miedo hiere más que las espadas», se repetía Arya, pero no conseguía espantar el miedo. ~ Anonymous,
8:El peligro no justifica un acto irresponsable, por grave que sea la situación.

Arya ~ Christopher Paolini,
9:If you need help bark like a dog." - Gendry. "That's stupid. If I need help I'll shout help." - Arya ~ George R R Martin,
10:To have a child is the greatest honor and responsibility that can be bestowed upon any living being. - Arya ~ Christopher Paolini,
11:What do you like to do?” She scuffed a toe amongst the rushes. “Needlework.” “Very restful, isn’t it?” “Well,” said Arya, “not the way I do it. ~ George R R Martin,
12:Kill them. Kill them all. Remind the world what it means to be Arya. Remind the world what it is to walk with the gods.
– Syoddhan Kauravya ~ Krishna Udayasankar,
13:Kill them. Kill them all. Remind the world what it means to be Arya. Remind the world what it is to walk with the gods.
– Syoddhan Kauravyaw ~ Krishna Udayasankar,
14:No, he said, we are not alone. I have you, and you have me. And there is Arya and Nasuada and Orik, and many others besides who will help us along our way. ~ Christopher Paolini,
15:If he fancied her anymore," Saphira said to both Eragon and Roran, "I'd be trying to kiss Arya myself." "Saphira!" Mortified, Eragon swatted her on the leg. ~ Christopher Paolini,
16:If he fancied her anymore,' Saphira said to both Eragon and Roran, 'I'd be trying to kiss Arya myself.'

'Saphira!' Mortified, Eragon swatted her on the leg. ~ Christopher Paolini,
17:Be careful you don't cut yourself. The edges are sharp enough to shave with.' 'Girls don't shave', Arya said. 'Maybe they should. Have you ever seen the septa's legs? ~ George R R Martin,
18:Es imposible pasar por la vida sin recibir ningún rasguño. Tampoco es deseable. Por las heridas que acumulamos podemos conocer tanto nuestras locuras como nuestros logros.

Arya ~ Christopher Paolini,
19:Then, as they stood there, struggling back and forth without avail, Eragon said in a low fierce voice, "I...see...you." A bright spark appeared in Arya's eyes, then vanished just as quickly. ~ Christopher Paolini,
20:Just where do you think you are going, Arya?' the septa demanded. Arya glared at her. 'I have to go shoe a horse,' she said sweetly taking a brief satisfaction in the shock on the septa's face. ~ George R R Martin,
21:Then, as they stood there, struggling back and forth without avail, Eragon said in a low fierce voice, "I...see...you."
A bright spark appeared in Arya's eyes, then vanished just as quickly. ~ Christopher Paolini,
22:for Murtagh to overwhelm you, Arya, and all the other spellcasters with the Varden.” Eragon remembered how, both times he and Saphira had encountered Murtagh and Thorn, Murtagh’s mind had felt as if it ~ Christopher Paolini,
23:"You look different now. Like a proper little girl," (said Gendry.) "I look like an oak tree, with all these stupid acorns," (said Arya.) "Nice, though. A nice oak tree. [...] You even smell nice for a change." ~ George R R Martin,
24:Eragon blinked. Is it me, or is everyone on the edge today? Like Arya-one moment she's angry, the next she's giving me a blessing!
No one will be comfortable until things return to normal.
Define normal. ~ Christopher Paolini,
25:The discarding of the icon by both the Brahmo and Arya Samaj was almost a knee-jerk reaction. It was seen as a pollution of the original religion but possibly the jibe of idol worship may have enhanced this reaction. ~ Romila Thapar,
26:That was a heroic deed.” Embarrassed, Eragon scuffed his boots against the ground. “I wouldn’t have survived if not for Arya.” “You are too modest, Argetlam,” she admonished. “It was you who struck the final blow. ~ Christopher Paolini,
27:Arya lifted her gaze from the dead man and his dead dog. Jaqen H'ghar was leaning up against the side of the Wailing Tower. When he saw her looking, he lifted a hand to his face and laid two fingers casually against his cheek. ~ George R R Martin,
28:He is a man of the Night's Watch, She thought, as he sang about some stupid lady throwing herself off some stupid tower because her stupid prince was dead. The lady should go kill the ones who killed her prince. Arya Stark (page 514) ~ George R R Martin,
29:Arya Maloney updates the basis and practice of transpersonal psychology by using the spiritual principles of India's masters and the transformational alchemy inherent in his clients' processes. His work is both enlightening and informative. ~ Arnold Mindell,
30:We were talking about the prince,' Sansa said, her voice soft as a kiss. Arya knew which prince she meant: Joffrey, of course. The tall, handsome one. Sansa got to sit with him at the feast. Arya had to sit with the little fat one. Naturally. ~ George R R Martin,
31:—¿No es la flor más perfecta y adorable? —preguntó Arya.
Eragon la miró, con una exquisita conciencia de lo cerca que estaban en
aquel momento, y dijo:
—Sí... Lo es. —Sin dar tiempo a que lo abandonara el coraje, añadió—:
Como tú. ~ Christopher Paolini,
32:Let me tell you something about wolves, child. When the snows fall and the white winds blow, the lone wolf dies, but the pack survives. In winter, we must protect one another, keep each other warm, share our strengths. So if you must hate, Arya, hate those who would truly do us harm. ~ George R R Martin,
33:Arya.' He looked down the silvery river and then back at Arya, and he gripped the hilt of Brisingr. He was so full of emotion, he trembled. He did not want to leave, but he knew he must. 'Stay with me-' Her gaze darted up. 'I cannot.' '...stay with me until the first curve in the river.' She hesitated, then nodded. ~ Christopher Paolini,
34:Septa Mordane will surely be lurking. The longer you hide, the sterner the penance. You’ll be sewing all through winter. When the spring thaw comes, they will find your body with a needle still locked tight between your frozen fingers.” Arya didn’t think it was funny. “I hate needlework!” she said with passion. “It’s not fair! ~ Anonymous,
35:Arya.' He looked down the silvery river and then back at Arya, and he gripped the hilt of Brisingr. He was so full of emotion, he trembled. He did not want to leave, but he knew he must. 'Stay with me-'
Her gaze darted up. 'I cannot.'
'...stay with me until the first curve in the river.'
She hesitated, then nodded. ~ Christopher Paolini,
36:No, my favorite scene was Brienne finding Arya and The Hound. I thought that the writing and the dialogue and the confusion that spirals into the fight was such a cool scene. I knew I was gonna film it in Iceland and I did a lot of - I really scouted and climbed around Iceland to find those locations and I just couldn't wait to do that. ~ Alex Graves,
37:If I could wish the Kingslayer back in chains I would. You freed him without my knowledge or consent... but what you did, I know you did for love. For Arya and Sansa, and out of grief for Bran and Rickon. Love’s not always wise, I’ve learned. It can lead us to great folly, but we follow our hearts... wherever they take us. Don’t we, Mother? ~ George R R Martin,
38:a few days ago she had been wandering around with a swatch of black silk tied over her eyes. Syrio was teaching her to see with her ears and her nose and her skin, she told him. Before that, he had her doing spinds and back flips. "Arya, are you certain you want to persist in this?" She nodded. "Tomorrow we're going to catch cats." "Cats." Ned sighed. ~ George R R Martin,
39:Despite his sense of futility, the effort had proved helpful in at least one regard: Arya no longer defeated him every time they crossed blades. He had watched her with redoubled attention--studying her as closely as a deer he was stalking--and as a result, he had won a few of their matches. However, he still was not her equal, much less her better. ~ Christopher Paolini,
40:Go Ahead, call me all the names you want," Sansa said airily. "You won't dare when I'm married to Joffrey. You'll have to bow and call me Your Grace." She shrieked as Arya flung the orange across the table. It caught her in the middle of the forehead with a wet squish and plopped down into her lap. "You have juice on your face, Your Grace ," Arya said. ~ George R R Martin,
41:Does he think to scare me? Arya kissed him where his nose should be and plucked the grave worm from his eye to eat it, but it melted like a shadow in her hand. The yellow skull was melting too, and the kindliest old man that she had ever seen was smiling down on her. "No one has ever tried to eat my worm before," he said. "Are you hungry, child?" Yes, she thought, but not for food. ~ George R R Martin,
42:There still shines the most important nuance by virtue of which the noble felt themselves to be men of a higher rank. They designate themselves simply by their superiority in power (as "the powerful," "the masters," "the commanders") or by the most clearly visible signs of this superiority, for example, as "the rich," "the possessors" (this is the meaning of 'Arya,' and of corresponding words in Iranian and Slavic). ~ Friedrich Nietzsche,
43:Arya, What are you doing?" "Syrio says a water dancer can stand on one toe for hours." Her hands flailed at the air to steady herself. Ned had to smile. "Which toe?" he teased. "ANY toe," Arya said, exasperated with the question. She hopped from her right leg to her left, swaying dangerously before she regained her balance. "Must you do your standing here?" he asked. "It's a long hard fall down these steps." "Syrio says a water dancer NEVER falls. ~ George R R Martin,
44:It was the easiest thing in the world for Arya to step up behind him and stab him. “Is there gold hidden in the village?” she shouted as she drove the blade up through his back. “Is there silver? Gems?” She stabbed twice more. “Is there food? Where is Lord Beric?” She was on top of him by then, still stabbing. “Where did he go? How many men were with him? How many knights? How many bowmen? How many, how many, how many, how many, how many, how many? is there gold in the village? ~ George R R Martin,
45:Initially those at the western end in the Panjab and the Doab tended to look down on those on the eastern frontier in Bihar and Bengal; the latter were mleccha, uncouth in their arya speech and negligent in their sacrificial observance. By mid-first millennium BC it would be the other way round. As the eastern settlements grew into a network of thriving proto-states, many laid claim to exalted pedigrees and, assuming the mantle of Aryanised orthodoxy, would be happy to disparage their Panjabi cousins as vratya or ‘degenerate’. ~ John Keay,
46:The silver-haired elf woman Yaela had knelt by the side of the grave, taken an acorn from the pouch on her belt, and planted it directly above Wyrden’s chest. And then the twelve elves, Arya included, sang to the acorn, which took root and sprouted and grew twining upward, reaching and grasping toward the sky like a clutch of hands. When the elves had finished, the leafy oak stood twenty feet high, with long strings of green flowers at the end of every branch. Eragon had thought it was the nicest burial he had ever attended. ~ Christopher Paolini,
47:They talked for another few minutes, then Arya made her excuses and rose to leave.
As she stepped past him, Eragon reached toward her, as if to stop her, then quickly drew back his hand. “Wait,” he said softly, unsure of what he hoped for, but hoping nevertheless. The beat of his heart increased, pounding in his ears, and his cheeks grew warm.
Arya paused with her back to him by the entrance of the tent. “Good night, Eragon,” she said. Then she slipped out between the entrance flaps and vanished into the night, leaving him to sit alone in the dark. ~ Christopher Paolini,
48:And also, here's the other thing about not always being universally loved: NO ONE IS. Not a single soul. Some people hate Beyoncé. Some people hate Harry Styles. Some people hate Rihanna. Those people are idiots, and I hate them, but that's the truth. And if not even the Holy Trinity are universally loved, what hope is there for the rest of us? So you might as well just be and do you. When I find out someone doesn't like me, after writing them off as a balloon animal who isn't worthy of my time, I just think WELL, TOO BAD FOR THEM, I GUESS. And, like Arya Stark (that's her name, right?), add them to the list of people I will mention when I win the first of many awards to remind them: fuck you. ~ Anne T Donahue,
49:Casting back her head, Arya gazed up at the twinkling sky, her long neck gold with firelight, her face pale with the radiance of the heavenx. "Do you ask out of friendly concern or your own self-interest?" She gave an abrupt, choked laugh, the sound of water falling over cold rocks. "Never mind. The night air has addled me. It has undone my sense of courtesy and left me free to say the most spiteful things that occur to me."

"No matter."

"It does matter, because I regret it, and I shall not tolerate it. Did I love Faolin? How would you define love? For over twenty years, we traveled together, the only immortals to walk among the short-lived races. We were companions...and friends. ~ Christopher Paolini,
50:Eragon looked over at Arya. He suddenly felt awkward, unable to think of anything but the most obvious things to say. The beauty of her eyes still captivated him; the effect she had on him never seemed to lessen.
Then she took his head in her hands, and she kissed him once, formally, on the brow.
Eragon stared at her, dumbstruck.
“Guliä waíse medh ono, Argetlam.” Luck be with you, Silverhand.
As she released him, he caught her hands in his own. “Nothing bad is going to happen to us. I won’t let it. Not even if Galbatorix is waiting for us. If I have to, I’ll tear apart mountains with my bare hands, but I promise, we’re going to make it back safely.”
Before she could respond, he let go of her hands and climbed onto Saphira’s back. ~ Christopher Paolini,
51:In one hand, Birgit carried a drawn sword. In the other, a round wooden shield.
Eragon’s stomach sank.
Nasuada’s guards moved to intercept the two of them, but Roran shouted, “Let them pass!”
Nasuada signaled to the guards and they stepped aside.
Without slowing, Birgit walked over to Roran.
“Birgit, please don’t,” said Katrina in a low voice, but the other woman ignored her. Arya watched them unblinkingly, her hand on her sword.
“Stronghammer. I always said that I would have my compensation from you for my husband’s death, and now I have come to claim it, as is my right. Will you fight me, or will you pay the debt that is yours?”
Eragon went to stand by Roran. “Birgit, why are you doing this? Why now? Can’t you forgive him and let old sorrows rest?”
Do you want me to eat her? asked Saphira. ~ Christopher Paolini,
52:Racism quickly came to color the English usage of the Sanskrit word arya, the word that the Vedic poets used to refer to themselves, meaning “Us” or “Good Guys,” long before anyone had a concept of race. Properly speaking, “Aryan” (as it became in English) designates a linguistic family, not a racial group (just as Indo-European is basically a linguistic rather than demographic term); there are no Aryan noses, only Aryan verbs, no Aryan people, only Aryan-speaking people. Granted, the Sanskrit term does refer to people rather than to a language. But the people who spoke *Indo-European were not a people in the sense of a nation (for they may never have formed a political unity) or a race, but only in the sense of a linguistic community.10 After all those migrations, the blood of several different races had mingled in their veins. ~ Wendy Doniger,
53:We should proceed with caution,” whispered Wyrden.
Angela made a faint noise in her throat. “How else were you planning to proceed? With blaring trumpets and shouting heralds? Really.”
The elf refrained from answering, but he appeared distinctly uncomfortable.
Arya and Wyrden pulled off the grating and cautiously moved into the tunnel. Both conjured werelights of their own. The flameless orbs floated over their heads like small red suns, though they emitted no more light than a handful of coals.
Eragon hung back and said to Angela, “Why do the elves treat you so respectfully? They seem almost afraid of you.”
“Am I not deserving of respect?”
He hesitated. “One of these days, you’re going to have to tell me about yourself.”
“What makes you think that?” And she pushed past him to enter the tunnel, her cloak flapping like the wings of a Lethrblaka.
Shaking his head, Eragon followed. ~ Christopher Paolini,
54:The chamber was empty, except for a rotting barrel in one corner. Across from them, three identical archways opened to three identical rooms, small and dark. Where those led, Eragon could not see.
The group stopped, and Eragon slowly straightened his back, wincing as his sore muscles stretched.
“This would not have been part of Erst Graybeard’s plans,” said Arya.
“Which path should we pick?” asked Wyrden.
“Isn’t it obvious?” asked the herbalist. “The left one. It’s always the left one.” And she strode toward that selfsame arch even as she spoke.
Eragon could not help himself. “Left according to which direction? If you were starting from the other side, left--”
“Left would be right and right would be left, yes, yes,” said the herbalist. Her eyes narrowed. “Sometimes you’re too clever for your own good, Shadeslayer…Very well, we’ll try it your way. But don’t say I didn’t warn you if we end up wandering around here for days on end. ~ Christopher Paolini,
55:A dragon might kill ten thousand wolves one at a time, but ten thousand wolves together can kill a dragon.”
Not likely, Saphira snorted in the privacy of her and Eragon’s shared mind space.
Roran smiled without humor. “And we have a dragon of our own. Decide as you wish. But I, for one, am going to Urû’baen, and I’ll face Galbatorix, even if I have to do it by myself.”
“Not by yourself,” said Arya. “I know I speak for Queen Islanzadí when I say that our people will stand with you.”
“As will ours,” rumbled Garzhvog.
“And ours,” affirmed Orik.
“And ours,” Eragon said in a tone that he hoped would discourage dissent.
When, after a pause, the four of them turned toward Grimrr, the werecat sniffed and said, “Well, I suppose we’ll be there too.” He inspected his sharp nails. “Someone has to sneak past enemy lines, and it certainly won’t be the dwarves bumbling around in their iron boots.”
Orik’s eyebrows rose, but if he was offended, he hid it well. ~ Christopher Paolini,
56:As he drew near his tent, he saw Arya waiting for him by the entrance. Eragon quickened his stride, but before he could greet her, someone called out: “Shadeslayer!”
Eragon turned and saw one of Nasuada’s pages trotting toward them. “Shadeslayer,” the boy repeated, somewhat out of breath, and bowed to Arya. “Lady Nasuada would like you to come to her tent an hour before dawn tomorrow morning, in order to confer with her. What shall I tell her, Lady Arya?”
“You may tell her I will be there when she wishes,” Arya replied, inclining her head slightly.
The page bowed again, and then he spun around and ran off in the direction from which he had come.
“It’s somewhat confusing, now that we’ve both killed a Shade,” Eragon observed with a faint grin.
Arya smiled as well, the motion of her lips almost invisible in the darkness. “Would you rather I had let Varaug live?”
“No…no, not at all.”
“I could have kept him as a slave, to do my bidding.”
“Now you’re teasing me,” he said.
She made a soft sound of amusement. ~ Christopher Paolini,
57:In a way that he did not entirely understand, their sparring seemed to have become something more than just a test of arms; it had become a test of who he was: of his character, of his strength, and of his resilience. Nor was it Glaedr who was testing him, or so he felt, but rather Arya. It was as if she wanted something from him, as if she wanted him to prove…what, he knew not, but he was determined to acquit himself as well as he could. However long she was willing to keep sparring, so too was he, no matter how much it hurt.
A drop of sweat rolled into his left eye. He blinked, and Arya lunged at him, shouting.
Once more they engaged in their deadly dance, and once more they fought to a standstill. Fatigue made them clumsy, yet they moved together with a rough harmony that prevented either from gaining victory.
Eventually, they ended up standing face to face, their swords locked at the hilts, pushing at each other with what little remained of their strength.
Then, as they stood there, struggling back and forth without avail, Eragon said in a low, fierce voice, “I…see…you.”
A bright spark appeared in Arya’s eyes, then vanished just as quickly. ~ Christopher Paolini,
58:Maybe he can tell us where they took our things.”
Dropping into a squat, the herbalist placed two fingers against the youth’s jugular vein, feeling his pulse. Then she slapped his cheeks and peeled back his eyelids.
The novitiate remained slack and motionless.
His lack of response seemed to annoy the herbalist. “One moment,” she said, closing her eyes. A slight frown creased her brow. For a while, she was still; then she sprang upward with sudden speed. “What a self-absorbed little wretch! No wonder his parents sent him to join the priests. I’m surprised they put up with him as long as they did.”
“Does he know anything of use?” asked Eragon.
“Only the path to the surface.” She pointed toward the door to the left of the altar, the same door through which the priests had entered and departed. “It’s amazing that he tried to free you; I suspect it’s the first time in his life he’s ever done anything of his own accord.”
“We have to bring him with us.” Eragon hated to say it, but duty compelled him. “I promised we would if he helped us.”
“He tried to kill you!”
“I gave my word.”
Angela sighed and rolled her eyes. To Arya, she said, “I don’t suppose you can convince him otherwise? ~ Christopher Paolini,
59:He gave the empty flask to Arya, and as she took it, he grasped her hand, her right hand, and turned it toward the light. The skin was once more smooth and unblemished. No sign of her injury remained. “Blödhgarm healed you?” said Eragon.
Arya nodded, and he released her. “Mostly. I have full use of my hand again.” She demonstrated by opening and closing it several times. “But there is still a patch of skin by the base of my thumb where I have no feeling.” She pointed with her left index finger.
Eragon reached out and lightly touched the area. “Here?”
“Here,” she said, and moved his hand a bit to the right.
“And Blödhgarm wasn’t able to do anything about it?”
She shook her head. “He tried a half-dozen spells, but the nerves refuse to rejoin.” She made dismissive motion. “It’s of no consequence. I can still wield a sword and I can still draw a bow. That is all that matters.”
Eragon hesitated, then said, “You know…how grateful I am for what you did--what you tried to do. I’m only sorry it left you with a permanent mark. If I could have prevented it somehow…”
“Do not feel bad because of it. It’s impossible to go through life unscathed. Nor should you want to. By the hurts we accumulate, we measure both our follies and our accomplishments.”
“Angela said something similar about enemies--that if you didn’t make them, you were a coward or worse.”
Arya nodded. “There is some truth to that. ~ Christopher Paolini,
60:A stir of motion, like a swirl of muddy water, disturbed the surface of the tablet. Then colors--red, blue, green, yellow--bloomed on the slate and began to form lines and shapes even as they intermingled to form other, subtler shades. After a few seconds, an image of Arya appeared.
Once it was complete, he released the spell and studied the fairth. He was pleased with what he saw. The image seemed to be a true and honest representation of Arya, unlike the fairth he had made of her in Ellesméra. The one he held now had a depth that the other one had lacked. It was not a perfect image with regard to its composition, but he was proud that he had been able to capture so much of her character. In that one image, he had managed to sum up everything he knew about her, both the dark and the light.
He allowed himself to enjoy his sense of accomplishment for a moment more, then he threw the tablet off to the side, to break it against the ground.
“Kausta,” said Arya, and the tablet curved through the air and landed in her hand.
Eragon opened his mouth, intending to explain or to apologize, but then he thought better of it and said nothing.
Holding up the fairth, Arya stared at it with an intent gaze. Eragon watched her closely, wondering how she would react.
A long, tense minute passed.
Then Arya lowered the fairth.
Eragon stood and held out his hand for the tablet, but she made no move to return it. She appeared troubled, and his heart sank; the fairth had upset her.
Looking him straight in the eye, she said in the ancient language, “Eragon, if you are willing, I would like to tell you my true name.”
Her offer left him dumbstruck. He nodded, overwhelmed, and, with great difficulty, managed to say, “I would be honored to hear it. ~ Christopher Paolini,
61:As Eragon spoke, an idea occurred to him, one that resonated within him too strongly to ignore. He explained it to Saphira, and once again she granted him her permission, although somewhat more reluctantly than before.
Must you? she asked.
Yes.
Then do as you will, but only if she agrees.

When they finished speaking of Vroengard, he looked Arya in the eyes and said, “Would you like to hear my true name? I would like to share it with you.”
The offer seemed to shock her. “No! You shouldn’t tell it to me or anyone else. Especially not when we’re so close to Galbatorix. He might steal it from my mind. Besides, you should only give your true name to…to one whom you trust above all others.”
“I trust you.”
“Eragon, even when we elves exchange our true names, we do not do so until we have known each other for many, many, years. The knowledge they provide is too personal, too intimate, to bandy about, and there is no greater risk than sharing it. When you teach someone your true name, you place everything you are in their hands.”
“I know, but I may never have the chance again. This is the only thing I have to give, and I would give it to you.”
“Eragon, what you are proposing…It is the most precious thing one person can give another.”
“I know.”
A shiver ran through Arya, and then she seemed to withdraw within herself. After a time, she said, “No one has ever offered me such a gift before…I’m honored by your trust, Eragon, and I understand how much this means to you, but no, I must decline. It would be wrong for you to do this and wrong for me to accept just because tomorrow we may be killed or enslaved. Danger is no reason to act foolishly, no matter how great our peril.”
Eragon inclined his head. Her reasons were good reasons, and he would respect her choice. “Very well, as you wish,” he said. ~ Christopher Paolini,
62:He had no desire to eke out a living from the land as his family had during his childhood. He and Saphira were a Rider and dragon; their doom and their destiny was to fly at the forefront of history, not to sit before a fire and grow fat and lazy.
And then there was Arya. If he and Saphira lived in Palancar Valley, he would see her rarely, if at all.
“No,” said Eragon, and the word was like a hammerblow in the silence. “I don’t want to go back.”
A cold tingle crawled down his spine. He had known he had changed since he, Brom, and Saphira had set out to track down the Ra’zac, but he had clung to the belief that, at his core, he was still the same person. Now he understood that this was no longer true. The boy he had been when he first set foot outside of Palancar Valley had ceased to exist; Eragon did not look like him, he did not act like him, and he no longer wanted the same things from life.
He took a deep breath and then released it in a long, shuddering sigh as the truth sank into him.
“I am not who I was.” Saying it aloud seemed to give the thought weight.
Then, as the first rays of dawn brightened the eastern sky over the ancient island of Vroengard, where the Riders and dragons had once lived, he thought of a name--a name such as he had not thought of before--and as he did, a sense of certainty came over him.
He said the name, whispered it to himself in the deepest recesses of his mind, and all his body seemed to vibrate at once, as if Saphira had struck the pillar beneath him.
And then he gasped, and he found himself both laughing and crying--laughing that he had succeeded and for the sheer joy of comprehension; crying because all his failings, all the mistakes he had made, were now obvious to him, and he no longer had any delusions to comfort himself with.
“I am not who I was,” he whispered, gripping the edges of the column, “but I know who I am.”
The name, his true name, was weaker and more flawed than he would have liked, and he hated himself for that, but there was also much to admire within it, and the more he thought about it, the more he was able to accept the true nature of his self. He was not the best person in the world, but neither was he the worst. ~ Christopher Paolini,
63:I want to test him, said Saphira. She slapped her tail against the ground, causing Fírnen to pause.
Test him? How? For what?
To find out if he has the iron in his bones and the fire in his belly to match me.
Are you sure?
he asked, understanding her intent.
She again slapped her tail against the ground, and he felt her certainty and the strength of her desire. I know everything about him--everything but this. Besides--she displayed a flash of amusement--it’s not as if dragons mate for life.
Very well…But be careful.

He had barely finished speaking when Saphira lunged forward and bit Fírnen on his left flank, drawing blood and causing Fírnen to snarl and spring backward. The green dragon growled, appearing uncertain of himself, and retreated before Saphira as she prowled toward him.
Saphira! Chagrined, Eragon turned to Arya, intending to apologize.
Arya did not seem upset. To Fírnen, and to Eragon as well, she said, If you want her to respect you, then you have to bite her in return.
She raised an eyebrow at Eragon, and he responded with a wry smile, understanding.
Fírnen glanced at Arya and hesitated. He jumped back as Saphira snapped at him again. Then he roared and lifted his wings, as if to make himself appear larger, and he charged Saphira--and nipped her on a hind leg, sinking his teeth into her hide.
The pain Saphira felt was not pain.
Saphira and Fírnen resumed circling, growling and yowling with increasing volume. Then Fírnen jumped at her again. He landed on Saphira’s neck and bore her head to the ground, where he held her pinned and gave her a pair of playful bites at the base of her skull.
Saphira did not struggle as fiercely as Eragon would have expected, and he guessed that she had allowed Fírnen to catch her, as it was not something even Thorn had managed to do.
“The courting of dragons is no gentle affair,” he said to Arya.
“Did you expect soft words and tender caresses?”
“I suppose not.”
With a heave of her neck, Saphira threw Fírnen off and scrambled backward. She roared and clawed at the ground with her forefeet, and then Fírnen lifted his head toward the sky and loosed a rippling pennant of green fire twice the length of his own body.
“Oh!” exclaimed Arya, sounding delighted.
“What?”
“That’s the first time he has breathed fire! ~ Christopher Paolini,
64:Arya?”
“Yes?” She drew the word out, her voice rising and falling with a faint lilt.
“What do you want to do once this is all over?” If we’re still alive, that is.
“What do you want to do?”
He fingered Brisingr’s pommel as he considered the question. “I don’t know. I haven’t let myself think much past Urû-baen…It would depend on what she wants, but I suppose Saphira and I might return to Palancar Valley. I could build a hall on one of the foothills of the mountains. We might not spend much time there, but at least we would have a home to return to when we weren’t flying from one part of Alagaësia to another.” He half smiled. “I’m sure there will be plenty to keep us busy, even if Galbatorix is dead…But you still haven’t answered my question: what will you do if we win? You must have some idea. You’ve had longer to think about it than I have.”
Arya drew one leg up onto the stool, wrapped her arms around it, and rested her chin on her knee. In the dim half-light of the tent, her face appeared to float against a featureless black background, like an apparition conjured out of the night.
“I have spent more time among humans and dwarves than I have among the älfakyn,” she said, using the elves’ name in the ancient language. “I have grown used to it, and I would not want to return to live in Ellesméra. Too little happens there; centuries can slip by without notice while you sit and stare at the stars. No, I think I will continue to serve my mother as her ambassador. The reason I first left Du Weldenvarden was because I wanted to help right the balance of the world. As you said, there will still be much htat needs doing if we manage to topple Galbatorix, much that needs putting right, and I would be a part of it.”
“Ah.” It was not exactly what he had hoped she might say, but at least it presented the possibility that they would not entirely lose contact after Urû’baen, and that he would still be able to see her now and then.
If Arya noticed his discontent, she gave no sign of it.
They talked for another few minutes, then Arya made her excuses and rose to leave.
As she stepped past him, Eragon reached toward her, as if to stop her, then quickly drew back his hand. “Wait,” he said softly, unsure of what he hoped for, but hoping nevertheless. The beat of his heart increased, pounding in his ears, and his cheeks grew warm.
Arya paused with her back to him by the entrance of the tent. “Good night, Eragon,” she said. Then she slipped out between the entrance flaps and vanished into the night, leaving him to sit alone in the dark. ~ Christopher Paolini,
65:As he gazed at the sun-darkened, battle-worn warriors before him, he decided that he would rather fight a hundred enemies by himself than have to stand up in public and risk the disapproval of others.
Until the moment he opened his mouth, Eragon was not sure what he was going to say. Once he started, the words seemed to pour out of their own accord, but he was so tense, he could not remember much of what he said. The speech passed in a blur; his main impressions were of heat and sweat, the groans of the warriors when they learned of Nasuada’s fate, the ragged cheers when he exhorted them to victory, and the general roar from the crowd when he finished. With relief, he jumped down from the back of the wagon to where Arya and Orik were waiting next to Saphira.
As he did, his guards formed a circle around the four of them, shielding them from the crowd and holding back those who wished to speak with him.
“Well done, Eragon!” said Orik, clapping him on the arm.
“Was it?” Eragon asked, feeling dazed.
“You were most eloquent,” said Arya.
Eragon shrugged, embarrassed. It intimidated him to remember that Arya had known most of the leaders of the Varden, and he could not help but think that Ajihad or his predecessor, Deynor, would have done a better job with the speech.
Orik pulled on his sleeve. Eragon bent toward the dwarf. In a voice barely loud enough to be heard over the crowd, Orik said, “I hope that whatever you find is worth the trip, my friend. Take care you don’t get yourselves killed, eh?”
“I’ll try not to.”
To Eragon’s surprise, Orik grabbed him by the forearm and pulled him into a rough embrace. “May Gûntera watch over you.” As they separated, Orik reached over and slapped the palm of his hand against Saphira’s side. “And you as well, Saphira. Safe journeys to the both of you.”
Saphira responded with a low hum.
Eragon looked over at Arya. He suddenly felt awkward, unable to think of anything but the most obvious things to say. The beauty of her eyes still captivated him; the effect she had on him never seemed to lessen.
Then she took his head in her hands, and she kissed him once, formally, on the brow.
Eragon stared at her, dumbstruck.
“Guliä waíse medh ono, Argetlam.” Luck be with you, Silverhand.
As she released him, he caught her hands in his own. “Nothing bad is going to happen to us. I won’t let it. Not even if Galbatorix is waiting for us. If I have to, I’ll tear apart mountains with my bare hands, but I promise, we’re going to make it back safely.”
Before she could respond, he let go of her hands and climbed onto Saphira’s back. ~ Christopher Paolini,
66:When you teach someone your true name, you place everything you are in their hands.”
“I know, but I may never have the chance again. This is the only thing I have to give, and I would give it to you.”
“Eragon, what you are proposing…It is the most precious thing one person can give another.”
“I know.”
A shiver ran through Arya, and then she seemed to withdraw within herself. After a time, she said, “No one has ever offered me such a gift before…I’m honored by your trust, Eragon, and I understand how much this means to you, but no, I must decline. It would be wrong for you to do this and wrong for me to accept just because tomorrow we may be killed or enslaved. Danger is no reason to act foolishly, no matter how great our peril.”
Eragon inclined his head. Her reasons were good reasons, and he would respect her choice. “Very well, as you wish,” he said.
“Thank you, Eragon.”
A moment passed. Then he said, “Have you ever told anyone your true name?”
“No.”
“Not even your mother?”
Her mouth twisted. “No.”
“Do you know what it is?”
“Of course. Why would you think otherwise?”
He half shrugged. “I didn’t. I just wasn’t sure.” Silence came between them. Then, “When…how did you learn your true name?”
Arya was quiet for so long, he began to think that she would refuse to answer. Then she took a breath and said, “It was a number of years after I left Du Weldenvarden, when I finally had become accustomed to my role among the Varden and the dwarves. Faolin and my other companions were away, and I had a great deal of time to myself. I spent most of it exploring Tronjheim, wandering in the empty reaches of the city-mountain, where others rarely tread. Tronjheim is bigger than most realize, and there are many strange things within it: rooms, people, creatures, forgotten artifacts…As I wandered, I thought, and I came to know myself better than ever I had before. One day I discovered a room somewhere high in Tronjheim--I doubt I could locate it again, even if I tried. A beam of sunlight seemed to pour into the room, though the ceiling was solid, and in the center of the room was a pedestal, and upon the pedestal was growing a single flower. I do not know what kind of flower it was; I have never seen its like before or since. The petals were purple, but the center of the blossom was like a drop of blood. There were thorns upon the stem, and the flower exuded the most wonderful scent and seemed to hum with a music all its own. It was such an amazing and unlikely thing to find, I stayed in the room, staring at the flower for longer than I can remember, and it was then and there that I was finally able to put words to who I was and who I am.”
“I would like to see that flower someday.”
“Perhaps you will.” Arya glanced toward the Varden’s camp. “I should go. There is much yet to be done.”
He nodded. “We’ll see you tomorrow, then.”
“Tomorrow.” Arya began to walk away. After a few steps, she paused and looked back. “I’m glad that Saphira chose you as her Rider, Eragon. And I’m proud to have fought alongside you. You have become more than any of us dared hope. Whatever happens tomorrow, know that.”
Then she resumed her stride, and soon she disappeared around the curve of the hill, leaving him alone with Saphira and the Eldunarí. ~ Christopher Paolini,

IN CHAPTERS [180/180]



   96 Integral Yoga
   14 Occultism
   5 Yoga
   4 Poetry
   2 Philosophy
   2 Fiction
   1 Sufism
   1 Psychology
   1 Education


   78 Sri Aurobindo
   23 Nolini Kanta Gupta
   16 A B Purani
   14 The Mother
   13 James George Frazer
   9 Satprem
   6 George Van Vrekhem
   5 Sri Ramakrishna
   5 Nirodbaran
   4 Thubten Chodron
   2 Mahendranath Gupta
   2 H P Lovecraft


   16 Evening Talks With Sri Aurobindo
   13 The Golden Bough
   12 Vedic and Philological Studies
   12 Record of Yoga
   11 The Secret Of The Veda
   10 Collected Works of Nolini Kanta Gupta - Vol 07
   6 The Secret Doctrine
   6 Preparing for the Miraculous
   6 Essays In Philosophy And Yoga
   5 Twelve Years With Sri Aurobindo
   5 Hymns to the Mystic Fire
   4 The Gospel of Sri Ramakrishna
   4 Letters On Yoga II
   4 How to Free Your Mind - Tara the Liberator
   4 Essays On The Gita
   4 Collected Works of Nolini Kanta Gupta - Vol 08
   3 Collected Works of Nolini Kanta Gupta - Vol 01
   3 Collected Poems
   3 Agenda Vol 02
   2 The Synthesis Of Yoga
   2 The Life Divine
   2 The Human Cycle
   2 Talks
   2 Questions And Answers 1956
   2 Lovecraft - Poems
   2 Letters On Yoga I
   2 Isha Upanishad
   2 Collected Works of Nolini Kanta Gupta - Vol 04
   2 Collected Works of Nolini Kanta Gupta - Vol 02


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   The other movement playing an important part in the nineteenth-century religious revival of India was the Arya Samaj. The Brahmo Samaj, essentially a movement of compromise with European culture, tacitly admitted the superiority of the West. But the founder of the Arya Samaj was a ' pugnacious Hindu sannyasi who accepted the challenge of Islam and Christianity and was resolved to combat all foreign influence in India. Swami Dayananda (1824-1883) launched this movement in Bombay in 1875, and soon its influence was felt throughout western India. The Swami was a great scholar of the Vedas, which he explained as being strictly monotheistic. He preached against the worship of images and re-established the ancient Vedic sacrificial rites. According to him the Vedas were the ultimate authority on religion, and he accepted every word of them as literally true. The Arya Samaj became a bulwark against the encroachments of Islam and Christianity, and its orthodox flavour appealed to many Hindu minds. It also assumed leadership in many movements of social reform. The caste-system became a target of its attack. Women it liberated from many of their social disabilities. The cause of education received from it a great impetus. It started agitation against early marriage and advocated the remarriage of Hindu widows. Its influence was strongest in the Punjab, the battle-ground of the Hindu and Islamic cultures. A new fighting attitude was introduced into the slumbering Hindu society. Unlike the Brahmo Samaj, the influence of the Arya Samaj was not confined to the intellectuals. It was a force that spread to the masses. It was a dogmatic movement intolerant of those who disagreed with its views, and it emphasized only one way, the Arya Samaj way, to the realization of Truth. Sri Ramakrishna met Swami Dayananda when the latter visited Bengal.
   --- KESHAB CHANDRA SEN

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
  Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A similar compilation was published in the Arya, called The Eternal Wisdom (Les Paroles ternelles, in French) a portion of which appeared later on in book-form: that was more elaborate, the contents were arranged in such a way that no comments were needed, they were self-explanatory, divided as they were in chapters and sections and subsections with proper headings, the whole thing put in a logical and organised sequence. Huxley's compilation begins under the title of the Upanishadic text "That art Thou" with this saying of Eckhart: "The more God is in all things, the more He is outside them. The more He is within, the more without". It will be interesting to note that the Arya compilation too starts with the same idea under the title "The God of All; the God who is in All", the first quotation being from Philolaus, "The Universe is a Unity".The Eternal Wisdom has an introduction called "The Song of Wisdom" which begins with this saying from the Book of Wisdom: "We fight to win sublime Wisdom; therefore men call us warriors".
   Huxley gives only one quotation from Sri Aurobindo under the heading "God in the World". Here it is:

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The first extremes that met in India and fought and gradually coalesced to form a single cultural and social whole were, as is well known, the Aryan and the non- Aryan. Indeed, the geologists tell us, the land itself is divided into two parts structurally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the former is formed out of the most ancient and stable and, on the whole, horizontally bedded rocks of the earth, while the latter is of comparatively recent origin, formed out of a more flexible and weaker belt (the Himalayan region consisting of a colossal flexing and crumpling of strata). The disparity is so much that a certain group of geologists hold that the Deccan plateau did not at all form part of the Asiatic continent, but had drifted and dashed into it:in fact the Himalayas are the result of this mighty impact. The usual division of an Aryan and a Dravidian race may be due to a memory of the clash of the two continents and their races.
   However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmach Arya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   In the Vedas, the panis and dasyus represent beings or forces hidden in subterranean caves who have stolen the 'Riches' or the 'Lights', symbolized by herds of cows. With the help of the gods, the Aryan warrior must recover these lost riches, the 'sun in the darkness,' by igniting the flame of sacrifice. It is the path of subterranean descent.
   Indra represents the king of the gods, the master of mental power freed from the limitations and obscurities of the physical consciousness.

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   55Be wide in me, O Varuna; be mighty in me, O Indra; O Sun, be very bright and luminous; O Moon, be full of charm and sweetness. Be fierce and terrible, O Rudra; be impetuous and swift, O Maruts; be strong and bold, O Aryama; be voluptuous and pleasurable, O Bhaga; be tender and kind and loving and passionate, O Mitra. Be bright and revealing, O Dawn; O Night, be solemn and pregnant. O Life, be full, ready and buoyant; O Death, lead my steps from mansion to mansion. Harmonise all these, O Brahmanaspati. Let me not be subject to these gods, O Kali.1
   He invokes all these Vedic gods and tells each one to take possession of him; and THEN he tells Kali to free him from their influence! It is very amusing!

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   The Arya began in June 1914, and the first issue was scheduled to come out on August 15, Sri Aurobindos birthday; and the war broke out before the first issue appearedon August 3, I believea very interesting point. June 21 was Paul Richards birthday,4 so on that day we announced the coming publication of the Arya and that the first issue would appear on August 15. Between June 21 and August 15, the war broke out. But since everything was ready we went ahead and published it.
   I wrote in my book that Paul Richard intended to bring out simultaneously in Paris a Review of the Great Synthesis. Is this true?5
   No, its not true! This was never intended, never! The Arya was bilingual, one part in French and one in English, but it was one and the same magazine published here in Pondicherry. There was never any question of publishing anything in France; this is incorrect, entirely falsea myth. Besides, it was I who translated the English into French, and rather poorly at that!
   I have noticed that as soon as one speaks of Richard one is unwittingly led to tell lies. Thats why I am so terribly careful to avoid the subject.

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   In the noble heroic age of the Aryan people4 there was not so much shouting and gesticulating, but the endeavor they undertook remained steadfast through many centuries. The Bengalis endeavor lasts only for a day or two.
   You say that what is needed is maddening enthusiasm, to fill the country with emotional excitement. In the time of the Swadeshi [fight for independence, boycott of English goods] we did all that in the field of politics, but what we did is all now in the dust. Will there be a more favorable result in the spiritual field? I do not say there has been no result. There has been. Any movement will produce some result, but for the most part in terms of an increase of possibility. This is not the right method, however, to steadily actualize the thing. Therefore I no longer wish to make emotional excitement or any intoxication of the mind the base. I wish to make a large and strong equanimity the foundation of the yoga. I want established on that equality a full, firm and undisturbed Shakti in the system and in all its movements. I want the wide display of the light of Knowledge in the ocean of Shakti. And I want in that luminous vastness the tranquil ecstasy of infinite Love, Delight and Oneness. I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God. I have no faith in the customary trade of the guru. I do not wish to be a guru. If anybody wakes and manifests from within his slumbering godhead and gets the divine lifebe it at my touch or at anothersthis is what I want. It is such men that will raise the country.

0 1963-03-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   I came across a man who had that blue light but I found him rather formidable. He looked after all the religious rites and priests of B.s state. He came here and asked to see me. I saw him on a December 9 (I think) when I paid a visit to the estate at Aryankuppam. I was walking in the gardens when suddenly I felt something pulling at meand none too gently! I turned around and saw a tall man, standing and staring at me. So (I didnt know who he was, no one had told me), I stared back and simply answered his impudence! And pfft! it just fell off. I was surprised. Later (I had not yet been told who he was), he asked to see me. When he entered the room, I felt I felt a solid being. I dont know how to define it, I had never before felt it in a human beingsolid. As solid as rock. Extraordinarily solidcoagulated, an edifice. And quite powerful, I must say. Not like an arrow (gesture upward) but all around him. Then it was very funny (because theres no doubt he must have had an awesome effect on people instantly, without a word or anything), but I answered in my own way, with something else!
   He entered the room wearing some kind of religious headdress, I cant say what, and intending to be very arrogant. He went past me stiffly, and suddenly what do I see but the man do his pranam.2 He stepped back, took off his hat and did his pranam. And stayed that way for nearly a quarter of an hour. And it was interesting, his response was interesting. Then he started talking to me (someone translatedhe spoke in Hindi, I think), asking me to take care of B. I said something in turn, and then thought strongly, Now, time is up, it cant last forever! (He had already been there for more than fifteen minutes.) And suddenly I see him stiffen, put his thing back on his head, and go.

0 1966-06-15, #Agenda Vol 07, #The Mother, #Integral Yoga
   Listen, Sri Aurobindo wrote the whole Arya for I dont know how much time, five years, I think, without a single thought in his head.
   I dont think, but I do have the thoughts of the physical, material world, the material mind. Yes, thats there.

0 1967-05-10, #Agenda Vol 08, #The Mother, #Integral Yoga
   Yes, you say, I wondered how they restored the names of the pharaohs and gods. Then you ask, Is the Egyptians language contemporary with the most ancient Sanskrit, or still more ancient? Or is there another human language older than the oldest Sanskrit? You also ask, Is this Egyptian hieroglyphic language akin to the Chaldean tradition or the Aryan tradition?
   Yes, all that is very interesting, but I cant get an answer. Theres a complete lacuna.

0 1968-06-03, #Agenda Vol 09, #The Mother, #Integral Yoga
   Anand Arya asks this: Does the decentralization always take place after death, or can it begin before?
   (Laughing) It often begins before!

02.01 - Metaphysical Thought and the Supreme Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  This, you will see, answers your point about the Western thinkers, Bradley and others, who have arrived through intellectual thinking at the idea of an "Other beyond Thought" or have even, like Bradley, tried to express their conclusions about it in terms that recall some of the expressions in the Arya. The idea in itself is not new; it is as old as the Vedas. It was repeated in other forms in Buddhism, Christian Gnosticism, Sufism. Originally, it was not discovered by intellectual speculation, but by the mystics following an inner spiritual discipline. When, somewhere between the seventh and fifth centuries B.C., men began both in the East and West to intellectualise knowledge, this Truth survived in the East; in the West, where the intellect began to be accepted as the sole or highest instrument for the discovery of
  Truth, it began to fade. But still it has there too tried constantly to return; the Neo-Platonists brought it back, and now, it appears, the Neo-Hegelians and others (e.g., the Russian Ouspensky and one or two German thinkers, I believe) seem to be reaching after it. But still there is a difference.

02.13 - Rabindranath and Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Sri Aurobindo retired from the outer political world to devote himself more intensively to the discovery and conquestof a new consciousness and force, glimpses of which he was having at the time and which alone could save mankind and recreate it. From 1910 to 1914 he was, he said, silently developing this new power in seclusion and in 1914 he began to give to the world the result of his realisations through his monthly review Arya. In five major sequences published month after month through several years, he envisaged, in the main, the progressive march of man towards a divine life on earth, towards the unity of mankind and a perfect social order. One of these serials was called The Future Poetry in which he traced the growth and development that world poetry is undergoing towards its future form that would voice the dawn of a New Age of the Spirit. Sri Aurobindo hailed those who feel and foresee this distant dawn behind the horizon as the Forerunners of the new Spirit, among whom he included Rabindranath, because he saw in Tagore's the first beginnings, "a glint of the greater era of man's living", something that "seems to be in promise." "The poetry of Tagore," Sri Aurobindo says, "owes its sudden and universal success to this advantage that he gives us more of this discovery and fusion for which the mind of our age is in quest than any other creative writer of the time. His work is a constant music of the overpassing of the borders, a chant-filled realm in which the subtle sounds and lights of the truth of the spirit give new meanings to the finer subtleties of life."
   Characterising Tagore's poetry, in reference to a particular poem, Sri Aurobindo once wrote: "But the poignant sweetness, passion and spiritual depth and mystery of a poem like this, the haunting cadences subtle with a subtlety which is not of technique but of the soul, and the honey-laden felicity of the expression, these are the essential Rabindranath and cannot be imitated because they are things of the spirit and one must have the same sweetness and depth of soul before one can hope to catch any of these desirable qualities." Furthermore: "One of the most remarkable peculiarities of Rabindra Babu's genius is the happiness and originality with which he has absorbed the whole spirit of Vaishnava poetry and turned it into something essentially the same and yet new and modern. He has given the old sweet spirit of emotional and passionate religion an expression of more delicate and complex richness voiceful of subtler and more penetratingly spiritual shades of feeling than the deep-hearted but simple early age of Bengal could know."
   Certain coincidences and correspondences in their lives may be noticed here. The year 1905 and those that immediately followed found them together on the crest wave of India's first nationalist resurgence. Again both saw in the year 1914 a momentous period marked by events of epochal importance, one of which was the First World War. For Tagore it was yuga-sandhi, the dying of the old age of Night to the dawning of a new with its blood-red sunrise emerging through the travail of death, sorrow and pain". For Sri Aurobindo it was a cataclysm intended by Nature to effect a first break in the old order to usher in the new. The significant year 1914 was also the period when Rabindranath expressed in the magnificent series of poems of the Balaka his visions and experiences of the forces at work on earth, and Sri Aurobindo began revealing through the pages of the Arya the truths of the supramental infinities that were then pouring down into him and through him into the earth's atmosphere.
   So it was natural and almost inevitablewritten among the stars that both should meet once more on this physical earth. Sri Aurobindo had been in complete retirement seeing none except, of course, his attendants. He was coming out only four times in the year to give silent darshan to his devotees and a few others who sought for it. It was in the year 1928. Tagore was then on a tour to the South. He expressed to Sri Aurobindo by letter his desire for a personal meeting. Sri Aurobindo naturally agreed to receive him. Tagore reached Pondicherry by steamer, and I had the privilege to see him on board the ship and escort him to the Ashram. The Mother welcomed him at the door of Sri Aurobindo's apartments and led him to Sri Aurobindo. Tagore already knew the Mother, for both were together in Japan and stayed in the same house and she attended some of his lectures in that country. It may be interesting to mention here that Tagore requested the Mother to take charge of the Visva Bharati, for evidently he felt that the future of his dear institution would be in sure hands. But the Mother could not but decline since it was her destiny to be at another place and another work.

03.10 - Hamlet: A Crisis of the Evolving Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Arjuna tided over the crisis as he could avail himself of the knowledge of the way out and the necessary help that was given by the Divine Guide. Hamlet bears the full crash of doom upon his head and makes others also share its consequences with him. At one point, however, he seemed to make just a move towards the right solution of the difficulty. He finds that the avoidance of the Evil by self-destructionwhich is a common and natural temptation in like situationsis no solution: it may lead you into a still greater evil. One has to face the evil, stand and fight it. Once this is decided, the right course for the hero (the Aryan fighter, as the Gitawould say) would be to live
   As one, in suffering all, that suffers nothing;

04.05 - The Immortal Nation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   One may note three or four crises, practically rebirths, in India's life history. They correspond roughly with the great racial infiltrations or what is described as such by anthropologists, what others may describe as operations of blood transfusion. There was an original autochthonous people, the early humanity out of the stone age, usually called proto-Dravidians, whose remnants are still found among the older and cruder aboriginal tribes. Then the Dravidian infusion which culminated in the humanity, the Indian humanity, of Harappa and Mohenjo-daro. Next the Aryan avatar. One usually begins Indian history with the Dravido- Aryan civilisation which is taken as the basic foundation, the general layout of the whole structure. The first shock or blow the edifice received was from the Greeks and then the Huns and Scythians the Tartars something that struck at the most essential element of Indian culture and character. Psychologically the new leaven was brought in and injected by Gautama Buddha the un-Vedic Buddha the external invasion and penetration was possible because of this opening already made from within. This injection was necessary as an antidote to the decline and fall that had set in sometime between the passing of Sri Krishna and the advent of Buddha. But traditional India absorbed this new leaven and came out with a renewed and enriched personality. The next major shaking came with the Islamic inundation. This meant or would have meant a great and even catastrophic reversal, but this too in the course of centuries succeeded only in invigorating and enlarging the life and consciousness of eternal India. The last and perhaps the most dangerous assault came from the Europeans, the Portuguese, the Dutch, the French and finally, most of all, from the British. An absolutely matter-of-fact vitalistic Europe overran and overwhelmed a predominantly otherworldly spirit and almost succeeded in obliterating that spirit and replacing it by a replica of its own life-pattern and Weltanschauung. Even such a blow India could survive, not only so, could utilise it for her own purpose, for the greater fulfilment of her mission in life. She is coming out of that ordeal a towering personality, a godhead for the remoulding of humanity and earth-life.
   It may be argued that all nations and peoples are a mixture of various races and foreign strands which are gradually, soldered and unified together in course of time. The British nation, for example, is built upon a base of Celtic blood and culture (the original Briton), to which were added one by one the German (Angles and the Saxon), the Danish, the French. But what is to be noted is that the resultant is at the end some-thing very different from the start something unrecognisable when compared with the original pattern and genius. The resultant seems to be arrived at not by a gradual evolution and continuous transformation but by disparate echelons or , breaks, as it were, in the line. In France also or in Italy the growth and the unification were achieved through violent revolutions, eruptions and irruptions. In the former, a Gaelic and Iberian base and in the latter an Etruscan were all but swept off by the Roman rule which again saw its end at the hand of the Barbarians. The history of Greece offers a typical picture of the destiny of these peoples. Her life-line is sundered completely at three different epochs giving us not one but three different personalities or peoples: at the outset there was the original classical Greece, then the first and milder although sufficiently serious break came with the Roman conquest; the second catastrophic change was wrought by the Goths and Vandals which was stabilised in the Byzantine Empire and the third avatar appeared with the Turkish regime. At the present time, she is acquiring another life and body.

05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The higher Gods, like those, for example, envisaged in the Veda, may be considered each as an emanation of one or other of these Divine Aspects. They are dwellers of Swar or the Overmind. Varuna seems to be an emanation of Mahavira, a son of Maheshwari: for he is pre-eminently the god of the pure and vast consciousness who releases us from the triple bonds and shows us the winding way into the embrace of the infinite Mother. His associate, Mitra, is the lord of love and harmony, evidently an emanation of Pradyumna (or Mahalakshmi). Other gods of the same category are Bhaga and Soma. The Balarama or Mahakali aspect is manifested in Aryaman: Rudra being another form of the same. And Mahasaraswati (or Aniruddha) must have given birth to and inspired the Ribhus, who are artisans of divinity. The Puranic trinityBrahma, Vishnu and Shivawith lndra as the fourth member forms a parallel system embodying a similar conception.
   Another tradition gives the Four Supernals as (1) Light or Consciousness, (2) Truth or Knowledge, (3) Life and (4) Love. The tradition also says that the beings representing these four fundamental principles of creation were the first and earliest gods that emanated from the Supreme Divine, and that as they separated themselves from their source and from each other, each followed his own independent line of fulfilment, they lost their divinity and turned into their oppositesLight became obscurity, Consciousness unconsciousness or the inconscient, Truth became falsehood and Knowledge ignorance, Life became death and finally Love and Delight became suffering and hatred. These are the fallen angels, the Asuras that deny their divine essence and now rule the world. They have possessed mankind and are controlling earthly existence. They too have their emanations, forces and beings that are born out of them and serve them in their various degrees of power. Men talk and act inspired and impelled by these beings and when they do so, they lose their humanity and become worse than animals.

1.00 - Introduction to Alchemy of Happiness, #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  It is too narrow a view to adopt, in regard to a man of the sublime character of Ghazzali, that he obtained his ideas from any one school of thinkers, or that being in fellowship with the Soofies, that he was merely a Soofi. He was living in the centre of Aryan peoples and religions. He may have had his doctrine of the future life shaped by Zoroaster, and have been influenced by the missionaries of the Buddhists.
  The practical religion taught in these homilies will give a favorable opinion of the state of mind of the more intelligent Mussulmans. They contain not the Mohammedanism of the creed or the catechism, but of the closet and the pulpit. The tenor of the book establishes the truth of Ibn Khallikan's remark in his Biographical Dictionary that "Ghazzali's ruling passion was making public exhortations."

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  dition and its values that, when writing the Arya, he used
  the term gnosis time and again as equivalent to the term
  --
  wrote the Arya, from 1914 till 1921, and when later he re-
  vised some of its contents for publication in book form, his

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  3 Compare the expression which describes the Aryan, the noble people as led by the
  light - jyotir-agrah..
  --
  in the monthly philosophical magazine, Arya, some thirty years
  ago; written in serial form while still developing the theory and

1.01 - Meeting the Master - Authors first meeting, December 1918, #Evening Talks With Sri Aurobindo, #unset, #Zen
   I went out from Pondicherry in 1947 when India was on the eve of securing her partitioned freedom. On my return-journey in the month of July 1947, I became conscious of the fact that it was my return to a place where I had passed nearly twenty-five years at a stretch. The memory of my first visit in 1918 awoke in me all the old impressions vividly. I saw then that even at that early period Sri Aurobindo had been for me the embodiment of the Supreme Consciousness. I began to search mentally for the exact time-moment when I had come to know him. Travelling far into the past I found it was in 1914 when I read a notice in the Bombay Chronicle about the publication of a monthly magazine the Arya from Pondicherry by Sri Aurobindo. I hastened to register my name in advance. In those days of political storms, to avoid the suspicion of the college authorities and the police, I had ordered the magazine to be delivered to an address outside the college. Sri Aurobindo then appeared to me to be the personification of the ideal of the life divine which he so ably put before humanity in the Arya.
   But the question: "Why did I order the Arya?" remained. On trying to find an answer I found that I had known him before the appearance of the Arya.
   The Congress broke up at Surat in 1907. Sri Aurobindo had played a prominent part in that historic session. From Surat he came to Baroda, and at Vankaner Theatre and at Prof. Manik Rao's old gymnasium in Dandia Bazar he delivered several speeches which not only took the audience by storm but changed entirely the course of many lives. I also heard him without understanding everything that was spoken. But ever since I had seen him I had got the constant feeling that he was one known to me, and so my mind could not fix the exact time-moment when I knew him. It is certain that the connection seemed to begin with the great tidal wave of the national movement in the political life of India; but I think it was only the apparent beginning. The years between 1903 and 1910 were those of unprecedented awakening and revolution. The generations that followed also witnessed two or three powerful floods of the national movement. But the very first onrush of the newly awakened national consciousness of India was unique. That tidal wave in its initial onrush defined the goal of India's political ideal an independent republic. Alternating movements of ebb and flow in the national movement followed till in 1947 the goal was reached. The lives of leaders and workers, who rode, willingly and with delight on the dangerous crest of the tidal wave, underwent great transformations. Our small group in Gujarat got its goal fixed the winning of undiluted freedom for India.
  --
   This aspect of Sri Aurobindo's vision attracted me as much as the natural affinity which I had felt on seeing him. I found on making a serious study of the Arya that it led me to very rational conclusions with regard to the solutions of the deepest problems of life. I opened correspondence with him and in 1916, with his permission, began to translate the Arya into Gujarati.
   But, though I had seen him from a distance and felt an unaccountable familiarity with him, still I had not yet met him personally. When the question of putting into execution the revolutionary plan which Sri Aurobindo had given to my brother, the late C. B. Purani, at Baroda in 1907, arose, I thought it better to obtain Sri Aurobindo's consent to it. Barindra, his brother, had given the formula for preparing bombs to my brother, and I was also very impatient to begin the work. But still we thought it necessary to consult the great leader who had given us the inspiration, as the lives of many young men were involved in the plan.
   I had an introduction to Sj. V. V. S. Aiyar who was then staying at Pondicherry. It was in December 1918 that I reached Pondicherry. I did not stay long with Mr. Aiyar. I took up my bundle of books mainly the Arya and went to No. 41, Rue Franois Martin, the Arya office, which was also Sri Aurobindo's residence. The house looked a little queer, on the right side, as one entered, were a few plantain trees and by their side a heap of broken tiles. On the left, at the edge of the open courtyard, four doors giving entrance to four rooms were seen. The verandah outside was wide. It was about eight in the morning. The time for meeting Sri Aurobindo was fixed at three o'clock in the afternoon. I waited all the time in the house, occasionally chatting with the two inmates who were there.
   Sri Aurobindo was sitting in a wooden chair behind a small table covered with an indigo-blue cloth in the verandah upstairs when I went up to meet him. I felt a spiritual light surrounding his face. His look was penetrating. He had known me by my correspondence. I reminded him about my brother having met him at Baroda; he had not forgotten him. Then I informed him that our group was now ready to start revolutionary activity. It had taken us about eleven years to get organised.

1.01 - The Ideal of the Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  We say to the individual and especially to the young who are now arising to do India's work, the world's work, God's work, "You cannot cherish these ideals, still less can you fulfil them if you subject your minds to European ideas or look at life from the material standpoint. Materially you are nothing, spiritually you are everything. It is only the Indian who can believe everything, dare everything, sacrifice everything. First therefore become Indians. Recover the patrimony of your forefa thers. Recover the Aryan thought, the Aryan discipline, the
  Essays from the Karmayogin
   Aryan character, the Aryan life. Recover the Vedanta, the Gita, the Yoga. Recover them not only in intellect or sentiment but in your lives. Live them and you will be great and strong, mighty, invincible and fearless. Neither life nor death will have any terrors for you. Difficulty and impossibility will vanish from your vocabularies. For it is in the spirit that strength is eternal and you must win back the kingdom of yourselves, the inner Swaraj, before you can win back your outer empire. There the Mother dwells and She waits for worship that She may give strength. Believe in Her, serve Her, lose your wills in Hers, your egoism in the greater ego of the country, your separate selfishness in the service of humanity. Recover the source of all strength in yourselves and all else will be added to you, social soundness, intellectual preeminence, political freedom, the mastery of human thought, the hegemony of the world."

1.01 - The Unexpected, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  In the clear morning light I could have a good view of Sri Aurobindo as he was lying on his bed, almost motionless and straight. I asked myself; "Is he enjoying a bit of sweet sleep since he had none the whole night? Or is he simply keeping quiet and bearing the severe pain with equanimity?" It was the latter, as he told us afterwards. Only the Mother's visit, to make some enquiries or to offer some drink, showed flickers of life in his otherwise trance-like mood. I could now observe him from close at hand and the room he had been living in for the last twelve years! Since then, it has undergone such a tremendous change that just a faint memory of its original state is all that remains today. The wooden bed (on which Sri Aurobindo was lying) was rather large, the upper part being slightly raised, and he filled almost the entire breadth the broad chest and the head large and round, the fine silken hair parted in the middle. As for the rest of the room, it was very plain, almost austerely furnished, except for the carpet, one small box-wood table at either end of the room, a semicircular table in the middle; notebooks, and odds and ends of papers lying scattered on one of the tables; a big almirah containing a small number of books: on the top shelf, the bound volumes of the Arya. On the next one, the Collected Works of Shakespeare and Shelley and books presented by writers such as Radhakrishnan, James Cousins, etc. There were two paintings, one Chinese and the other of Amitabha Buddha with the lotus in his hand; a few wood carvings; a couch for the Mother opposite Sri Aurobindo's bed. The only furniture of luxury was a long cane chair in the adjacent room, in which he could recline and have some repose.
  When Dr. Manilal arrived after his breakfast, he asked Sri Aurobindo how he felt. There was no complaint and the answer was brief. Soon after, Dr. Rao arrived. On hearing the story of the fall he proposed that an orthopaedic surgeon from Madras be called for consultation. He had a friend Dr. Narasimha Ayer, well known for his efficiency. The Mother approved and he left for Madras.

1.01 - Who is Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  night. Because of this, she was called Arya Tara (Tib: Pagma Drolma), meaning
  the noble liberator. Arya indicates that she has directly realized the nature
  of reality and Tara shows her liberating activity. When the religious author-

1.02 - Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  There have been others in the past which have powerfully influenced the national mind and there is no reason why there should not be a yet more perfect synthesis in the future. It is such a synthesis, embracing all life and action in its scope, that the teachings of Sri Ramakrishna and Vivekananda have been preparing. What is dimly beginning now is a repetition on a wider stage of what happened once before in India, more rapidly but to smaller issues, when the Buddha lived and taught his philosophy and ethics to the Aryan nations. Then as now a mighty spirit, it matters not whether Avatar or Vibhuti, the full expression of God in man or a great outpouring of the divine energy, came down among men and brought into their daily life and practice the force and impulse of utter spirituality. And this time it is the full light and not a noble part, unlike Buddhism which, expressing Vedantic morality, yet ignored a fundamental reality of Vedanta and was therefore expelled from its prime seat and cradle. The material result was then what it will be now, a great political, moral and social revolution which made India
  Karmayoga

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  om to the transcendent subduer, Arya Tara, I prostrate.
  Homage to the glorious one who frees with tare;

1.02 - The Age of Individualism and Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  For this discovery by individual free-thought of universal laws of which the individual is almost a by-product and by which he must necessarily be governed, this attempt actually to govern the social life of humanity in conscious accordance with the mechanism of these laws seems to lead logically to the suppression of that very individual freedom which made the discovery and the attempt at all possible. In seeking the truth and law of his own being the individual seems to have discovered a truth and law which is not of his own individual being at all, but of the collectivity, the pack, the hive, the mass. The result to which this points and to which it still seems irresistibly to be driving us is a new ordering of society by a rigid economic or governmental Socialism in which the individual, deprived again of his freedom in his own interest and that of humanity, must have his whole life and action determined for him at every step and in every point from birth to old age by the well-ordered mechanism of the State.1 We might then have a curious new version, with very important differences, of the old Asiatic or even of the old Indian order of society. In place of the religio-ethical sanction there will be a scientific and rational or naturalistic motive and rule; instead of the Brahmin Shastrakara the scientific, administrative and economic expert. In the place of the King himself observing the law and compelling with the aid and consent of the society all to tread without deviation the line marked out for them, the line of the Dharma, there will stand the collectivist State similarly guided and empowered. Instead of a hierarchical arrangement of classes each with its powers, privileges and duties there will be established an initial equality of education and opportunity, ultimately perhaps with a subsequent determination of function by experts who shall know us better than ourselves and choose for us our work and quality. Marriage, generation and the education of the child may be fixed by the scientific State as of old by the Shastra. For each man there will be a long stage of work for the State superintended by collectivist authorities and perhaps in the end a period of liberation, not for action but for enjoyment of leisure and personal self-improvement, answering to the Vanaprastha and Sannyasa Asramas of the old Aryan society. The rigidity of such a social state would greatly surpass that of its Asiatic forerunner; for there at least there were for the rebel, the innovator two important concessions. There was for the individual the freedom of an early Sannyasa, a renunciation of the social for the free spiritual life, and there was for the group the liberty to form a sub-society governed by new conceptions like the Sikh or the Vaishnava. But neither of these violent departures from the norm could be tolerated by a strictly economic and rigorously scientific and unitarian society. Obviously, too, there would grow up a fixed system of social morality and custom and a body of socialistic doctrine which one could not be allowed to question practically, and perhaps not even intellectually, since that would soon shatter or else undermine the system. Thus we should have a new typal order based upon purely economic capacity and function, guakarma, and rapidly petrifying by the inhibition of individual liberty into a system of rationalistic conventions. And quite certainly this static order would at long last be broken by a new individualist age of revolt, led probably by the principles of an extreme philosophical Anarchism.
  On the other hand, there are in operation forces which seem likely to frustrate or modify this development before it can reach its menaced consummation. In the first place, rationalistic and physical Science has overpassed itself and must before long be overtaken by a mounting flood of psychological and psychic knowledge which cannot fail to compel quite a new view of the human being and open a new vista before mankind. At the same time the Age of Reason is visibly drawing to an end; novel ideas are sweeping over the world and are being accepted with a significant rapidity, ideas inevitably subversive of any premature typal order of economic rationalism, dynamic ideas such as Nietzsches Will-to-live, Bergsons exaltation of Intuition above intellect or the latest German philosophical tendency to acknowledge a suprarational faculty and a suprarational order of truths. Already another mental poise is beginning to settle and conceptions are on the way to apply themselves in the field of practice which promise to give the succession of the individualistic age of society not to a new typal order, but to a subjective age which may well be a great and momentous passage to a very different goal. It may be doubted whether we are not already in the morning twilight of a new period of the human cycle.

1.02 - The Development of Sri Aurobindos Thought, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  is the fundamental tenet of the philosophy of the Arya.
  These statements were found in his notes, now published
  --
  general public. This is why, in the first issue of the Arya, he
  was able to start several of his major works without further
  --
   belonged to the past, the Arya had been written and suc-
  cessfully published, and the Mother had been residing with

1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  And this is no easy or peaceful march; it is for long seasons a fierce and relentless battle. Constantly the Aryan man has to labour and to fight and conquer; he must be a tireless toiler and traveller and a stern warrior, he must force open and storm and sack city after city, win kingdom after kingdom, overthrow and tread down ruthlessly enemy after enemy. His whole progress is a warring of Gods and Titans, Gods and Giants, Indra and the Python, Aryan and Dasyu. Aryan adversaries even he has to face in the open field; for old friends and helpers turn into enemies; the kings of Aryan states whom he would conquer and overpass join themselves to the Dasyus and are leagued against him in supreme battle to prevent his free and utter passing on.
  But the Dasyu is the natural enemy. These dividers, plunderers, harmful powers, these Danavas, sons of the Mother of division, are spoken of by the Rishis under many general appellations. There are Rakshasas; there are Eaters and Devourers, Wolves and Tearers; there are hurters and haters; there are dualisers; there are confiners or censurers. But we are given also many specific names. Vritra, the Serpent, is the grand Adversary; for he obstructs with his coils of darkness all possibility of divine existence and divine action. And even when Vritra is slain by the light, fiercer enemies arise out of him. Shushna afflicts us with his impure and ineffective force, Namuchi fights man by his weaknesses, and others too assail, each with his proper evil. Then there are Vala and the Panis, miser traffickers in the sense-life, stealers and concealers of the higher Light and its illuminations which they can only darken and misuse, - an impious host who are jealous of their store and will not offer sacrifice to the Gods. These and other personalities - they are much more than personifications - of our ignorance, evil, weakness and many limitations make constant war upon man; they encircle him from near or they shoot their arrows at him from afar or even dwell in his gated house in the place of the Gods and with their shapeless stammering mouths and their insufficient breath of force mar his self-expression. They must be expelled, overpowered, slain, thrust down into their nether darkness by the aid of the mighty and helpful deities.
    1 This excerpt is reproduced from the 1946 edition of Hymns to the Mystic Fire. The complete essay which appeared in the Arya is published in The Secret of the Veda with Selected Hymns, Part Three. - Ed.
  The Vedic deities are names, powers, personalities of the universal Godhead and they represent each some essential puissance of the Divine Being. They manifest the cosmos and are manifest in it. Children of Light, Sons of the Infinite, they recognise in the soul of man their brother and ally and desire to help and increase him by themselves increasing in him so as to possess his world with their light, strength and beauty. The Gods call man to a divine companionship and alliance; they attract and uplift him to their luminous fraternity, invite his aid and offer theirs against the Sons of Darkness and Division. Man in return calls the Gods to his sacrifice, offers to them his swiftnesses and his strengths, his clarities and his sweetnesses, - milk and butter of the shining Cow, distilled juices of the Plant of Joy, the Horse of the Sacrifice, the cake and the wine, the grain for the GodMind's radiant coursers. He receives them into his being and their gifts into his life, increases them by the hymns and the wine and forms perfectly - as a smith forges iron, says the Veda - their great and luminous godheads.
  --
  Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya.
  For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

1.02 - The Recovery, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Now that Sri Aurobindo was physically all right, the Mother must find some work for him too! Most opportunely came a demand from the Arya Publishing House, Calcutta, for a book from Sri Aurobindo, preferably The Life Divine. The work had appeared long ago in the Arya and it could now be published in book form. The Mother caught hold of the idea and asked for his approval. Sri Aurobindo wanted to write one or two new chapters. So he set to work. A new writing table was made and placed in front of him across his bed, provided with three pens, two pencils and paper. For me it was a moment of great curiosity to see him at work. We had heard so much about the silent mind through which ideas, leaping down from above, passed directly into the pen, that I thought I could now put it to the test; as if one could see the silent mind as well as the invisible ideas descending one by one from above the ranges of the mind! At least I could see how he wrote. Was it at all like us, human beings, scrapping, stopping, thinking?
  There he was, then, sitting on the bed, with his right leg stretched out. I was watching his movements from behind the bed. No sooner had he begun than followed line after line as if everything was chalked out in the mind, or as he used to say, a tap was turned on and a stream poured down. Absorbed in perfect poise, gazing now and then in front, wiping the perspiration off the hands for he perspired profusely he would go on for about two hours. The Mother would drop in with a glass of coconut water. Sometimes she had to wait for quite a while before he was aware of her presence. Then exclaiming "Ah", he took the glass from the loving hand, drank it slowly, and then plunged back into his work! It was a very sweet vision, indeed, the Mother standing quietly by his side with a smile and watching him, and he forgetful of everything, writing away; then a short exchange of beatific glances. At the end of the writing, the place where he sat would be completely drenched there was so much perspiration in the summer months. But remarkably free from any odour! We used to wipe his body and change the bed sheets. But what shocked me most was when finishing the first chapter, he asked us to tear it and throw it into the wastepaper basket! It needed rewriting! I was very much tempted to keep it intact, but that would be a violation of his order. Champaklal told me that he kept some of the torn pieces as a souvenir. I noticed what a fine calligraphy it was with hardly a scratch, almost without a scar or wound. Not at all like his "correspondence" handwriting which he himself could not decipher sometimes! We have cut many jokes with him about his handwriting. Once I wrote, "Sir, will you take the trouble to mark those portions of your letter that can be shown to others?" He replied, "Good Lord, sir, I can't do that. You forget that I will have to try to read my own hieroglyphs. I have no time for such an exercise. I leave it for others." I do not know if all great men write in this spotless and spontaneous manner. It seems he wrote all his seven volumes of the Arya directly on the typewriter. How I wished I could one day write at this "aeroplanic speed", to use Sri Aurobindo's own expression. However the writing of Savitri was quite a different story. There he had to "labour", change, chisel, omit, revise; all this, of course, from a silent mind. Only a few poems like Rose of God and A God's Labour just came down en bloc and not a word was changed! The Mother must have been very pleased to see him resume his activity after the passage through the long dark night.
  With the improvement of his health, he began to spend some hours sitting in a chair and devoting his entire time to spiritual, intellectual and creative activities. The accident had released him in a drastic manner from the 8 or 9 hours' labour of "correspondence". He could now take up the revision of all his major works, one after another. The first to see the light of day was the first volume of his magnum opus, The Life Divine. It was the end of 1939, the year of World War II. The publication of the Arya of which the Divine Life was the basic theme, started in 1914, the year of World War I. Can we call these mere coincidences? The two other volumes came out on the heels of the first one and were extensively rewritten. He composed many sonnets also. We used to see his pen indefatigably writing away page after page. We could not know what was being written, because, except for the sonnets, he passed everything to the Mother. She received it as a gift from God and sent it on to Prithwi Singh for typing. Though his eyesight was bad, his typing was so neat and clean, done with such minute care, that Sri Aurobindo was very pleased with his work.
  So long as Sri Aurobindo could use his own eyes, we had no direct means of knowing what he was about. Of course, we could sometimes overhear or he would himself tell us about the topics, how far he had come, if something new he had added, etc. Purani and Satyendra were interested in The Life Divine, and the former would try to fish for some information regarding it. Sometimes Fate or Chance or even necessity helped us in knowing what the Master was doing.

1.03 - Hymns of Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    4. O Fire, thou art Varuna the king who holds in his hands the law of all workings and thou art Mitra the potent and desirable Godhead. Thou art Aryaman, master of beings, with whom is complete enjoying; O Godhead, thou art Ansha who gives us our portion in the winning of the knowledge.
    5. O Fire, thou art Twashtri and fashionest fullness of force for thy worshipper; thine, O friendly Light, are the goddess-Energies and all oneness of natural kind. Thou art the swift galloper and lavishest good power of the Horse; thou art the host of the gods and great is the multitude of thy riches.

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  works in the Arya, the Mothers Prayers and Meditations,
  and personal correspondence.
  --
  reversals many years after the Arya and the Prayers and
  Meditations had been written. For instance, Sri Aurobindos

1.03 - The House Of The Lord, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  At the beginning all of us would make it a point to be present during his meal and watch the function as well as the Mother's part in it. When the time was announced, water was brought for Sri Aurobindo to wash his hands, then he started eating with a spoon and rarely with knife and fork. He would take off his ring, place it in Champaklal's hand and wash. Champakal would put it back on his finger afterwards. Sometimes when he forgot to take off the ring, Champaklal caught hold of the hand before it was dipped in the water. Then the Mother would come, prepare and lay the table, push it herself up to Sri Aurobindo and arrange the various foods in bowls or glass tumblers, in the order of savouries, sweets and fruit juices everything having an atmosphere of cleanliness, purity and beauty. Then she would offer, one by one, the dishes to the silent Deity who would take them slowly and silently as if the eating was not for the satisfaction of the palate but an act of self-offering. Steadiness and silence were the characteristic stamps of Sri Aurobindo. Dhra, according to him, was the ideal of Aryan culture. Hurry and hustle were words not found in his dictionary. Be it eating, drinking, walking or talking he did it always in a slow and measured rhythm, giving the impression that every movement was conscious and consecrated. The Mother would punctuate the silence with queries like, "How do you like that dish?" or such remarks as, "This mushroom is grown here, this is special brinjal sent from Benares, this is butterfruit." To all, Sri Aurobindo's reply would be, "Oh, I see! Quite good!" Typically English in manner and tone! His silence or laconic praise made us wonder if he had not lost all distinction in taste! Did rasagolla, bread and brinjal have the same taste in the Divine sense-experience? Making this vital point clear, he wrote in a letter: "Distinction is never lost, bread cannot be as tasty as a luchi, but a yogi can enjoy bread with as much rasa as a luchi which is quite a different thing." He had a liking for sweets, particularly for rasagolla, sandesh and pantua. We could see that clearly: after the Mother had banned all sweets from his menu for medical reasons, one day some pantuas found their way in by chance. The Mother could not send them back from the table. She asked him if he would take some. He replied, "If it is pantua, I can try." Since then this became a spicy joke with all of us. He enjoyed, as a matter of fact, all kinds of good dishes, European or Indian. But whatever was not to his taste, he would just touch and put away. The pungent preparations of the South could not, however, receive his blessings, except the rasam[1]. When on his arrival in Pondicherry he was given rasam, he enjoyed it very much and said in our talks, "It has a celestial taste!" He was neither a puritan god nor an epicure; only, he had no hankering or attachment for anything. His meal ended with a big tumbler of orange juice which he sipped slowly, looking after each sip to see how much was left, and keeping a small quantity as prasd. Once the entire juice had slightly fermented and after one or two sips he left it at the Mother's prompting. We conspired to make good use of it as prasd, but Sri Aurobindo got the scent of our secret design and forewarned us! We had to check our temptation.
  One thing that we noticed was that unless the Mother served him in this way, he would lose all distinction between different preparations and would not know which to take first and in which order. Very probably he would have gone half-fed. On one occasion we saw him eating a whole cooked green chilly before we could cry halt! Of course, what was one chilly for him who is said in the old days to have taken a lump of opium with impunity! We have also seen him finishing his meal somehow, if for some reason the Mother could not be present and Champaklal had to serve instead. The story goes that once Mridu's dish went back without being touched by Sri Aurobindo, and she raised a storm. Sri Aurobindo had to quiet her with the plea that the Mother being absent he did not know what he had taken or what he had not. On another occasion Sri Aurobindo's meal being over earlier than usual, Mridu's dish arrived late and was left untouched. As soon as she heard about it she began to wail "like a new-born babe" as if she would bring down the whole Ashram by her lamentations. Dr. Manilal reported the fact to Sri Aurobindo and he asked, "How did she know about it?" I replied apologetically, "I told her." He said softly, "These things should not be said;" then he added with a smile, "but it is I who ought to lament for having missed her fine dish." We all had a good laugh.

1.03 - The Human Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   and firm obedience to the best principles of the time and society in which he has lived and the religion and ethics to which he has been brought up. He is egoistic like other men, but with the purer or sattwic egoism which regards the moral law and society and the claims of others and not only or predominantly his own interests, desires and passions. He has lived and guided himself by the Shastra, the moral and social code. The thought which preoccupies him, the standard which he obeys is the dharma, that collective Indian conception of the religious, social and moral rule of conduct, and especially the rule of the station and function to which he belongs, he the Kshatriya, the highminded, self-governed, chivalrous prince and warrior and leader of Aryan men. Following always this rule, conscious of virtue and right dealing he has travelled so far and finds suddenly that it has led him to become the protagonist of a terrific and unparalleled slaughter, a monstrous civil war involving all the cultured Aryan nations which must lead to the complete destruction of the flower of their manhood and threatens their ordered civilisation with chaos and collapse.
  It is typical again of the pragmatic man that it is through his sensations that he awakens to the meaning of his action. He has asked his friend and charioteer to place him between the two armies, not with any profounder idea, but with the proud intention of viewing and looking in the face these myriads of the champions of unrighteousness whom he has to meet and conquer and slay "in this holiday of fight" so that the right may prevail.

1.03 - The Two Negations 2 - The Refusal of the Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  17:It is this revolt of Spirit against Matter that for two thousand years, since Buddhism disturbed the balance of the old Aryan world, has dominated increasingly the Indian mind. Not that the sense of the cosmic illusion is the whole of Indian thought; there are other philosophical statements, other religious aspirations. Nor has some attempt at an adjustment between the two terms been wanting even from the most extreme philosophies. But all have lived in the shadow of the great Refusal and the final end of life for all is the garb of the ascetic. The general conception of existence has been permeated with the Buddhistic theory of the chain of Karma and with the consequent antinomy of bondage and liberation, bondage by birth, liberation by cessation from birth. Therefore all voices are joined in one great consensus that not in this world of the dualities can there be our kingdom of heaven, but beyond, whether in the joys of the eternal Vrindavan4 or the high beatitude of Brahmaloka,5 beyond all manifestations in some ineffable Nirvana6 or where all separate experience is lost in the featureless unity of the indefinable Existence. And through many centuries a great army of shining witnesses, saints and teachers, names sacred to Indian memory and dominant in Indian imagination, have borne always the same witness and swelled always the same lofty and distant appeal, - renunciation the sole path of knowledge, acceptation of physical life the act of the ignorant, cessation from birth the right use of human birth, the call of the Spirit, the recoil from Matter.
  18:For an age out of sympathy with the ascetic spirit - and throughout all the rest of the world the hour of the Anchorite may seem to have passed or to be passing - it is easy to attribute this great trend to the failing of vital energy in an ancient race tired out by its burden, its once vast share in the common advance, exhausted by its many-sided contri bution to the sum of human effort and human knowledge. But we have seen that it corresponds to a truth of existence, a state of conscious realisation which stands at the very summit of our possibility. In practice also the ascetic spirit is an indispensable element in human perfection and even its separate affirmation cannot be avoided so long as the race has not at the other end liberated its intellect and its vital habits from subjection to an always insistent animalism.
  19:We seek indeed a larger and completer affirmation. We perceive that in the Indian ascetic ideal the great Vedantic formula, "One without a second", has not been read sufficiently in the light of that other formula equally imperative, "All this is the Brahman". The passionate aspiration of man upward to the Divine has not been sufficiently related to the descending movement of the Divine leaning downward to embrace eternally Its manifestation. Its meaning in Matter has not been so well understood as Its truth in the Spirit. The Reality which the Sannyasin seeks has been grasped in its full height, but not, as by the ancient Vedantins, in its full extent and comprehensiveness. But in our completer affirmation we must not minimise the part of the pure spiritual impulse. As we have seen how greatly Materialism has served the ends of the Divine, so we must acknowledge the still greater service rendered by Asceticism to Life. We shall preserve the truths of material Science and its real utilities in the final harmony, even if many or even if all of its existing forms have to be broken or left aside. An even greater scruple of right preservation must guide us in our dealing with the legacy, however actually diminished or depreciated, of the Aryan past.

1.04 - Homage to the Twenty-one Taras, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  praise of Arya Tara.2
  Written down in Sanskrit, the Homage was translated into Tibetan. The

1.04 - Religion and Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  I approve of your continuing this practice in the Arya Home provided those who live there are absolutely free to attend or not according to their own conviction. Practices of this kind have no spiritual value if they become a habit or a compulsion, even if it is only a mental compulsion. I mean to say that no propaganda spirit must be used.
  With blessings.

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The beliefs and conclusions of today are, in these rapid and unsettled times, seldom the beliefs and conclusions of tomorrow. In religion, in thought, in science, in literature we march daily over the bodies of dead theories to enthrone fresh syntheses and worship new illuminations. The realms of scholarship are hardly more quiet and secure than these troubled kingdoms; and in that realm nowhere is the soil so boggy, nowhere does scholastic ingenuity disport itself with such light fantastic footsteps over such a quaking morass of hardy conjecture and hasty generalisation as in the Sanscrit scholarship of the last century. But the Vedic question at least seemed to have been settled. It was agreedfirmly enough, it seemed that the Vedas were the sacred chants of a rude, primitive race of agriculturists sacrificing to very material gods for very material benefits with an elaborate but wholly meaningless & arbitrary ritual; the gods themselves were merely poetical personifications of cloud & rain & wind, lightning & dawn and the sky & fire to which the semi-savage Vedic mind attributed by crude personal analogy a personality and a presiding form, the Rishis were sacrificing priests of an invading Aryan race dwelling on the banks of the Panjab rivers, men without deep philosophical or exalted moral ideas, a race of frank cheerful Pagans seeking the good things of life, afraid of drought & night & various kinds of devils, sacrificing persistently & drinking vigorously, fighting the black Dravidians whom they called the Dasyus or robbers,crude prototypes these of Homeric Greek and Scandinavian Viking.All this with many details of the early civilisation were supposed to be supplied by a philological and therefore scientificexamination of the ancient text yielding as certain results as the interpretation of Egyptian hieroglyph and Persian inscription. If there are hymns of a high moral fervour, of a remarkable philosophical depth & elevation, these are later compositions of a more sophisticated age. In the earlier hymns, the vocabulary, archaic and almost unintelligible, allows an adroit & industrious scholarship waving in its hand the magic wand of philology to conjure into it whatever meaning may be most suitable to modern beliefs or preferable to the European temperament. As for Vedanta, it can be no clue to the meaning of the mantras, because the Upanishads represent a spiritual revolt against Vedic naturalism & ceremonialism and not, as has been vainly imagined for some thousands of years, the fulfilment of Vedic truth. Since then, some of these positions have been severely shaken. European Science has rudely scouted the claims of Comparative Philology to rank as a Science; European Ethnology has dismissed the Aryo-Dravidian theory of the philologist & tends to see in the Indian people a single homogeneous race; it has been trenchantly suggested and plausibly upheld that the Vedas themselves offer no evidence that the Indian races were ever outside India but even prove the contr Aryan advance from the south and not from the north. These theories have not only been suggested & widely approved but are gaining upon the general mind. Alone in all this overthrow the European account of Vedic religion & Vedic civilisation remains as yet intact & unchallenged by any serious questioning. Even in the minds of the Indian people, with their ancient reverence for Veda, the Europeans have effected an entire divorce between Veda & Vedanta. The consistent religious development of India has been theosophic, mystical, Vedantic. Its beginnings are now supposed to have been naturalistic, materialistic, Pagan, almost Graeco-Roman. No satisfactory explanation has been given of this strange transformation in the soul of a people, and it is not surprising that theories should have been started attri buting to Vedanta & Brahmavada a Dravidian origin. Brahmavada was, some have confidently asserted, part of the intellectual property taken over by the Aryan conquerors from the more civilised races they dispossessed. The next step in this scholars progress might well be some counterpart of Sergis Mediterranean theory,an original dark, pacific, philosophic & civilised race overwhelmed by a fairskinned & warlike horde of Aryan savages.
  The object of this book is to suggest a prior possibility,that the whole European theory may be from beginning to end a prodigious error. The confident presumption that religion started in fairly recent times with the terrors of the savage, passed through stages of Animism & Nature worship & resulted variously in Paganism, monotheism or the Vedanta has stood in the way of any extension of scepticism to this province of Vedic enquiry. I dispute the presumption and deny the conclusions drawn from it. Before I admit it, I must be satisfied that a system of pure Nature worship ever existed. I cannot accept as evidence Sun & Star myth theories which, as a play of ingenious scholastic fancy, may attract the imagination, but are too haphazard, too easily self-contented, too ill-combined & inconsequent to satisfy the scientific reason. No other religion of which there is any undisputed record or sure observation, can be defined as a system of pure Nature worship. Even the savage-races have had the conception of gods & spirits who are other than personified natural phenomena. At the lowest they have Animism & the worship of spirits, ghosts & devils. Ancestor-worship & the cult of snake & four-footed animal seem to have been quite as old as any Nature-gods with whom research has made us acquainted. In all probability the Python was worshipped long before Apollo. It is therefore evident that even in the lowest religious strata the impulse to personify Nature-phenomena is not the ruling cult-idea of humanity. It is exceedingly unlikely that at any time this element should have so far prevailed as to cast out all the others so as to create a type of cult confined within a pure & rigid naturalism. Man has always seen in the universe the replica of himself. Unless therefore the Vedic Rishis had no thought of their subjective being, no perception of intellectual and moral forces within themselves, it is a psychological impossibility that they should have detected divine forces behind the objective world but none behind the subjective.
  These are negative and a priori considerations, but they are supported by more positive indications. The other Aryan religions which are most akin in conception to the Vedic and seem originally to have used the same names for their deities, present themselves to us even at their earliest vaguely historic stage as moralised religions. Their gods had not only distinct moral attri butes, but represented moral & subjective functions. Apollo is not only the god of the sun or of pestilencein Homer indeed Haelios (Saurya) & not Apollo is the Sun God but the divine master of prophecy and poetry; Athene has lost any naturalistic significance she may ever have had and is a pure moral force, the goddess of strong intelligence, force guided by brain; Ares is the lord of battles, not a storm wind; Artemis, if she is the Moon, is also goddess of the free hunting life and of virginity; Aphrodite is only the goddess of Love & Beauty There is therefore a strong moral element in the cult & there are clear subjective notions attached to the divine personalities. But this is not all. There was not only a moral element in the Greek religion as known & practised by the layman, there was also a mystic element and an esoteric belief & practice practised by the initiated. The mysteries of Eleusis, the Thracian rites connected with the name of Orpheus, the Phrygian worship of Cybele, even the Bacchic rites rested on a mystic symbolism which gave a deep internal meaning to the exterior circumstances of creed & cult. Nor was this a modern excrescence; for its origins were lost to the Greeks in a legendary antiquity. Indeed, if we took the trouble to understand alien & primitive mentalities instead of judging & interpreting them by our own standards, I think we should find an element of mysticism even in savage rites & beliefs. The question at any rate may fairly be put, Were the Vedic Rishis, thinkers of a race which has shown itself otherwise the greatest & earliest mystics & moralisers in historical times, the most obstinately spiritual, theosophic & metaphysical of nations, so far behind the Orphic & Homeric Greeks as to be wholly Pagan & naturalistic in their creed, or was their religion too moralised & subjective, were their ceremonies too supported by an esoteric symbolism?
  The immediate or at any rate the earliest known successors of the Rishis, the compilers of the Brahmanas, the writers of theUpanishads give a clear & definite answer to this question.The Upanishads everywhere rest their highly spiritual & deeply mystic doctrines on the Veda.We read in the Isha Upanishad of Surya as the Sun God, but it is the Sun of spiritual illumination, of Agni as the Fire, but it is the inner fire that burns up all sin & crookedness. In the Kena Indra, Agni & Vayu seek to know the supreme Brahman and their greatness is estimated by the nearness with which they touched him,nedistham pasparsha. Uma the daughter of Himavan, the Woman, who reveals the truth to them is clearly enough no natural phenomenon. In the Brihadaranyaka, the most profound, subtle & mystical of human scriptures, the gods & Titans are the masters, respectively, of good and of evil. In the Upanishads generally the word devah is used as almost synonymous with the forces & functions of sense, mind & intellect. The element of symbolism is equally clear. To the terms of the Vedic ritual, to their very syllables a profound significance is everywhere attached; several incidents related in the Upanishads show the deep sense then & before entertained that the sacrifices had a spiritual meaning which must be known if they were to be conducted with full profit or even with perfect safety. The Brahmanas everywhere are at pains to bring out a minute symbolism in the least circumstances of the ritual, in the clarified butter, the sacred grass, the dish, the ladle. Moreover, we see even in the earliest Upanishads already developed the firm outlines and minute details of an extraordinary psychology, physics, cosmology which demand an ancient development and centuries of Yogic practice and mystic speculation to account for their perfect form & clearness. This psychology, this physics, this cosmology persist almost unchanged through the whole history of Hinduism. We meet them in the Puranas; they are the foundation of the Tantra; they are still obscurely practised in various systems of Yoga. And throughout, they have rested on a declared Vedic foundation. The Pranava, the Gayatri, the three Vyahritis, the five sheaths, the five (or seven) psychological strata, (bhumi, kshiti of the Vedas), the worlds that await us, the gods who help & the demons who hinder go back to Vedic origins.All this may be a later mystic misconception of the hymns & their ritual, but the other hypothesis of direct & genuine derivation is also possible. If there was no common origin, if Greek & Indian separated during the naturalistic period of the common religion supposed to be recorded in the Vedas it is surprising that even the little we know of Greek rites & mysteries should show us ideas coincident with those of Indian Tantra & Yoga.
  When we go back to the Veda itself, we find in the hymns which are to us most easily intelligible by the modernity of their language, similar & decisive indications. The moralistic conception of Varuna, for example, is admitted even by the Europeans. We even find the sense of sin, usually supposed to be an advanced religious conception, much more profoundly developed in prehistoric India than it was in any other old Aryan nation even in historic times. Surely, this is in itself a significant indication. Surely, this conception cannot have become so clear & strong without a previous history in the earlier hymns. Nor is it psychologically possible that a cult capable of so advanced an idea, should have been ignorant of all other moral & intellectual conceptions reverencing only natural forces & seeking only material ends. Neither can there have been a sudden leap filled up only by a very doubtful henotheism, a huge hiatus between the naturalism of early Veda and the transcendentalism of the Vedic Brahmavada admittedly present in the later hymns. The European interpretation in the face of such conflicting facts threatens to become a brilliant but shapeless monstrosity. And is there no symbolism in the details of the Vedic sacrifice? It seems to me that the peculiar language of the Veda has never been properly studied or appreciated in this connection. What are we to say of the Vedic anxiety to increase Indra by the Soma wine? Of the description of Soma as the amritam, the wine of immortality, & of its forces as the indavah or moon powers? Of the constant sense of the attacks delivered by the powers of evil on the sacrifice? Of the extraordinary powers already attri buted to the mantra & the sacrifice? Have the neshtram potram, hotram of the Veda no symbolic significance? Is there no reason for the multiplication of functions at the sacrifice or for the subtle distinctions between Gayatrins, Arkins, Brahmas? These are questions that demand a careful consideration which has never yet been given for the problems they raise.
  The present essays are merely intended to raise the subject, not to exhaust it, to offer suggestions, not to establish them. The theory of Vedic religion which I shall suggest in these pages, can only be substantiated if it is supported by a clear, full, simple, natural and harmonious rendering of the Veda standing on a sound philological basis, perfectly consistent in itself and proved in hymn after hymn without any hiatus or fatal objection. Such a substantiation I shall one day place before the public. The problem of Vedic interpretation depends, in my view, on three different tests, philological, historic and psychological. If the results of these three coincide, then only can we be sure that we have understood the Veda. But to erect this Delphic tripod of interpretation is no facile undertaking. It is easy to misuse philology. I hold no philology to be sound & valid which has only discovered one or two byelaws of sound modification and for the rest depends upon imagination & licentious conjecture,identifies for instance ethos with swadha, derives uloka from urvaloka or prachetasa from prachi and on the other [hand] ignores the numerous but definitely ascertainable caprices of Pracritic detrition between the European & Sanscrit tongues or considers a number of word-identities sufficient to justify inclusion in a single group of languages. By a scientific philology I mean a science which can trace the origins, growth & structure of the Sanscrit language, discover its primary, secondary & tertiary forms & the laws by which they develop from each other, trace intelligently the descent of every meaning of a word in Sanscrit from its original root sense, account for all similarities & identities of sense, discover the reason of unexpected divergences, trace the deviations which separated Greek & Latin from the Indian dialect, discover & define the connection of all three with the Dravidian forms of speech. Such a system of comparative philology could alone deserve to stand as a science side by side with the physical sciences and claim to speak with authority on the significance of doubtful words in the Vedic vocabulary. The development of such a science must always be a work of time & gigantic labour.

1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  involving all the cultured Aryan nations which must lead
  to the complete destruction of the flower of their manhood

1.05 - Ritam, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Ritam is connected by Kanwa with Mitra, Varuna & Aryama in the forty-first hymn written in praise of these three deities; but this hymn is of so great an importance to our enquiry that I prefer to consider it separately in another chapter and to pass on to Kanwas last mention of the Ritam in the forty-third hymn of the Mandala. We may note, however, already the expression ritam yate, journeying to the Truth, in which the Ritam is regarded as a sort of place, seat or goal, a dhma or pada, in the common Vedic phrase, towards which humanity journeys & in which it seeks to dwell, & we may remember at the same time the description of Varuna, ritasya jyotishas pati, as dwelling in the vast, the uru or brihat, urukshaya, which we have supposed to be the Mahas or home of the Ritam,satyam ritam brihat. In the forty-third hymn we find indeed the actual expression, parasmin dhmann ritasya, the most high seat of the Truth.
  The forty-third hymn is addressed to Rudra & Soma,Mitra & Varuna are mentioned casually only in a single verse along with Rudra. It is in the last of the three closing riks devoted to Soma that we come across this great & illuminating expression and it meets us in a passage where the vivid psychological purport is too convincingly clear, too immediately patent for any ritualistic interpretation to interfere with our understanding or obscure the truth from our eyes.
  --
  Varuna & Mitra, the two great Vedic Twins, meet us in their united activity in the first crucial passage of the Veda informed with the clear & unmistakable idea of the Ritam which so largely dominates the thinking of the Vedic sages. Varuna & Mitra again, but this time helped by their companion Aryaman, govern a second passage which we shall find of equal importance in forming our conceptions of the Truth towards which our ancestors lifted so strenuous an aspiration of prayer and sacrifice. It occurs in the forty-first hymn of the Mandala, a hymn of the Rishi Kanwa son of Ghora to the three children of Aditi, & covers six out of the nine slokas of the hymn. It is fortunately a sufficiently clear & easy hymn, except precisely in the three closing riks with which we are not now concerned; we have to pause only for a moment [at] the word avakhdah, over which Sayana gives himself very unnecessary trouble,for it means clearly a pitfall or an abrupt descent, and the sense of dhtaye, taken by Sayana in the ritualistic significance, for your eating, and by myself, following my hypothesis, in the psychological sense conceded by Sayana in a number of other passages; dhti means literally holding & usually holding in the mind, thinking; it expresses then the fixed action of dh, the thought faculty. Otherwise the only difficulty is in the word toka which the ritualistic commentators interpret invariably in the sense of son, putra.
    Yam rakshanti prachetaso Varuno Mitra Aryam
    N chit sa dabhyate janah.
  --
  I translate, He whom Varuna, Mitra & Aryaman guard, they who see with the conscious mind, can that man at all be crushed? The mortal whom they like a multitude of arms fill with his desires and protect from his hurter, he unhurt grows to completeness in being (or prospers in all his being). In front of these the Kings smite apart their obstacles & smite apart their haters and lead them beyond all sin. Easy to travel & thornless is your path, O sons of Aditi, for him who travels to the Truth; here there is no pitfall in your way. That sacrifice which you lead, O strong sons of Aditi, (or O Purushas sons of Aditi,) by the straight path, that goes forward to its place in the thought. That mortal moves unoverthrown towards delightful being, yea & to all kind of creation by the self. The rest of the hymn is taken up by certain conditions necessary for the effectivity of the praise of the three great deities whose protection assures this safe & prosperous movement to their worshipper.
  We must consider first whether any valid objection can be offered to this translation; and, if not, what are the precise ideas conveyed by the words & expressions which they render. The word prachetas is one of the fixed recurrent terms of the Veda; & we have corresponding to it another term vichetas. Both terms are rendered by the commentators wise or intelligent. Is prachetas then merely an ornamental or otiose word in this verse? Is it only a partially dispensable & superfluous compliment to the gods of the hymn? Our hypothesis is that the Vedic Rishis were masters of a perfectly well managed literary style founded upon a tradition of sound economy in language & coherence in thought; all of every word in Veda is in its place & is justified by its value in the significance. If so, prachetasah gives the reason why the protection of these gods is so perfectly efficacious. I suppose,as my hypothesis entitles me to suppose,that the Vedic ideas of prachetas & vichetas correspond to the Vedantic idea of prajnana & vijnana to which as words they are exactly equivalent in composition & sense. Prajnana is that knowledge which is aware of, knows & works upon the objects placed before it. Vijnana is the knowledge which comprehends & knows thoroughly in itself all objects of knowledge. The one is the highest faculty of mind, the other is in mind the door to and beyond it the nature of the direct supra-intellectual knowledge, the Ritam & Brihat of the Veda. It is because Varuna, Mitra & Aryama protect the human being with the perfect knowledge of that through which he has to pass, his path, his dangers, his foes, that their protg , however fiercely & by whatever powers assailed, cannot be crushed. At once, it begins to become clear that the protection in that case must, in all probability, be a spiritual protection against spiritual dangers & spiritual foes.
  The second verse neither confirms as yet nor contradicts this initial suggestion. These three great gods, it says, are to the mortal as a multitude of arms which bring to him his desires & fill him with an abundant fullness and protect him from any who may will to do him hurt, rishah; fed with that fullness he grows until he is sarvah, complete in every part of his being(that is to say, if we admit the sense of a spiritual protection and a spiritual activity, in knowledge, in power, in joy, in mental, vital & bodily fullness)and by the efficacy of that protection he enjoys all this fullness & completeness unhurt. No part of it is maimed by the enemies of man, whose activities do him hurt, the Vritras, Atris, Vrikas, the Coverer on the heights, the devourer in the night, the tearer on the path.We may note in passing how important [it] is to render every Vedic word by its exact value; rish & dwish both mean enemy; but if we render them by one word, we lose the fine shade of meaning to which the poet himself calls our attention by the collocation pnti rishaharishta edhate. We see also the same care of style in the collocation sarva edhate, where, as it seems to me, it is clearly suggested that the completeness is the result of the prosperous growth, we have again the fine care & balance with which the causes pipratipnti are answered by the effects arishtahedhate. There is even a good literary reason of great subtlety & yet perfect force for the order of the words & the exact place of each word in the order. In this simple, easy & yet faultless balance & symmetry a great number of the Vedic hymns represent exactly in poetry the same spirit & style as the Greek temple or the Greek design in architecture & painting. Nor can anyone who neglects to notice it & give full value to it, catch rightly, fully & with precision the sense of the Vedic writings.
  In the third verse we come across the first confirmation of the spiritual purport of the hymn. The protected of Varuna, Mitra & Aryama the plural is now used to generalise the idea more decisivelyare travellers to a moral & spiritual goal, nayanti durit tirah. It follows that the durgni, the obstacles in the path are moral & spiritual obstacles, not material impediments. It follows equally that the dwishah, the haters, are spiritual enemies, not human; for there would be no sense or appropriateness in the scattering of human enemies by Varuna as a condition of the seeker after Truth & Rights reaching a state of sinlessness. It is the spiritual, moral & mental obstacles, the spiritual beings & forces who are opposed to the souls perfection, Brahmadwishah, whom Varuna, Mitra & Aryama remove from the path of their worshippers. They smite them & scatter them utterly, vi durg vi dwishah,the particle twice repeated in order to emphasise the entire clearance of the path; they scatter them in front,not allowing even the least struggle to be engaged before their intervention, but going in front of the worshippers & maintaining a clear way, suga anrikshara, in which they can pass not only without hurt, but without battle. The image of the sins, the durit is that of an army besetting the way which is scattered to all sides by the divine vanguard & is compelled beyond striking distance. The armed pilgrims of the Right pass on & through & not an arrow falls across their road. The three great Kings of heaven & their hosts, rjnah, have passed before & secured the great passage for the favoured mortal.
  The sense is completed & the spiritual character of the journey explicitly & unmistakably brought out in the next, the fourth rik of the Sukta. The traveller is one who is journeying towards the Truth, the ritam. We have already hazarded the conception of the Ritam as the principle of Mahas, the spontaneous, self-existent, self-efficient nature of the infinite & divine consciousness, satyam ritam brihat, to which right action, right emotion, right knowledge, right enjoyment belong inalienably & result naturally & without effort or stumble. In its moral aspect, that conception is now entirely justified. The path of Truth, ritasya panth sdhuy, is suga anrikshara; there are no pitfalls or precipices in that road; for it is the road of the Adityas, the children of Light & Infinity, sons of Aditi, the Infinite Nature, brothers of Surya to whom belongs the revealed knowledge & the divine illumination. It is as we shall see in the next line the straight road rijun path. Sugah panth anrikshara ditysa ritam yate. Ntrvakhdo asti vah.
  --
  To complete our idea of the hymn & its significance, I shall give my rendering of its last three slokas,the justification of that rendering or comment on it would lead me far from the confines of my present subject. How, O friends, cries Kanwa to his fellow-worshippers, may we perfect (or enrich) the establishment in ourselves (by the mantra of praise) of Mitra & Aryaman or how the wide form of Varuna? May I not resist with speech him of you who smites & rebukes me while he yet leads me to the godhead; through the things of peace alone may I establish you in all my being. Let a man fear the god even when he is giving him all the four states of being (Mahas, Swar, Bhuvah, Bhuh), until the perfect settling in the Truth: let him not yearn towards evil expression. In other words, perfect adoration & submission to the gods who are leading us in the path, those who are yajnanh, leaders of the sacrifice, is the condition of the full wideness of Varunas being in us & the full indwelling ofMitra & Aryaman in the principles of the Ananda & the Ritam.
  In this simple, noble & striking hymn we arrive at a number of certainties about the ideas of the Vedic Rishis & usual images of their poetry which are of the last importance to our inquiry. First we see that the ascension or the journey of the human soul to a state of divine Truth is among the chief objects of the prayers & sacrifices of the Veda. Secondly, we see that this Truth is not merely the simple primitive conception of truth-speaking, but a condition of consciousness consisting in delight & resulting in a perfect spontaneous & free activity in which there is no falsehood or error; it is a state of divine nature, the Vedantic amritam. Thirdly, we see that this activity of self-perfection, the sadhana of modern Yoga, is represented in the Veda under the image of a journey or of a battle or both in one image. It is a struggle to advance beset by pitfalls & difficult passages, assailed & beset by hostile spiritual forces, the enemies, hurters or destroyers. Whenever therefore we have the image of a battle or a journey, we have henceforth the right to enquire whether it is not in every case the symbol of this great spiritual & psychological process. Fourthly we see that the Vedic sacrifice is in some hymns & may be in all a symbol of the same purport. It is an activity offered to the gods, led by them in this path, directed towards the attainment of the divine Truth-Consciousness & Truth-Life &, presumably, assailed by the same spiritual enemies. Fifthly, we find that words like vasu & tokam, representing the result of the sacrifice, & usually understood as material wealth & children, are used here, must presumably be used in passages & may, possibly, be used in all in a symbolic sense to express by a concrete figure psychological conceptions like Christs treasure laid up in heaven or the common image of the children of ones brain or of ones works. We have in fact, provided always our conclusions are confirmed by the evidence of other hymns, the decisive clue to the Secret of the Veda.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  Indras combat served as model for the battles that the Aryans had to sustain against the Dasyus (also termed
  vrtani): he who triumphs in a battle, he truly kills Vrtra. (Maitrayana-Samhita 2.1.3.) Eliade, M. (1978b). p. 207.

1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  About four o'clock in the afternoon the steamboat with Keshab and his Brahmo followers cast anchor in the Ganges alongside the Kli temple at Dakshineswar. The passengers saw in front of them the bathing-ghat and the chandni. To their left, in the temple compound, stood six temples of iva, and to their right another group of six iva temples. The white steeple of the Kli temple, the tree-tops of the Panchavati, and the silhouette of pine-trees stood high against the blue autumn sky. The gardens between the two nahabats were filled with fragrant flowers, and along the bank of the Ganges were rows of flowering plants. The blue sky was reflected in the brown water of the river, the sacred Ganges, associated with the most ancient traditions of Aryan civilization. The outer world appeared soft and serene, and the hearts of the Brahmo devotees were filled with peace.
  Master in samdhi

1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  took place. Sri Aurobindo had already written in the Arya:
  With regard to man especially there is still an enormous
  --
  31 Arya, vol. V, p. 506.b e ing human an d the cope r nican princi ple
  143

1.06 - Magicians as Kings, #The Golden Bough, #James George Frazer, #Occultism
  ancestors of all the Aryan races from India to Ireland, and it has
  left clear traces of itself in our own country down to modern times.

1.06 - Man in the Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:That luminous Emergence is the dawn which the Aryan forefa thers worshipped. Its fulfilled perfection is that highest step of the world-pervading Vishnu which they beheld as if an eye of vision extended in the purest heavens of the Mind. For it exists already as an all-revealing and all-guiding Truth of things which watches over the world and attracts mortal man, first without the knowledge of his conscious mind, by the general march of Nature, but at last consciously by a progressive awakening and self-enlargement, to his divine ascension. The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man's real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.
  3:This Truth of things that has to emerge out of the phenomenal world's contradictions is declared to be an infinite Bliss and self-conscious Existence, the same everywhere, in all things, in all times and beyond Time, and aware of itself behind all these phenomena by whose intensest vibrations of activity or by whose largest totality it can never be entirely expressed or in any way limited; for it is self-existent and does not depend for its being upon its manifestations. They represent it, but do not exhaust it; point to it, but do not reveal it. It is revealed only to itself within their forms. The conscious existence involved in the form comes, as it evolves, to know itself by intuition, by self-vision, by self-experience. It becomes itself in the world by knowing itself; it knows itself by becoming itself. Thus possessed of itself inwardly, it imparts also to its forms and modes the conscious delight of Sachchidananda. This becoming of the infinite Bliss-Existence-Consciousness in mind and life and body, - for independent of them it exists eternally, - is the transfiguration intended and the utility of individual existence. Through the individual it manifests in relation even as of itself it exists in identity.

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  The real jewels are the seven jewels of the Aryas:
  1. faith, or condence, in the Three Jewels
  --
  have lots of positive desires and aspirations. In fact, Arya bodhisattvas are
  constantly manifesting multiple bodies to benet beings.
  --
  the correct view. Some people think they get an initial glimpse into emptiness and thats it, Now Im an Arya! Well, not exactly. There are many levels of realization of emptiness, some inferential and conceptual, others direct
  and non-conceptual. We need to know the stages of the path and to check our
  --
  attain these realizations, become an Arya, or noble one, and eventually attain
  enlightenment. To be reborn in other pure lands, one already needs to be an
  --
  Meditating on the meaning of these verses isnt simply praying to Arya Tara
  as an external being. Were trying to tap into our own Tara-nature, our Tarapotential, so that we can transform our minds into the Dharma. We want to

1.07 - Bridge across the Afterlife, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  from the Arya we find what Eldredge and Gould would
  call punctuated equilibrium in 1972; the discussion of life

1.07 - Note on the word Go, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The next passage to which I shall turn is the eighth verse of the eighth hymn, also to Indra, in which occurs the expression , a passage which when taken in the plain and ordinary sense of the epithets sheds a great light on the nature of Mahi. Sunrita means really true and is opposed to anrita, false for in the early Aryan speech su and s would equally signify, well, good, very; and the euphonic n is of a very ancient type of sandhioriginally, it was probably no more than a strong anuswartraces of which can still be found in Tamil; in the case of su this n euphonic seems to have been dropped after the movement of the literary Aryan tongue towards the modern principle of Sandhi,a movement the imperfect progress of which we see in the Vedas; but by that time the form an, composed of privative a and the euphonic n, had become a recognised alternative form to a and the omission of the n would have left the meaning of words very ambiguous; therefore n was preserved in the negative form, omitted from the affirmative where its omission caused no inconvenience,for to write gni instead of anagni would be confusing, but to write svagni instead of sunagni would create no confusion. In the pair sunrita and anrita it is probable that the usage had become so confirmed, so much of an almost technical phraseology, that confirmed habit prevailed over new rule. The second meaning of the word is auspicious, derived from the idea good or beneficent in its regular action. The Vedic scholars give a third sense, quick, active; but this is probably due to confusion with an originally distinct word derived from the root , to move on rapidly, to be strong, swift, active from which we have to dance, & strong and a number of other derivatives, for although ri means to go, it does not appear that rita was used in the sense of motion or swiftness. In any case our choice (apart from unnecessary ingenuities) lies here between auspicious and true. If we take Mahi in the sense of earth, the first is its simplest & most natural significance.We shall have then to translate the earth auspicious (or might it mean true in the sense observing the law of the seasons), wide-watered, full of cows becomes like a ripe branch to the giver. This gives a clear connected sense, although gross and pedestrian and open to the objection that it has no natural and inevitable connection with the preceding verses. My objection is that sunrita and gomati seem to me to have in the Veda a different and deeper sense and that the whole passage becomes not only ennobled in sense, but clearer & more connected in sense if we give them that deeper significance. Gomatir ushasah in Kutsas hymn to the Dawn is certainly the luminous dawns; Saraswati in the third hymn who as chodayitri sunritanam chetanti sumatinam shines pervading all the actions of the understanding, certainly does so because she is the impeller to high truths, the awakener to right thoughts, clear perceptions and not because she is the impeller of things auspiciousa phrase which would have no sense or appropriateness to the context. Mahi is one of the three goddesses Ila, Saraswati and Mahi who are described as tisro devir mayobhuvah, the three goddesses born of delight or Ananda, and her companions being goddesses of knowledge, children of Mahas, she also must be a goddess of knowledge, not the earth; the word mahi also bears the sense of knowledge, intellect, and Mahas undoubtedly refers in many passages to the vijnana or supra-rational level of consciousness, the fourth Vyahriti of the Taittiriya Upanishad. What then prevents us from taking Mahi, here as there, in the sense of the goddess of suprarational knowledge or, if taken objectively, the world of Mahat? Nothing, except a tradition born in classical times when mahi was the earth and the new Nature-worship theory. In this sense I shall take it. I translate the line For thus Mahi the true, manifest in action, luminous becomes like a ripe branch to the giveror, again in better English, For thus Mahi the perfect in truth, manifesting herself in action, full of illumination, becomes as a ripe branch to the giver. For the Yogin again the sense is clear. All things are contained in the Mahat, derived from the Mahat, depend on theMahat, but we here in the movement of the alpam, have not our desire, are blinded & confined, enjoy an imperfect, erroneous & usually baffled & futile activity. It is only when we regain the movement of the Mahat, the large & uncontracted consciousness that comes from rising to the infinite,it is only then that we escape from this limitation. She is perfect in truth, full of illumination; error and ignorance disappear; she manifests herself virapshi in a wide & various activity; our activities are enlarged, our desires are fulfilled. The connection with the preceding stanzas becomes clear. The Vritras, the great obstructors & upholders of limitation, are slain by the help of Indra, by the result of the yajnartham karma, by alliance with the armed gods in mighty internal battle; Indra, the god within our mental force, manifests himself as supreme and full of the nature of ideal truth from which his greatness weaponed with the vajra, vidyut or electric principle, derives (mahitwam astu vajrine). The mind, instinct with amrita, is then full of equality, samata; it drinks in the flood of activity of all kinds as the sea takes in the rivers. For the condition then results in which the ideal consciousness Mahi is like a ripe branch to the giver, when all powers & expansions of being at once (without obstacle as the Vritras are slain) become active in consciousness as masterful and effective knowledge or awareness (chit). This is the process prayed for by the poet. The whole hymn becomes a consecutive & intelligible whole, a single thought worked out logically & coherently and relating with perfect accuracy of ensemble & detail to one of the commonest experiences of Yogic fulfilment. In both these passages the faithful adherence to the intimations of language, Vedantic idea & Yogic experience have shed a flood of light, illuminating the obscurity of the Vedas, bringing coherence into the incoherence of the naturalistic explanation, close & strict logic, great depth of meaning with great simplicity of expression, and, as I shall show when I take up the final interpretation of the separate hymns, a rational meaning & reason of existence in that particular place for each word & phrase and a faultless & inevitable connection with what goes before & with what goes after. It is worth noticing that by the naturalistic interpretation one can indeed generally make out a meaning, often a clear or fluent sense for the separate verses of the Veda, but the ensemble of the hymn has almost always about it an air bizarre, artificial, incoherent, almost purposeless, frequently illogical and self-contradictoryas in Max Mullers translation of the 39th hymn, Kanwas to the Maruts,never straightforward, self-assured & easy. One would expect in these primitive writers,if they are primitive,crudeness of belief perhaps, but still plainness of expression and a simple development of thought. One finds instead everything tortuous, rugged, gnarled, obscure, great emptiness with great pretentiousness of mind, a labour of diction & development which seems to be striving towards great things & effecting a nullity. The Vedic singers, in the modern version, have nothing to say and do not know how to say it. I sacrifice, you drink, you are fine fellows, dont hurt me or let others hurt me, hurt my enemies, make me safe & comfortablethis is practically all that the ten Mandalas have to say to the gods & it is astonishing that they should be utterly at a loss how to say it intelligibly. A system which yields such results must have at its root some radical falsity, some cardinal error.
  I pass now to a third passage, also instructive, also full of that depth and fine knowledge of the movements of the higher consciousness which every Yogin must find in the Veda. It is in the 9th hymn of the Mandala and forms the seventh verse of that hymn. Sam gomad Indra vajavad asme prithu sravo brihat, visvayur dhehi akshitam. The only crucial question in this verse is the signification of sravas.With our modern ideas the sentence seems to us to demand that sravas should be translated here fame. Sravas is undoubtedly the same word as the Greek xo (originally xFo); it means a thing heard, rumour, report, & thence fame. If we take it in that sense, we shall have to translate Arrange for us, O universal life, a luminous and solid, wide & great fame unimpaired. I dismiss at once the idea that go & vaja can here signify cattle and food or wealth. A herded & fooded or wealthy fame to express a fame for wealth of cattle & food is a forceful turn of expression we might expect to find in Aeschylus or in Shakespeare; but I should hesitate, except in case of clear necessity, to admit it in the Veda or in any Sanscrit style of composition; for such expressions have always been alien to the Indian intellect. Our stylistic vagaries have been of another kind. But is luminous & solid fame much better? I shall suggest another meaning for sravas which will give as usual a deeper sense to the whole passage without our needing to depart by a hairs breadth from the etymological significance of the words. Sruti in Sanscrit is a technical term, originally, for the means by which Vedic knowledge is acquired, inspiration in the suprarational mind; srutam is the knowledge of Veda. Similarly, we have in Vedic Sanscrit the forms srut and sravas. I take srut to mean inspired knowledge in the act of reception, sravas the thing acquired by the reception, inspired knowledge. Gomad immediately assumes its usual meaning illuminated, full of illumination. Vaja I take throughout the Veda as a technical Vedic expression for that substantiality of being-consciousness which is the basis of all special manifestation of being & power, all utayah & vibhutayahit means by etymology extended being in force, va or v to exist or move in extension and the vocable j which always gives the idea of force or brilliance or decisiveness in action or manifestation or contact. I shall accept no meaning which is inconsistent with this fundamental significance. Moreover the tendency of the old commentators to make all possible words, vaja, ritam etc mean sacrifice or food, must be rejected,although a justification in etymology might always be made out for the effort. Vaja means substance in being, substance, plenty, strength, solidity, steadfastness. Here it obviously means full of substance, just as gomad full of luminousness,not in the sense arthavat, but with another & psychological connotation. I translate then, O Indra, life of all, order for us an inspired knowledge full of illumination & substance, wide & great and unimpaired. Anyone acquainted with Yoga will at once be struck by the peculiar & exact appropriateness of all these epithets; they will admit him at once by sympathy into the very heart of Madhuchchhandas experience & unite him in soul with that ancient son of Visvamitra. When Mahas, the supra-rational principle, begins with some clearness to work in Yoga, not on its own level, not swe dame, but in the mind, it works at first through the principle of Srutinot Smriti or Drishti, but this Sruti is feeble & limited in its range, it is not prithu; broken & scattered in its working even when the range is wide, not unlimited in continuity, not brihat; not pouring in a flood of light, not gomat, but coming as a flash in the darkness, often with a pale glimmer like the first feebleness of dawn; not supported by a strong steady force & foundation of being, Sat, in manifestation, not vajavad, but working without foundation, in a void, like secondh and glimpses of Sat in nothingness, in vacuum, in Asat; and, therefore, easily impaired, easily lost hold of, easily stolen by the Panis or the Vritras. All these defects Madhuchchhanda has noticed in his own experience; his prayer is for an inspired knowledge which shall be full & free & perfect, not marred even in a small degree by these deficiencies.

1.07 - THE .IMPROVERS. OF MANKIND, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  absolutely pure and primeval humanity of the Aryans,--we learn that
  the notion "pure blood," is the reverse of harmless. On the other hand
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  anti- Aryan religion: Christianity is the transvaluation of all Aryan
  values, the triumph of Chandala values, the proclaimed gospel of the

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  But in the last century a new scholarship has invaded the country, the scholarship of aggressive & victorious Europe, which for the first time denies the intimate connection and the substantial identity of the Vedas & the later Scriptures. We ourselves have made distinctions of Jnanakanda & Karmakanda, Sruti & Smriti, but we have never doubted that all these are branches of a single stock. But our new Western Pandits & authorities tell us that we are in error. All of us from ancient Yajnavalkya to the modern Vaidika have been making a huge millennial mistake. European scholarship applying for the first time the test of a correct philology to these obscure writings has corrected the mistake. It has discovered that the Vedas are of an entirely different character from the rest of our Hindu development. For our development has been Pantheistic or transcendental, philosophical, mystic, devotional, sombre, secretive, centred in the giant names of the Indian Trinity, disengaging itself from sacrifice, moving towards asceticism. The Vedas are naturalistic, realistic, ritualistic, semi-barbarous, a sacrificial worship of material Nature-powers, henotheistic at their highest, Pagan, joyous and self-indulgent. Brahma & Shiva do not exist for the Veda; Vishnu & Rudra are minor, younger & unimportant deities. Many more discoveries of a startling nature, but now familiar to the most ignorant, have been successfully imposed on our intellects. The Vedas, it seems, were not revealed to great & ancient Rishis, but composed by the priests of a small invading Aryan race of agriculturists & warriors, akin to the Greeks & Persians, who encamped, some fifteen hundred years before Christ, in the Panjab.
  With the acceptance of these modern opinions Hinduism ought by this time to have been as dead among educated men as the religion of the Greeks & Romans. It should at best have become a religio Pagana, a superstition of ignorant villagers. Itis, on the contrary, stronger & more alive, fecund & creative than it had been for the previous three centuries. To a certain extent this unexpected result may be traced to the high opinion in which even European opinion has been compelled to hold the Vedanta philosophy, the Bhagavat Gita and some of the speculationsas the Europeans think themor, as we hold, the revealed truths of the Upanishads. But although intellectually we are accustomed in obedience to Western criticism to base ourselves on the Upanishads & Gita and put aside Purana and Veda as mere mythology & mere ritual, yet in practice we live by the religion of the Puranas & Tantras even more profoundly & intimately than we live by & realise the truths of the Upanishads. In heart & soul we still worship Krishna and Kali and believe in the truth of their existence. Nevertheless this divorce between the heart & the intellect, this illicit compromise between faith & reason cannot be enduring. If Purana & Veda cannot be rehabilitated, it is yet possible that our religion driven out of the soul into the intellect may wither away into the dry intellectuality of European philosophy or the dead formality & lifeless clarity of European Theism. It behoves us therefore to test our faith by a careful examination into the meaning of Purana & Veda and into the foundation of that truth which our intellect seeks to deny [but] our living spiritual experience continues to find in their conceptions. We must discover why it is that while our intellects accept only the truth of Vedanta, our spiritual experiences confirm equally or even more powerfully the truth of Purana. A revival of Hindu intellectual faith in the totality of the spiritual aspects of our religion, whether Vedic, Vedantic, Tantric or Puranic, I believe to be an inevitable movement of the near future.
  There has already been, indeed, a local movement towards the rehabilitation of the Veda. Swami Dayananda, the founder of the Arya Samaj, preached a monotheistic religion founded on a new interpretation of the sacred hymns. But this important attempt, successful & vigorous in the Panjab, is not likely to comm and acceptance among the more subtle races of the south & east. It was based like the European rendering on a system of philology,the Nirukta of Yaska used by the scholastic ingenuity & robust faith of Dayananda to justify conclusions far-reaching & even extravagant, to which it is difficult to assent unless we are offered stronger foundations.Moreover, by rejecting the authority of all later Scriptures and scouting even the Upanishads because they transcend the severity of his monotheistic teaching, Dayananda cut asunder the unity of Hindu religion even more fatally than the Europeans & by the slenderness of vision & the poverty of spiritual contents, the excessive simplicity of doctrine farther weakened the authority of this version for the Indian intellect. He created a sect & a rendering, but failed to rehabilitate to the educated mind in India the authority of the Vedas. Nevertheless, he put his finger on the real clue, the true principle by which Veda can yet be made to render up its long-guarded secret. A Nirukta, based on a wider knowledge of the Aryan tongues than Dayananda possessed, more scientific than the conjectural philology of the Europeans, is the first condition of this great recovery. The second is a sympathy & flexibility of intelligence capable of accepting passively & moulding itself to the mentality of the men of this remote epoch.
  If indeed the philology of the Europeans were an exact science or its conclusions inevitable results from indisputable premises, there would be no room for any reopening of the subject. But the failure of comparative philology to develop a sound scientific basis & to create a true science of language has been one of the conspicuous intellectual disappointments of the nineteenth century. There can be no denial of that failure. This so-called science is scouted by scientific minds and even the possibility of an etymological science has been disputed. The extravagances of the philological sun myth weavers have been checked by a later method which prefers the evidence of facts to the evidence of nouns & adjectives. The later ethnological theories ignore the conclusions & arguments of the philologists. The old theory of Aryan, Semite, Dravidian & Turanian races has everywhere been challenged and is everywhere breached or rejected. The philologists have indeed established some useful identities and established a few rules of phonetical modification and detrition. But the rest is hypothesis and plausible conjecture. The capacity of brilliant conjecture, volatile inference and an ingenious imagination have been more useful to the modern Sanscrit scholar than rigorous research, scientific deduction or patient and careful generalisation. We are therefore at liberty even on the ground of European science & knowledge to hesitate before the conclusions of philological scholarship.
  But for my own part I do not hold myself bound by European research&European theories.My scepticism of nineteenth century results goes farther than is possible to any European scepticism. The Science of comparative religion in Europe seems to me to be based on a blunder. The sun & star theory of comparative mythology with its extravagant scholastic fancies & lawless inferences carries no conviction to my reason. I find in the Aryan & Dravidian tongues, the Aryan and Dravidian races not separate & unconnected families but two branches of a single stock. The legend of the Aryan invasion & settlement in the Panjab in Vedic times is, to me, a philological myth. The naturalistic interpretation of theVedas I accept only as a transference or adhyaropa of European ideas into the Veda foreign to the mentality of the Vedic Rishis & Max Mullers discovery of Vedic henotheism as a brilliant & ingenious error. Whatever is sound & indisputable in European ideas & discoveries, I am bound to admit & shall use, but these large generalisations & assumptions ought, I think, no longer to pass current as unchallengeable truth or the final knowledge about the Vedas. My method is rather to make a tabula rasa of all previous theories European or Indian & come back to the actual text of the Veda for enlightenment, the fundamental structure & development of the old Sanscrit tongue for a standard of interpretation and the connection of thought in the hymns for a guide to their meaning. I have arrived as a result at a theory of the Vedic religion, of which this book is intended to give some initial indications.
  I put aside at the beginning the common assumption that since religion started from the fears & desires of savages a record of religion as ancient as the Vedas must necessarily contain a barbarous or semi-barbarous mythology empty of any profound or subtle spiritual & moral ideas or, if it contains them at all, that it must be only in the latest documents. We have no more right to assume that the Vedic Rishis were a race of simple & frank barbarians than to assume that they were a class of deep and acute philosophers. What they were is the thing we have to discover and we may arrive at either conclusion or neither, but we must not start from our goal or begin our argument on the basis of our conclusion. We know nothing of the history & thought of the times, we know nothing of the state of their intellectual & social culture except what we can gather from the Vedic hymns themselves. Indications from other sources may be useful as clues but the hymns are our sole authority.
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  Moreover, even their moralised gods were only the superficial & exterior aspect of the Greek religion. Its deeper life fed itself on the mystic rites of Orpheus, Bacchus, the Eleusinian mysteries which were deeply symbolic and remind us in some of their ideas & circumstances of certain aspects of Indian Yoga. The mysticism & symbolism were not an entirely modern development. Orpheus, Bacchus & Demeter are the centre of an antique and prehistoric, even preliterary mind-movement. The element may have been native to Greek religious sentiment; it may have been imported from the East through the Aryan races or cultures of Asia Minor; but it may also have been common to the ancient systems of Greece & India. An original community or a general diffusion is at least possible. The double aspect of exoteric practice and esoteric symbolism may have already been a fundamental characteristic of the Vedic religion. Is it entirely without significance that to the Vedic mind men were essentially manu, thinkers, the original father of the race was the first Thinker, and the Vedic poets in the idea of their contemporaries not merely priests or sacred singers or wise bards but much more characteristically manishis & rishis, thinkers & sages?We can conceive with difficulty such ideas as belonging to that undeveloped psychological condition of the semi-savage to which sacrifices of propitiation & Nature-Gods helpful only for material life, safety & comfort were all-sufficient. Certainly, also, the earliest Indian writings subsequent to Vedic times bear out these indications. To the writers of the Brahmanas the sacrificial ritual enshrined an elaborate symbolism. The seers of the Upanishad worshipped Surya & Agni as great spiritual & moral forces and believed the Vedic hymns to be effective only because they contained a deep knowledge & a potent spirituality. They may have been in errormay have been misled by a later tradition or themselves have read mystic refinements into a naturalistic text. But also & equally, they may have had access to an unbroken line of knowledge or they may have been in direct touch or in closer touch than the moderns with the mentality of the Vedic singers.
  The decision of these questions will determine our whole view of Vedic religions and decide the claim of the Veda to be a living Scripture of Hinduism. It is of primary importance to know what in their nature and functions were the gods of the Veda. I have therefore made this fundamental question form the sole subject matter of the present volume. I make no attempt here to present a complete or even a sufficient justification of the conclusions which I have been led to. Nor do I present my readers with a complete enquiry into the nature & functions of the Vedic pantheon. Such a justification, such an enquiry can only be effected by a careful philological analysis & rendering of the Vedic hymns and an exhaustive study of the origins of the Sanscrit language. That is a labour of very serious proportions & burdened with numerous difficulties which I have begun and hope one day to complete myself or to leave to others ready for completion. But in the present volume I can only attempt to establish a prima facie [case] for a reconsideration of the whole question. I offer the suggestion that the Vedic creed & thought were not a simple, but a complex, not a barbarous but a subtle & advanced, not a naturalistic but a mystic & Vedantic system.
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  Saraswati, a name familiar to the religious conceptions of the race from our earliest eras, & of incessant occurrence in poetic phraseology and image, is worshipped yearly even at the present day in all provinces of the peninsula no less than those many millenniums ago in the prehistoric dawn of our religion and literature. Consistently, subsequent to the Vedic times, she has been worshipped everywhere & is named in all passages as a goddess of speech, poetry, learning and eloquence. Epic, Purana and the popular imagination know her solely as this deity of speech & knowledge. She ranks therefore in the order of religious ideas with the old Hellenic conceptions of Pallas, Aphrodite or the Muses; nor does any least shadow of the material Nature-power linger to lower the clear intellectuality of her powers and functions. But there is also a river Saraswati or several rivers of that name. Therefore, the doubt suggests itself: In any given passage may it not be the Aryan river, Saraswati, which the bards are chanting? even if they sing of her or cry to her as a goddess, may it not still be the River, so dear, sacred & beneficent to them, that they worship? Or even where she is clearly a goddess of speech and thought, may it not be that the Aryans, having had originally no intellectual or moral conceptions and therefore no gods of the mind and heart, converted, when they did feel the need, this sacred flowing River into a goddess of sacred flowing song? In that case we are likely to find in her epithets & activities the traces of this double capacity.
  For the rest, Sayana in this particular passage lends some support [to] this suggestion of Saraswatis etymological good luck; for he tells us that Saraswati has two aspects, the embodied goddess of Speech and the figure of a river. He distributes, indeed, these two capacities with a strange inconsistency and in his interpretation, as in so many of these harsh & twisted scholastic renderings, European & Indian, of the old melodious subtleties of thought & language, the sages of the Veda come before us only to be convicted of a baffling incoherence of sense and a pointless inaptness of language. But possibly, after all, it is the knowledge of the scholar that is at fault, not the intellect of the Vedic singers that was confused, stupid and clumsy! Nevertheless we must consider the possibility that Sayanas distribution of the sense may be ill-guided, & yet his suggestion about the double role of the goddess may in itself be well-founded. There are few passages of the ancient Sanhita, into which these ingenuities of the ritualistic & naturalistic interpretations do not pursue us. Our inquiry would protract itself into an intolerable length, if we had at every step to clear away from the path either the heavy ancient lumber or the brilliant modern rubbish. It is necessary to determine, once for all, whether the Vedic scholars, prve ntan uta, are guides worthy of trustwhe ther they are as sure in taste & insight as they are painstaking and diligent in their labour,whether, in a word, these ingenuities are the outcome of an imaginative licence of speculation or a sound & keen intuition of the true substance of Veda. Here is a crucial passage. Let us settle at least one side of the account the ledger of the great Indian scholiast.
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  The effectual motive for Sayanas admission of Saraswatis double rle in this Sukta is the expression maho arnas, the great water, of the third rik. Only in her capacity as a river-goddess has Saraswati anything to do with material water; an abundance of liquid matter is entirely irrelevant to her intellectual functions. If therefore we accept arnah in a material sense, the entrance of the river into the total physiognomy of Saraswati is imposed upon us by hard necessity in spite of the resultant incoherence. But if on the other hand, arnah can be shown to bear other than a material significance or intention, then no other necessity exists for the introduction of a deified Aryan river. On the contrary, there is an extraordinary accumulation of expressions clearly intellectual in sense. Pvak, dhiyvasuh, chodayitr snritnm, chetant sumatnm, prachetayati ketun, dhiyo vsv vi rjati are all expressions of this stamp; for they mean respectively purifying, rich in understanding, impeller of truths, awakening to good thoughts, perceives or makes conscious by perception, governs variously all the ideas or mental activities. Even yajnam vashtu and yajnam dadhe refer, plainly, to a figurative moral upholding,if, indeed, upholding be at all the Rishis intention in vashtu. What is left? Only the name Saraswati thrice repeated, the pronoun nah, and the two expressions vjebhir vjinvat and maho arnah. The rest is clearly the substance of a passage full of strong intellectual and moral conceptions. I shall suggest that these two expressions vjebhir vjin vat and maho arnah are no exception to the intellectuality of the rest of the passage. They, too, are words expressing moral or intellectual qualities or entities.
  The word vja, usually rendered by Sayana, food or ghee,a sense which he is swift to foist upon any word which will at all admit that construction, as well as on some which will not admit it,has in other passages another sense assigned to it, strength, bala. It is the latter significance or its basis of substance & solidity which I propose to attach to vja in every line of the Rigveda where it occursand it occurs with an abundant frequency. There are a number of words in the Veda which have to be rendered by the English strength,bala, taras, vja, sahas, avas, to mention only the most common expressions. Can it be supposed that all these vocables rejoice in one identical connotation as commentators and lexicographers would lead us to conclude, and are used in the Veda promiscuously & indifferently to express the same idea of strength? The psychology of human language is more rich and delicate. In English the words strength, force, vigour, robustness differ in their mental values; force can be used in offices of expression to which strength and vigour are ineligible. In Vedic Sanscrit, as in every living tongue, the same law holds and a literary and thoughtful appreciation of its documents, whatever may be the way of the schools, must take account of these distinctions. In the brief list I have given, bala answers to the English strength, taras gives a shade of speed and impetuosity, sahas of violence or force, avas of flame and brilliance, vja of substance and solidity. In the philological appendix to this work there will be found detailed reasons for concluding that strength is in the history of the word vja only a secondary sense, like its other meanings, wealth and food; the basic idea is a strong sufficiency of substance or substantial energy. Vja is one of the great standing terms of the Vedic psychology. All states of being, whether matter, mind or life and all material, mental & vital activities depend upon an original flowing mass of Energy which is in the vivid phraseology of the Vedas called a flood or sea, samudra, sindhu or arnas. Our power or activity in any direction depends first on the amount & substantiality of this stream as it flows into, through or within our own limits of consciousness, secondly, on our largeness of being constituted by the wideness of those limits, thirdly, on our power of holding the divine flow and fourthly on the force and delight which enter into the use of our available Energy. The result is the self-expression, ansa or vyakti, which is the objective of Vedic Yoga. In the language of the Rishis whatever we can make permanently ours is called our holding or wealth, dhanam or in the plural dhanni; the powers which assist us in the getting, keeping or increasing of our dhanni, the yoga, s ti & vriddhi, are the gods; the powers which oppose & labour to rob us of this wealth are our enemies & plunderers, dasyus, and appear under various names, Vritras, Panis, Daityas, Rakshasas, Yatudhanas. The wealth itself may be the substance of mental light and knowledge or of vital health, delight & longevity or of material strength & beauty or it may be external possessions, cattle, progeny, empire, women. A close, symbolic and to modern ideas mystic parallelism stood established in the Vedic mind between the external & the internal wealth, as between the outer sacrifice which earned from the gods the external wealth & the inner sacrifice which brought by the aid of the gods the internal riches. In this system the word vja represents that amount & substantial energy of the stuff of force in the dhanam brought to the service of the sacrificer for the great Jivayaja, our daily & continual life-sacrifice. It is a substantial wealth, vjavad dhanam that the gods are asked to bring with them. We see then in what sense Saraswati, a goddess purely mental in her functions of speech and knowledge, can be vjebhir vjinvat. Vjin is that which is composed of vja, substantial energy; the plural vj h or vj ni the particular substantialities of various composed. For the rest, to no other purpose can a deity of speech & knowledge be vjebhir vjinvat. In what appropriateness or coherent conceivable sense can the goddess of knowledge be possessed of material wealth or full-stored with material food, ghee & butter, beef & mutton? If it be suggested that Speech of the mantras was believed by these old superstitious barbarians to bring them their ghee & butter, beef & mutton, the answer is that this is not what the language of the hymns expresses. Saraswati herself is said to be vjinvat, possessed of substance of food; she is not spoken of as being the cause of fullness of food or wealth to others.
  --
  What then is maho arnas? Is it the great sea of general being, substance of general existence out of which the substance of thought & speech are formed? It is possible; but such an interpretation is not entirely in consonance with the context of this passage. The suggestion I shall advance will therefore be different. Mahas, as a neuter adjective, means great,maho arnas, the great water; but mahas may be equally a noun and then maho arnas will mean Mahas the sea. In some passages again, mahas is genitive singular or accusative plural of a noun mah; maho arnas may well be the flowing stream or flood of Mah, as in the expression vasvo arnavam, the sea of substance, in a later Sukta.We are therefore likely to remain in doubt unless we can find an actual symbolic use of either word Mah or Mahas in a psychological sense which would justify us in supposing this Maho Arnas to be a sea of substance of knowledge rather than vaguely the sea of general substance of being. For this is the significance which alone entirely suits the actual phraseology of the last Rik of the Sukta. We find our clue in the Taittiriya Upanishad. It is said there that there are three recognised vyahritis of the Veda, Bhur, Bhuvar, Swah, but the Rishi Mahachamasya affirmed a fourth. The name of this doubtful fourth vyahriti is Mahas. Now the mystic vyahritis of the Veda are the shabdas or sacred words expressing objectively the three worlds, subjectively mentalised material being, mentalised vital being & pure mental being, the three manifest states of our phenomenal consciousness. Mahas, therefore, must express a fourth state of being, which is so much superior to the other three or so much beyond the ordinary attainment of our actual human consciousness that it is hardly considered in Vedic thought a vyahriti, whatever one or two thinkers may have held to the contrary. What do we know of this Mahas from Vedantic or later sources? Bhuh, Bhuvah, Swar of the Veda rest substantially upon the Annam, Prana, Manas, matter, life & mind of the Upanishads. But the Upanishads speak of a fourth state of being immediately aboveManas, preceding it therefore & containing it, Vijnanam, ideal knowledge, and a fifth immediately above Vijnanam, Ananda or Bliss. Physically, these five are the pancha kshitayah, five earths or dwelling-places, of the Rig Veda and they are the pancha koshas, five sheaths or bodies of the Upanishads. But in our later Yogic systems we recognise seven earths, seven standing grounds of the soul on which it experiences phenomenal existence. The Purana gives us their names [the names of the two beyond the five already mentioned], Tapas and Satya, Energy&Truth. They are the outward expressions of the two psychological principles, Self-Awareness &Self-Being (Chit&Sat) which with Ananda, Self-Bliss, are the triune appearance in the soul of the supreme Existence which the Vedanta calls Brahman. Sat, Chit & Ananda constitute to Vedantic thought the parardha or spiritual higher half [of] our existence; in less imaginative language, we are in our supreme existence self-existence, self-awareness & self-delight. Annam, Prana & Manas constitute to Vedantic thought the aparardha or lower half; again, in more abstract speech, we are in our lower phenomenal existence mind, life & matter. Vijnana is the link; standing in ideal knowledge we are aware, looking upward, of our spiritual existence, looking downward, we pour it out into the three vyahritis, Bhur, Bhuvah & Swar, mental, vital & material existence, the phenomenal symbols of our self-expression. Objectively vijnana becomes mahat, the great, wide or extended state of phenomenal being,called also brihat, likewise signifying vast or great,into which says the Gita, the Self or Lord casts his seed as into a womb in order to engender all these objects & creatures. The Self, standing in vijnanam or mahat, is called the Mahan Atma, the great Self; so that, if we apply the significance [of] these terms to the Vedic words mah, mahas, mahi, mahn, then, even accepting mahas as an adjective and maho arnas in the sense of the great Ocean, it may very well be the ocean of the ideal or pure ideative state of existence in true knowledge which is intended, the great ocean slumbering in our humanity and awakened by the divine inspiration of Saraswati. But have we at all the right to read these high, strange & subtle ideas of a later mysticism into the primitive accents of the Veda? Let us at least support for a while that hypothesis. We may very well ask, if not from the Vedic forefa thers, whence did the Aryan thinkers get these striking images, this rich & concrete expression of the most abstract ideas and persist in them even after the Indian mind had rarefied & lifted its capacity to the height of the most difficult severities & abstractions known to any metaphysical thinking? Our hypothesis of a Vedic origin remains not only a possible suggestion but the one hypothesis in lawful possession of the field, unless a foreign source or a later mixed ideation can be proved. At present this later ideation may be assumed, it has not been & cannot be proved. The agelong tradition of India assigns the Veda as the source & substance of our theosophies; Brahmana, Aranyaka, Upanishad & Purana as only the interpretation & later expression; the burden of disproof rests on those who negative the tradition.
  Vjebhir vjinvat and maho arnas are therefore fixed in their significance. The word vashtu in the tenth Rik offers a difficulty. It is equivalent to vahatu, says the Brahmana; to kmayatu, says Sayana; but, deferring to the opinion of the Brahmana, he adds that it means really kmayitw vahatu. Undoubtedly the root va means in classical Sanscrit to desire; but from the evidence of the classical Sanscrit we have it established that in more ancient times its ordinary meaning must have been to subdue or control; for although the verb has lost this sense in the later language, almost all its derivatives bear that meaning & the sense of wish, will or desire only persists in a few of them, va, wish and possibly va, a woman. It is this sense which agrees best with the context of the tenth rik and is concealed in the vahatu of the Brahmanas. There is no other difficulty of interpretation in the passage.
  --
  The thought passes on in the eleventh Rik from the prayer to the fulfilment. Yajnam dadhe Saraswat. Saraswati upholds the Yajna; she has accepted the office of governance & already upbears in her strength the action of the sacrifice. In that action she is Chodayitr unritnm, chetant sumatnm. That great luminous impulse of inspiration in which the truths of being start to light of themselves and are captured and possessed by the mind, that spiritual enlightenment and awakening in which right thoughts & right seeing become spontaneously the substance of our purified mental state, proceed from Saraswati & are already being poured by her into the system, like the Aryan stream into the Indus. Mati means any activity of the mind; right thoughts in the intellect, right feelings in the heart, right perceptions in the sensational mind, sumati may embrace any or all of these associations; in another context, by a different turn of the prefix, it may express kindly thoughts, friendly feelings, happy perceptions.
  In the last Rik the source of this great illumination is indicated. Spiritual knowledge is not natural to the mind; it is in us a higher faculty concealed & sleeping, not active to our consciousness. It is only when the inspiration of a divine enlightenment,Saraswat ketun, in the concrete Vedic language,seizes on that self-luminous faculty & directs a ray of it into our understanding that we receive the high truths, the great illuminations which raise us above our normal humanity. But it is not an isolated illumination with which this son of Viswamitra intends to be satisfied. The position for him is that the human perception & reason, but asleep, sushupta, achetana, on the level of the pure ideal knowledge. He wishes it to awake to the divine knowledge & his whole mental state to be illumined by it. The divine Inspiration has to awaken to conscious activity this great water now lying still & veiled in our humanity. This great awakening Saraswati now in the action of the Sacrifice effects for MadhuchchhandasMaho arnah prachetayati. The instrument is ketu, enlightening perception. With the knowledge that now streams into the mind from the ocean of divine knowledge all the ideas of the understanding in their various & many-branching activity are possessed and illumined. Dhiyo viv vi rjati. She illumines variously or in various directions, or, less probably, she entirely illumines, all the activities of the understanding. This invasion & illumination of his whole mental state by the state of divine knowledge, with its spontaneous manifestation of high truths, right thoughts, right feelings, the ritam jyotih, is the culmination of this sacrifice of Madhuchchhandas.
  --
  What is this subjective function of the Aswins? We get it, I think, in the key words chanasyatam, rsthm. Whatever else may be the character of the Aswins, we get from the consonance of the two Rishis this strong suggestion that they are essentially gods of delight. Is there any other confirmation of the suggestion? Every epithet in this first rik testifies strongly to its correctness. The Aswins are purubhuj, much-enjoying; they are ubhaspat, lords of weal or bliss, or else of beauty for ubh may have any of these senses as well as the sense of light; they are dravatpn, their hands dropping gifts, says Sayana, and that agrees well with the nature of gods of delight who pour from full hands the roses of rapture upon mortals, manibus lilia plenis. But dravat usually means in the Veda, swift, running, and pni, although confined to the hands in classical Sanscrit, meant, as I shall suggest, in the old Aryan tongue any organ of action, hand, foot or, as in the Latin penis, the sexual organ. Even so, we have the nature of the Aswins as gods of delight, fully established; but we get in addition a fresh characteristic, the quality of impetuous speed, which is reinforced by their other epithets. For the Aswins are nar, the Strong ones; rudravartan,they put a fierce energy into all their activities; they accept the mantras of the hymn avray dhiy, with a bright-flaming strength of intelligence in the understanding. The idea of bounteous giving, suggested by Sayana in dravatpn and certainly present in that word if we accept pni in its ordinary sense, appears in the dasra of the third rik, O you bounteous ones. Sayana indeed takes dasr in the sense of destroyers; he gives the root das in this word the same force as in dasyu, an enemy or robber; but das can also mean to give, dasma is sometimes interpreted by the scholiasts sacrificer and this sense of bounteous giving seems to be fixed on the kindred word dasra also, at least when it is applied to the Aswins, by the seventeenth rik of the thirtieth Sukta, unahepas hymn to Indra & the Aswins,
    win, avvaty, ish ytam avray,
  --
  There are two epithets yet left which we have to fix to their right significance, before we sum up the evidence of this passage and determine the subjective physiognomy of the Aswins,purudansas & nsaty. Sayana interprets dansas as active,the Aswins are gods of a great activity; I suggest fashioning or forming activity,they are abundant fashioners. Sayanas interpretation suits better with the idea of the Aswins as gods full of strength, speed and delight, purudansas, full of a rich activity. But the sense of fashioning is also possible; we have in I.30.16 the expression sa no hiranyaratham dansanvn sa nah sanit sanaye sa no adt, where the meaning may be he gave a car, but would run better he fashioned for us a brilliant car, unless with Sayana we are to disregard the whole structure & rhythmic movement of unahepas sentence. The other epithet Nsaty has long been a puzzle for the grammarians; for the ingenious traditional rendering of Yaska & Sayana, na asaty, not untruthful, is too evidently a desperate shift of entire ignorance. The word by its formation must be either a patronymic, Sons of Nasata, or an adjective formed by the termination tya from the old Aryan noun Nsa, which still exists in the Greek o, an island. The physical significance of n in the Aryan tongues is a gliding or floating motion; we find it in the Latin, nare, to swim or float, the Greek Nais, a river goddess, nama, a stream, nxis, swimming, floating, naros, water, (S. nra, water), necho, I swim, float or sail; but in Sanscrit, except in nra, water, and nga, a snake, elephant, this signification of the long root n, shared by it originally with na, ni, n, nu & n, has disappeared. Nevertheless, the word Nsa, in some sense of motion, floating, gliding, sailing, voyaging, must have existed among the more ancient Sanscrit vocables. But in what sense can it be applied to the Aswins? It seems to me that we get the clue in the seventh sloka of Praskanwas Hymn to the Aswins which I have already quoted. For immediately after he has spoken of the jyotishmat ish, the luminous force which has carried him over to the other shore of the Ignorance, Praskanwa proceeds,
     no nv matnm, ytam prya gantave,
  --
  Brahmni, says Sayana, means the hymnal chants; vghatah is the ritwik, the sacrificial priest. These ritual senses belong to the words but we must always inquire how they came to bear them. As to vghat, we have little clue or evidence, but on the system I have developed in another work (the Origins of Aryan Speech), it may be safely concluded that the lost roots vagh & vgh, must have conveyed the sense of motion evident in the Latin vagus & vagari, wandering & to wander & the sense of crying out, calling apparent in the Latin vagire, to cry, & the Sanscrit vangh, to abuse, censure. Vghat may mean the sacrificial priest because he is the one who calls to the deity in the chant of the brahma, the sacred hymn. It may also mean one who increases in being, in his brahma, his soul, who is getting vja or substance.
  The word Brahma is a great word in Indian thought, the greatest of all the words in which Indian spirituality has expressed itself; it means in the Upanishads, in all later literature, the Brahman, the Supreme & the All, the Spirit of Things & the sole reality. We need not ask ourselves, as yet, whether this crowning conception has any place in the Vedic hymns; all we need ask is whether Brahman in the Rigveda means hymn & only hymn or whether it has some sense by which it could pass naturally into the great Vedantic conception of the supreme Spirit. My suggestion is that Brahma in the Rigveda means often the soul, the psuche of the Greeks, animus of the Romans, as distinguished from the manas, mens or . This sense it must have borne at some period of Indian thought antecedent to the Upanishads; otherwise we cannot explain the selection of a word meaning hymn or speech as the great fundamental word of Vedanta, the name of the supreme spiritual Reality. The root brih, from which it comes, means, as we have seen in connection with barhis, to be full, great, to expand. Because Brahman is like the ether extending itself in all being, because it fills the body & whole system with its presence, therefore the word brahma can be applied to the soul or to the supreme Spirit, according as the idea is that of the individual spirit or the supreme Existence. It is possible also that the Greek phren, mind, phronis, etc may have derived from this root brih (the aspirate being thrown back on the initial consonant),& may have conveyed originally the same association of ideas. But are we justified in supposing that this use of Brahma in the sense of soul dates back to the Rigveda? May it not have originated in the intermediate period between the period of the Vedic hymns and the final emergence of the Upanishads? In most passages brahma can mean either hymn or soul; in some it seems to demand the sole sense of hymn. Without going wholly into the question, I shall only refer the reader to the hymn ofMedhatithi Kanwa, to Brahmanaspati, the eighteenth of the first Mandala, and the epithets and functions there attri buted to the Master of the Brahman. My suggestion is that in the Rigveda Brahmanaspati is the master of the soul, primarily, the master of speech, secondarily, as the expression of the soul. The immense importance attached to Speech, the high place given to it by the Vedic Rishis not only as the expression of the soul, but that which best increases & expands its substance & power in our life & being, is one of the most characteristic features of Vedic thought. The soul expresses itself through conscious knowledge & in thought; speech stands behind thought & connects knowledge with its expression in idea. It is through Vak that the Lord creates the world.

1.09 - A System of Vedic Psychology, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Nevertheless a time must come when the Indian mind will shake off the paralysis that has fallen upon it, cease to think or hold opinions at second & third hand & reassert its right to judge and inquire with a perfect freedom into the meaning of its own Scriptures. When that day comes, we shall, I think, discover that the imposing fabric of Vedic theory is based upon nothing more sound or lasting than a foundation of loosely massed conjectures. We shall question many established philological myths,the legend, for instance, of an Aryan invasion of India from the north, the artificial & unreal distinction of Aryan & Dravidian which an erroneous philology has driven like a wedge into the unity of the homogeneous Indo-Afghan race; the strange dogma of a henotheistic Vedic naturalism; the ingenious & brilliant extravagances of the modern sun & star myth weavers, and many another hasty & attractive generalisation which, after a brief period of unquestioning acceptance by the easily-persuaded intellect of mankind, is bound to depart into the limbo of forgotten theories. We attach an undue importance & value to the ephemeral conclusions of European philology, because it is systematic in its errors and claims to be a science.We forget or do not know that the claims of philology to a scientific value & authority are scouted by European scientists; the very word, Philologe, is a byword of scorn to serious scientific writers in Germany, the temple of philology. One of the greatest of modern philologists & modern thinkers, Ernest Renan, was finally obliged after a lifetime of hope & earnest labour to class the chief preoccupation of his life as one of the petty conjectural sciencesin other words no science at all, but a system of probabilities & guesses. Beyond one or two generalisations of the mutations followed by words in their progress through the various Aryan languages and a certain number of grammatical rectifications & rearrangements, resulting in a less arbitrary view of linguistic relations, modern philology has discovered no really binding law or rule for its own guidance. It has fixed one or two sure signposts; the rest is speculation and conjecture.We are not therefore bound to worship at the shrines of Comparative Science & Comparative Mythology & offer up on these dubious altars the Veda & Vedanta. The question of Vedic truth & the meaning of Veda still lies open. If Sayanas interpretation of Vedic texts is largely conjectural and likely often to be mistaken & unsound, the European interpretation can lay claim to no better certainty. The more lively ingenuity and imposing orderliness of the European method of conjecture may be admitted; but ingenuity & orderliness, though good helps to an enquiry, are in themselves no guarantee of truth and a conjecture does not cease to be a conjecture, because its probability or possibility is laboriously justified or brilliantly supported. It is on the basis of a purely conjectural translation of the Vedas that Europe presents us with these brilliant pictures of Vedic religion, Vedic society, Vedic civilisation which we so eagerly accept and unquestioningly reproduce. For we take them as the form of an unquestionable truth; in reality, they are no more than brilliantly coloured hypotheses,works of imagination, not drawings from the life.
  ***

1.09 - Saraswati and Her Consorts, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
   spiritual, from a purely naturalistic to an increasingly ethical and psychological view of Nature and the world and the gods - and this, though by no means certain, is for the present the accepted view,1 - we must suppose that the Vedic poets were at least already advancing from the physical and naturalistic conception of the Gods to the ethical and the spiritual. But Saraswati is not only the goddess of Inspiration, she is at one and the same time one of the seven rivers of the early Aryan world. The question at once arises, whence came this extraordinary identification? And how does the connection of the two ideas present itself in the
  Vedic hymns? And there is more; for Saraswati is important not only in herself but by her connections. Before proceeding farther let us cast a rapid and cursory glance at them to see what they can teach us.
  --
  We may note that the word Pegasus, if we transliterate it into the original Aryan phonetics, becomes Pajasa and is obviously connected with the Sanskrit pajas, which meant originally force,
  I do not think we have any real materials for determining the first origin and primitive history of religious ideas. What the facts really point to is an early teaching at once psychological and naturalistic, that is to say with two faces, of which the first came to be more or less obscured, but never entirely effaced even in the barbarous races, even in races like the tribes of North America. But this teaching, though prehistoric, was anything but primitive.
  --
  Should this imagery be admitted, and it is evident that if once such conceptions are supposed to exist, this would be the natural imagery for a people living the life and placed in the surroundings of the ancient Aryans, - quite as natural for them and inevitable as for us the image of the "planes" with which theosophical thought has familiarised us, - the place of
  Saraswati as one of the seven rivers becomes clear. She is the current which comes from the Truth-principle, from the Ritam or Mahas, and we actually find this principle spoken of in the

1.09 - Talks, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Those who have read Talks with Sri Aurobindo or Evening Talks must have realised that Sri Aurobindo was not a world-averse Yogi lost in rapturous silence of the Brahman like the Maharshi, nor talked, when he did, mostly of spiritual matters as did Ramakrishna. In fact our talks covered a vast range of subjects, they had almost a global dimension. We wondered at his enormous knowledge in so many fields. Considering the shortness of the period during which he lived in strenuous contact with the external world, one would be tempted to ask how much of this knowledge was the outcome of his practical worldly experience and how much a result of Yoga? In a letter to me he had said, "Don't try to throw allopathic dust in my eyes, sir! I have lived a fairly long time and seen something of the world before my retirement and much more after it." So Yoga must have opened to his vision "thoughts that wander through eternity" and made him the possessor of infinite knowledge, secular as well as spiritual: "World after world bursts on the awakened sight", he says in one of his sonnets. He has attributed all that he had become to the effect of Yoga. In one of our talks we were staggered to hear him profess that even if he had written ten times more than he had done, his knowledge would have remained unexhausted. And when we murmured in a sad protest that such a vast amount of knowledge would be lost to us, he replied, "Practise first what I have written." On another occasion when he was asked by a sadhak how he could manage to write on seven subjects at a time in the Arya,he replied that he could write seven issues of the Arya every month for 70 years and still the knowledge that came from above would hardly be exhausted. The Mother also said that he wrote the Arya from a completely silent mind; everything came right down on the typewriter. Otherwise it would not have been possible to write 64 pages every month. Strictly speaking, it was only in the last week of the month that he would get down to writing. Amrita had been asked to remind him about the Arya, a week before its time for the Press. When he gave the signal, Sri Aurobindo would start the "Herculean labour" and finish it with utmost ease. Those words from a sonnet of his "I have drunk the Infinite like a giant's wine", are a testimony to this bewildering fact.
  Now at this fountainhead of wisdom and yogic illumination we had the rare opportunity to drink day arid night for a number of years. If we could not get more it was not because he had closed the channel, but rather that our small vessels could not contain more. One can then understand that next to his; silent human-divine Presence, his talks were the most coveted feature of our close association with him.

1.09 - The Worship of Trees, #The Golden Bough, #James George Frazer, #Occultism
  IN THE RELIGIOUS history of the Aryan race in Europe the worship of
  trees has played an important part. Nothing could be more natural.
  --
  attested for all the great European families of the Aryan stock.
  Amongst the Celts the oak-worship of the Druids is familiar to every

11.07 - The Labours of the Gods: The five Purifications, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Above and next to this region of the viscera, on the other side of the diaphragm, is the region of the thorax, the chest cavity. It contains the ,most important of all human organs, the heart and the lungs, which means the respiratory and the circulatory systems, extending into the solar plexus; and the power that controls it is that of the third element Tejas, the pulsating, radiant energy. It is the energising heat, the warmth of will and aspiration, concentration in the heart; it is also Tapas. It is indeed a form of fire, fire in its essential substance, a quiet white flame against the robust red and crimson and purple fires of earth. It is the mounting urge of consciousness in its rhythmic poise of harmonious strength. And that is the god Aryama of the Vedas, the godhead presiding over the upward surge of evolution. From here comes not merely the drive to go forward, the secret dynamo that moves the being to its goal but also the vision that shows the way and the conditions under which the end is achieved or fulfilled. From here too comes rhythm and the balance and the happy harmony of all movements in life. The calm heave of the lung sand the glad beat of the heart are the sign and symbol of a radiant animation.
   We now come to the fourth domain, the domain of Marut; in the physical body it is the mouth, the throat, the tongue, the facial front in general. It is the field of expression, of articulationVak, the word is the symbol. Here is the alert, the mobile field, also a stage for the play, the outward display of all the significances that life movements carry in them, physical or psychological. Speech or utterance is the epitomised or concretised expression of the sense of life movement.

1.10 - The Image of the Oceans and the Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  (pens) by the enemy so that they are not seen. Certainly, this does not mean that rivers of ghee - or of water, either - rising from the heart-ocean or any ocean were caught on their way by the wicked and unconscionable Dravidians and shut up in a hundred pens so that the Aryans or the Aryan gods could not even catch a glimpse of them. We perceive at once that the enemy,
  Pani, Vritra of the hymns is a purely psychological conception and not an attempt of our forefa thers to conceal the facts of early Indian history from their posterity in a cloud of tangled and inextricable myths. The Rishi Vamadeva would have stood aghast at such an unforeseen travesty of his ritual images. We are not even helped if we take ghr.ta in the sense of water, hr.dya samudra in the sense of a delightful lake, and suppose that the
  Dravidians enclose the water of the rivers with a hundred dams so that the Aryans could not even get a glimpse of them. For even if the rivers of the Punjab all flow out of one heart-pleasing lake, yet their streams of water cannot even so have been triply placed in a cow and the cow hidden in a cave by the cleverest and most inventive Dravidians.
  "These move" says Vamadeva "from the heart-ocean; penned by the enemy in a hundred enclosures they cannot be seen; I look towards the streams of the clarity, for in their midst is the Golden Reed. Entirely they stream like flowing rivers becoming purified by the heart within and the mind; these move, waves of the clarity, like animals under the mastery of their driver. As if on a path in front of the Ocean (sindhu, the upper ocean) the mighty ones move compact of forceful speed but limited by the vital force (vata, vayu), the streams of clarity; they are like a straining horse which breaks its limits, as it is nourished by the waves." On the very face of it this is the poetry of a mystic concealing his sense from the profane under a veil of images which occasionally he suffers to grow

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  If this traditionlet us call it mystic or esoteric for want of a less abused wordwas already formed at the time of the Brahmanas and Upanishads, when and how did it originally arise? Two possibilities present themselves. The tradition may have grown up gradually in the period between the Vedic hymns and the exegetical writings or else the esoteric sense may have already existed in the Veda itself and descended in a stream of tradition to the later mystics, developing, modifying itself, substituting new terms for oldas is the way of traditions. The former is, practically, the European theory.We are told that this spiritual revolution, this movement away from ritual Nature-worship to Brahmavada, begun in the seed in the later Vedic hymns, is found in a more developed state in the Upanishads & culminated in Buddha. In these writings and in the Brahmanas some record can be found of the speculations by which the development was managed. If it prove to be so, if these ancient writings are really the result of progressive intellectual speculation departing from crude & imperfect beginnings of philosophic thought, the European theory justifies itself to the reason and can no longer easily be disputed. But is this the true character of the Upanishads? It seems to me that in most of their dealings with our religions and our philosophical literature European scholars have erred by imposing their own familiar ideas and the limits of their own mentality on the history of an alien mentality and an alien development. Nowhere has this error been more evident than in the failure to realise the true nature of the Upanishads. In India we have never developed, but only affirmed thought by philosophical speculation, because we have never attached to the mere intellectual idea the amazingly exaggerated value which Europe has attached to it, but regarded it only as a test of the logical value to be attached to particular intellectual statements of truth. That is not truth to us which is merely well & justly thought out & can be justified by ratiocinative argument; only that is truth which has been lived & seen in the inner experience. We meditate not to get ideas, but in order to experience, to realise. When we speak of the Jnani, the knower, we do not mean a competent and logical thinker full of wise or of brilliant ideas, but a soul which has seen and lived & spoken in himself with the living truth. Ratiocination is freely used by the later philosophers, but only for the justification against opponents of the ideas already formed by their own meditation or the meditation of others, Rishis, gurus, ancient Vedantins; it is not itself a sufficient means towards the discovery of truth, but at best a help. The ideas of our great thinkers are not mere intellectual statements or even happy or great intuitions; they are based upon spiritual experiences formalised by the intellect into a philosophy. Shankaras passionate advocacy of the idea of Maya as an explanation of life was not merely the ardour of a great metaphysician enamoured of a beautiful idea or a perfect theory of life, but the passion of a man with a deep & vast spiritual experience which he believed to be the sole means of human salvation. Therefore philosophy in India, instead of tending as in Europe to ignore or combat religion, has always been itself deeply religious. In Europe Buddha and Shankara would have become the heads of metaphysical schools & ranked with Kant or Hegel or Nietzsche1 as strong intellectual influences; in India they became, inevitably, the founders of great religious sects, immense moral & spiritual forces;inevitably because Europe has made thought its highest & noblest aim, while India seeks not after thought but soul-vision and inner experience and even in the realm of ideas believes that they can & ought to be seen & lived inwardly rather than merely thought and allowed indirectly to influence outward action. This has been the mentality of our race for ages.Was the mentality of our Vedic forefa thers entirely different from our own? Was it, as Western scholars seem to insist, a European mentality, the mentality of incursive Western savages, (it is Sergis estimate of the Aryans), changed afterwards by the contact with the cultured & reflective Dravidians into something new and strange, rationality changing to mysticism, materialism to a metaphysical spirituality? If so, the change had already been effected when the Upanishads were written. We speak of the discussions in the Upanishads; but in all truth the twelve Upanishads contain not a single genuine discussion. Only once in that not inconsiderable mass of literature, is there something of the nature of logical argument brought to the support of a philosophical truth. The nature of debate or logical reasoning is absent from the mentality of the Upanishadic thinkers. The grand question they always asked each other was not What hast thou thought out in this matter? or What are thy reasonings & conclusions? but What dost thou know? What hast thou seen in thyself? The Vedantic like the Vedic Rishi is a drashta & srota, not a manota, a kavi, not a manishi. There is question, there is answer; but solely for the comparison of inner knowledge & experience; never for ratiocinative argument, for disputation, for the battles of the logician. Always, knowledge, spiritual vision, experience are what is demanded; and often a questioner is turned back because he is not yet prepared in soul to realise the knowledge of the master. For all knowledge is within us and needs only to be awakened by the fit touch which opens the eyes of the soul or by the powerful revealing word.We find throughout the Vedic era always the same method, always the same theory of knowledge; they persist indeed in India to the present day and later habits of metaphysical debate unknown to the Vedic Brahmavadins have never been able to dethrone them from their primaeval supremacy. Let a man present never so finely reasoned a system of metaphysical philosophy, few will turn to hear, none leave his labour to receive, but let a man say as in the old Vedantic times I have experienced, my soul has seen, & hundreds in India will yet leave all to share in this new light of the eternal Truth.
  concrete visualisation & passion for his ideas & experiences which mark off the religious from the merely philosophical mind.
  --
  We ought at least to free our minds of one misconception which has a very strong hold of the average Indian mind and blocks up the way for free investigation & the formation of a strong & original school of Indian scholars better circumstanced than the Europeans for determining the truth about our past and divining its difficult secrets. The triumphant & rapid march of the physical sciences in Europe has so mastered our intellects and dazzled our eyes, that we are apt to extend the unquestioned finality which we are accustomed to attach to the discoveries & theories of modern Science, to all the results of European research & intellectual activity. Even in Europe itself, we should remember, there is no such implicit acceptance. The theories of today are there continually being combated and overthrown by the theories of tomorrow. Outside the range of the physical sciences & even in some portions of that splendid domain the whole of European knowledge is felt more & more to be a mass of uncertain results ephemeral in their superstructure, shifting in their very foundations. For the Europeans have that valuable gift of intellectual restlessness which, while it often stands in the way of mans holding on to abiding truth, helps him to emerge swiftly out of momentarily triumphant error. In India on the other hand we have fallen during the last few centuries into a fixed habit of unquestioning deference to authority. We used to hold it, & some still hold it almost an impiety to question Shankaras interpretation of the Upanishads, or Sayanas interpretation of the Veda, and now that we are being torn out of this bondage, we fall into yet more absurd error by according, if not an equal reverence, yet an almost equal sense of finality to the opinions of Roth & Max Muller. We are ready to accept all European theories, the theory of an Aryan colonisation of a Dravidian India, the theory of the Nature-worship and henotheism of the Vedic Rishis, the theory of the Upanishads as a speculative revolt against Vedic materialism & ritualism, as if these hazardous speculations were on a par in authority & certainty with the law of gravitation and the theory of evolution. We are most of us unaware that in Europe it is disputed and very reasonably disputed whether, for instance, any such entity as an Aryan race ever existed. The travail of dispute & uncertainty in which the questions of Vedic scholarship & ethnology are enveloped is hidden from us; only the over-confident statement of doubtful discoveries and ephemeral theories reaches our knowledge.
  We should realise that these so-called Sciences of Comparative Philology and Comparative Mythology on which the European interpretation of Veda is founded are not true Sciences at all. They are, rather, if Sciences at all, then pseudo-Sciences. All the European mental sciences, not excluding Psychology, though that is now proceeding within certain narrow limits by a sounder method, belong to a doubtful class of branches of research which have absorbed the outward method of Science, without its inward spirit. The true scientists in Germany, the home of both Science & Philology, accustomed to sound methods, certain results, patient inquiry, slow generalisations, have nothing but contempt for the methods of Philology, its patchiness, its haste, its guesswork, and profess no confidence in its results; the word Philologe is even, in their mouths, a slighting & discourteous expression. This contempt, itself no doubt excessive, is practically admitted to be just by the great French thinker, Renan, who spent the best part of his life in philological & kindred researches, when he described apologetically his favourite pursuits as petty conjectural sciences. Now, a Science that is conjectural, a Science that proceeds not by fixed laws and certain methods, but by ingenious inference & conjecture, & this is in truth the nature of Comparative Philology & Comparative Mythology,is no science at all; it is a branch of research, a field of inquiry & conjecture in which useful discoveries may be made; it may even contain in itself the germs of a future science, but it is not yet itself worthy of that name & its results have no right to cloak themselves falsely in the robe of authority which belongs only to the results of the true Sciences. So long as a science is conjectural, its results are also conjectural, can at any moment be challenged and ought at all times even in its most brilliant & confident results to be carefully and sceptically scrutinised.
  Among such branches of research which can even now be used in spite of new & hostile conclusions as a sort of side support to the modern theory of the Veda stand in a curious twilit corner of their own the researches of the ethnologists. There is no more glaring instance of the conjectural and unsubstantial nature of these pseudo-Sciences than the results of Ethnology which yet claims to deduce its results from fixed and certain physical tests and data. We find the philological discovery of the Aryan invasion supported by the conclusions of ethnologists like Sir Herbert Risley, who make an ethnological map of India coloured in with all shades of mixed raciality, Dravidian,Scytho-Dravidian, Mongolo-Dravidian, Scytho- Aryan. More modern schools of ethnology assert positively on the strength of [the] same laws & the same tests that there is but one homogeneous Indo-Afghan race inhabiting the whole peninsula from theHimalayas to Cape Comorin. What are we to think of a science of which the tests are so pliant and the primary results so irreconcilable? Or how, if the more modern theory is correct, if a distinct homogeneous race inhabits India, can we fail to doubt strongly as a philological myth the whole story of the Aryan invasion & colonisation of Northern India, which has been so long one of the most successful & loudly proclaimed results of the new philology? As a result perhaps of these later conclusions we find a tendency even in philological scholarship towards the rise of new theories which dispute the whole legend of an Aryan invasion, assert an indigenous or even a southern origin for the peoples of the Vedic times and suppose Aryanism to have been a cult and not a racial distinction. These new theories destroy all fixed confidence in the old without themselves revealing any surer foundations for their own guesses; both start from conjectural philology & end in an imaginatively conjectural nation-building or culture-building. It is exceedingly doubtful whether the Vedic terms Aryan & un Aryan at all refer to racial or cultural differences; they may have an entirely different and wholly religious & spiritual significance & refer to the good and evil powers & mortals influenced by them. If this prove to be the truth, and the close contiguity & probable historical connection between the Vedic Indians & the Zoroastrian Persians gives it a great likelihood, then the whole elaborate edifice built up by the scholars of an Aryan invasion and an Aryan culture begins to totter & seek the ground, there to lie in the dust amid the wrecks of other once confident beliefs and triumphant errors.
  The substance of modern philological discovery about the Vedas consists, first, in the picture of an Aryan civilisation introduced by northern invaders and, secondly, in the interpretation of the Vedic religion as a worship of Nature-powers & Vedic myths as allegorical legends of sun & moon & star & the visible phenomena of Nature. The latter generalisation rests partly on new philological renderings of Vedic words, partly on the Science of Comparative Mythology. The method of this Science can be judged from one or two examples. The Greek story of the demigod Heracles is supposed to be an evident sun myth. The two scientific proofs offered for this discovery are first that Hercules performed twelve labours and the solar year is divided into twelve months and, secondly, that Hercules burnt himself on a pyre on Mount Oeta and the sun also sets in a glory of flame behind the mountains. Such proofs seem hardly substantial enough for so strong a conclusion. By the same reasoning one could prove the emperor Napoleon a sun myth, because he was beaten & shorn of his glory by the forces of winter and because his brilliant career set in the western ocean and he passed there a long night of captivity. With the same light confidence the siege of Troy is turned by the scholars into a sun myth because the name of the Greek Helena, sister of the two Greek Aswins, Castor & Pollux, is philologically identical with the Vedic Sarama and that of her abductor Paris is not so very different from the Vedic Pani. It may be noted that in the Vedic story Sarama is not the sister of the Aswins and is not abducted by the Panis and that there is no other resemblance between the Vedic legend & the Greek tradition. So by more recent speculation even Yudhishthira and his brothers and the famous dog of theMahabharat are raised into the skies & vanish in a starry apotheosis,one knows not well upon what grounds except that sometimes the Dog Star rages in heaven. It is evident that these combinations are merely an ingenious play of fancy & prove absolutely nothing. Hercules may be the Sun but it is not proved. Helen & Paris may be Sarama & one of the Panis, but itis not proved. Yudhishthira & his brothers may be an astronomical myth, but it is not proved. For the rest, the unsubstantiality & rash presumption of the Sun myth theory has not failed to give rise in Europe to a hostile school of Comparative Mythologists who adopt other methods & seek the origins of early religious legend & tradition in a more careful and flexible study of the mentality, customs, traditions & symbolisms of primitive races. The theory of Vedic Nature-worship is better founded than these astronomical fancies. Agni is plainly the God of Fire, Surya of the Sun, Usha of the Dawn, Vayu of the Wind; Indra for Sayana is obviously the god of rain; Varuna seems to be the sky, the Greek Ouranos,et cetera. But when we have accepted these identities, the question of Vedic interpretation & the sense of Vedic worship is not settled. In the Greek religion Apollo was the god of the sun, but he was also the god of poetry & prophecy; Athene is identified with Ahana, a Vedic name of the Dawn, but for the Greeks she is the goddess of purity & wisdom; Artemis is the divinity of the moon, but also the goddess of free life & of chastity. It is therefore evident that in early Greek religion, previous to the historic or even the literary period, at an epoch therefore that might conceivably correspond with the Vedic period, many of the deities of the Greek heavens had a double character, the aspect of physical Nature-powers and the aspect of moral Nature-powers. The indications, therefore,for they are not proofs,even of Comparative Mythology would justify us in inquiring whether a similar double character did not attach to the Vedic gods in the Vedic hymns.
  The real basis of both the Aryan theory of Vedic civilisation and the astronomical theory of Aryan myth is the new interpretation given to a host of Vedic vocables by the comparative philologists. The Aryan theory rests on the ingenious assumption that an Arya, dasyu or dasa in the Veda refer to the unfortunate indigenous races who by a familiar modern device were dubbed robbers & dacoits because they were guilty of defending their country against the invaders & Arya is a national term for the invaders who called themselves, according to Max Muller, the Ploughmen, and according to others, the Noble Race. The elaborate picture of an early culture & history that accompanies and supports this theory rests equally on new interpretations of Vedic words and riks in which with the progress of scholarship the authority of Sayana and Yaska has been more & more set at nought and discredited. My contention is that an Arya, dasa and dasyu do not for a moment refer to the Dravidian races,I am, indeed, disposed to doubt whether there was ever any such entity in India as a separate Aryan or a separate Dravidian race,but always to Vritra, Vala & the Panis and other, primarily non-human, opponents of the gods and their worshippers. The new interpretations given to Vedic words & riks seem to me sometimes right & well grounded, often arbitrary & unfounded, but always conjectural. The whole European theory & European interpretation of the Vedas may be [not] unjustly described as a huge conjectural & uncertain generalisation built on an inadequate & shifting mass of conjectural particulars.
  Nor does the philological reasoning on which the astronomical interpretation of Vedic hymns is supported, inspire, when examined, or deserve any more certain confidence. To identify the Aswins with the two sons of the Greek Dyaus, Kastor and Polydeuces, and again these two pairs conjecturally with two stars of the constellation Gemini is easy & carries with it a great air of likelihood; but an air of likelihood is not proof. We need more for anything like rational conviction or certainty. In the Veda there are a certain number of hymns to the Aswins & a fair number also of passages in which they are described and invoked; if indeed the purport of their worship is astronomical and the sense of their personality in the Veda merely a fiction about the stars and if they really bore that aspect to the Vedic Rishis, all these passages, & all their epithets, actions, functions & the prayers offered to them ought to be entirely explicable on that theory; or if other ideas have crept in, we must be shown what are these ideas, how they have crept in, in what way these are in the minds of the ancient Rishis superimposed on the original astronomical conception and reconciled with it. Then only can we accept it as a proved probability, if not a proved certainty, that the Aswins are the constellation Gemini and, in that known character, worshipped in the sacred chants. For we must remember that the Aswins might easily have been the constellation Gemini in an original creed & yet be worshipped in a quite different character at the time of the Vedic Rishis. In the Vedic hymns as they are at present rendered whether by Sayana or by Roth, there is no clear statement of this character of the Aswins; the whole theory rests on metaphor and parable, and it is easy to see how dangerous, how open to the flights of mere ingenuity is the system of interpretation by metaphor. There ought to be at least a kernel of direct statement in the loose & uncertain mass of metaphor. We are told that the Aswins are lords of light, ubhaspat, and certainly the starry Twins are luminous; they are rudravartan, which interpreted of the red path, may very well apply to stars moving through heaven; they are somewhere described as vrisharath, bull-charioted, & Gemini is next in order & vicinity to Taurus, the constellation of the bull; Sry, daughter of the Sun, mounts on their chariot & Sry is very possibly such & such a star whose motion may be described by this figurative ascension; the Aswins get honey from the bees and there is a constellation near Gemini called by the Greeks the Bees whose light falls on the Twins. All this is brilliant, attractive, captivating; it does immense credit to the ingenuity of the human intellect. But if we examine sceptically the proofs that are offered us, we find ourselves face to face with amass of ingenious & hazardous guesses; it is not explained why the Aswins particularly more than other gods, should have this distinctive epithet of ubhaspat, as peculiar to them in the Veda as is sahasaspati to Agni; rudra in the sense of red is a novel & conjectural significance; vrisharatha interpreted consistently as bull-charioted in connection with Taurus, would make hopeless ravages in the sense of other passages of the Veda; the identification of Sry, daughter of the Sun is unproved, it is an airy conjecture depending on the proof of the identity of the Aswins not itself proving it; madhu in the passage about the Bees need not mean honey and much more probably means the honeyed wine of Soma, the rendering bees is one of the novel, conjectural & highly doubtful suggestions of European scholarship. All the other proofs that are heaped on us are of a like nature & brilliantly flimsy ingenuity, & we end our sceptical scrutiny admiring, but still sceptical. We feel after all that an accumulation of conjectures does not constitute proof and that a single clear & direct substantial statement in one sense or the other would outweigh all these ingenious inferences, these brilliant imaginings. To begin with a hypothesis is always permissible,it is the usual mode of scientific discovery; but a hypothesis must be supported by facts. To support it by a mass of other hypotheses is to abuse & exceed the permissibility of conjecture in scientific research.

1.10 - The Yoga of the Intelligent Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  I have declared to you the poise of a self-liberating intelligence in Sankhya, says the divine Teacher to Arjuna. I will now declare to you another poise in Yoga. You are shrinking from the results of your works, you desire other results and turn from your right path in life because it does not lead you to them. But this idea of works and their result, desire of result as the motive, the work as a means for the satisfaction of desire, is the bondage of the ignorant who know not what works are, nor their true source, nor their real operation, nor their high utility. My Yoga will free you from all bondage of the soul to its works, karmabandham prahasyasi. You are afraid of many things, afraid of sin, afraid of suffering, afraid of hell and punishment, afraid of God, afraid of this world, afraid of the hereafter, afraid of yourself. What is it that you are not afraid of at this moment, you the Aryan fighter, the world's chief hero? But this is the great fear which besieges humanity, its fear of sin and suffering now and hereafter, its fear in a world of whose true nature it is ignorant, of a God whose true being also it has not seen and
  The Yoga of the Intelligent Will

1.11 - Correspondence and Interviews, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  The next interview was with K. M. Munshi in April 1950. In previous years Sri Aurobindo had often mentioned Munshi in our talks. After the interview Munshi said, "A deep light of knowledge and wisdom shone in his eyes. The wide calm of the spirit appeared to have converted the whole personality into the radiant Presence of one who shone with the light of Consciousness. He was the absolute integration of personality, the Central Idea in Aryan Culture materialised in human shape, one of the greatest architects of creative life."
  At another place, Munshi writes:

1.11 - The Seven Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  HE VEDA speaks constantly of the waters or the rivers, especially of the divine waters, apo devh. or apo divyah., and occasionally of the waters which carry in them the light of the luminous solar world or the light of the Sun, svarvatr apah.. The passage of the waters effected by the Gods or by man with the aid of the Gods is a constant symbol. The three great conquests to which the human being aspires, which the Gods are in constant battle with the Vritras and Panis to give to man are the herds, the waters and the Sun or the solar world, ga apah. svah.. The question is whether these references are to the rains of heaven, the rivers of Northern India possessed or assailed by the Dravidians - the Vritras being sometimes the Dravidians and sometimes their gods, the herds possessed or robbed from the Aryan settlers by the indigenous "robbers" - the Panis who hold or steal the herds being again sometimes the Dravidians and sometimes their gods; or is there a deeper, a spiritual meaning?
  Is the winning of Swar simply the recovery of the sun from its shadowing by the storm-cloud or its seizure by eclipse or its concealment by the darkness of Night? For here at least there can be no withholding of the sun from the Aryans by human
  "black-skinned" and "noseless" enemies. Or does the conquest of Swar mean simply the winning of heaven by sacrifice? And in either case what is the sense of this curious collocation of cows, waters and the sun or cows, waters and the sky? Is it not rather a system of symbolic meanings in which the herds, indicated by the word gah. in the sense both of cows and rays of light, are the illuminations from the higher consciousness which have their origin in the Sun of Light, the Sun of Truth? Is not Swar itself the world or plane of immortality governed by that Light or Truth of the all-illumining Sun called in Veda the vast Truth, r.tam br.hat, and the true Light? and are not the divine waters, apo devh., divyah.

1.11 - Works and Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Prakriti. Let us then interpret the niyata karma of the Gita as the nityakarma of the Vedic rule, its kartavya karma or work that has to be done as the Aryan rule of social duty and let us take too its work done as a sacrifice to mean simply these Vedic sacrifices and this fixed social duty performed disinterestedly and without any personal object. This is how the Gita's doctrine of desireless work is often interpreted. But it seems to me that the Gita's teaching is not so crude and simple, not so local and temporal and narrow as all that. It is large, free, subtle and profound; it is for all time and for all men, not for a particular age and country.
  Especially, it is always breaking free from external forms, details, dogmatic notions and going back to principles and the great facts of our nature and our being. It is a work of large philosophic truth and spiritual practicality, not of constrained religious and philosophical formulas and stereotyped dogmas.

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  the other hand, is the Original Man of ancient Aryan legend. His name is Yimo
  kshaito, 'the shining Yima.' According to the Mainyo-i-Khard, the metals were

1.14 - The Succesion to the Kingdom in Ancient Latium, #The Golden Bough, #James George Frazer, #Occultism
  that it was a custom practised by more than one branch of the Aryan
  stock in Europe. Many Greek traditions relate how a prince left his
  --
  Thus it would seem that among some Aryan peoples, at a certain stage
  of their social evolution, it has been customary to regard women and

1.15 - The Worship of the Oak, #The Golden Bough, #James George Frazer, #Occultism
  shared by all the branches of the Aryan stock in Europe. Both Greeks
  and Italians associated the tree with their highest god, Zeus or
  --
  great god of the oak and the thunder among the barbarous Aryans who
  dwelt in the vast primaeval forests. Thus among the Celts of Gaul
  --
  of the Aryan stock in Europe, and was indeed the chief deity of
  their pantheon.

1.16 - Dianus and Diana, #The Golden Bough, #James George Frazer, #Occultism
  For the perpetual holy fires of the Aryans in Europe appear to have
  been commonly kindled and fed with oak-wood, and in Rome itself, not
  --
  all four of them come from the same Aryan root _DI,_ meaning
  "bright," which occurs in the names of the corresponding Greek
  --
  regular word for door is the same in all the languages of the Aryan
  family from India to Ireland. It is _dur_ in Sanscrit, _thura_ in
  --
  Latins shared with all their Aryan brethren, they had also the name
  _janua,_ to which there is no corresponding term in any
  --
  only served but embodied the great Aryan god of the oak; and as an
  oak-god he would mate with the oak-goddess, whether she went by the
  --
  the lonely hills, the ancient Aryan worship of the god of the oak,
  the thunder, and the dripping sky lingered in its early, almost

1.16 - Man, A Transitional Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  thoughts into written form. A bilingual review was founded, with Richard in charge of the French section. Thus the Arya, or Review of the Great Synthesis, would be born. But the war broke out, Richard was called back to France, and Sri Aurobindo found himself alone with sixty-four pages of philosophy to produce every month.
  Nevertheless, he was no philosopher. And philosophy! Let me tell you in confidence that I never, never, never was a philosopher although I have written philosophy which is another story altogether. I knew precious little about philosophy before I did the Yoga and came to Pondicherry I was a poet and a politician, not a philosopher. How I
  --
  Day after day, quietly, Sri Aurobindo filled his pages. Anyone else would have been exhausted, but he did not "think" about what he was writing. I have made no endeavour in writing, he explains to a disciple, I have simply left the higher Power to work and when it did not work, I made no effort at all. It was in the old intellectual days that I had sometimes tried to force things and not after I started development of poetry and prose by Yoga. Let me remind you also that when I was writing the Arya and also whenever I write these letters or replies, I never think. . . . It is out of a silent mind that I
  write whatever comes ready-shaped from above.303 Often, those among his disciples who were writers or poets would ask him to explain the yogic process of literary creation. He would explain it at great length, knowing that creative activities are a powerful means of pushing back the superconscious boundary and precipitating into Matter the luminous possibilities of the future. His letters are quite instructive: The best relief for the brain, he writes in one of them, is when the thinking takes place outside the body and above the head (or in space or at other levels but still outside the body). At any rate it was so in my case; for as soon as that happened there was an immense relief; I have felt body strain since then but never any kind of brain fatigue.304 Let us stress that "thinking outside the body" is not at all a supramental phenomenon, but a very simple experience accessible with the onset of mental silence. The true method,
  --
  At the end of six years, in 1920, Sri Aurobindo felt he had said enough, for the time being, and the Arya drew to a close. The rest of his written work would be comprised almost entirely of letters to his disciples thousands upon thousands of them, containing all kinds of practical indications about yogic experiences, difficulties, and progress. But most importantly, over a period of thirty years, he would write and rewrite his extraordinary 28,813-line epic poem, Savitri, like a fifth Veda his message, in which he describes the experiences of the higher and lower worlds, his own battles in the Subconscient and Inconscient, the whole occult history of evolution on the earth and in the universe, and his vision of the future:
  Interpreting the universe by soul signs He read from within the text of the without.310
  --
  He stopped the Arya in 1920, the year the Mother came to join him in Pondicherry. When I came to Pondicherry, Sri Aurobindo once told his early disciples, a programme was dictated to me from within for my sadhana [discipline]. I followed it and progressed for myself but could not do much by way of helping others. Then came the Mother and with her help I found the necessary method.311
  It is difficult to speak of the Mother, probably because a 309

1.17 - The Seven-Headed Thought, Swar and the Dashagwas, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Truth, that the Light which is won by the Truth and by the force of true thought is not merely a physical light, the cows which Sarama finds on the path of the Truth not merely physical herds, the Horses not merely the wealth of the Dravidians conquered by invading Aryan tribes, nor even merely images of the physical Dawn, its light and its swiftly moving rays and the darkness of which the Panis and Vritra are the defenders not merely the darkness of the Indian or the Arctic night. We have even been able to hazard a reasonable hypothesis by which we can disentangle the real sense of this imagery and discover the
  174
  --
  It is impossible that such expressions should convey nothing more than the recovery of stolen cows from Dravidian cavedwellers by some Aryan seers led by a god and his dog or else the return of the Dawn after the darkness of the night.
  The wonders of the Arctic dawn themselves are insufficient to explain the association of images and the persistent stress on the idea of the Word, the Thought, the Truth, the journey and the conquest of the falsehood which meets us always in these hymns.

1.18 - The Human Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Once we have the key to the meaning of the Cows, the Sun, the Honey-Wine, all the circumstances of the Angiras legend and the action of the Fathers, which are such an incongruous patchwork in the ritualistic or naturalistic and so hopelessly impossible in the historical or Arya-Dravidian interpretation of the hymns, become on the contrary perfectly clear and connected and each throws light on the other. We understand each hymn in its entirety and in relation to other hymns; each isolated line, each passage, each scattered reference in the Vedas falls inevitably and harmoniously into a common whole. We know, here, how the Honey, the Bliss can be said to be stored in the
  Cow, the shining Light of the Truth; what is the connection of the honey-bearing Cow with the Sun, lord and origin of that

1.18 - The Infrarational Age of the Cycle, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  For a time the new growth and impulse may seem to take possession of a whole community as in Athens or in old Aryan India. But these early dawns cannot endure in their purity, so long as the race is not ready. There is a crystallisation, a lessening of the first impetus, a new growth of infrarational forms in which the thought or the spirituality is overgrown with inferior accretions or it is imbedded in the form and may even die in it, while the tradition of the living knowledge, the loftier life and activity remains the property of the higher classes or a highest class. The multitude remains infrarational in its habit of mind, though perhaps it may still keep in capacity an enlivened intelligence or a profound or subtle spiritual receptiveness as its gain from the past. So long as the hour of the rational age has not arrived, the irrational period of society cannot be left behind; and that arrival can only be when not a class or a few but the multitude has learned to think, to exercise its intelligence activelyit matters not at first however imperfectlyupon their life, their needs, their rights, their duties, their aspirations as human beings. Until then we have as the highest possible development a mixed society, infrarational in the mass, but saved for civilisation by a higher class whose business it is to seek after the reason and the spirit, to keep the gains of mankind in these fields, to add to them, to enlighten and raise with them as much as possible the life of the whole.
  At this point we see that Nature in her human mass tends to move forward slowly on her various lines of active mind and life towards a greater application of reason and spirituality which shall at last bring near the possibility of a rational and, eventually, a spiritual age of mankind. Her difficulties proceed from two sides. First, while she originally developed thought and reason and spirituality by exceptional individuals, now she develops them in the mass by exceptional communities or nations,at least in the relative sense of a nation governed, led and progressively formed and educated by its intellectually or spiritually cultured class or classes. But the exceptional nation touched on its higher levels by a developed reason or spirituality or both, as were Greece and later Rome in ancient Europe, India, China and Persia in ancient Asia, is surrounded or neighboured by enormous masses of the old infrarational humanity and endangered by this menacing proximity; for until a developed science comes in to redress the balance, the barbarian has always a greater physical force and unexhausted native power of aggression than the cultured peoples. At this stage the light and power of civilisation always collapses in the end before the attack of the outer darkness. Then ascending Nature has to train the conquerors more or less slowly, with long difficulty and much loss and delay to develop among themselves what their incursion has temporarily destroyed or impaired. In the end humanity gains by the process; a greater mass of the nations is brought in, a larger and more living force of progress is applied, a starting-point is reached from which it can move to richer and more varied gains. But a certain loss is always the price of this advance.

1.19 - The Victory of the Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Deva)"; kavim sasasuh. kavayo adabdha, nidharayanto duryasu ayoh.; atas tvam dr.syan agna etan, pad.bhih. pasyer adbhutan Arya evaih.. This is again the journey to the vision of the Godhead. "Thou, O Agni, youngest power, art the perfect guide (on that journey) to him who sings the word and offers the Soma and orders the sacrifice; bring to the illumined who accomplishes the
  Cittim acittim cinavad vi vidvan, pr.s.t.heva vta vr.jina ca martan. Vr.jina means crooked, and is used in the Veda to indicate the crookedness of the falsehood as opposed to the open straightness of the Truth, but the poet has evidently in his mind the verbal sense of vr.j, to separate, screen off, and it is this verbal sense in the adjective that governs martan.
  --
  Next the example of the human fathers is given as the original type of this great becoming and achievement. "Now also, even as our supreme ancient fathers, O Agni, seeking to possess the Truth, expressing the Word, travelled to the purity and the light; breaking open the earth (the material being) they uncovered the ruddy ones (the Dawns, the Cows); perfected in works and in light, seeking the godheads, gods, forging the Births like iron (or, forging the divine births like iron), making Agni a pure flame, increasing Indra, they attained and reached the wideness of the Light (of the Cows, gavyam urvam). As if herds of the Cow in the field of riches, that was manifested to vision which is the Births of the Gods within, O puissant One; they both accomplished the wide enjoyments (or, longings) of mortals and worked as aspirers for the increase of the higher being"; a yutheva ks.umati pasvo akhyad, devanam yaj janima anti ugra; martanam cid urvasr akr.pran, vr.dhe cid Arya uparasya ayoh..
  Evidently, this is a repetition in other language of the double idea of possessing the riches of Diti, yet safeguarding Aditi. "We have done the work for thee, we have become perfect in works, the wide-shining Dawns have taken up their home in the Truth

1.2.01 - The Call and the Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  What you write [about the urge of the soul] is quite accurate about the true soul, the psychic being. But people mean different things when they speak of the soul. Sometimes it is what I have called in the Arya the desire soul, - that is the vital with its mixed aspirations, desires, hungers of all kinds good and bad, its emotions, finer and grosser, or sensational urges crossed by the mind's idealisings and psychic stresses. But sometimes it is also the mind and vital under the stress of a psychic urge. The psychic so long as it is veiled must express itself through the mind and vital and its aspirations are mixed and coloured there by the vital and mental stuff. Thus the veiled psychic urge may express itself in the mind by a hunger in the thought for the knowledge of the Divine, what the Europeans call the intellectual love of God.
  In the vital it may express itself as a hunger or hankering after the Divine. This can bring much suffering because of the nature of the vital, its unquiet passions, desires, ardours, troubled emotions, cloudings, depressions, despairs. The psychic can have a psychic sorrow when things go against its diviner yearnings, but this sorrow has in it no touch of torment, depression or despair. Nevertheless all cannot approach, at least cannot at once approach the Divine in the pure psychic way - the mental and vital approaches are often necessary beginnings and better from the spiritual point of view than an insensitiveness to the

12.04 - Love and Death, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Perseus the Deliverer is obviously the story of the deliverance of human soul from the siege of the emissaries of Death, the lower consciousness. It is also the legend of the destruction of a darker age of civilisation and the advent of a new age of greater light. The reign of Poseidon represents man in his half animal stage worshipping the dark vital gods. Pitted against that rose later, as the scholars say, the Aryan civilisation represented in Europe by the Greeksworshippers of the solar gods, Gods of Light and Love. The force that transforms darkness into light, passion into pure energy, gloom into happiness, is the touch of Love. Even the human agencies of this divine element acting in the human way express as Sri Aurobindo has shown, something of the magic and beauty and the sense of elevation here below, something from love's higher native state.
   In Eric, Love's appeal is to the heroic soul. Love as commonly understood in its human form seems to be nothing else but loose sentiment and feeling, a play of mere emotion. As such it is usually made out to be as sweet as possible and as weak as possible, even in its external violence. Weakness, frailty is promoted as a woman's character and also her charm and beauty. On the other hand, heroism, force and vigour form the masculine character. But that is evidently a superficial and a limited and decadent view. A heroic soul to be genuinely heroic and complete must be a loving soul and in the same way love in a woman must carry in it a strong heroic element. The marriage of love and heroism is the story of Eric, how heroism adds force and strength and nobility to love and how love lends grace and beauty and an other-worldly charm to force and strength. In Eric Love attains a stronger, a larger, a royal fulfilment in its human mould, on this earth.

1.20 - The Hound of Heaven, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Indra and the original Aryan seers on the one hand and the sons of the Cave on the other is no strange deformation of primitive
  Indian history but a symbolic struggle between the powers of
  --
  Parashara himself tells us that by this action of the gods mortal man awakens to the knowledge and finds Agni standing in the supreme seat and goal; vidan marto nemadhita cikitvan, agnim pade parame tasthivamsam. What is Sarama doing in such a hymn if she is not a power of the Truth, if her cows are not the rays of a divine dawn of illumination? What have the cows of old warring tribes and the sanguinary squabbles of our Aryan and
  Dravidian ancestors over their mutual plunderings and cattleliftings to do with this luminous apocalypse of the immortality and the godhead? Or what are these rivers that think and know the Truth and discover the hidden doors? Or must we still say that these were the rivers of the Punjab dammed up by drought or by the Dravidians and Sarama a mythological figure for an

1.35 - The Tao 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The least abject asset in the intellectual bankruptcy of European thought is the Hebrew Qabalah. Properly understood, it is a system of symbolism indefinitely elastic, assuming no axioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. It has been my continual study since 1898, and I have found it of infinite value in the study of the "Tao Teh King." By its aid I was able to attribute the ideas of Lao Tze to an order with which I was exceedingly familiar, and whose practical worth I had repeatedly proved by using it as the basis of the analysis and classification of all Aryan and Semitic religions and philosophies. Despite the essential difficulty of correlating the ideas of Lao Tze with any others, the persistent application of the Qabalistic keys eventually unlocked his treasure-house. I was able to explain to myself his teachings in terms of familiar systems.
  This achievement broke the back of my Sphinx. Having once reduced Lao Tze to Qabalistic form, it was easy to translate the result into the language of philosophy. I had already done much to create a new language based on English with the assistance of a few technical terms borrowed from Asia, and above all by the use of a novel conception of the idea of Number and of algebraic and arithmetical procedure to convey the results of spiritual experience to intelligent students.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  An Arya Samajist from Bangalore with a companion visited Sri
  Maharshi. He asked: What is the use of yoga-practice? Is it for personal use or universal benefit?
  --
  There is a Tamil paper Arya Dharmam. An article on Vairagyam appeared in it. Sri Bhagavan read it out in answer to a question. The article was briefly as follows: vairagya = vi + raga = vigataraga (non-attachment).
  Vairagya is possible only for the wise. However, it is often misapplied by the common folk. For instance, a man often says I have determined not to go to cinema shows. He calls it vairagya. Such wrong interpretation of the words and old sayings are not uncommon.

1.45 - The Corn-Mother and the Corn-Maiden in Northern Europe, #The Golden Bough, #James George Frazer, #Occultism
  of the Aryans. As Crete appears to have been one of the most ancient
  seats of the worship of Demeter, it would not be surprising if her

1.46 - The Corn-Mother in Many Lands, #The Golden Bough, #James George Frazer, #Occultism
  religious growth. Yet as members of the Aryan family the Greeks must
  at one time or another have observed harvest customs like those
  --
  far beyond the limits of the Aryan world, have been practised by the
  Indians of Peru and many peoples of the East Indies--a sufficient

1.50 - Eating the God, #The Golden Bough, #James George Frazer, #Occultism
  was also familiar to the Aryans of ancient India long before the
  spread and even the rise of Christianity. The Brahmans taught that

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  There is a Tamil paper Arya Dharmam. An article on Vairagyam appeared in it. Sri Bhagavan read it out in answer to a question. The article was briefly as follows: vairagya = vi + raga = vigataraga (non-attachment).
  Vairagya is possible only for the wise. However, it is often misapplied by the common folk. For instance, a man often says "I have determined not to go to cinema shows." He calls it vairagya. Such wrong interpretation of the words and old sayings are not uncommon.

1.62 - The Fire-Festivals of Europe, #The Golden Bough, #James George Frazer, #Occultism
  belief may be a relic of the old Aryan creed which associated the
  oak-tree with the god of thunder. Whether the curative and

1.64 - The Burning of Human Beings in the Fires, #The Golden Bough, #James George Frazer, #Occultism
  all the yearly festivals celebrated by the primitive Aryans in
  Europe. At the same time we must bear in mind that among the British

1.65 - Balder and the Mistletoe, #The Golden Bough, #James George Frazer, #Occultism
  tree of the Aryans. We have seen that its worship is attested for
  all the great branches of the Aryan stock in Europe; hence we may
  certainly conclude that the tree was venerated by the Aryans in
  common before the dispersion, and that their primitive home must
  --
  of the fire-festivals observed by all the branches of the Aryan race
  in Europe, we may infer that these festivals form part of the common
  --
  of the place occupied by the oak in the religion of the Aryans, the
  presumption is that the tree so represented at the fire-festivals
  --
  ceremonies the ancient Aryans both kindled and fed the fire with the
  sacred oak-wood.
  --
  the European Aryans in general is confirmed in its special
  application to the Scandinavians by the relation in which amongst

1.66 - The External Soul in Folk-Tales, #The Golden Bough, #James George Frazer, #Occultism
  various forms, by all Aryan peoples from Hindoostan to the Hebrides.
  A very common form of it is this: A warlock, giant, or other
  --
  told by Aryan peoples from India to Ireland. We have still to show
  that the same idea occurs commonly in the popular stories of peoples
  who do not belong to the Aryan stock. In the ancient Egyptian tale
  of "The Two Brothers," which was written down in the reign of

1.68 - The Golden Bough, #The Golden Bough, #James George Frazer, #Occultism
  with little difference among the barbarous Aryans of the North. The
  rite was probably an essential feature in the ancient Aryan worship
  of the oak.
  --
  seen that the old Aryans perhaps kindled the solstitial and other
  ceremonial fires in part as sun-charms, that is, with the intention
  --
  appeared to the ancient Aryan that the sun was periodically
  recruited from the fire which resided in the sacred oak. In other
  --
  a fragment of the primitive Aryan creed. In some parts of Italy, as
  we saw, peasants still go out on Midsummer morning to search the
  --
  This explanation of the Aryan reverence for the oak and of the
  association of the tree with the great god of the thunder and the
  --
  thunder was the great original deity of our Aryan ancestors, and his
  association with the oak was merely an inference based on the
  --
  the Aryans, as some think, roamed the wide steppes of Russia or
  Central Asia with their flocks and herds before they plunged into
  --
  the old Aryan creed the mistletoe descended from the sun on
  Midsummer Day in a flash of lightning. But such a combination is

1956-05-23 - Yoga and religion - Story of two clergymen on a boat - The Buddha and the Supramental - Hieroglyphs and phonetic alphabets - A vision of ancient Egypt - Memory for sounds, #Questions And Answers 1956, #The Mother, #Integral Yoga
  And one last thing: is this hieroglyphic Egyptian language related to the Chaldean line or to the Aryan? There are Sanskrit roots in all the languages. That was precisely what I wanted to ask.
  I read somewhere that the priests of Egypt used to give initiation with mantras.
  --
  There are Sanskrit rootswith some distortionsin all languages. And there is a very old tradition claiming to be older than the two bifurcating lines, Aryan and Chaldean. But Greek, for instance, which is relatively recent, is it a language of Aryan or Chaldean origin?
  Greek is entirely Aryan.
  Entirely Aryan.
  Egyptian is of Chaldean origin.
  --
  From right to left. Chaldean languages are written like that. Chinese and Japanese also. Only Aryan languages are written from left to right.
  (Meditation)

1956-08-29 - To live spontaneously - Mental formations Absolute sincerity - Balance is indispensable, the middle path - When in difficulty, widen the consciousness - Easiest way of forgetting oneself, #Questions And Answers 1956, #The Mother, #Integral Yoga
  I am going to give you two examples to make you understand what true spontaneity is. Oneyou all know about it undoubtedlyis of the time Sri Aurobindo began writing the Arya,1 in 1914. It was neither a mental knowledge nor even a mental creation which he transcribed: he silenced his mind and sat at the typewriter, and from above, from the higher planes, all that had to be written came down, all ready, and he had only to move his fingers on the typewriter and it was transcribed. It was in this state of mental silence which allows the knowledge and even the expressionfrom above to pass through that he wrote the whole Arya, with its sixty-four printed pages a month. This is why, besides, he could do it, for if it had been a mental work of construction it would have been quite impossible.
  That is true mental spontaneity.
  --
    It was in the review Arya, within a period of six years (1914-1920), that Sri Aurobindo published most of his major works: The Life Divine, The Synthesis of Yoga, The Human Cycle (originally The Psychology of Social Development), The Ideal of Human Unity, Essays on the Gita, The Secret of the Veda, The Future Poetry, The Foundations of Indian Culture (originally a number of series under other titles).
  ***

1958-08-15 - Our relation with the Gods, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
    Be strong and bold, O Aryama;
    Be voluptuous and pleasurable, O Bhaga;

1961 02 02, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   55Be wide in me, O Varuna; be mighty in me, O Indra; O Sun, be very bright and luminous; O Moon, be full of charm and sweetness. Be fierce and terrible, O Rudra; be impetuous and swift, O Maruts; be strong and bold, O Aryama; be voluptuous and pleasurable, O Bhaga; be tender and kind and loving and passionate, O Mitra. Be bright and revealing, O Dawn; O Night, be solemn and pregnant. O Life, be full, ready and buoyant; O Death, lead my steps from mansion to mansion. Harmonise all these, O Brahmanaspati. Let me not be subject to these gods, O Kali.
   Why does Sri Aurobindo give more importance to Kali?

1f.lovecraft - Ibid, #Lovecraft - Poems, #unset, #Zen
   burrowers succumbed before the onslaught of the conquering Aryan.
   Sewers came, but they passed by it. Houses went up2303 of them, and

1f.lovecraft - The Horror at Red Hook, #Lovecraft - Poems, #unset, #Zen
   Aryan world, and appearing in popular legends as Black Masses and
   Witches Sabbaths. That these hellish vestiges of old Turanian-Asiatic

1.srh - The Royal Song of Saraha (Dohakosa), #unset, #Arthur C Clarke, #Fiction
   English version by Kunzang Tenzin HOMAGE TO AryaMANJUSRI! Homage to the destroyer of demonic power! The wind lashes calm waters into rollers and breakers; The king makes multifarious forms out of unity, Seeing many faces of this one Archer, Saraha. The cross-eyed fool sees one lamp as two; The vision and the viewer are one, You broken, brittle mind! Many lamps are lit in the house, But the blind are still in darkness; Sahaja is all-pervasive But the fool cannot see what is under his nose. Just as many rivers are one in the ocean All half-truths are swallowed by the one truth; The effulgence of the sun illuminates all dark corners. Clouds draw water from the ocean to fall as rain on the earth And there is neither increase nor decrease; Just so, reality remains unaltered like the pure sky. Replete with the Buddha's perfections Sahaja is the one essential nature; Beings are born into it and pass into it, Yet there is neither existence nor non-existence in it. Forsaking bliss the fool roams abroad, Hoping for mundane pleasure; Your mouth is full of honey now, Swallow it while you may! Fools attempt to avoid their suffering, The wise enact their pain. Drink the cup of sky-nectar While others hunger for outward appearances. Flies eat filth, spurning the fragrance of sandalwood; Man lost to nirvana furthers his own confusion, Thirsting for the coarse and vulgar. The rain water filling an ox's hoof-print Evaporates when the sun shines; The imperfections of a perfect mind, All are dissolved in perfection. Salt sea water absorbed by clouds turns sweet; The venom of passionate reaction In a strong and selfless mind becomes elixir. The unutterable is free of pain; Non-meditation gives true pleasure. Though we fear the dragon's roar Rain falls from the clouds to ripen the harvest. The nature of beginning and end is here and now, And the first does not exist without the last; The rational fool conceptualising the inconceivable Separates emptiness from compassion. The bee knows from birth That flowers are the source of honey; How can the fool know That samsara and nirvana are one? Facing himself in a mirror The fool sees an alien form; The mind with truth forgotten Serves untruth's outward sham. Flowers' fragrance is intangible Yet its reality pervades the air, Just as mandala circles are informed By a formless presence. Still water stung by an icy wind Freezes hard in starched and jagged shapes; In an emotional mind agitated by critical concepts The unformed becomes hard and intractable. Mind immaculate by nature is untouched By samsara and nirvana's mud; But just like a jewel lost in a swamp Though it retains its lustre it does not shine. As mental sloth increases pure awareness diminishes; As mental sloth increases suffering also grows. Shoots sprout from the seed and leaves from the branches. Separating unity from multiplicity in the mind The light grows dim and we wander in the lower realms; Who is more deserving of pity than he Who walks into fire with his eyes wide open? Obsessed with the joys of sexual embrace The fool believes he knows ultimate truth; He is like someone who stands at his door And, flirting, talks about sex. The wind stirs in the House of Emptiness Exciting delusions of emotional pleasure; Fallen from celestial space, stung, The tormented yogin faints away. Like a brahmin taking rice and butter Offering sacrifice to the flame, He who visualises material things as celestial ambrosia Deludes himself that a dream is ultimate reality. Enlightening the House of Brahma in the fontanelle Stroking the uvala in wanton delight, Confused, believing binding pleasure to be spiritual release, The vain fools calls himself a yogin. Teaching that virtue is irrelevant to intrinsic awareness, He mistakes the lock for the key; Ignorant of the true nature of the gem The fool calls green glass emerald. His mind takes brass for gold, Momentary peak experience for reality accomplished; Clinging to the joy of ephemeral dreams He calls his short-thrift life Eternal Bliss. With a discursive understanding of the symbol EVAM, Creating four seals through an analysis of the moment, He labels his peak experience sahaja: He is clinging to a reflection mistaken for the mirror. Like befuddled deer leaping into a mirage of water Deluded fools in their ignorance cling to outer forms And with their thirst unslaked, bound and confined, They idealise their prison, pretending happiness. The relatively real is free of intellectual constructs, And ultimately real mind, active or quiescent, is no-mind, And this is the supreme,the highest of the high, immaculate; Friends, know this sacred high! In mind absorbed in samadhi that is concept-free, Passion is immaculately pure; Like a lotus rooted in the slime of a lake bottom, This sublime reality is untouched by the pollution of existence. Make solid your vision of all things as visionary dream And you attain transcendence, Instantaneous realisation and equanimity; A strong mind binding the demons of darkness Beyond thought your own spontaneous nature is accomplished. Appearances have never ceased to be their original radiance, And unformed, form never had a substantial nature to be grasped; It is a continuum of unique meditation, In an inactive, stainless, meditative mind that is no-mind. Thus the I is intellect, mind and mind-forms, I the world, all seemingly alien show, I the infinite variety of vision-viewer, I the desire, the anger, the mental sloth - And bodhicitta. Now there is a lamp lit in spiritual darkness Healing the splits riven by the intellect So that all mental defilements are erased. Who can define the nature of detachment? It cannot be denied nor yet affirmed, And ungraspable it is inconceivable. Through conceptualisation fools are bound, While concept-free there is immaculate sahaja. The concepts of unity and multiplicity do not bring integration; Only through awareness do sentient beings reach freedom. Cognition of radiance is strong meditation; Abide in a calm, quiescent mind. Reaching the joy swollen land Powers of seeing expand, And there is joy and laughter; Even chasing objects there is no separation. From joy, buds of pure pleasure emerge, Bursting into blooms of supreme pleasure, And so long as outflow is contained Unutterable bliss will surely mature. What, where and by whom are nothing, Yet the entire event is imperative. Whether love and attachment or desirelessness The form of the event is emptiness. Like pigs we wallow in this sensual mire But what can stain our pearly mind? Nothing can ever contaminate it, And by nothing can we ever be bound.

2.01 - Mandala One, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  (8) Distinguish in thy knowledge the Aryans from the Destroyers, teach us, make subject to the strewer of thy seat of session those who do not thy works. Be mighty in power and an impeller of the doer of sacrifice. All those deeds of thine I desire in our drinkings together of the intoxication.
  (9) Indra ranges subjecting to the follower after his works those who deviate from them, casting down by those who grow to him all who turn not to him in their being. Vamra, chanting of him increased and increasing and arriving to Heaven, smote asunder the limiting walls.
  --
    Vritrah. S. says Vritra may mean either the Coverer or cloud, the Asura Vritra or simply the human enemy. The fixed epithet Vritraha must surely have always the same meaning; it refers always to the Serpent, Ahi Vritra. The battles spoken of in the hymn are those between Indra and Aryan men on one side and Vritra and his hosts who oppose them.
    Nribhih. S. as usual renders, the leaders (of the sacrifice), that is to say, the priests. More rarely he simply takes nri in the sense of man. Nri refers sometimes to the gods, sometimes to men. It meant originally, in all probability, moving, active, then strong, and so man or hero = or the Strong Ones, the male Gods. Here I take it to refer to the Maruts, Indras men, his Viras, Fighters or Strong Ones.
  --
    Dhrishnave. S. for the conqueror. But dhrishnu, the violent one is a constant epithet and quality of Indra and his action. The wealth is won by Indra in the battle with the Vritras and Panis and given by him to the Aryan sacrificer.
    Mada-chyut. S. overthrowing the pride of the enemy.Nowhere in the Veda can be shown to have the much later sense of pride. The gods horses are called ghritasnh, dripping the . Why not then dripping the mada, ie the Soma, the vrish madah somah of 80.2?
  --
  (1) By a straight leading may Varuna lead us and Mitra with the knowledge and Aryaman, in harmony with the gods.
  (2) For they are the masters of substance who become in us substance of being and they are the illimitable by their vastnesses and they maintain the laws of their activity in the universality of forces.
  --
  (9) O Mitra, be peace in us, peace Varuna, peace in us Aryaman; peace Indra and Brihaspati, peace Vishnu wide-striding.
  ***
  --
  (3) Thine now are the activities of Varuna the King, vast and profound, O Soma, is thy seat; pure art thou and delightful like Mitra; thou art powerful like Aryaman, O Soma.
  (4) The seats that are thine in our heaven and on our earth and on the hills of being and in its growths and in its waters, in those, even all of them, do thou, well-minded and free from wrath, receive to thyself, O Soma, O King, our offerings.
  --
  (3) This upholder of birth because he has faith in his puissance ranges breaking open the Titan cities. O Thunderer, hurl by thy knowledge thy weapon at the Destroyer; increase the Aryan force, the Aryan light.
  (4) O then for the speaker the King of Riches bearing the human ages, bearing the glorious Name, advancing thunder-armed to the slaying of the Destroyer, when the Son bears the name for the inspired word!
  --
  (6) Where then is your upholding base of the Truth? Where now is the seeing eye of Varuna? Whether false and feeble of thought, can we pass beyond by the mighty path of Aryaman?
  Take ye knowledge of this word that I speak, O Earth and Heaven.
  --
  (3) That gladness may Indra, that Varuna, that Aryaman, that Savitri lodge in us. This let Mitra and Varuna and the Mother Infinite magnify in me and the great River and Earth and Heaven.
  ***
  --
    (1) human 1. Arya
    or

2.01 - On Books, #Evening Talks With Sri Aurobindo, #unset, #Zen
   And when he speaks of cycles there is some truth in the idea, but it is not possible to make a rigid rule about the recurrence of the cycles. These cycles are plastic and need not be all of the same duration. In the Aryan Path Mr. Morris has written an article full of study of facts and historical data in which he tries to show that human history has always run in a cycle of five hundred years. He even believes that there are Mahatmas who manage this world!
   I believe the extension of mathematical numbers to infinity was well known in India long long ago.

2.02 - Indra, Giver of Light, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Arih. kr.s.t.ayah. may also be translated, "the Aryan people", or "the warlike nations".
  The words kr.s.t.i and cars.an.i, interpreted by Sayana as "man", have as their base the roots kr.s. and cars. which originally imply labour, effort or laborious action. They mean sometimes the doer of Vedic Karma, sometimes, the Karma itself, - the worker or the works.
  --
  The word arata, move or strive, like its congeners ari, Arya, Arya, arata, aran.i, expresses the central idea of the Veda. The root ar indicates always a movement of effort or of struggle or a state of surpassing height or excellence; it is applied to rowing, ploughing, fighting, lifting, climbing. The Aryan then is the man who seeks to fulfil himself by the Vedic action, the internal and external karma or apas, which is of the nature of a sacrifice to the gods. But it is also imaged as a journey, a march, a battle,
   a climbing upwards. The Aryan man labours towards heights, fights his way on in a march which is at once a progress forward and an ascent. That is his Aryahood, his arete, virtue, to use a
  Greek word derived from the same root. Arata, with the rest of the phrase, might be translated, "Out and push forward in other fields."
  The idea is taken up again, in the subtle Vedic fashion of thought-connections by word-echoes, with the arih. kr.s.t.ayah. of the next verse. These are, I think, not the Aryan nations on earth, although that sense too is possible when the idea is that of a collective or national Yoga, but the powers that help man in his ascent, his spiritual kindred bound to him as comrades, allies, brothers, yokefellows (sakhayah., yujah., jamayah.), for his aspiration is their aspiration and by his completeness they are fulfilled. As the Restrainers are satisfied and give way, so they too, satisfied, must affirm finally their task accomplished by the fullness of human bliss, when the soul shall rest in the peace of
  Indra that comes with the Light, the peace of a perfected mentality standing as upon heights of consummated consciousness and Beatitude.

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Of course, one can't do what others demand of one. The question is whether you have the energy, never mind in what way it is put forth. For instance, in that house just before I began the Arya there was a period of six months in which there was a continual spiritual experience and I could not do any writing at that time. But that does not mean I was less energetic.
   I could not have written the 64 pages of the Arya before without flagging. I give another instance: now I do not find it possible to make speeches as before. If I am asked to make speeches I would find myself very unenergetic.
   Disciple: But you are making a speech once in the year!
  --
   Sri Aurobindo (with a smile) : You can ask him to read all the issues of the Arya where he will find solutions for all his questions.
   Disciple: But he may say he does not know English!
  --
   In the mind one may have admiration for the intellectual ideas of someone, or one may have mental appreciation for some great intellect. But if it is merely mental, it does not carry matters very far; it is not sufficient by itself. It does not open the whole of the inner being; it only establishes a mental contact. Of course, there is no harm in having that. When K came here he had that mental admiration for what I have written in the Arya. One can get something from that kind of mental contact, but it is not what one can get by being in relation with the psychic being. I do not, for a moment, want to suggest that there was no truth in his Bhakti, but there was much mixture in it and even what was mental and vital was very much exaggerated.
   When he began the Yoga he had certain capacities. Of course, he was not half as tall as he thought himself to be. But if he had not exaggerated his capacities he would have been, by this time, farther than he is today.
  --
   Sri Aurobindo: You cannot make a general rule like that. Some may have to give up all action temporarily, but for others it may not be necessary at all. I myself have been doing work constantly through the Arya and other things. And I stopped the Arya when I found that I had to put myself out too much, so to say, externalise too much. The second reason was that I was required to be drawn within myself in order to develop certain experiences, so that the energy might be used for inward work. In a certain sense I can say that I never stopped doing work even political work.
   Disciple: In a sense! In what sense? I want to have some idea about it.
  --
   Lajpat Rai now seems to accept the 'illusion' theory as the explanation while he combated it for the whole of his life. He was a prominent leader of the Arya Samaj, and a monotheist.
   Disciple: What is the explanation of Lajpat Rai's attitude?
  --
   Disciple: Lajpat Rai, who has been known as an Arya Samajist and therefore a theist, seems to doubt even the existence of God in this letter.
   Sri Aurobindo: That does not matter. It only means he wants to understand the way of God's working, the nature of this world, etc.

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Zen
  is the religion of the Aryas called the Sanatana Dharma, the Law
  Sempiternal. Nor are the Hindus in error when they declare the
  --
  men of Aryavarta, that tamas and An Aryan cowardice, weakness
  & selfishness have spread over this holy & ancient land, covering
  --
  shining as he shone to the Aryan fathers ten thousand years ago
  at the beginning of the Aryan era, Sirius in his splendour, Lyra
  sailing billions of miles away in the ocean of space. Remember
  --
  sections of the Aryas consider different Gods as the God above
  all & the others false or comparatively false Gods, there would
  --
  the soul at the cost of the perishable body! But the Aryan spirit
  of the East, the spirit of Buddha struggles for ever with European
  --
  especially in days when the Aryan discipline is lost? Behind its
  outward show of strength and unity, what jarring, what dissensions, what petty malice & hatred, what envy & covetousness!
  --
  born in the Aryan discipline, however maimed by long bondage,
  an Aryan indeed, chaste in mind & spirit, & not merely careful in
  speech & body, gentle in heart & thought and not merely decent
  --
  and the Aryans of India practised it before that; the whole life
  of Srikrishna was a busy working for the good of others, of
  --
  in Aryaland. That is a more powerful spring, but it is narrow
  and does not reach the true self; its best value is that it is helpful

2.03 - Indra and the Thought-Forces, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  These verses fix clearly enough the psychological function of the Maruts. They are not properly gods of thought, rather gods of energy; still, it is in the mind that their energies become effective. To the uninstructed Aryan worshipper, the Maruts were powers of wind, storm and rain; it is the images of the tempest that are most commonly applied to them and they are spoken of as the Rudras, the fierce, impetuous ones, - a name that they share with the god of Force, Agni. Although Indra is described sometimes as the eldest of the Maruts, - indrajyes.t.ho
  Nr.n. The word nr. seems to have meant originally active, swift or strong. We have nr.mn.a, strength, and nr.tama nr.n.am, most puissant of the Powers. It came afterwards to mean male or man and in the Veda is oftenest applied to the gods as the male powers or

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
  ancient Aryans of India raised the veil completely and saw Him
  as the Universal Transcendent Self of all things who is at the
  --
  beginnings. And they were developed, because the Aryan Rishis
  had been able to discover the truth of the Eternal and give to
  --
  formulate. What in Europe is called creation, the Aryan sages
  preferred to call srishti, projection of a part from the whole,
  --
  the younger races, Aryan and Semitic, the development of the
  294
  --
  regulated by calm wisdom, enlightenment and universal sympathy, exists only as an Utopia or in the Aryan tradition of
  the Sattwayuga, the Golden Age. We have not evolved even the

2.04 - Agni, the Illumined Will, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Supreme. To him, the first, in the rich-offerings the people seeking the godhead utter the word, the Aryan people to the fulfiller.
  Or "enters into the gods".
  --
  Agni fulfilled becomes mighty in his own home - in the Truth, the Right, the Vast. It is thither that he is leading upward the aspiration in humanity, the soul of the Aryan, the head of the cosmic sacrifice.
  It is at the point where there is the first possibility of the great passage, the transition from mind to supermind, the transfiguration of the intelligence, till now the crowned leader of the mental being, into a divine Light, - it is at this supreme and crucial point in the Vedic Yoga that the Rishi, Gotama
  --
  Will is the first necessity, the chief actualising force. When therefore the race of mortals turn consciously towards the great aim and, offering their enriched capacities to the Sons of Heaven, seek to form the divine in themselves, it is to Agni, first and chief, that they lift the realising thought, frame the creative Word. For they are the Aryans who do the work and accept the effort, - the vastest of all works, the most grandiose of all efforts, - and he is the power that embraces Action and by Action fulfils the work. What is the Aryan without the divine Will that accepts the labour and the battle, works and wins, suffers and triumphs?
  Therefore it is this Will which annihilates all forces commissioned to destroy the effort, this strongest of all the divine
  --
  Then may those other mighty Ones who bring with them the plenitudes of the higher life, Indra and the Ashwins, Usha and Surya, Varuna and Mitra and Aryaman, assume with that formative extension of themselves in the human being their most
  R.V. I.170.1.
  --
  Agni is Jatavedas, knower of the births, the worlds. He knows entirely the five worlds8 and is not confined in his consciousness to this limited and dependent physical harmony. He has access even to the three highest states9 of all, to the udder of the mystic Cow,10 the abundance of the Bull11 with the four horns. From that abundance he will foster the illumination in these Aryan seekers, swell the plenty of their divine faculties. By that fullness and plenty of his illumined perceptions he will unite thought with thought, word with word, till the human Intelligence is rich and harmonious enough to support and become the divine Idea.
  The worlds in which, respectively, Matter, Life-Energy, Mind, Truth and Beatitude are the essential energies. They are called respectively Bhur, Bhuvar, Swar, Mahas and

2.04 - On Art, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: But you have yourself used it in the Arya at two places.
   Sri Aurobindo: How is that? Where?

2.05 - On Poetry, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The talk turned to the subject of Indians writing English poetry. Sri Aurobindo remarked that when he was conducting the Arya he received heaps of poems.
   Sri Aurobindo asked about Hindi literature, inquiring whether it carried the modern spirit in its works.
  --
   Disciple: But you have written philosophy in the Arya.
   Sri Aurobindo: Arya was written because of Richard. After starting it he went away and left me alone to fill 64 pages per month. The Life Divine is not philosophy but fact. It contains what I have realised and seen. I think many people would object to calling it philosophy. Of course, there are elements of all the systems in the Arya. But Supermind would remain even if the whole of the Arya were rubbed out or had never been written. Supermind is not to be philosophised about, it is to be lived.
   Disciple: When one lives in the Supermind then there will be perfect expression of it, I believe.

2.07 - On Congress and Politics, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: Have you not used the word 'wheel' in your writings in the Arya? We may send the cutting to the Mahatma!
   Sri Aurobindo: Imay have used 'Brahman's wheel' or some such expression.

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Rakshasas, the serpent Ananta among the Nagas, Agni among the Vasus, Chitraratha among the Gandharvas, Kandarpa the love-God among the progenitors, Varuna among the peoples of the sea, Aryaman among the Fathers, Narada among the divine sages, Yama lord of the Law among those who maintain rule and law, among the powers of storm the Wind-God. At the other end of the scale I am the radiant sun among lights and splendours, the moon among the stars of night, the ocean among the flowing waters, Meru among the peaks of the world, Himalaya among the mountain-ranges, Ganges among the rivers, the divine thunderbolt among weapons. Among all plants and trees I am the
  Aswattha, among horses Indra's horse Uchchaihsravas, Airavata

2.08 - On Non-Violence, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: He has criticised the Arya Samaj also.
   Sri Aurobindo: Yes, he has criticised Dayananda Saraswati who has, according to him, abolished image-worship and set up the idolatry of the Vedas. He forgets, I am afraid, that he is doing the same in economics by his Charkha and Khaddar, and, if one may add, by his idolatry of non-violence in religion and philosophy.
   In that way everyone has established idol-worship. He has criticised the Arya Samaj but why not criticise Mahomedanism? His statement is adulatory of the Koran and of Christianity which is idolatry of the Bible, Christ and the Cross. Man is hardly able to do without externals and only a few will go to the kernel.
   About conversion also you "do not merely change compartments", as he says, but you change the environment. All are not going to practise the central core of spirituality. Very few can do that, but from the externals some can come to the internal.

2.09 - On Sadhana, #Evening Talks With Sri Aurobindo, #unset, #Zen
   All that I wrote in the Bande Mataram and in the Karmayogin was from that state. I have since trusted the inner guidance even when I thought it was leading me astray. The Arya and the subsequent writings did not come from the brain. It was, of course, the same Power working. Now I do not use that method. I developed it to perfection and then abandoned it.
   29 MAY 1923
  --
   Generally, one goes through the gradations of the Supermind. I have written about it in the Arya. There I was speaking not about the highest Supermind but about the highest Supermind "in the Mind". There is, for instance, the Intuitive Mentality. It is not Supermind but Mind. You can say it is Supermind working on the basis of Mind by flashes. From the point of view of the highest Supermind, intuitions are 'glorious guesses'. Of course, the guesses may be quite correct.
   The other three gradations are: the Representative, the Interpretative, the Imperative. As you go on developing, the higher and higher grades become active. The Intuitive Mentality is a kind of modified Supermind.

2.1.02 - Combining Work, Meditation and Bhakti, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The ignorance underlying this attitude [that meditation is greater than work] is in the assumption that one must necessarily do only work or only meditation. Either work is the means or meditation is the means, but both cannot be! I have never said, so far as I know, that meditation should not be done. To set up an open competition or a closed one between works and meditation is a trick of the dividing mind and belongs to the old Yoga. Please remember that I have been declaring all along an integral Yoga in which Knowledge, Bhakti, workslight of consciousness, Ananda and love, will and power in worksmeditation, adoration, service of the Divine have all their place. Have I written seven volumes of the Arya all in vain? Meditation is not greater than Yoga of works nor works greater than Yoga by knowledgeboth are equal.
  Another thingit is a mistake to argue from ones own very limited experience, ignoring that of others, and build on it large generalisations about Yoga. This is what many do, but the method has obvious demerits. You have no experience of major realisations through work, and you conclude that such realisations are impossible. But what of the many who have had themelsewhere and here too in the Asram? That has no value? You kindly hint to me that I have failed to get anything by works? How do you know? I have not written the history of my sadhanaif I had, you would have seen that if I had not made action and work one of my chief means of realisationwell, there would have been no sadhana and no realisation except that, perhaps, of Nirvana.

2.1.02 - Love and Death, #Collected Poems, #Sri Aurobindo, #Integral Yoga
  As Aryan wheels by thy doomed shadow vast
  Thunder to war, nor bless with cool wide waves
  --
  By Aryan fathers not yet paced, but wild,
  But virgin to our fruitful human toil,

2.10 - On Vedic Interpretation, #Evening Talks With Sri Aurobindo, #unset, #Zen
   There are authentic symbols like the Vedic 'cow' which means Light and the quadruped of that name. It was something precious to the Aryan people and it was taken away by the robbers. The Rishis gave life to this symbol; form was given by their mind, and it became an experience.
   There are people who say cow should not mean Light. But what can "herds of the Sun" mean? It can only mean "Rays of solar light". There are certain life-symbols: e.g., 'Mountain' stands for ascent, going high up. 'Bridge' or 'crossing of rivers' is also a symbol from life-surroundings.

2.1.1.04 - Reading, Yogic Force and the Development of Style, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  Will you explain to me how Dilip who could not write a single good poem and had no power over rhythm and metre before he came here, suddenly, not after long assiduous efforts, blossomed into a poet, rhythmist and metrist after he came here? Why was Tagore dumbfounded by the lame man throwing away his crutches and running freely and surely on the paths of rhythm? Why was it that I who never understood or cared for painting, suddenly in a single hour by an opening of vision got the eye to see and the mind of understanding about colour, line and design? How was it that I who was unable to under stand and follow a metaphysical argument and whom a page of Kant or Hegel or Hume or even Berkeley left either dazed and uncomprehending and fatigued or totally uninterested because I could not fathom or follow, suddenly began writing pages of the stuff as soon as I started the Arya and am now reputed to be a great philosopher? How is it that at a time when I felt it difficult to produce more than a paragraph of prose from time to time and more than a rare poem, short and laboured, perhaps one in two months, suddenly after concentrating and practising Pranayama daily began to write pages and pages in a single day and kept sufficient faculty to edit a big daily paper and afterwards to write 60 pages of philosophy every month? Kindly reflect a little and dont talk facile nonsense. Even if a thing can be done in a moment or a few days by Yoga which would ordinarily take a long, assiduous, sincere and earnest cultivation, that would of itself show the power of the Yoga force. But here a faculty that did not exist appears quickly and spontaneously or impotence changes into highest potency or an obstructed talent changes with equal rapidity into fluent and facile sovereignty. If you deny that evidence, no evidence will convince you, because you are determined to think otherwise.
  So about your style too, it is difficult to understand how much the Force has contri buted towards its perfection.
  It may be difficult for you to understand, but it is not difficult for me, since I have followed my own evolution from stage to stage with a perfect vigilance and following up of the process. I have made no endeavours in writing. I have simply left the higher Power to work and when it did not work I made no efforts at all. It was in the old intellectual days that I sometimes tried to force things, but not after I started the development of poetry and prose by Yoga. Let me remind you also that when I was writing the Arya and also since whenever I write these letters or replies, I never think or seek for expressions or try to write in good style; it is out of a silent mind that I write whatever comes ready-shaped from above. Even when I correct, it is because the correction comes in the same way. Where then is the place for even a slight endeavour or any room at all for my great endeavours? Well?
  By the way, please try to understand that the supra intellectual (not the supramental only) is the field of a spontaneous automatic action. To get it or to get yourself open to it needs efforts, but once it acts there is no effort. Your grey matter does not easily open; it closes up also too easily, so each time an effort has to be made, perhaps too much effortif your grey matter would sensibly accommodate itself to the automatic flow there would not be the difficulty and the need of assiduous, earnest and sincere endeavour each time. Methinks. Well?

2.11 - On Education, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: That way, somebody can even say the same thing with regard to the Arya, because there are long sentences there also.
   Disciple: Someone told me that there was a striking resemblance between your style and that of Brajendra Nath Seal.
   Disciple: When I read the first article of the Arya I could not understand anything, so I gave it up.
   Sri Aurobindo: Many people cannot understand it. The Arya requires two things. First of all, a thorough knowledge of the English language which many Indians have not got. And secondly, it requires a mind that is subtle and comprehensive. I wrote the Arya, really speaking, for myself. I wanted to throw out certain things that were moving in my mind. I did not write it for others and so I did not care to write with that purpose.
   Disciple: Even P. Chaudhury says that he does not understand anything of the Arya except The Future Poetry.
   Sri Aurobindo: That is not because of the style but because he takes interest in literature and knows something about it. It is his subject.
  --
   Disciple: I got the Arya in my college and I could never understand anything of it in the daytime. I used to begin at 11 o'clock at night and go up to 12 or 1 o'clock. Then I could understand something of it. It took me a few months to get into the style.
   Sri Aurobindo: The difficulty is not merely language and style but thought also. The Arya makes a demand on the mind for acute and original thinking. You can't expect all men to meet that demand.
   Disciple: I hear that Hiren Dutt and Dr. Bhagwandas also do not understand it.
   Sri Aurobindo: But some Englishmen do understand the Arya. The Americans too are reading it easily because they understand the language of course, provided they take interest in the subject.
   Disciple: My friend Swami Adwaitananda understands it all right but when I met professors of philosophy at Baroda and Lahore I found them complaining about their inability to understand it. Perhaps, people connected with Pondicherry can follow the writing easily.

2.13 - Psychic Presence and Psychic Being - Real Origin of Race Superiority, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  Below the human level there is, ordinarily, hardly any individual formation there is only this presence, more or less. But when, by the growth of the body round the spark of Divine Consciousness, humanity began upon the earth, certain human organisms became in the course of this progressive growth sufficiently perfected, and by their opening and receptivity allowed a junction with certain beings descending from above. This gave rise to a kind of divine humanity, what may be called a race of the lite. If only they had remained by themselves, these people would have continued as a race unique and superhuman. Indeed many races have made claims to be that: the Aryan, the Semitic and the Japanese have all in turn considered themselves the chosen race. But in fact there has been a general levelling of humanity, a lot of intermixture. For there arose the necessity of prolongation of the superior race, which drove it to intermix with the rest of humanitywith animal humanity, that is to say. Thus its value was degraded and led to that great Fall which is spoken of in the worlds scriptures, the coming out of Paradise, the end of the Golden Age. Indeed it was a loss from the point of view of consciousness, but not from that of material strength, since it was a tremendous gain to ordinary humanity. There were, certainly, some beings who had a very strong will not to mix, who resented losing their superiority; and it is just this that is the real origin of race-pride, race-exclusiveness, and a special caste distinction like that cherished by the Brahmins in India. But at present it cannot be said that there is any portion of mankind which is purely animal: all the races have been touched by the descent from above, and owing to the extensive intermixture the result of the Involution was more widely spread.
  Of course one cannot say that every man has got a psychic being, just as one cannot refuse to grant it to every animal. Many animals that have lived near man have some beginnings of it, while so often one comes across people who do not seem to be anything else than brutes. Here, too, there has been a good deal of levelling. But on the whole, the psychic in the true sense starts at the human stage: that is also why the Catholic religion declares that only man has a soul. In man alone there is the possibility of the psychic being growing to its full stature even so far as to be able in the end to join and unite with a descending being, a godhead from above.

2.1.5.1 - Study of Works of Sri Aurobindo and the Mother, #On Education, #The Mother, #Integral Yoga
  You seem to forget that Sri Aurobindo wrote for so many years the whole of the Arya1 in perfect mental silence leaving the inspiration from above to go through and manifest through his hands on the typewriter.
  7 March 1969
  --
  It is indeed a very good idea to study the Arya. The little you can understand by yourself is better and more effective than an ocean of explanation from another.
  ***

2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: You must not expect to make noise. It is a silent work. Publicity would attract hostile forces. You can take up external work only when it is in you: when you are doing the Sadhana in the mind then outer activities like the Arya and writing, etc., can go on. But when I came down to the vital I stopped all that.
   Disciple: Is it true that the Higher Power has no human considerations for the Adhar in which it descends, because for the Power it does not seem to matter if the Adhar breaks?

2.16 - The 15th of August, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Well, that is what I have said in the Arya. I wrote the Arya when I was on the borderland. I should not say the same thing now. Everybody has to go through that stage. It is true that corresponding to Reason there is what may be called the Divine Reason; and you can say that what works as the Divine Reason is derived from the activity of the Supermind. But it is something which is quite different. I am putting the thing in terms of the mind. I can only give you images. But there it is not exactly the same thing. For instance, Reason finds out the cause and effect and connects them together while the Divine Reason puts them all in the right relation.
   There are other things which cannot be expressed in terms of the mind.

2.17 - December 1938, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Justice in this life? Maybe not. Most probably not. But justice is not what most people believe it to be. It is said that virtuous people will have happiness, prosperity, etc., in another life while in this life they have the opposite effects. In that case, the people you speak of must have been virtuous in their previous life. There is justice in the sense that the virtuous and pious people advance towards Sattwic nature while the contrary ones go down the scale of humanity and become more and more Asuric. That is what I have said in the Arya.
   At this moment Mother came in and asked what was the subject of talk.
  --
   Disciple: Was Arya written in that way?
   Sri Aurobindo: No, it was directly transmitted into the pen. It is a great relief to get out of that responsibility.

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo (smiling) : I see. Upen also had intensity; he had agnosticism and faith. It is that which makes his writing brilliant. But he could never understand the Arya. Why, Rishikesh [Kanjilal] also was one in whom doubt could never get the better of faith and faith could not of doubt! (Laughter) He always wanted to fix himself to some anchor, he could not give up seeking, nor pursue steadily and find an anchor. "The movement will not grow," he used to say. (After a pause) The revolutionaries were quite an interesting lot though not fit for yoga, and one could not feel dull in their company.
   Disciple: K was enthusiastic about Sadhana.

2.2.03 - The Psychic Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The psychic being may be described in Indian language as the Purusha in the heart or the caitya purus.a;2 but the inner or secret heart must be understood, hr.daye guhayam, not the outer vital-emotional centre. It is the true psychic entity (distinguished from the vital desire-mind) - the psyche - spoken of on the page of the Arya to which you make reference.
  The psychic is the soul, the divine spark animating matter and life and mind and as it grows it takes form and expresses itself through these three touching them to beauty and fineness - it works even before humanity in the lower creation leading it up towards the human, in humanity it works more freely though still under a mass of ignorance and weakness and coarseness and hardness leading it up towards the Divine. In Yoga it becomes conscious of its aim and turns inward to the Divine. It sees behind and above it - that is the difference.

2.21 - 1940, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: I had a talk again with G about the Rigveda and the Aryan-Dravidian question. He gave two arguments: In Indian families, the fact of different children having different colours is a positive argument according to biology that the race of the parents is a mixed one. Secondly, in the Rigveda itself there is a mention of dark-skinned people and ansah. I replied that ansah figures only in one Rik out of more than ten thousand, and it may not mean noseless or flat-nosed.
   Sri Aurobindo: Ansah is not flat-nosed. It is noseless.

2.2.4 - Taittiriya Upanishad, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  peace to us Aryaman. Be peace to us Indra & Brihaspati. May
  far-striding Vishnu be peace to us. Adoration to the Eternal.

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
   | 15-01-39 | Healing; Science, Eddington; Spengler's Decline of the West, Morris's Aryan Path, history and destiny, Arabs, Greeks, Romans, modern Europe, human progress |
   | 17-01-39 | Vishnu Purna: Krishna, Buddha |
  --
   | 12-10-25 | Yoga: energy, tamas, Arya, silence, reason, instinct, intelligence in animals |
   | 21-10-25 | Sadhana and sex; sadhana without caring to lift others |
  --
   | 02-06-24 | Gandhi on Gita, Dayananda, Arya Samaj |
   | 06-10-25 | Satyagraha of prisoners in Andamans |
  --
   | 26-08-26 | Arya; education in ancient and classical India; Yoga and external personality; greatness and morality |
   | Chapter 12 | On Miracles |
  --
   | 04-01-40 | Aryan-Dravidian question; Sri Aurobindo's "Trance" |
   | 05-01-40 | Successful action: intuition, intellect |

2.3.02 - The Supermind or Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
   not been made in the Arya because at that time what I now call the Overmind was supposed to be an inferior plane of the
  Supermind. But that was because I was seeing them from the
  --
  To return to the supramental - the supramental is simply the direct self-existent Truth Consciousness and the direct selfeffective Truth Power. There can therefore be no question of jugglery about it. What is not true is not supramental. As for calm and silence, there is no need of the supramental to get that. One can get it even on the level of Higher Mind which is the next above the human intelligence. I got these things in 1908, twenty-seven years ago and I can assure you they were solid enough and marvellous enough without any need of supramentality to make it more so! Again, a calm that "seems like motion" is a phenomenon of which I know nothing. A calm or silence which can support or produce action - that I know and that is what I have had - the proof is that out of an absolute silence of the mind I edited the Bande Mataram for four months and wrote 61-2 volumes of the Arya, not to speak of all the letters and messages etc. etc. I have written since. If you say that writing is not an action or motion but only something that seems like it, a jugglery of the consciousness, - well, still out of that calm and silence I conducted a pretty strenuous political activity and have also taken my share in keeping up an
  Asram which has at least an appearance to the physical senses of being solid and material! If you deny that these things are material or solid (which of course metaphysically you can), then you land yourself plump into Shankara's illusionism, and there

2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    4. May the destroyers of the foe, Varuna, Mitra and Aryaman, sit down on the sacred rushes as human friends might sit.
    5. O ancient Priest of the offering, rejoice in this our friendship, hearken to these my words.
  --
    4. The gods even Varuna and Mitra and Aryaman light thee utterly, the ancient messenger; all wealth that mortal conquers by thee, O Agni, who to thee has given. mdo hotA ghpEtr`n
    5. Thou art the rapturous priest of the sacrifice and master of this house and the envoy of creatures; in thee are met together all the steadfast laws of action which the gods have made.
  --
    2. The Flame is the head of heaven and the navel of the earth and the power that moves at work in the two worlds. O Vaisvanara, the gods brought thee to birth a god to be a light to Aryan man.
    3. As firm rays sit steadfast in the Sun, all treasures have been placed in the universal godhead and flame. King art thou of all the riches that are in the growths of the earth and the hills and the waters and all the riches that are in men.
  --
    3. For he is the will, he is the strength, he is the effecter of perfection, even as Mitra he becomes the charioteer of the Supreme. To him, the first, in the rich-offerings the people seeking the godhead utter the word, the Aryan people to the fulfiller.
      1 Or "enters into the gods".
  --
    3. Him desire and adore, for he is the first and chief who brings to perfect accomplishment your sacrifice, since he takes all offering of the Aryan peoples and makes them to shine with light; he is the son of Energy, the bringer of boons, the flood of strength. The godheads hold the Flame that gives the treasure.
    4. He is Life that swells in the mother of things, the Life-god who nurses in his bosom many blessings, finds the path for the Son of men and discovers the country of Light, protector of the peoples, father of earth and heaven. The godheads hold the Flame that gives the treasure.
  --
  4. Aryaman for them and Mitra and Varuna, Indra, Vishnu
  and the Maruts and the Ashwins do thou well-horsed, wellcharioted, great in the joy of achievement, bring now, O
  --
  2. O holder of the self-law, thou becomest Aryaman when thou
  bearest the secret name of the Virgins; they reveal thee with
  --
  Light for the Aryan.
  s jAymAn, prm
  --
  16. The light by which Mitra sees and Varuna and Aryaman, by which lords of the journey and Bhaga, that light may we worship, we made by thy force perfect knowers of the path guarded by the lordship of the Puissant.
  17. O Fire, those are perfect in their thought who, themselves illumined, have set thee within them, O illumined seer, thee, O godhead, divine in vision and strong in will.
  --
  35. For you, the kings, who have power over seeing men, choose one or another to have mastery in the human ways, - such may we be, O Varuna, O Mitra, O Aryaman, charioteers, indeed, of the Truth.
  36. The Terror of the Destroyers, son of the master of wide vision, has given me the brides five hundred, he is a bounteous giver, the noble, a lord of beings.
  --
  the Aryan peoples chose the doer of works, Fire the priest
  of the call, then the thought was born.
  --
    6. Thou hast conquered the riches of the plains and the riches of the mountain, the destroyer foemen, and the Aryan freemen: like a hero art thou, a violent overthrower of men, O Fire, mayst thou overcome those who battle against us.
    7. This Fire is the long Thread, the vast Bull, one with a thousand layers and a hundred leadings, he is the Craftsman; luminous in men luminous, made bright by the hands of men, may he flame out in the strivers after godhead, in the friendly people.19

30.01 - World-Literature, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   When we hear these sacred words, do we not feel that all the bondages of our being break to pieces as it happened to Shunahshepa? It seems Lord Varuna has lifted from over our head a veil of cloud, a strong current released from some unknown quarter flows on inundating both the banks of our heart. In fact, this water-god Varuna himself is the fount of the seer's vision and the poet's creative genius. In the Vedic hymns we always come across three gods together; these three in unison, with combined power, guide man and the world to a continuous progression and the ultimate success. This Trinity is Varuna, Mitra, Aryama. Varuna is the vast, the immense, the eternal, the infinite, and absolute, beyond all limitation. Mitra is union, harmony, beauty, bliss. Aryama signifies strength, power, dynamis.
   In poetic genius too these three gods are at once present. Varuna forms the basis on which stand Mitra and Aryama - in the vast expanse of freedom, in the wide unbarred progress of the spiritual vision heaves up in surges the gracefully rhythmic dance of the forces.
   Therefore the first principle of poetry is freedom from all narrowness: The poet will adore the universal ideas and expressions that can be appreciated and welcomed by all without any distinction of race, caste or creed. No doubt, the poet also is a man and every man is endowed with individual as well as collective traits. Life and conduct, social laws and customs, culture and education, that is to say, the materials from which literary themes are derived differ in different climes and times. Every language has its own characteristic and special genius. The poet has to make use of all these things. In this world we do not find any class of people known as cosmopolitans who do not belong to a particular nationality. There is no one language known as the world-language. But it is a matter of no consequence. The poet's genius consists in his ability to show the universal in the particular: that is to say, how a thing limited in time and space can be used as the symbol of the Eternal and the Infinite; how a glimpse of the Infinite can be made to manifest itself in the finite. Just as a poet has not to view a temporary truth confined to a small area to be the absolute truth so also he must not have a bias for the abstract philosophical truth which does not come into contact with a particular time, space and the individual. In fact, the formless universality that does not or cannot bear the touch of the physical world is particularly a matter of philosophy. The philosophical truth always likes to shun the local colour, for its purpose is not to exaggerate or make a display of the truth. But the poet seeks for a living image of the truth. An image must exist and must have a contour, yet the poet has to bring in the universal in the image itself, the Infinite has to be made living and visible - that is the exclusive art of his genius. For example, take the famous line from Virgil

30.04 - Intuition and Inspiration in Art, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Perhaps in India the Vaishnavas or the followers of the path of devotion have replaced intuition by inspiration. It is by their influence and at their hands that literature based on inspiration has become so rich, eloquent and intense. Western scholars say that the Aryans were mostly intellectual, principally guided by reason; it is the non- Aryans, the Dravidians, who have introduced the element of emotion into Indian culture. The Aryans generally followed the path of knowledge and the South Indians were predominantly devotional. Perhaps there is some truth in this saying. The Buddhists were also to some extent responsible for the change in the even and tranquil tenor of Aryan culture. In the beginning the Buddhists, like the Vedic Aryans, laid the greatest stress on knowledge. Later on, when Mahayana, the Great Path, came into vogue, there commenced the worship of the Buddha. When the compassion of the Buddha was recognised as the principal trait of Buddhism we moved away from intuition and resorted to inspiration.
   Bengal is chiefly the field of inspiration. It is inspiration that dominates the field of action, the art and religion of Bengal. Scholars hold that the Bengalees are three-fourths Buddhists in their culture and education and as a race they are Dravidians to the same degree. No wonder that by the union of these two currents Bengal has become the holy confluence of inspiration like Prayag,the place of pilgrimage, where the Ganga and the Jamuna have met.
  --
   A similar event seems to have taken place in Europe with the advent of Christianity. The Graeco-Latin culture was predominantly based on reason and knowledge like that of the Indian Aryans. But Christ appeared on the. scene with the emotional gift of the psychic being.
   Again, if in Rabindranath we get at the fountainhead of some of the deepest, purest inspiration, we see on the other hand an effort and aspiration for intuition in Madhusudan.

30.08 - Poetry and Mantra, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Vaikhari vak is predominant in Bengali poetry. Pasyanti vak is hardly available, rare, nay, it will be no exaggeration to say that it is totally lacking. No doubt, beautiful poetry has been written in Bengali. It may be said that the creation of beautiful poetry in Bengali has been considerable. But, as a contrast, what about the seer-poets? Rabindranath? Perhaps the power of poetry has reached its acme in Rabindranath. But what about the mantric power in his creation? In spite of having Rabindranath, it may well be asked to what extent we get the true Aryan speech in our varied and rich creation.
   ***

31.01 - The Heart of Bengal, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   And then, who have been born there, who have grown there, and which is the race that migrated there? In the Bengalis the blood of the Aryans and the Dravidians has perfectly blended. We do not actually know how much the
   Aryan and the Dravidian blood has influenced the Bengali race. But we definitely know that the Bengali race is not totally pure or unalloyed. It is a mixture of many races. But here in the diversity of many races we are seeing the result of extraordinary capacities.
   The nervous system of the Bengalis is not very strong, but it is very sharp. Their vital energy is not solid, but it is pliant. Prompt are they in their actions, but not persevering. They have a subtle sensitivity and a quick sensibility. In addition, they are sentimental and emotional; and consequently, they are thoughtful and imaginative. They are unsteady; therefore they are ever open to the new. They do not want to see the world as it is with calm and plain eyes; they would like to see the world coloured with the collyrium of their heart. They are swayed to and fro by the impulse of their heart, like a pendulum. No others can make the impulses of the heart intense and one-pointed to such a high degree. Chandidas was a typical Bengali poet. Judging from this point of view, Vidyapati does not seem to be a Bengali poet at all. In him we find a play of intellect and reasoning, an attitude of casting side glances, and an alertness. But Chandidas was self-oblivious and beside himself with poetic imagination.
  --
   The rivers and their tri butaries washed down the soils of many lands and poured down their admixture into Bengal to add to the formation of her lands. Different peoples from different direction - the Dravidians, the Mongolians, the Aryans and the Non- Aryans - all came down to Bengal to produce the mixed race known as the Bengali. So we find that the heart of the Bengalis is full of diverse inspirations. They have curiosity in all areas. In their soul there is a harmonious union. In Bengal there flows the stream of love and strength. Tantra is prevalent in Bengal; but the truth of Vedanta, too, is present therein. This is why Bengalis utter, Tara Brahmamayi,"the Mother of power" who is but one with the absolute Brahman. There is emotion in Bengal, but the science of logic is not absent there. Navadwip, the centre of devotion and love, and Bhattapalli, the centre of Vedanta, are in close embrace with each other.
   We have spoken about the simple and unostentatious beauty of Bengal. But again, it cannot be denied that Bengal is the worshipper of wealth and grandeur. Bengal has wanted a synthesis between the glorious and the sweet, between the simple and the beautiful. She may not like pomp, but she has never disdained prosperity. Bengal may be fond of life-activity, but on that account she is not prepared to forget spirituality. She might have shunned renunciation, but did not reject liberation. Bengal wants to remain within herself, but wants to keep communion with the world abroad.

31.08 - The Unity of India, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Many are of the opinion that India has no 'unity'; the condition that prevails at present and the possible development may at the most be termed 'union'. Union is the agreement and harmony of many antagonistic entities, but unity is the organic oneness of the same entity. To-day we proclaim India an undivided nation, but as a matter of fact India is not exactly of that type. She is a collectivity of many diverse sub-nations, a continent. Bengal is a state or a sub-nation, the Punjab is a state or a sub-nation, the Tamil Nadu and the Andhra Pradesh are each a state or a sub-nation but the unity of the whole of India is merely a geographical formula. Or perhaps it can be said that India is one to some extent in her culture, religion, conduct of life and social discipline. Consequently India may at the most be compared with Europe. India is one in the sense that Europe is one, - not as one country or one nation, not as a homogeneous group of people, like France or Germany or England, but for the commonalty that exists in general in the way of thinking, the mental formation and in the mode of living. Of course there are Muslims in India. Their genius is trying to strike a different note, still the foundation of India and her original character are the Aryan genius. The Muslims can be admitted in the way Jews have a place even in Christian Europe.
   Is this sort of unity all that is there? It would seem so when we look from a superficial point of view, from the outside. But if we try to look deeper we shall find the true power that is at play behind the external form.

31.09 - The Cause of Indias Decline, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The Caste-system is the third cause. The differentiation of castes and sub-castes has practically split India into innumerable divisions. We Indians are bloated with pride and assert that we belong to the Aryan race. But do we know how many different strains of blood went to form this Indian nation? If there be any Aryan spirit in India, it is not in the blood of the Indians, but in their education and culture. And this education and culture too has mingled with those of other civilisations. When the Indian nation was living and powerful, it had considerably added to its life and power by absorbing new blood and new life-energy. But as the frame of the Caste-system grew more and more rigid, new sub-castes began to make their appearance. Social intercourse and matrimonial alliances ceased to take place. And, as a result, the power of unity yielded to the infirmity of division. No doubt, the maintenance of the purity .of blood of a clan may be at times necessary. When a small group acquires some speciality in education and culture, in order to perpetuate this virtue it is obviously needed that it should keep aloof from the other groups. This speciality may last for long, but not for ever. With the march of time its decline is bound to ensue. Besides, it does no good to retain a particular quality for all time, since with the change of time the usefulness of even good qualities will change. There comes the demand for qualities suitable to the age. Purity, i.e., continuance of the type, fixity for its own sake, leads to stagnation and disintegration. According to the nature and capacity of persons and groups, different systems of education and culture can and should be admitted in a society. Aptitude and inclination of men should decide groupings. There is no need for arbitrary or notion-made laws. But in the present-day society we find high and solid walls of division raised everywhere even amongst the sub-castes. So the social relationship has considerably narrowed down, and from generation to generation the social intercourse has been confined within groupings of a few families. Virility and the life-energy fail under such circumstances to retain their original vigour.
   All these causes were responsible for the foreign yoke to be laid on India. The remnant of the life-energy was liquidated under the pressure of this subjugation. And that brought the coup de grce which seemed to seal the fate of the Indian nation for good.

3.1.23 - The Rishi, #Collected Poems, #Sri Aurobindo, #Integral Yoga
  King Manu, of the Aryan peoples lord,
  Greets thee, Sage.
  --
  O Aryan, then.
  There is no thou nor I, beasts of the field,
  --
  Shrink not from life, O Aryan, but with mirth
  And joy receive

3.2.02 - Yoga and Skill in Works, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Yoga Varuna is born in us, a vast sky of spiritual living, the divine in his wide existence and infinite truth; into that wideness Mitra rises up, Lord of Light and Love who takes all our activities of thought and feeling and will, links them into a divine harmony, charioteers our movement and dictates our works; called by this wideness and this harmony Aryaman appears in us, the Divine in its illumined power, uplifted force of being and all-judging
  126
  --
  Divine in its pure bliss and all-seizing joy who dispels the evil dream of our jarring and divided existence and possesses all things in the light and glory of Aryaman's power, Mitra's love and light, Varuna's unity. This divine Birth shall be the son of our works; and than creating this what greater skill can there be or what more practical and sovereign cunning?

3.2.03 - To the Ganges, #Collected Poems, #Sri Aurobindo, #Integral Yoga
  Holier makes the Aryans' land.
  But thou leavest Aryavurtha, but thou leapest to the seas
  In thy hundred mighty streams;
  --
  She shall lead the Aryan peoples to the mighty doom foretold
  And her glory shall endure.
  --
  And once more this Aryavurtha fit for heavenly feet to tread,
  Free and holy, bold and wise,

3.2.04 - The Conservative Mind and Eastern Progress, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  But Nature has still more subtle and disguised movements in her dealings with men by which she leads them to change without their knowing that they have changed. It is because she has employed chiefly this method in the vast masses of the East that the conservative habit of mind is so much stronger there than in the West. It is able to nourish the illusion that it has not changed, that it is immovably faithful to the ideas of remote forefa thers, to their religion, their traditions, their institutions, their social ideals, that it has preserved either a divine or an animal immobility both in thought and in the routine of life and has been free from the human law of mutation by which man and his social organisations must either progress or degenerate but can in no case maintain themselves unchanged against the attack of Time. Buddhism has come and gone and the Hindu still professes to belong to the Vedic religion held and practised by his Aryan forefa thers; he calls his creed the Aryan dharma, the eternal religion. It is only when we look close that we see the magnitude of the illusion. Buddha has gone out of India indeed, but Buddhism remains; it has stamped its giant impress on the spirit of the national religion, leaving the forms to be determined by the Tantricism with which itself had made alliance and some sort of fusion in its middle growth; what it destroyed no man has been able to restore, what it left no man has been able to destroy. As a matter of fact, the double cycle which India has described from the early Vedic times to India of Buddha and the philosophers and again from Buddha to the time of the European irruption was in its own way as vast in change religious, social, cultural, even political and administrative as the double cycle of Europe; but because it preserved old names for new things, old formulas for new methods and old coverings for new institutions and because the change was always marked in the internal but quiet and unobtrusive in the external, we have been able to create and preserve the fiction of the unchanging East. There has also been this result that while the European conservative has learned the law of change in human society, knows that he must move and quarrels with the progressist only over the right pace and the exact direction, the Eastern or rather the Indian conservative still imagines that stability may be the true law of mortal being, practises a sort of Yogic sana on the flood of Time and because he does not move himself, thinks for he keeps his eyes shut and is not in the habit of watching the banks that he can prevent the stream also from moving on.
  This conservative principle has its advantages even as rapid progress has its vices and its perils. It helps towards the preservation of a fundamental continuity which makes for the longevity of civilisations and the persistence of what was valuable in humanitys past. So, in India, if religion has changed immensely its form and temperament, the religious spirit has been really eternal, the principle of spiritual discipline is the same as in the earliest times, the fundamental spiritual truths have been preserved and even enriched in their contents and the very forms can all be traced back through their mutations to the seed of the Veda. On the other hand this habit of mind leads to the accumulation of a great mass of accretions which were once valuable but have lost their virtue and to the heaping up of dead forms and shibboleths which no longer correspond to any vital truth nor have any understood and helpful significance. All this putrid waste of the past is held to be too sacred to be touched by any profane hand and yet it chokes up the streams of the national life or corrupts its waters. And if no successful process of purification takes place, a state of general ill-health in the social body supervenes in which the principle of conservation becomes the cause of dissolution.

3.2.06 - The Adwaita of Shankaracharya, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  When I wrote in the Arya, I was setting forth an overmind view of things to the mind and putting it in mental terms, that was why I had sometimes to use logic. For in such a workmediating between the intellect and the supra-intellectuallogic has a place, though it cannot have the chief place it occupies in purely mental philosophies. The Mayavadin himself labours to establish his point of view or his experience by a rigorous logical reasoning. Only, when it comes to an explanation of Maya he, like the scientist dealing with Nature, can do no more than arrange and organise his ideas of the process of this universal mystification; he cannot explain how or why his illusionary mystifying Maya came into existence. He can only say, Well, but it is there.
  Of course, it is there. But the question is, first, What is it? is it really an illusionary Power and nothing else, or is the Mayavadins idea of it a mistaken first view, a mental imperfect reading, even perhaps itself an illusion? And next, Is illusion the sole or the highest Power which the Divine Consciousness or Superconsciousness possesses? The Absolute is an absolute Truth free from Maya, otherwise liberation would not be possible. Has then the supreme and absolute Truth no other active Power than a power of falsehood and with it, no doubt, for the two go together, a power of dissolving or disowning the falsehood,which is yet there for ever? I suggested that this sounded a little queer. But queer or not, if it is so, it is so for as you point out, the Ineffable cannot be subjected to the laws of logic.

3.2.07 - Tantra, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Veda and Vedanta are one side of the one Truth; Tantra with its emphasis on Shakti is another. In this Yoga all sides of the Truth are taken up, not in the systematic forms given them formerly, but in their essence and carried to the fullest and highest significance. But Vedanta deals more with the principles and essentials of the divine knowledge and therefore much of its spiritual knowledge and experience has been taken bodily into the Arya. Tantra deals more with forms and processes and organised powersall these could not be taken as they were, for the integral Yoga needs to develop its own forms and processes, but the ascent of the consciousness through the centres and other Tantrik knowledge are there behind the process of transformation to which so much importance is given by mealso the truth that nothing can be done except through the force of the Mother.
  ***

33.10 - Pondicherry I, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   According to ancient tradition, the Rishi Agastya came to the South to spread the Vedic lore and the Aryan discipline. His seems to have been the first project for the infusion of Aryan culture into the Dravidian civilisation. Many of you may here recall the lines of Hemchandra the Bengali poet:
   Arise, O Mountain, arise,

33.11 - Pondicherry II, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Afterwards, when the Mother came in 1914, it was with a few men chosen from out of this group that she laid the first foundation of her work here; they formed the Society called "L'Ide Nouvelle". Already, in her Paris days, a similar group had been formed around her, a group that came to be known as the Cosmique, a record of whose proceedings has appeared in part in the Mother's Words of Long Ago (Paroles d'Autrefois). Here, in Pondicherry, she started building up an intimate circle of initiates simultaneously with the publication of the Arya.
   Let me speak now of a strange incident lest you should miss the element of variety in our life of those days. We stayed at the Guest House then. The Mother had finally arrived. The Great War was over, I mean the first one. And with the declaration of Peace, nearly all the political prisoners in India had been released. Barin, Upen, Hrishikesh had all come back from the Andamans, although they were still hesitating as to whether they should join us here in the life of yoga or continue for some time longer their work in the outside world.

33.17 - Two Great Wars, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Such a moment of crisis came to man in the time of Sri Krishna. The Kurukshetra War is known as a war of righteousness, dharma-yuddha;it was a war of the gods and titans. On the battlefield of Kurukshetra Sri Krishna gave his message that was to initiate the New Age that was coming. In exactly the same way, Sri Aurobindo began to proclaim his message with the opening of the guns in the first World War. The War began in August 1914; on the 15th August of the same year came out the first number of his Review, the Arya.Another point of note: the Aryacontinued almost as long as the War lasted. The "official end" of the War came towards the close of May, 1921; the Aryaceased in January of the same year. The Mother had arrived in the meantime to make Pondicherry her home.
   The War left India practically untouched and without any major upheaval. It came and blew over like a stray wind, even as the raids of the Emden did on the Indian seas. Our memories of the War are still associated with that strange episode. The German cruiser passed by the shores of Pondicherry without doing any damage here, though Madras city received a few shell-shots. But I distinctly remember how many of the local residents, that is, those who lived on the Pondicherry sea-face, fled pen-mell towards the west, in the direction of the present Lake Estate. They packed themselves into rows of "push-push" carts - we had no rickshaws in those days - and looked for safety among the ravines of the Red Hills, or perhaps was it to hide themselves in the waters of the Lake, like Mainaka of the Indian legend?

33.18 - I Bow to the Mother, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The Mother arrived. She would meet Sri Aurobindo in company with the rest at our afternoon sessions. She spoke very little. We were out most of the time, but also dropped in occasionally. When it was proposed to bring out the Aryashe took charge of the necessary arrangements. She wrote out in her own hand the list of subscribers, maintained the accounts herself: perhaps those papers might be still available. And afterwards, it was she herself who helped M. Richard in his translation of the writings of Sri Aurobindo into French for the French edition of the Arya.The ground floor of Dupleix House was used as the stack room and the office was on the ground floor of Guest House. The Mother was the chief executive in sole charge. Once every week all of us used to call at her residence accompanied by Sri Aurobindo and had our dinner together. On those occasions the Mother used to cook one or two dishes with her own hands. Afterwards too, when she came back for good, the same arrangement continued at the Bayoud House; I have told you of that before. About this time, she had also formed a small group with a few young men; this too I have mentioned earlier. A third line of her work, connected with business and trade, also began at nearly the same time. Just as today we have among us men of business who are devotees of the Mother and who act under her protection and guidance, similarly in that period also there appeared as if in seed-state this particular line of activity. Our Saurin founded the Aryan Stores, the object being to bring in some money: we were very hard up in those days - not that we are particularly affluent now, but still... The Mother kept up a correspondence with Saurin in connection with these business matters even after she left here for Japan.
   At one stage, the Mother showed a special interest in cats. Not only has she been concerned with human beings, but the animal creation and the life of plants too have shared in her direct touch. The Veda speaks of the animal sacrifice, but the Mother has performed her consecration of animals in a very novel sense; she has helped them forward in their upward march with a touch of her Consciousness. She took a few cats as representatives of the animal world. She said, the king of the cats who ruled in the occult world - you might call him perhaps their Super-cat - had set up a sort of friendship with her. How this feline brood appeared first in our midst is somewhat interesting. One day all of a sudden a wild-looking cat made its appearance at the Guest House where we lived then; it just happened to come along and stayed on. It was wild enough when it came, but soon turned into a tame cat, very mild and polite. When it had its kittens, Sri Aurobindo gave to the first-born the name of Sundari, for she was very fair with a pure white fur. One of Sundari's kittens was styled Bushy, for it had a bushy tail, and its ancestress had now to be given the name of Grandmo ther. It was about this Bushy that the story runs: she used to pick up with her teeth all her kittens one by one and drop them at the Mother's feet as soon as they were old enough to use their eyes - as if she offered them to the Mother and craved her blessings. You can see now how much progress this cat had made in the path of Yoga. Two of these kittens of Bushy are well-known names and became great favourites with the Mother; one was Big Bay and the younger one was Kiki. It is said about one of them - I forget which, perhaps it was Kiki - that he used to join in the collective meditation and meditated like one of us; he perhaps had visions during meditation and his body would shake and tremble while the eyes remained closed. But in spite of this sadhana, he remained in his outward conduct like many of us rather crude in many respects. The two brothers, Big Boy and Kiki, could never see eye to eye and the two had always to be kept apart. Big Boy was a stalwart fellow and poor Kiki got the thrashings. Finally, both of them died of some disease and were buried in the courtyard. Their Grandmo ther disappeared one day as suddenly as she had come and nobody knew anything about her again.

3.3.1 - Agni, the Divine Will-Force, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Vedic Fire exalts the Aryan who does the sacrifice. The Immortal conquers in the mortal and by his sacrifice. Man, the thinker, fighter, toiler, becomes a seer, self-ruler and king over Nature.
  The Veda speaks of this divine Flame in a series of splendid and opulent images. He is the rapturous priest of the sacrifice, the God-Will intoxicated with its own delight, the young sage, the sleepless envoy, the ever-wakeful flame in the house, the master of our gated dwelling-place, the beloved guest, the lord in the creature, the seer of the flaming tresses, the divine child, the pure and virgin God, the invincible warrior, the leader on the path who marches in front of the human peoples, the immortal in mortals, the worker established in man by the gods, the unobstructed in knowledge, the infinite in being, the vast and flaming sun of the Truth, the sustainer of the sacrifice and discerner of its steps, the divine perception, the light, the vision, the firm foundation. Throughout the Veda it is in the hymns which celebrate this strong and brilliant deity that we find those which are the most splendid in poetic colouring, profound in psychological suggestion and sublime in their mystic intoxication. It is as if his
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  The actual legends about Agni, the developed parables as distinct from the less elaborate figure, are rare or non-existent - in remarkable contrast with the wealth of myth which crowds about the names of Indra and the Ashwins. He participates in the legendary actions of Indra, the Python-slaying, the recovery of the herds, the slaying of the Dasyus; his own activity is universal but in spite of his supreme greatness or perhaps because of it he seeks no separate end and claims no primacy over the other gods. He is content to be a worker for man and the helpful deities. He is the doer of the great Aryan work and the pure and sublime mediator between earth and heaven. Disinterested, sleepless, invincible this divine Will-force works in the world as a universal Soul of power housed in all beings, Agni Vaishwanara, the greatest, most powerful, most brilliant and most impersonal of all the cosmic Deities.
  The name, Agni, is translated here Power, Strength, Will, the God-will, or the Flame according to the context. The names of the Rishis are also given, wherever necessary, their significant value, as in the first hymn Gavisthira which means the Steadfast in the Light or the general name Atri. Atri means either the

34.02 - Hymn To All-Gods, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   With the ancient mantra we invoke them all - Bhaga and Mitra and Aditi and the unstumbling Daksha, Aryaman too, and Varuna and the twin Aswins. May Saraswati, Mother of bliss, create happiness for us.
   (4)

34.11 - Hymn to Peace and Power, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   May Mitra be Peace and Grace to us. May Varuna be Peace and Grace to us. May Aryaman be Peace and Grace to us. May lndra be Peace and Grace to us. May Brihaspati be Peace and Grace to us. May the vast-ranging Vishnu be Peace and Grace to us.
   (10)

36.07 - An Introduction To The Vedas, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   WHAT is it that we call Veda? It is already known to us that the Vedas are the perennial fount of Indian culture and education, the foundation of Hinduism and the basis of the Aryan civilisation. He who defies Veda is an atheist, a non-Hindu, an untouchable and a non- Aryan. All the various religious systems and scriptures of the Hindus look upon the Veda as the sole authority. What is inconsistent with the Vedas is false and unacceptable. It is no hyperbole to say that all our scriptures are but elaborate commentaries on the Veda. Even men of revolutionary ideas who want to preach some new doctrines have not the courage to stand against the Vedas face to face. They try to find out passages in support of their views or interpret the Vedas in their own light or at least declare that the Vedas neither refute nor confirm their views.
   Hinduism is the most catholic of all the religions. It is the most complex and diverse. It has housed peacefully a good many different creeds. And for all these esoteric mysteries the Vedas are solely to be credited. The message of the Vedic Rishi Dirghatamas has inspired the Hindus and the heart of India through aeons. That message is still as familiar and living as ever. Ekam sad vipra bahudha vadanti (The one Truth has been expressed differently by different seers.) The Gayatri Mantra which has become as natural as the air we brea the in and brea the out was first sung by the immortal sage Viswamitra of the Veda. Even in the 20th century we follow the injunctions of the Vedic seers in conducting the ten principal functions of our social life right from our birth to death.
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   Europe made bold to launch an assault on this inaccessible fortress. There is no reason why the Europeans should have the same feeling of reverence as is aroused in our hearts at the mere mention of the Vedas. To them the Veda is but an ancient human product. They did not approach it to derive any cultural benefit from it. All that they wanted was to make themselves acquainted with the Aryan Hindus. The nebulous veil that existed round the Vedas was rent and set aside by them and they replaced it with the daylight of modern thought. We shall later on deal with what followed their rash attempt, but it must be admitted at the very outset that, inspired by their example, the Hindus mustered courage to delve into the Vedas. And what did the European scholars, freed from bias, discover? They found that the unusual reverence of the Hindus for these scriptures was simply due to the traditional superstition devoid of any rational cause. According to them, the Vedas are the first attempt of man at literature. They are a mere collection of pastoral songs comparable to the lispings of a baby. Man in his uncultured and innocent state used to feel every object infused with life and imagined spirits behind the forces Nature. Therefore he prayed to Indra and Varuna for rain, to the Sun for its rays of light. Frightened by the hurricane and storm he would implore the Maruts for safety, and harmed by the soothing beauty of Dawn he would sing her eulogy.
   The gods and demons imagined by the naive and simple mind possessed miraculous powers prompted by such notions men used to convey their salutations to those mighty Beings, ask them for their daily necessities, material prosperity, and welfare in the other world after death. Cow and horses were the chief means of their livelihood. So they prayed for cows yielding abundant milk and horses possessing dynamic strength and energy. They used to fight among themselves one clan against another and specially against the robbers who were the Dravidians of ancient; India, while they were the Aryans who had come from abroad. Hence they needed arms and weapons and they naturally wanted to defeat the enemy. And that is why they sought the help of the gods for victory.
   They used to perform some special rites known as a sacrifice, in which they would arrange on an altar some dried sticks of holy trees in a particular formation and kindle a fire in which to pour oblations of clarified butter and many other good things. They offered wine (the juice of soma) to the gods and partook of it themselves. It seems, fire was to them a new discovery. That is why they appreciated its value so much. Moreover, they lived in a frigid snowy region. Hence they looked upon the fire as the chief Deity of their worship.
  --
   If this view was considered as giving the real nature of the Veda, the question would arise: how could the Veda be regarded as the foundation of the Aryan genius and the fount of the civilisation and culture of Hindu India? If the Veda were nothing save nursery rhymes and the like, then how could it exert a lasting influence on our minds and life through centuries? The Bible and the Koran contain some eternal truths beneficial to the life and conduct of men for all time. But according to the naturalistic interpretation of the Western scholars and the sacrificial explanation offered by our orthodox scholars, there is no such elevating or lasting truth in the Veda. Are we then to suppose that our reverence for the Veda owes its origin merely to a blind acceptance of a tradition down the sweep of centuries? Our present culture and civilisation differs widely from that of our forefa thers. How is it that we have still a profound admiration for the Veda? Is it precisely because the Veda serves as the root of our cultural tree adorned with a myriad branches, with foliage, flowers and fruits? No, the supreme authority of the Veda has not been recognised out of mere courtesy. The Shruti has been the sheet-anchor of our guidance at every step and in every activity of our day-to-day life.
   Here arises the second question. The Western and modern scholars are prone to make a difference between the Veda and the Shruti. According to them, the term Shruti is synonymous with the Upanishad and not with the Veda proper. But what is it that we actually find in the Upanishad that is considered by all scholars, oriental and occidental, as the repository of knowledge of the highest order? The Upanishad has been studied much more than the Veda in India and abroad. The reason is this that the ideas and language of the Upanishad are simpler than those of the Veda, and also more familiar to modern thought. The Upanishad is free from all the intricacies of sacrificial rites, ceremonies and obscure mantras, etc. It deals precisely with the clear realised truths that form the basis of the philosophical doctrines. That is why the Europeans hold that the Upanishad comes in as a reaction and protest against the Veda. Towards the end of the Vedic era the Aryan Hindus bade farewell to their cult of Nature-worship and sacrifices and turned towards the quest of God and metaphysical truths and thus a new era was ushered in. Now, on what ground do the European scholars make such an assertion as regards the historical development of Indian thought? As a matter of fact, we do notice that every teacher of Philosophy whenever he has cited anything from the Upanishad has also tried to corroborate it with a similar quotation from the Veda for its justification. There is no iota of proof that the Upanishad held any view contrary to that of the Veda or ever contradicted it. The Upanishad is the culmination of or a complement to the Veda. Since the advent of the dialectic philosopher Hegel it has become a fashion among Western scholars to find an antithesis in every field of historical truth. From their own history they come to learn that Christianity arose as a revolt against the idolatry of the Romans, again Martin Luther and Protestantism stood out against the Roman Catholic Church. Likewise they are, as it were, eager to discover a revolt in the religious history of India. It is not that such a spirit of antithesis is altogether absent in the history of Indian religions, but it is utterly meaningless to say that this antithesis exists as between the Veda and the Upanishad as well. In fact, the Upanishad has always approached the Veda most reverentially and hardly failed to mention: "This we heard from the ancient sages who had explained it to us."
   Besides, in the current commentaries on the Veda we come across explanations which are at places self-contradictory, inconsistent, lacking in clarity, fanciful and arbitrary. The same word has been used at different places to convey different meanings without any justification, and also at times the commentators have been constrained to keep silent or to confess that they could make neither head nor tail of a passage, a sentence or a word. For instance, the word ghrta (clarified butter) has been explained as jala (water) and the word water has been used for antariksa (ether) and the word vyoman (ether) has been interpreted as prthivi (earth). That is why in the interpretations of Sayana or Ramesh Dutta, in spite of their supplying synonyms of words, a passage taken as a whole appears to be quite odd, confusing and utterly meaningless. One is at a loss to know whether one should indulge in laughter or shed tears over such a performance. It may be argued that the Veda was written in a remote antiquity, hence much of its archaic language is not likely to be understood by men of the present age. It is enough on our part to be able to form a general idea of it. But when one has to resort to a makeshift hocus-pocus even for gathering this general idea, then it becomes quite clear that there must have been some serious blunder somewhere. If it were possible to get the general idea of the Veda quite easily, then all the interpreters would necessarily have pursued it. But unfortunately in the present age we find that besides the sacrificial and naturalistic interpretations there are historical (by Abinash Chandra Das), geographical (by Umesh Chandra Vidyaratna), astronomical (by Tilak), scientific (by Paramasiva Aiyar) and even an interpretation based on Chemistry (by Narayan Gaur) and so on and so forth. Many minds, many ways: nowhere else may this oft-quoted adage be so aptly applied as in the case of the multifarious interpretations of the Veda. A few portions of the Veda that had appealed to an interpreter most in accordance with his own bent of mind gave him the impetus to endeavour to interpret the whole of the Veda in that light. The result has been that the same sloka has been interpreted in ever so many ways. But none of these interpreters has even attempted interpreting the whole or the major portion of the Veda. From this we can dare conclude that the key to the proper interpretation of the Vedic mysteries has not hitherto been found. All are but groping in the dark.
  --
   If we consider man to be a sufficiently old creature on earth and that his evolution runs in a spiral movement, then the statement that the Aryans of the Vedic age were not highly advanced cannot be regarded as an axiomatic truth. Of course, there is no hard and fast rule that the education, culture and realisation of the Vedic age should have been similar to those of modern times. But their widely differing outlook and activities need not be inferior to ours. True, Valmiki and Rabindranath are not peers of the same grain. On that account we cannot definitely assign a higher status to Rabindranath. To consider the Vedic seers inferior to the modern scientists simply because they do not resemble there is nothing but a stark superstition.
   As a matter of fact, here lies the greatest folly of the moderns. We fail to arrive at the angle of vision of the ancients. We fail to comprehend that there was a time when this ancient culture was as living as that of today. As the Europeans used to take us for rustics because of our bare body and eating with hands and. such other habits, even so we conclude from the words go (cow), asva (horse), somarasa (wine) and devas (gods) etc., that the Vedic seers were no better than primitives. For in our conception the men of knowledge speak of no such material subjects. They would rather deal with metaphysical discourses and scientific researches. We want to measure the ferment in the brain of the ancients by that of our own. We forget the very fact that they had a culture of their own which need not tally with ours. In fact, the truth attained by the ancients was not the outcome of an intellect given to mundane things. Rather the criticism may be applied to our present-day intellect.
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   The very name Veda is self-explanatory. The Veda signifies knowledge. It is derived from the root "vid" (to know). The Veda particularly refers to the embodiment of that knowledge which is the soul and basis of the culture, education and civilisation of the Hindus, the Indians, the whole Aryan race. This knowledge was realised by a body of aspirants called Rishis - where and when it is difficult to trace with certainty. And it is the succession of the Rishis, the realised ones, that has kept up, multiplied and systematised this knowledge. The Veda is otherwise called Shruti, for it is said that from generation to generation the disciples used to receive the Vedic mantras from their preceptors by hearing and store them up in their memory. But this is only a secondary human interpretation. The real reason why the Veda is called Shruti is that the Seers received, by an occult hearing, these mantras pregnant with knowledge. At times they could see the mantras during their meditation. Hence they are called the Seers of mantras and the knowledge acquired by them goes by the name Shruti (things heard). And this gives us the clue to the reason why the Veda is supposed to have no human origin, neither a beginning nor an end. The Divine Knowledge is not a human creation. It comprises the principles of truth inherent in creation. And it will endure for all time, The Seers are merely the instruments for its manifestation.
   The Veda as we see it today is not in its original form. A whole book entitled Veda was not composed at any definite time or at any particular place. The mantras of the Veda were revealed to the different Seers at different times and places. They were scattered all around without being systematised. It was later that they were collected and systematised. Some, nay, the major part of the mantras failed to see the light of day. And it happened also that mantras of later origin got mixed up with the earlier ones.

38.01 - Asceticism and Renunciation, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   THE Discipline (Dharma) spoken of in the Gita can be followed by everyone; it is open to all. And yet the supreme status in this Discipline is not a whit less than that of any other. The Discipline of the Gita is the Discipline of desireless works. In this country with the resurgence of Aryan Discipline a flood of asceticism has spread everywhere. A man seeking Rajayoga cannot rest content with the life or the work of a householder. For the practice of his yoga he needs to make tremendously laborious efforts to be able to meditate and concentrate. A slight mental disturbance or contact with the outside upsets the poise of meditation or completely destroys it. Difficulties of this kind one meets abundantly in home-life. Therefore it is quite natural for those who are born with an urge for yoga, derived from past lives, to turn towards asceticism. When such souls with an inborn yogic urge begin to increase in number and by contagion to spread among the youthful generation a strong movement to asceticism, the doors are opened indeed for the good of the country, in one sense; but also along with the good there arise causes for apprehension. It is said that the ascetic discipline is the very best, but very few are competent to follow it. The incompetent who enter the path go a certain distance and then in the midway stop short through a kind of satisfaction arising from lethargy and inertia. One can in this way pass one's life upon earth in ease, but then one does no good to the world and also it becomes very difficult for such it one to rise to the higher reaches of the world.
   The time and the circumstances in which we are at present demand that we awaken the qualities of dynamic energy (Rajas) and luminous poise (Sattwa), that is to say, activity and knowledge, discarding the qualities of inertia and devote ourselves to the service of the country and the world so that we may rejuvenate the moral and spiritual strength of our land. This is our foremost duty today. We have to recreate an Aryan people rich with knowledge and power and wide catholicity, from out of the womb of this people weak and worn out, weighed down with inertia, narrowed into selfish bounds. It is for this reason that so many souls, full of strength and yogic power, are being born in Bengal. If such people attracted by the charm of asceticism abandon their true law of life and their God-given work, then with the destruction of their true law the nation too will perish. The younger generation seems to imagine that the stage of the student (Brahmach Arya) is the time fixed for the acquisition of education and character. The next stage as fixed is that of the householder. And when one has assured the preservation of the family and the future building of the Aryan race and thus freed oneself from the debts to the ancestors and also when one has paid off one's debts to society by the acquisition of wealth and by useful service and when one has paid off one's debts to the world by spreading knowledge and beneficence and love and strength and finally when one has been able to satisfy the Mother of the worlds by one's un stinted labour and high service for the good of Mother India, then it will not be amiss to retire from the world into the forest (Vanaprastha), and take to the ascetic life. Otherwise there arises confusion of social values and growing dominance of the wrong law. I do not speak of young ascetics who have been freed from all debts in a previous life; but it would be wrong for one who has not made himself ready for asceticism to take to it. Great and magnanimous Buddhism has done no doubt immense good to the country, yet no less harm, because of asceticism spreading everywhere and the warrior class (Kshatriya) renouncing their appointed function; and in the end, itself was banished from the country. In the new age the new dispensation must not admit this error.
   In the Gita, Sri Krishna has time and again directed Arjuna not to follow asceticism. Why? He admits the virtue of Sannyasa and yet, in spite of the repeated questionings of Arjuna overwhelmed as he was with the spirit of asceticism, abnegation and altruism, Sri Krishna never withdrew his injunctions with regard to the path of action. Arjuna asked, "If desireless Intelligence, founded in Yoga, is greater than karma, then why do you engage me in this terrible work of slaying my elders?" Many have repeated the question of Arjuna, some even have not hesitated to call him the worst Teacher, one who shows the wrong way. In answer, Sri Krishna has explained that renunciation is greater than asceticism, to remember God and do one's appointed work without desire is far greater than freedom to do as one likes. Renunciation means renunciation of desire, renunciation of selfishness. And to learn that renunciation one need not take refuge in solitude. That lesson has to be learnt through work in the field of work; work is the means to climb upon the path of yoga. This world of varied play has been created for the purpose .of bringing delight to its creatures. It is not God's purpose that this game of delight should cease. He wants the creatures to become his comrades and playmates, to flood the world with delight. We are in the darkness of ignorance; that is because, for the sake of the play the Lord has kept himself aloof and thus surrounded himself with obscurity. Many are the ways fixed by him which, if followed would take one out of the darkness, bring him into God's company. If anyone is not interested in the play and desires rest, God will fulfil his desire. But if one follows His way for His sake, then God chooses him, in this world or elsewhere as His fit playmate. Arjuna was Krishna's dearest comrade and playmate, therefore he received the teaching of the Gita's supreme secret. What that supreme secret is I tried to explain in a previous context. The Divine said to Arjuna, "It is harmful to the world to give up work, to give up work is the spirit of asceticism. And an asceticism without renunciation is meaningless. What one gains by asceticism one gains also by renunciation, that is to say, the freedom from Ignorance, equanimity, power, delight, union with Sri Krishna. Whatever the man worshipped by all does, people take that as the ideal and follow it. Therefore, if you give up work through asceticism, all will follow that path and bring about the confusion of social values, and the reign of the wrong law. If you give up the desire for the fruit of action and pursue man's normal law of life, inspire men to follow each his own line of activity, then you will unite with my Law of life and become my intimate friend." Sri Krishna explains furthermore that the rule is to follow the right path through works and finally at the end of the path attain quietude, that is to say, renounce all sense of being the doer. But this is not renunciation of work through asceticism, this is to give up all vital urge to action involving immense labour and effort through the rejection of egoism and through union with the Divine - and transcending all gun as, to do works as an instrument impelled by His force. In that state it is the permanent consciousness of the soul that he is not the doer, he is the witness, part of the Divine; it is the Divine Power that works through his body created for action by his own inner law of being. The soul is the witness and enjoyer, Nature is the doer, the Divine is the giver of sanction. The being so illumined does not seek to help or hinder any work that the Divine Power undertakes. Submitted to the Shakti, the body and mind and intellect engage themselves in the work appointed by God. Even a terrible massacre like that of Kurukshetra cannot stain a soul with sin if it is sanctioned by God, if it occurs in the course of the fulfilment of one's own dharma (Inner Law), but only a few can attain to this knowledge and this goal. It cannot be the law of life for the common man. What then is the duty for the common wayfarers? Even for them the knowledge that He is the Lord, I am the instrument is to a certain extent within their reach. Through this knowledge to remember always the Divine and follow one's inner law of life is the direction that has been given.

3.8.1.02 - Arya - Its Significance, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  object:3.8.1.02 - Arya - Its Significance
  author class:Sri Aurobindo
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  What is the significance of the name, Arya?
  The question has been put from more than one point of view. To most European readers the name figuring on our cover1 is likely to be a hieroglyph which attracts or repels according to the temperament. Indians know the word, but it has lost for them the significance which it bore to their forefa thers. Western Philology has converted it into a racial term, an unknown ethnological quantity on which different speculations fix different values. Now, even among the philologists, some are beginning to recognise that the word in its original use expressed not a difference of race, but a difference of culture. For in the Veda the Aryan peoples are those who had accepted a particular type of self-culture, of inward and outward practice, of ideality, of aspiration. The Aryan gods were the supraphysical powers who assisted the mortal in his struggle towards the nature of the godhead. All the highest aspirations of the early human race, its noblest religious temper, its most idealistic velleities of thought are summed up in this single vocable.
  In later times, the word Arya expressed a particular ethical and social ideal, an ideal of well-governed life, candour, courtesy, nobility, straight dealing, courage, gentleness, purity, humanity, compassion, protection of the weak, liberality, observance of social duty, eagerness for knowledge, respect for the wise and learned, the social accomplishments. It was the combined ideal of the Brahmana and the Kshatriya. Everything that departed from this ideal, everything that tended towards the ignoble, mean, obscure, rude, cruel or false, was termed un- Aryan. There is no word in human speech that has a nobler history.
  In the early days of comparative Philology, when the scholars sought in the history of words for the prehistoric history of peoples, it was supposed that the word Arya came from the root ar, to plough, and that the Vedic Aryans were so called when they separated from their kin in the north-west who despised the pursuits of agriculture and remained shepherds and hunters. This ingenious speculation has little or nothing to support it. But in a sense we may accept the derivation. Whoever cultivates the field that the Supreme Spirit has made for him, his earth of plenty within and without, does not leave it barren or allow it to run to seed, but labours to exact from it its full yield, is by that effort an Aryan.
  If Arya were a purely racial term, a more probable derivation would be ar, meaning strength or valour, from ar, to fight, whence we have the name of the Greek war-god Ares, areios, brave or warlike, perhaps even aret, virtue, signifying, like the Latin virtus, first, physical strength and courage and then moral force and elevation. This sense of the word also we may accept. We fight to win sublime Wisdom, therefore men call us warriors. For Wisdom implies the choice as well as the knowledge of that which is best, noblest, most luminous, most divine. Certainly, it means also the knowledge of all things and charity and reverence for all things, even the most apparently mean, ugly or dark, for the sake of the universal Deity who chooses to dwell equally in all. But, also, the law of right action is a choice, the preference of that which expresses the godhead to that which conceals it. And the choice entails a battle, a struggle. It is not easily made, it is not easily enforced.
  Whoever makes that choice, whoever seeks to climb from level to level up the hill of the divine, fearing nothing, deterred by no retardation or defeat, shrinking from no vastness because it is too vast for his intelligence, no height because it is too high for his spirit, no greatness because it is too great for his force and courage, he is the Aryan, the divine fighter and victor, the noble man, aristos, best, the reha of the Gita.
  Intrinsically, in its most fundamental sense, Arya means an effort or an uprising and overcoming. The Aryan is he who strives and overcomes all outside him and within him that stands opposed to the human advance. Self-conquest is the first law of his nature. He overcomes earth and the body and does not consent like ordinary men to their dullness, inertia, dead routine and tamasic limitations. He overcomes life and its energies and refuses to be dominated by their hungers and cravings or enslaved by their rajasic passions. He overcomes the mind and its habits, he does not live in a shell of ignorance, inherited prejudices, customary ideas, pleasant opinions, but knows how to seek and choose, to be large and flexible in intelligence even as he is firm and strong in his will. For in everything he seeks truth, in everything right, in everything height and freedom.
  Self-perfection is the aim of his self-conquest. Therefore what he conquers he does not destroy, but ennobles and fulfils. He knows that the body, life and mind are given him in order to attain to something higher than they; therefore they must be transcended and overcome, their limitations denied, the absorption of their gratifications rejected. But he knows also that the Highest is something which is no nullity in the world, but increasingly expresses itself here,a divine Will, Consciousness, Love, Beatitude which pours itself out, when found, through the terms of the lower life on the finder and on all in his environment that is capable of receiving it. Of that he is the servant, lover and seeker. When it is attained, he pours it forth in work, love, joy and knowledge upon mankind. For always the Aryan is a worker and warrior. He spares himself no labour of mind or body whether to seek the Highest or to serve it. He avoids no difficulty, he accepts no cessation from fatigue. Always he fights for the coming of that kingdom within himself and in the world.
  The Aryan perfected is the Arhat. There is a transcendent Consciousness which surpasses the universe and of which all these worlds are only a side-issue and a by-play. To that consciousness he aspires and attains. There is a Consciousness which, being transcendent, is yet the universe and all that the universe contains. Into that consciousness he enlarges his limited ego; he becomes one with all beings and all inanimate objects in a single self-awareness, love, delight, all-embracing energy. There is a consciousness which, being both transcendental and universal, yet accepts the apparent limitations of individuality for work, for various standpoints of knowledge, for the play of the Lord with His creations; for the ego is there that it may finally convert itself into a free centre of the divine work and the divine play. That consciousness too he has sufficient love, joy and knowledge to accept; he is puissant enough to effect that conversion. To embrace individuality after transcending it is the last and divine sacrifice. The perfect Arhat is he who is able to live simultaneously in all these three apparent states of existence, elevate the lower into the higher, receive the higher into the lower, so that he may represent perfectly in the symbols of the world that with which he is identified in all parts of his being,the triple and triune Brahman.
    the word "rya" printed in Devanagari script on the cover of the review.

3.8.1.04 - Different Methods of Writing, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  In the first place, it is evident that these differences are no mere accident nor the result of some trivial and local cause; for they coincide with great cultural divisions of humanity belonging to prehistoric times. It is the races called Aryan from their common original culture whose script is directed from left to right; the Mesopotamian races deriving their culture from the Chaldeans proceed from right to left; the Mongolians write vertically.
  In the second place no explanation is possible if we adopt the view that writing is a comparatively recent invention in the history of the human race and borrowed by all the ancient nations from a common source, - a derivation, let us say, from Egyptian hieroglyphs popularised and spread broadcast over earth by the commercial activities of Phoenician traders. We must suppose on the contrary that these differences were developed at a very early time while the great cultures were in their formation and before the dispersal of the races representing them.
  --
  The difference of attitude can only be explained if we suppose that for some reason the Aryan forefa thers had their faces turned southwards, the Mesopotamian northwards and the Mongolian eastwards. In that case, the sun for the Aryans would move from their left to their right, for the Mesopotamians from their right to their left, for the Mongolians straight towards them, and this difference would be represented by the movement of the hand tracing the sacred symbols on some hard flat surface, of stone or other material used for these early scripts.
  But what circumstance, again, could lead to this difference?
  We can only think of one, - that this tendency might have been formed during the constant migration of these races from their original habitat. If we accept Mr. Tilak's theory of an Aryan migration from the arctic regions southwards towards India,
  Persia and the Mediterranean countries; if we can suppose that the fathers of the Mesopotamian culture came from the south northwards and that the first Mongolian movement was from
  --
  We may thus explain also the Sanskrit terms for the four directions; for entering India from the west and following this line in their early colonisation, the east would be in front of the Aryans, purva, the west behind, pascima, the south on their right, daks.in.a, while the name for the north, uttara, higher, might possibly indicate a memory of their old northern home in
  450

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  the Old Sanscrit or Aryan tongue in which it was rendered in
  the Dwapara Yuga and an explanation of the Yogic phenomena
  --
  sukshma prana; Mitra, Varuna, Aryama and Bhaga are the four
  masters of the emotional mind or character; Brihaspati of the
  --
  adhama gati to Prakriti. The Vedic Aryans sought to overcome
  the Daityas or Dasyus by the aid of the gods; afterwards the
  --
  to set, create, give, arrange; here it is the old Aryan substantive
  expressing the agent and often used adjectivally.
  --
  others. Every Aryan primary root was capable of being used
  either transitively or intransitively, and in its transitive sense a
  --
  other derivate senses are of later origin. hotA in the old Aryan
  tongue meant a slayer, striker, destroyer, warrior; hv, and aAhv,
  --
  prepositions are descended in the Aryan languages.
  ut has the force as an adverb of also, in addition, verily,
  --
  ti because, and in the old Aryan and
  Vedic languages had not only the demonstrative force, but also
  --
  The nasal at the end of a word in old Aryan tended always
  to be a pure nasal, anuswara, as in French, just as s final tended
  --
  The demonstrative relative in the old Aryan tongue, y,, implies motion or direction from one point to another as opposed
  to the static force of s,. y, means the one who is yonder, s, the
  --
  are recognisable as developments from the original Aryan root
  aD^, a secondary formation from a, to be. The sound D^ signifies
  --
  the Aryan language. Primarily, they convey the idea of any kind
  of violent, strong or masterful contact, action or relation to any
  --
  survives only in the Southern Aryan tongues, Marathi, Tamil etc.
  il^ is itself a secondary root from i to go, move, go after, wish
  --
  {r^. n; or n$ is evidently an old Aryan word for "now" used
  both of time & logical sequence and in asking questions; this is
  --
  ut .. id^. 1 In the old Aryan language a, i, u were evidently
  used as demonstrative pronouns, i being this here near me, a
  --
  p\ckF,, labour at the work of the Aryan. These worlds are
  described as coming together, meeting so as to become one. The
  --
  vhAEs. In the early Aryan tongue the long and short syllable were entirely interchangeable and traces of this linger in
  the Veda - crT, crAT; BvEs, BvAEs; pT,, pAT,. Sayana takes as
  --
  enough in the original Aryan tongue, since it figures so largely
  in Greek, but it has left few traces in Sanscrit. We have besides
  --
  more forcible rendering. See Rt ar in the Aryan Word Book.
  s\ mh
  --
  from sm on the system explained in my Origins of Aryan Speech,
  620
  --
  work (of the Aryan?) or by the working power, strength or the
  will that they sent him. In other words Agni is the divine and
  --
  4. Aryaman.am Varun.am Mitram esham, Indravishn.u Maruto Ashwinota;
  Svashwo Agne surathah suradha, edu vaha suhavishe
  --
  Atas twam dr.ishyan Agna etan, pad.bhih pashyer adbhutan Arya evaih.
  The seer the Seers unconquered expressed, establishing him in
  --
  Martanam chid urvashr akr.ipran, vr.idhe chid Arya uparasya ayoh.
  Like herds in the dwelling (or field) of the Cow, thou didst
  --
  to the earth hast thou said it or what to Aryaman & what to
  Bhaga?
  --
  distinguish friend & enemy, Arya & un Arya, truth & falsehood.
  4. ud`n
  --
  form permissible in the early Aryan tongue of rEt. The enemies
  denounced are the yAt;j$, yAt;DAn, yAt;mAvt^, the impellers of pain
  --
  the Gods aided by Aryan men on one side and the Titans or
  destroyers on the opposite faction, Dasyus, Vritras, Panis, Rakshasas, later called Daityas and Asuras, between the powers
  --
  of an Aryan invasion and a struggle between Aryan and Dravidian which was never before suspected in the long history of
  Vedic interpretation. The same charge has been brought against
  --
  almost equivalent to Arya or even Arya. But mark that these
  are all well-connected senses. Dayananda insists on a greater
  --
  to the four great Vasus, Varuna, Mitra, Bhaga & Aryama the
  greatnesses, felicities, enjoyments & strengths of perfected being,

4.1 - Jnana, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Sun, be very bright and luminous; O Moon, be full of charm and sweetness. Be fierce and terrible, O Rudra; be impetuous and swift, O Maruts; be strong and bold, O Aryama; be voluptuous and pleasurable, O Bhaga; be tender and kind and loving and passionate, O Mitra. Be bright and revealing, O Dawn; O Night, be solemn and pregnant. O Life, be full, ready & buoyant; O
  Death, lead my steps from mansion to mansion. Harmonise all these, O Brahmanaspati. Let me not be subject to these gods, O

4.26 - The Supramental Time Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  THE SYNTHESIS OF YOGA first appeared in seventy-seven monthly instalments in the philosophical review Arya, beginning with its first issue, August 1914, and continuing until its last, January 1921. The Arya text of the Synthesis consisted of five introductory chapters numbered
  I - V and seventy-two other chapters numbered I - II and IV - LXXIII
  --
  In the Arya the division of the main series of chapters into four parts, corresponding to the yogas of Works, Knowledge, Devotion and
  Self-Perfection, was not marked explicitly until the fifth year, when the heading "The Yoga of Self-Perfection" began to be added above the chapter numbers.
  The Synthesis of Yoga was left incomplete when the Arya ceased publication in January 1921. Before abandoning the work,
  Sri Aurobindo wrote part of a chapter entitled "The Supramental

5.2.01 - Word-Formation, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The backbone of the skeleton is composed of the roots of the original language that survive; the rest is the various principles of word-formation. Accordingly in the languages of the world which are nearest to the old sacred language, the ancient Aryan languages, there is one common element,the roots, the elemental word-formations from the roots and so much of the original significance as survives variety of mental development playing on different lines and to different purposes. The object of this treatise is to provide a reasoned basis, built up on the facts of the old languages, Sanscrit, Greek, Latin, German, Celtic, Tamil, Persian, Arabic, for a partial reconstruction, not of the original devabhasha, but of the latest forms commonly original to the variations in these languages. I shall take the four languages, Sanscrit, Greek, Latin and Tamil first, to build up my scheme and then support it by the four other tongues. I omit all argument and handling of possible objections, because the object of this work is suggestive and constructive only, not apologetic. When the whole scheme is stated and has been worked out on a more comprehensive scale than is possible in the limits I have here set myself, the time will come for debate. Over an uncompleted exegesis, it would be premature.
  I shall first indicate the principle on which the roots of the devabhasha were formed. All shabda (vak) as it manifests out of the akasha by the force of Matariswan, the great active and creative energy, and is put in its place in the flux of formed things (apas) carries with it certain definite significances (artha). These are determined by the elements through which it has passed. Shabda appears in the akasha, travels through vayu, the second element in which sparsha is the vibration; by the vibrations of sparsha, it creates in tejas, the third element, certain forms, and so arrives into being with these three characteristics, first, certain contactual vibrations, secondly, a particular kind of tejas or force, thirdly, a particular form. These determine the bhava or general sensation it creates in the mind and from that sensation develop its various precise meanings according to the form which it is used to create.

5.2.02 - Aryan Origins - The Elementary Roots of Language, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  object:5.2.02 - Aryan Origins - The Elementary Roots of Language
  author class:Sri Aurobindo
  --
  The elementary roots of language are in sound the vowel or semivowel roots, and in sense those which convey the fundamental idea of being, burdened with the cognate & immediately resultant ideas of the substance that pervades and the motion that bridges the space & time through which being expresses itself, in which it exists and relates its different points to each other. These ideas inherent in knowledge would in a primitive race work themselves out dimly, by a slow process, from the initial expression of immediate feelings, experiences, sensations and needs. But the speakers of the Aryan language were not, according to my theory, entirely primitive and undeveloped. They developed language from the essential force of the sounds they used with some sort of philosophical harmony and rational order. They to some extent arranged language in its development instead of merely allowing it to develop fortuitously its own arrangement.
  The elementary vowel roots which concern us, are the roots a (), i (), u () & (), the semivowel roots the V & Y families. The modified vowels e and o are in the Aryan languages secondary sounds conjunct of a and i, a and u. The diphthongsn ai and au with their Greek variations ei and ou are tertiary modifications of e & o. Another conjunct vowel l is a survival of a more ancient order of things in which l and r no less than v and y were considered as semivowels or rather as either vowel or consonant according to usage. R as a vowel has survived in the vowel , l as a separate vowel has perished, but its semivowel value survives in the metrical peculiarity of the Latin tongue of which a faint trace survives in Sanskrit, by which l & r in a conjunct consonant may or may not, at will, affect the quantity of the preceding syllable.
  I shall consider first the vowel roots. They are four in number, a, i, u and , and all four of them indicate primarily the idea of being, existence in some elementary aspect or modification suggested by the innate quality or guna of the sound denoting it. A in its short form indicates being in its simplicity without any farther idea of modification or quality, mere or initial being creative of space, i an intense state of existence, being narrowed, forceful and insistent, tending to a goal, seeking to occupy space, u a wide, extended but not diffused state of existence, being medial and firmly occupant of space, a vibrant state of existence, pulsing in space, being active about a point, within a limit. The leng thened forms of these vowels add only a greater intensity to the meaning of the original forms, but the leng thening of the a modifies more profoundly. It brings in the sense of space already created & occupied by the diffusion of the simple state of beinga diffused or pervasive state of existence. These significances are, I suggest, eternally native to these sounds and consciously or unconsciously determined the use of them in language by Aryan speakers. To follow these developments and modifications it is necessary to take these roots one by one in themselves and in their derivatives.
  From the persistent evidence of the Sanscrit language it is clear that to the initial idea of existence the Aryans attached, as fundamental circumstances of being, the farther ideas of motion, contact, sound, form and action and there are few root-families in which there are not the six substantial ideas which form the starting point of all farther development of use and significance.
  Neither the root a itself nor its leng thened form occurs as an actual verb in any of the acknowledged Aryan languages, but in the Tamil we find the root (kiradu as it is described in the Tamil system) in the sense to be and a number of derivative significations. The verbals formed from this verb, ka and na, are utilised in the language to give a vague adjectival sense to the words to which they are attached or to modify a previous adjectival signification.
  ***

5.2.03 - The An Family, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  , food, rice; it is doubtful whether Sandhi was observed originally in the formation of Aryan nouns.)
  Finally, we ask ourselves whether we have here all the senses of
  --
  We see first that though the root is the same, nowhere do the form & sense entirely agree. The Greek has kept the form ana which the Sanscrit has lost, lost the form anu which the Sanscrit has kept. Both are without the form ani which must, logically, have existed (cf apa, api, Greek & ). Greek has also the form which corresponds to an OA [Old Aryan] an and suggests at once long forms an (Vd?) and an. In sense & differ from anu only by preferring the significance above & before to that of after & behind& by adding a few significances which the Sanscrit has lost. But in both there is the same idea of extension & contiguity; the Greek fixes on extension in contact from above upward or in front, the Sanscrit on the same idea of extended contact from behind or downwards. The difference is eloquent of the real origins & processes of language, for we see that in the vaguer & more general idea the two languages agree,it is in certain precisions that they differ & apply the same idea from opposite standpoints.
  Again Greek has o OA (anama) for wind, breath, life, mind, Latin anima & animus, Sanscrit preferred originally ana, then threw it aside and kept anila for wind, while it chose words from other but often kindred roots for the soul or mind ( tm etc). Did all these words belong to the original stock or were they developed from the same root separately by the three races? In view of the remarkable similarities in process of sense, the latter hypothesis is less probable. It is more likely that Sanscrit has kept nearer to the abundant & superfluous richness of the early Aryan tongue, while Greek & Latin have disburdened themselves of unnecessary variations.
  We have Sanscrit anas, anasam and Latin anas, anatem, the same word (L. & Gr. t often stand for S. s), but anas in Sanscrit means birth, living being, parent, in Latin a duck. What possible connection can there be between the two vocables? Scientific philology shows us that they are identical in form & sense. For we find that in the primitive tongue, the first meaning of words of this kind is always the general idea of living creature, the second, a specific genus of living creature, the third a particular animal. Thus from av, to be, produce, we have avi, which meant originally a living creature, then was narrowed down on one side to the genus bird, the sense which it keeps in Latin avis (S.vi, a bird) and on the other to a four-footed animal; this latter sense was farther narrowed to the particular significance sheep, Latinm ovis, Greek , Sanscrit avi. Here we see the same process: anas means a thing born, a living creature; it keeps that sense in Sanscrit. In Latin it has lapsed like avis to the narrower idea, bird, & then to the still narrower idea of a particular kind of bird, duck, for which Sanscrit has kept the generic term hasa, a swift mover or flier, originally bird, then narrowed to swan, duck or goose. The latter word in the Latin form, anser (hasas) has been farther narrowed to the particular idea, goose, while for swan, it has chosen cygnus (Rt kj, to make a shrill or long sound). The intermediate step in the transition from anas, creature to anas, duck has been lost; scientific philology restores it and unifies the sister tongues.

5.3.04 - Roots in M, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  We have gathered therefore from the meanings of the simple M roots and their direct derivatives, even in the limits of classical Sanscrit, a number of fundamental meanings persistent & recurrent in all such roots & derivatives without regard to the variations of the assistant vowel. We need not suppose that all the original basic significances of the M sound are to be found in this limited area; a number may, indeed must have perished in the long course of Sanscritic development from the original Aryan tongue to the Vedic vocabulary & forms & from that again to the classical. We have now to examine the secondary roots of this family and their derivatives & inquire, first, whether the results already gained are confirmed, secondly, whether they supply us with fresh significances of which the primary roots had lost hold.
  I take first the guttural roots of the M class, , , , , pure or nasalised ( etc), , , , , , , , & , , , and the nasal forms of those three groups. We must not expect to find all these roots still extant or recoverable by their traces in the comparatively modern language of the epic & later writers, but we may fairly assume that they all at one time existed. Here the first significance which strikes us by its frequency is the sense of motion and the kindred idea of swiftness.We find & , to go, move, creep, to go, move, & in the same sense, go, move, speed, start or set out. We find signifying immediately, quickly, a boat, a fly or bee, a goat, from the sense of leaping in , in the same sense, a way, path, from an original to move, go, to go after an end, go to a goal, walk, travel, seek, leading to the modern sense of to hunt, pursue etc; , an animal, from to move, especially the swiftest of all animals or perhaps the most hunted, the deer; and all the numerous derivatives of this root; , the vital breath or an ape, from to move, flow or to leap, be active; a spider, ape or crane; in the same sense, but also applied to some kind of fish, possibly from its darting or leaping motion. Finally we have to wish or long for, which, from the analogy of & other verbs of wishing must have started from the sense of motion towards, going after, pursuing which we find in .

5.4.01 - Notes on Root-Sounds, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Derivatives of the Aryan root val in Latin.
  I Word retaining the root unchanged.
  --
  Valetudinarius: sickly. Analogical Latin formation from valetudo (stem in) by adding O.S. ryas or Aryas, double adjectival suffix from ra or ara, used also in patronymics as in val Arya above. Cf vara and v Arya.
  Valetudo (stem in): health, good or bad. O.S. valatud, state of health formed from valat, health by adding da (danam, like ma, manam in mahima) preceded by the enclitic u.

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
    Dayananda: The founder of the Arya Samaj (A.D. 1824-1883).
    deva: (Lit., shining one) A god.

BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Airyana Vaego by the good river Daitya had disappeared, and "the Aryan Magi had to emigrate to
  Sagdiani" -- say the exoteric accounts. But the esoteric teaching states that the pole had passed through
  --
  the Aryan Hindu philosophies, little known in his day, he wrote: -"We modern Europeans feel surprised when hearing talk of the Spirits of the Sun, Moon,
  etc. But we repeat again, the natural good sense and the upright
  --
  * These were the early Aryans and the bulk of the Fourth Root Races -- the former pious and
  meditative (yoga-contemplation), the latter -- a fighting race of sorcerers, who were rapidly
  --
  Read the account about Indra (Vayu) in the Rig-Veda, the occult volume par excellence of Aryanism,
  and then compare it with the same in the Puranas -- the exoteric version thereof, and the purposely
  --
  appearance -- the old Aryan, the ancient Greek, and the modern Christian schemes -- we select several
  Sun-gods and dragons at random, these will be found copied from each other.
  --
  allegories of the Aryans. The fragment read by the late George Smith (See "The Chaldean account of
  Genesis," p. 304) is sufficient to disclose the source of the xii. chapter of the Apocalypse. Here it is as
  --
  struggle between the Aryan adepts of the nascent Fifth Race and the Sorcerers of Atlantis, the Demons
  of the Deep, the Islanders surrounded with water who disappeared in the Deluge. (See the last pages of
  --
  of pious men against the power of Evil, "of the Iranians with the Aryan Brahmins of India." And the
  conflict of the gods with the Asuras is repeated in the Great War -- the Mahabharata. In the latest
  --
  Here we recognize the Atlantean giants and the Aryans, or the Rakshasas of the Ramayana and the
  http://www.theosociety.org/pasadena/sd/sd2-1-22.htm (15 von 24) [06.05.2003 03:36:12]
  --
  Atlanteans perished in the interval between 850,000 and 700,000 years ago, and that the Aryans were
  200,000 years old when the first great "island" or continent was submerged, there hardly seems any
  --
  during which space of time -- i.e, from the first appearance of the Aryan race, when the Pliocene
  portions of the once great Atlantis began gradually sinking* and other continents to appear on the
  surface, down to the final disappearance of Plato's small island of Atlantis, the Aryan races had never
  ceased to fight with the descendants of the first giant races. This war lasted till nearly the close of the
  --
  evidence that the Aryan Hindus and other ancient nations were earlier navigators than the Phoenicians,
  who are now credited with having been the first seamen that appeared in the post-diluvian times. This
  --
  But another calculation and proof may be adduced of the great antiquity of these Hindu Aryans who
  knew of (because they had once dwelt in it) and described the last surviving island of Atlantis -- or
  --
  touched the orthodox Aryan castes, one still finds the finest men -- so far as stature and physical
  strength go -- on the whole globe; whereas the mighty men of old have found themselves replaced in
  --
  Pramantha personified," goes on the author; "he finds his prototype in the Aryan [[Footnote continued
  on next page]]
  --
  Humanity will appear, a name which became ages later that of its neighbour, India -- the Arya-varta of
  old.
  --
  difference between the Aryan and other civilized nations and such savages as the South Sea Islanders,
  is inexplicable on any other grounds. No amount of culture, nor generations of training amid
  --
  African tribes, to the same intellectual level as the Aryans, the Semites, and the Turanians so called.
  The "sacred spark" is missing in them and it is they who are the only inferior races on the globe, now
  --
  the way the Aryans are shown to have divided and separated by Mr. Max Muller and other Aryanists.
  Nearly two-thirds of one million years have elapsed since that period. The yellow-faced giants of the
  --
  G. J. Romanes, F.R.S.), these statements appear quite reasonable and logical.* Thus, while the Aryans
  are the descendants of the yellow Adams, the gigantic and highly civilized tlanto- Aryan race, the
  --
  It is from the Fourth Race that the early Aryans got their knowledge of "the bundle of wonderful
  things," the Sabha and Mayasabha, mentioned in the Mahabharata, the gift of Mayasur to the
  --
  that the Aryans inherited their most valuable science of the hidden virtues of precious and other stones,
  of chemistry, or rather alchemy, of mineralogy, geology, physics and astronomy.
  --
  June, 1880, "Some Things the Aryans Knew.") For Agneyastra, see Wilson's Specimens of the Hindu
  Theatre, I., p. 297.
  --
  Egyptian and Chaldean records belong to the Fifth Race, which, though generally called Aryan, was
  not entirely so, as it was ever largely mixed up with races to which Ethnology gives other names. It
  --
  both overlapping -- one the Atlantean period, and the other the Aryan.
  [[Vol. 2, Page]] 434 THE SECRET DOCTRINE.
  --
  hardly correctly, called the Aryan race, and the explanations appended to it.
  Let the reader remember well that which is said of the divisions of Root Races and the evolution of
  --
  * The forefa thers of the Aryan Brahmins had their Zodiacal calculations and Zodiac from those born
  by Kriyasakti power, the "Sons of Yoga"; the Egyptians from the Atlanteans of Ruta.
  --
  was unknown in the stone age. For it may have been unknown during that period in the Fifth Aryan
  race, and have been perfectly known to the Atlanteans of the Fourth, in the palmy days of their highest
  --
  Atlanteans, still mixed up with the Aryan element, 11,000 years ago. This shows the enormous
  overlapping of one race over the race which succeeds it, though in character and external type the elder
  --
  day destroy Europe, and still later the whole Aryan race (and thus affect both Americas), as also most
  of the lands directly connected with the confines of our continent and isles -- the Sixth Root-Race will
  --
  general physique, and mentality, just as the Fourth overlapped our Aryan race, and the Third had
  overlapped the Atlanteans.

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  make Darwinian Naturalists perceive their mistakes. About the Aryan Root-Race and its origins,
  [[Footnote(s)]] -------------------------------------------------
  --
  adept astronomers were the Scientists of the earliest races of the Aryan stock, that they seem to have
  known far more about the races of Mars and Venus than the modern Anthropologist knows of those of
  --
  stands between the Fourth and the Fifth, the Atlantean and the Aryan. "Two nations are in thy womb,"
  saith the Lord to Rebekah; and Esau was red and hairy. From verse 24 to 34, ch. xxv. of Genesis
  --
  Miocene period,****** when the Fifth (our Aryan race) had one million years of independent
  existence. (See "Esoteric Buddhism," pp. 53-55. Fourth Ed.) How much older it is from its origin -who knows? As the "Historical" Period has begun, with the Indian Aryans, with their Vedas, for their
  multitudes,****** and far earlier in the Esoteric Records, it is useless to establish here any parallels.
  --
  to their Atlantean ancestry. Neolithic man was a fore-runner of the great Aryan invasion, and
  immigrated from quite another quarter -- Asia, and in a measure Northern Africa. (The tribes peopling
  --
  years] and from prolific Asia . . . all FORERUNNERS OF THE GREAT AryaN INVASION" (Fifth
  Race).
  --
  Atlanteans, already swallowed up in one of the early sub-races of the Aryan stock, one that had been
  gradually spreading over the continent and islands of Europe, as soon as they had begun to emerge
  --
  Canstadt, or La Naulette, man, may have been black, and had nothing to do with the Aryan type whose
  remains are contemporary with those of the cave bear at Engis. The denizens of the Aquitaine bonecaves belong to a far later period of history, and may not be as ancient as the former.
  --
  has been inhabited for more than 100,000 years. Later tribes, with still more Aryan blood in them than
  their predecessors, arrived from the East, and conquered it from a people whose very name is lost to
  --
  The archaic records show the Initiates of the Second Sub-race of the Aryan family moving from one
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  --
  since the third sub-race of the Aryan stock, which sub-race -- born and developed in Europe and Asia
  Minor under new climates and conditions -- had become European. Since then, as said, it has steadily
  --
  dwarfs, and reduces the combats of the gods to the history of the development of the Aryan race, will
  only receive credence amongst the believers in the Aryan theory, as expounded by Max Muller.
  Granting that the Turanian races were typified by the dwarfs (Dwergar), and that a dark, round-headed,
  --
  in the esotericism of various religions, we shall discover it in all. We shall find it among the Aryan
  Hindus and Mazdeans, the Greeks, the Latins, and even among the old Jews and early Christians,
  --
  These tenets came to the Fifth Race Aryans from their predecessors of the Fourth Race, the Atlanteans.
  They had piously preserved the teachings, which told them how their parent Root-Race, becoming
  --
  living race; Nereus, its spirit reincarnated in the subsequent Fifth or Aryan Race: and this is what the
  great Greek scholar of England has not yet discovered, or even dimly perceived. And yet he makes
  --
  Dravidians -- from the North, so the Aryan Fifth Race must claim its origin from northern regions. The
  occult sciences show that the founders (the respective groups of the seven Prajapatis) of the Root
  --
  The Aryan race was born and developed in the far north, though after the sinking of the continent of
  Atlantis its tribes emigrated further south into Asia. Hence Prometheus is son of Asia, and Deukalion,
  --
  Rakshasas of Lanka and the Bharateans, the melee of the Atlanteans and Aryans in their supreme
  struggle, or the conflict between the Devs and Izeds (or Peris), became, ages later, the struggle of
  --
  angels of Satan. Historical facts became theological dogmas. Ambitious scholiasts, men of a small subrace born but yesterday, and one of the latest issues of the Aryan stock, took upon themselves to
  overturn the religious

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  is the real Theogony of the Aryan races, while that of Hesiod is a distorted caricature of the original
  image." This is a sweeping assertion, and perhaps rather unjust in its general application. But why not
  --
  was a manifold symbol, originating with the Aryan people, as the root word shows, and having been
  taken from them by the Semites and the Turanians -- as many other things were.
  --
  Ad-i was the name given to the first speaking race of mankind -- in this Round -- by the Aryans. Hence
  the Adonim and Adonai (the ancient plural form of the word Adon), which the Jews applied to their
  --
  the ancient Aryan Dwijas. The worship of the "god in the ark" dates only from David; and for a
  thousand years Israel knew of no phallic Jehovah. And now the old Kabala, edited and re-edited, has
  --
  With the ancient Aryans the hidden meaning was grandiose, sublime, and poetical, however much the
  external appearance of their symbol may now militate against the claim. The ceremony of passing
  --
  result of dragging Deity down to the level of man. For the Aryan, the symbol represented the divorce
  of Spirit from matter, its merging into and return to its primal Source; for the Semite, the wedlock of
  --
  psychological and the purely immaterial. The Aryan views of the symbolism were those of the whole
  Pagan world; the Semite interpretations emanated from, and were pre-eminently those of a small tribe,
  --
  Carlyle has wise words for both these nations. With the Hindu Aryan -- the most metaphysical and
  spiritual people on earth -- religion has ever been, in his words, "an everlasting lode-star, that beams
  --
  the views of the two races is easy to account for. The Aryan Hindu belongs to the oldest races now on
  earth; the Semite Hebrew to the latest. One is nearly one
  --
  religious symbols; and there was a day when the Israelites had beliefs as pure as the Aryans have. But
  now Judaism, built solely on Phallic worship, has become one of the latest creeds in Asia, and
  --
  was left to the speculations of the mob. Nor would the Aryan Hierophant and Brahmin, in their proud
  exclusiveness and the satisfaction of their knowledge, go to the trouble of concealing its primeval
  --
  * Strictly speaking, the Jews are an artificial Aryan race, born in India, and belonging to the Caucasian
  division. No one who is familiar with the Armenians and the Parsis can fail to recognize in the three
  the same Aryan, Caucasian type. From the seven primitive types of the Fifth Race there now remain on
  Earth but three. As Prof. W. H. Flower aptly said in 1885, "I cannot resist the conclusion so often
  --
  branches." Truly so; the Veda of the earliest Aryans, before it was written, went forth into every nation
  of the Atlanto-Lemurians, and sowed the first seeds of all the now existing old religions. The offshoots of the never dying tree of wisdom have scattered their dead leaves even on Judaeo-Christianity.
  --
  Seventh is the first period or "day," in esoteric philosophy, (Primary creation in the Aryan
  cosmogony). It is that intermediate AEon which is the Prologue to creation, and which stands on the
  --
  allegory relates to the Atlanteans and the adepts of the early Fifth Race -- the Aryans. Other "trees
  (adept Sorcerers) spread, and overshadowed the unprotected earth; and the people perished . . . unable
  to labour for ten thousand years." Then the sages, the Rishis of the Aryan race, called Prachetasas, are
  shown "coming forth from the deep,"* and destroying by the wind and flame issuing from their
  --
  Atlantean and the Aryan Adepts.
  The whole History of that period is allegorized in the Ramayana, which is the mystic narrative in epic
  form of the struggle between Rama -- the first king of the divine dynasty of the early Aryans -- and
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  --
  In the Mythology of the earliest Vedic Aryans as in the later Puranic narratives, mention is made of
  Budha, the "Wise"; one "learned in the Secret Wisdom," and who is the planet Mercury in his
  --
  **** "Historical Views of Hindu Astronomy." Quoting from the work in reference to Aryachatta, who
  is said to give a near approach to the true relation among the various values for the computations of the
  --
  author is not quite wrong, but neither is he quite right. If the sidereal prototype refers indeed to a premanvantaric period, and rests entirely on the Knowledge claimed by the Aryan Initiates of the whole
  programme and progress of cosmogony,* the war of the Titans is but a legendary and deified copy of
  --
  after him (Gen. xvii. 7) -- not unto Aryan Europeans.
  But then, there was the grandiose and ideal figure of Jesus of Nazareth to be set off against a dark
  --
  Father, who hurls him down into the depths of Kosmos. The Aryans had Brahma (in later theology)
  precipitated by Siva into the Abyss of Darkness, etc., etc. But the fall of all these Logoi and Demiurgi
  --
  the Greeks is the celestial tree common to every Aryan mythology. This ash is the Yggdrasil of the
  Norse antiquity, which the Norns sprinkle daily with the waters from the fountain of Urd, that it may
  --
  transformed the pramantha (of the old Aryan Hindus) into the Greek Prometheus. Phoroneus is the
  [[Footnote(s)]] -------------------------------------------------
  --
  to the terrestrial mode of fire and to the flame of sexual passion? Did the Hindu Aryan mind never
  soar above such purely sensual conceptions? that mind which is declared by Prof. Max Muller to be
  --
  had conquered it? Such are the questions which the curiosity of the Aryans offered in the early days of
  their existence, and which found their answer in the myth of Prometheus"; (Mythologie de la Grece
  --
  then, in the early days of the Aryans, than it is now. That "state" was limited to the savage tribes; and
  the now-existing savages are not a whit more happy or unhappy than their forefa thers were a million
  --
  for a moment that the myth of Prometheus has reached Europe from Aryavarta. Nor is he likely to
  deny that in one sense Prometheus represents fire by friction. Therefore, he admires the sagacity of M.
  --
  the former idea (the phallic) which was pre-eminently Aryan, if we believe Ad. Kuhn (in his
  Herabkunft des Feuers und des Gottertranks) and Baudry. For -"The fire used by man being the result of the action of pramantha in the arani, the Aryas must have
  ascribed (?) the same origin to celestial fire, and they must* have imagined (?) that a god armed with
  --
  highest antiquity, and before the dispersion of the Aryans, it was believed that the pramantha lighted
  fire in the storm cloud as well as in the aranis." (Revue Germanique, p. 368.)
  --
  Symbologists in thus taking for granted that the ancient Aryans based their religious conceptions on
  no higher thought than the physiological.
  --
  powerful lion; and the fifth -- the Aryan -- by that which is its most sacred symbol to this day, the bull
  (and the cow).
  --
  symbols. It is upon this conception that every great Cosmogony was built. With the old Aryans, the
  Egyptians, and the Chaldeans, it was complete, as it embraced the idea of the eternal and immovable
  --
  work, is one which receives its full explanation and final colour from Aryan symbols of the same
  nature. Says the author: -"The four-armed Cross is simply the cross of the four quarters, but the cross sign is not
  --
  but when the poetical fancy of the early Aryan symbologists made of them the consorts of the Seven
  Rishis, they were seven. Their names are given, and these are Amba, Dula, Nitatui, Abrayanti,
  --
  by the primeval and original Occultism of Aryavarta, brought into India by the primeval Brahmins,
  who had been initiated in Central Asia. And this is the Occultism we study and try to explain, as
  --
  of Aryavarta. These "prototypes" are all connected with the Kumaras who appear on the scene of
  action by refusing -- as Sanatkumara and Sananda -- to "create progeny." Yet they are called the
  --
  most ancient people of the Fifth Root Race, the Hindu Aryans and the Egyptians, adding to them the
  early Chinese races (the remnants of the Fourth or Atlantean Race) -- based the whole of their
  --
  the Aryan Hindus and Persians. Roth is right. "Angirases" was one of the names of the Dhyanis, or
  Devas instructors ("guru-deva"), of the late Third, the Fourth, and even of the Fifth Race Initiates.
  --
  original homogeneity and their origin from one and the same source: -- e.g., Negroes, Aryans,
  Mongols, etc., have all originated in the same way and from the same ancestors. The latter were all of
  --
  in the definition of the Gods. Those who are ignorant of the esoteric doctrine of the earliest Aryans,
  can never assimilate or understand correctly the metaphysical meaning contained in these BEINGS.
  --
  made one with it, then only will they know the age of the Aryan Brahminical nation, and the time of
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  --
  Thus, from the Seven Creations, seven Rishis, Zones, Continents, Principles, etc., etc. in the Aryan
  Scriptures, the number has passed through Indian, Egyptian, Chaldaic, Greek, Jewish, Roman, and
  --
  Ascetics of the Aryan Fifth Race), into seven portions -- a reference not alone to the seven sub-races of
  the new Root-Race, in each of which there will be a "Manu,"* but also to the seven degrees of
  --
  seven parts. The primary Heaven was seven-fold." So it was with the Aryans. One has but read the
  Puranas about the beginnings of Brahma, and his "Egg" to see it. Have the Aryans taken the idea from
  the Egyptians? -- "The earliest forces," proceeds the lecturer, "recognized in nature were reckoned as
  --
  by the disciples of the philosophies of Aryasanga (the Yogach Arya School) and Mahayana, who are
  twitted in their turn by their correligionists as "Vedantins in disguise." The esoteric philosophy of both

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Difference between the Aryan and Semitic Systems ... 444
  [[Vol. 1, Page]] xiv CONTENTS.
  --
  and an appellation given by the earliest Aryans to the Unknown deity; the word "Brahma" not being
  found in the Vedas and the early works. It means the absolute Wisdom, and "Adi-bhuta" is translated
  --
  the Aryan soil; a born Hindu, a Kshatrya and a disciple of the "twice born" (the initiated Brahmins) or
  Dwijas. His teachings, therefore, could not be different from their doctrines, for the whole Buddhist
  --
  Turning now to the oldest Aryan literature, the Rig-Veda, the student will find, following strictly in
  this the data furnished by the said Orientalists themselves, that, although the Rig-Veda contains only
  --
  secondly, that there was a common Aryan religion before the separation of the Aryan race; a common
  Semitic religion before the separation of the Semitic race; and a common Turanian religion before the
  --
  (outcasts, savages, those beyond the pale of Aryan civilization) will have to wait."
  For it is not the fault of the initiates that these documents are now "lost" to the profane; nor was their
  --
  More than one great scholar has stated that there never was a religious founder, whether Aryan,
  Semitic or Turanian, who had invented a new religion, or revealed a new truth. These founders were all
  --
  found in Aryan philosophy personified by Visvakarman, Indra, Vishnu, etc., etc. Still they are
  expressed very philosophically, and under many unusual aspects, in the work referred to.
  --
  an absolute eternal existence," says Aryasanga -- the rival of Nagarjuna.* In one sense it is Pradhana;
  which
  --
  * Aryasanga was a pre-Christian Adept and founder of a Buddhist esoteric school, though Csoma di
  Koros places him, for some reasons of his own, in the seventh century [[Footnote continued on next
  --
  Motion, the ONE LIFE, or Jivatma, ages before the year 500 B.C. in India. Only the Aryan
  philosophers never endowed the principle, which with them is infinite, with the finite "attri bute" of
  --
  [[Footnote continued from previous page]] A.D. There was another Aryasanga, who lived during the
  first centuries of our era and the Hungarian scholar most probably confuses the two.
  --
  students of the Aryasanga School to the dual Monad or Atma-buddhi, and Atma-buddhi on this plane
  corresponds to Parabrahm and Mulaprakriti on the higher plane.
  --
  common property of all, and belongs neither to the Aryan 5th Race, nor to any of its numerous Subraces. It cannot be claimed by the Turanians, so-called, the Egyptians, Chinese, Chaldeans, nor any of
  the Seven divisions of the Fifth Root Race, but really belongs to the Third and Fourth Root Races,
  whose descendants we find in the Seed of the Fifth, the earliest Aryans. The Circle was with every
  nation the symbol of the Unknown -- "Boundless Space," the abstract garb of an ever present
  --
  Eden,"* the "double hermaphrodite rod" of the fourth race. Whereas with the Hindus and Aryans
  generally, the significance was manifold, and related almost entirely to purely metaphysical
  --
  meanings, and the Aryans never made their religion rest solely on physiological symbols, as the old
  Hebrews have done. This is found in the exoteric Hindu Scriptures. That these accounts are blinds is
  --
  witness to the primitive cognate unity of the Aryan and Semitic races"; and he places the great events
  in Egypt 9,000 years B.C. The fact is that in archaic Esotericism and Aryan thought we find a grand
  philosophy, whereas in the Hebrew records we find only the most surprising ingenuity in inventing
  --
  Pythagoras, and all his pupils, taught the rotation of the earth; and Aryabhata of India, Aristarchus,
  Seleucus, and Archimedes calculated its revolution as scientifically as the astronomers do now; while
  --
  the Aryasanga or the Mahayana schools, has to become a Raja Yogi, he must, therefore, accept the
  Taraka Raja classification in principle and theory whatever classification he resorts to for practical
  --
  It lives undeniably, and has settled in all its ineradicable strength and power in the Asiatic Aryan heart
  from the Third Race direct through its first "mind-born" sons, -- the fruits of Kriyasakti. As time rolled
  --
  into the teachings of the old Aryans -- one infinitesimal cell, out of millions of others at work in the
  formation of an organism, determining alone and unaided, by means of constant segmentation and
  --
  almost inextricable confusion. Neither the old Aryan, nor the Egyptian psychology are now properly
  understood. Nor can they be assimilated without accepting the esoteric septenary, or, at any rate, the
  --
  ** Another suggestive analogy between the Aryan or Brahmanical and the Egyptian esotericism. The
  former call the Pitris "the lunar ancestors" of men; and the Egyptians made of the Moon-God, TahtEsmun, the first human ancestor. This "moon-god" "expressed the Seven nature-powers that were prior
  --
  other to the "Supreme All" of the later Aryans. Says a Hermetic Fragment cited by Suidas (see Mrs.
  Kingsford's "The Virgin of the World"): "I adjure thee, Heaven, holy work of the great God; I adjure thee, Voice of the Father, uttered in the
  --
  undeniably ancient. Let us now compare the above with a like invocation in the Hindu Scriptures -undoubtedly as old, if not far older. Here it is Parasara, the Aryan "Hermes" who instructs Maitreya,
  the Indian Asclepios, and calls upon Vishnu in his triple hypostasis.

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  undeniably to ancient philosophers, the Greeks having borrowed it from the Aryans, and the origin of
  modern AEther being found in, and disfigured from, AKASA? This disfigurement
  --
  the ancient Aryans for knowledge, that even such glaring passages as in Book I. chap. ii, Vishnu
  Purana, are left without any notice. Nevertheless, what can this sentence mean? -- "Then Ether, air,
  --
  better. The Vedic Aryans were as familiar with the mysteries of sound and colour as our physiologists
  are on the physical plane, but they had mastered the secrets of both on planes inaccessible to the
  --
  named by the Atlanteans MASH-MAK, and by the Aryan Rishis in their Ashtar Vidya by a name that
  we do not like to give. It is the vril of Bulwer Lytton's "Coming Race," and of the coming races of our
  --
  Indian Archaic astronomy and physics, in those days always called philosophy. In all the Aryan and
  Greek speculations, one meets with the conception of an all-pervading, unorganized, and
  --
  of the cycle of 5,000 years of the present Aryan Kaliyuga; and between this time and 1897 there will
  be a large rent made in the Veil of Nature, and materialistic science will receive a death-blow.
  --
  radiant matter will have vindicated in time the Archaic Aryan works on Occultism and even the Vedas
  and Puranas. For what are the manifested "Mother," the "Father-Son-Husband" (Aditi and Daksha, a
  --
  Western Aryans had, every nation
  [[Footnote(s)]] -------------------------------------------------
  --
  belonging to the expedition of Alexander the Great, who were the instructors of the Aryan Hindus in
  astronomy!
  Whether the origin of the Zodiac is Aryan or Egyptian, it is still of an immense antiquity. Simplicius
  (VIth cent. A.D.) writes that he had always heard that the Egyptians had kept astronomical
  --
  persisted in seeing in them Jewish property, as well as a Christian prophecy, thus accusing the Aryans
  of having helped themselves to Semitic revelation, whereas it was the reverse. The Jews, moreover,
  --
  [[Vol. 1, Page]] 667 THE AryaN HINDUS VINDICATED.
  in 1687, when they were brought from India by M. de la Loubere. At that time the tables of Cassini
  --
  justice to the Astronomy of the Aryans. From John Bentley down to Burgess' "Surya-Siddhanta," not
  one astronomer has been fair enough to the most learned people of Antiquity. However distorted and
  --
  the deep insight into the mysteries of nature, in the Egyptian and Chaldean as well as in the Aryan
  religions. Fohat, shown in his true character, proves how deeply versed were all those prehistoric
  --
  follow the order of evolution of the Races, from the first to the fifth, our Aryan Root-race, Europe
  must be called the fifth great Continent. The Secret Doctrine takes no account of islands and
  --
  one million years for the Fifth, or Aryan Race, to the present date; and about 850,000 since the
  submersion of the last large peninsula of the great Atlantis -- all this may have easily taken place

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Church of Rome, its archaic history is a sealed book. Whether the Egyptian or the Aryan Hindu
  religious philosophy is the more ancient -- and the Secret Doctrine says it is the latter -- does not much
  --
  both the Roman Catholic and Protestant Churches. The difference, indeed, between the Aryan Hindu
  and the Aryan European faiths is very small, if only the fundamental ideas of both are taken into
  consideration. Hindus are proud of calling themselves Suryas and Chandravansas (of the Solar and
  --
  sexless Potency to be well studied, because it was to be dreaded. With the initiated Aryans, Khaldii,
  Greeks and Romans, Soma, Sin, Artemis Soteira (the hermaphrodite Apollo, whose attri bute is the
  --
  men of science known as much of the mysteries of nature as the ancient Aryans did, they would surely
  never have imagined that the moon was projected from the Earth. Once more, the oldest of
  --
  notwithstanding, will not see it; cramped in their researches by such ignorance, they -- the Aryanists
  and Egyptologists -- are constantly led astray from truth in their speculations. Thus, de Rouge is unable
  --
  and the Aryans, who borrowed theirs from the Latin Church? And if so, why, in the name of logic, do
  the Papists reject the additional information which the Occultists may give them on Moon-worship,
  --
  the primitive Aryans, we believe firmly in the personality and intelligence of more than one
  phenomenon-producing Force in nature.
  --
  one and all, with the exception of the latest Aryans, now become Europeans and Christians, show this
  veneration in their Cosmogonies. As Thomas Taylor,* the most intuitional of all the translators of
  --
  coming out of the Ark, and the close of the flood -- at the Fourth Race. With the Aryan people it is
  different.
  --
  and the same. Whether Egyptian or Pelasgian, Aryan or Semitic, the genius loci, the local god,
  embraced in its unity all nature; but not especially the four elements any more than one of their

Conversations with Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
  When he wrote the Arya, his mind was absolutely silent, passive. The consciousness was high above in the supermind, and only that kind of consciousness which is in the hand formed the words. He was conscious of them as they were being expressed. From the intellectual point of view the Arya is perfect: clarity, order, logic. And yet the mind has no part in it. That does not mean that the mind is useless. It has certain useful activities, but it is a
  (here, eight pages are torn out)

Liber 71 - The Voice of the Silence - The Two Paths - The Seven Portals, #unset, #Arthur C Clarke, #Fiction
   97. Yea; on the Arya Path thou art no more Srotpatti, thou art a
   Bodhisattva. The stream is cross'd. 'Tis true thou hast a right to

r1913 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   During the day karmasiddhi of the sahitya (prose) strongly outlined itself, although the movement of the vak is not yet entirely sure of its detail. Work resumed. Natural and Supernatural Man; Aryan Origins; etc. The action of the vijnana was not strong & definite, though at no time suspended or inefficient; the remnant of asiddhi was strongly in evidence. Relapse took place in the processes of assimilation, although the roga of tejasic looseness is becoming more and more exclusively physical & imposed from outside on the system. The physical siddhi as a whole was mostly in abeyance, except in dehashakti which, for the most part, resisted the ordinary effects of these relapses. An attempt was made to revive the perishing rogas, but it succeeded only in manifesting scattered touches.
   With this entry, Sri Aurobindo returned to the notebook he had set aside on 21 May 1913.Ed.

r1913 11 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   PhilologyDictionary. Vowel Roots, Origins of Aryan Speech.
   Poetry Ilion, Eric, Idylls of Earth & Heaven.

r1913 12 03b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The first thing, as always, is to restore the anandamaya action of the vijnanabuddhi and Brahmabuddhi. This after a long interval is being done. Dispelling & expelling of the intellectual & emotional activity forced again on the system is the indispensable preliminary, and this is often difficult because it entangles itself, by habit or of deliberate purpose, with the legitimate action. Absolute passivity, absolute sraddha in the Master of All, is the means. There is no other means. It is essential that all should be recognised as the being & action of the Ishwara and yet that the two agencies Arya & An Arya should be distinguished.
   ***

r1914 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The lines of development suggested in the Vachansi and in the affirmations have reached a stage when they are all in movement & in progressive & victorious movement, but still denied, by force, by those interested in their defeat, the Arya & Dasa enemies, but more now by the outdistanced Aryas than the Dasas. The month of June has closed on this note of imperfect success.
   The renewal of the struggle between the Siddhi and the powers of limitation has assumed a new aspect; it is no longer, fundamentally, a question of the extent of the siddhi, still less of its entire denial. That is now recognised on all hands to be impossible. It is a question of the rapidity, of the continuance or cessation of the method of gradual development and of the habit of relapse & intermission by which the gradation was farther retarded. There may be devious hopes that the fullness of the physical siddhi can be sufficiently retarded to be practically denied or that by this retardation & other obstacles the necessary time may be denied to the karmasiddhi or even its fulfilment negatived by untoward events which will render it impossible; but these are failing powers of negation. Only in the last adverse tendency is there yet any serious strength for anything but retardation.

r1914 07 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The other godsup to the present Surya, Varuna, Usha, Bhaga, Aryaman, Mitra, Aranyani are manifest in their forms & activities. They have now been followed rapidly by the others; Prithivi revealing herself as Aditi, Rudra manifest in the chanda form of all the gods etc. But these manifestations are not so close or so dominant as those of Indra, Agni & Vayu. It is the Vedic gods who so manifest. The others were known before. The gods of other systems also reveal themselves in a grand general unity & diversity with the Vedic & Puranic deities. All are manifestations of the one Vishnu who is Krishna & as Krishna, Rudra & Brahm.
   ***

r1914 08 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   6) The Origins of Aryan Speech.
   7) The Rigveda (translated)
  --
   9) The Aryan Religions.
   In Poetry.

r1914 08 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Strong perception of the Master of the Yoga as the divine Reality behind Indra with the thunders. This, however is not Indra, but the Lilamaya with Indra, Varuna, Aryaman & Surya united in him. Bhaga was perceived to enter into the presence. Rudra has preceded & will be taken up as soon as the Jehovah form is assimilated.
   MS conversation

r1914 11 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Devabhava manifest as Vishnu with Agni prominent & in Agni Vayu, in Agni-Vayu Aryaman & Bhaga, Indra concealed in Agni Vayu, Mitra & Varuna behind Aryaman-Bhaga. Vishnu & Brihaspati are one. Surya is Vishnu working as Pushan & Yama. Rudra is a bhava of Vishnu. The Maruts are the host of Agni Rudra.
   ***

r1915 07 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   pra no mitrya varunya vocho, angaso Aryamne agnaye cha
   vi nah sahasram urudho radantu, ritavno varuno mitro agnih

r1917 02 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A certain inactivity of the siddhi or lessened activity during the last two dayspartly owing to preoccupation with Arya. At the same time there is a great increase of certainty and accuracy in the idealised telepathies and a slow but steady growth of force of effectuality in tapas.
   ***

r1917 03 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Most of the day given to work for Arya. Negative condition in the siddhi. Asiddhi emphasised, as far as it will go, in all the chatusthayas. Some play of ideality in the evening.
   ***

r1917 03 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The last two days given chiefly to Arya and poetry. No marked incident in the sadhana.
   ***

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Mohammedan Mohammedanism. For the Hindu, the ancient path, the path of the Aryan Rishis, is the
  best.

Talks 500-550, #unset, #Arthur C Clarke, #Fiction
  An Arya Samajist from Bangalore with a companion visited Sri
  Maharshi. He asked: What is the use of yoga-practice? Is it for personal use or universal benefit?

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
  what I have said in the Arya.
  At this moment the Mother came in. It was the time for her to go downstairs
  --
  DR. MANILAL: Was the Arya with its thousands of pages written in this way?
  SRI AUROBINDO: No, it was transmitted directly into the pen. It is a great relief
  --
  recent Aryan Path a Mr. Morris has written an interesting article, full of facts
  and based on a study of historical data. In it he tries to show that human destiny has always a cycle of five hundred years. And do you know his conclusion? He believes that there are Mahatmas who manage the world!
  --
  SRI AUROBINDO: Of course, all Aryans are Germans. To get rid of responsibility you must get rid of ego, that is to say, of the mental, vital and other personalities.
  NIRODBARAN: If one could act without responsibility one would be free.
  --
  himself an advocate of the theory of illusionism against which he, a prominent leader of the Arya Samaj and a monotheist, had preached all his life.
  His relatives and friends have all become unreal, impermanent, and he asks
  --
  SRI AUROBINDO: What does he say? I think he contri butes to The Aryan Path
  also.
  --
  SATYENDRA: Yes, the one Sri Aurobindo has written about was an Arya Samajist, while there was another, a Bengali, who used to keep nothing for the
  next day because he believed in never planning for the future.
  --
  meaning to them. Instead of taking the verses in their obvious mystic significance, they create all sorts of meaningsrita is water, fighting between Dravidians and Aryans, etc.
  NIRODBARAN: I asked Nolini yesterday what people like Tagore mean by saying that only Nishikanto has an easy mastery over the language while others
  --
  After this, some discussion followed about Aryans, Dravidians and Tamilians.
  SRI AUROBINDO: Most of the Tamilians have a straight nose, very few have a
  --
  SRI AUROBINDO: The Arya came out just at the beginning of the last World
  War and The Life Divine at the beginning of the present one.
  --
  the Arya came out, he said that it was all philosophy; there was nothing of
  Yoga in it.
  --
  Abhay has come; he had to go to Hyderabad and through the intercession of Sir Akbar managed to obtain the release of two local Arya Samaj
  prisoners. The Nizam by his reserve power refused to release them as he
  --
  NIRODBARAN: Yes, the Arya Publishing House sends them to him.
  PURANI: It is a matter of common courtesy to return the compliment.
  --
  PURANI: Abhay was telling me that in his presence an Arya Samaj leader had
  a talk with Gandhi about the Hindu-Muslim problem. Gandhi and other
  --
  many Yogis but remains unsatisfied. He has read the Arya too.
  424
  --
  described the language of Arya as expressing a global thinking and I at once
  caught it up as the right and only word for certain things, for instance, the

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Zen
  groove. When the Arya was being published, I think he said that he couldn't
  understand it.
  --
  made a textbook, one indubitable effect will be that the Arya Publishing
  House will get a lot of motley and my private purse will get fat.

The Coming Race Contents, #The Coming Race, #Nolini Kanta Gupta, #Integral Yoga
  well known, the Aryan and the non- Aryan.
  Indeed, the geologists tell us, the land itself
  --
  division of an Aryan and a Dravidian race
  may be due to a memory of the clash of the

The Riddle of this World, #unknown, #Unknown, #unset
  expressions in the Arya. The idea in itself is not new; it is as old as the
  Vedas. It was repeated in other forms in Buddhism, Christian Gnosticism,

WORDNET












--- Grep of noun arya
aryan
carya
eucarya
genus carya
genus eucarya
genus pterocarya
pterocarya



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Aishwarya Rai Bachchan ::: Born: November 1, 1973; Occupation: Film actress;
Tirumalai Krishnamacharya ::: Born: November 18, 1888; Died: February 28, 1989; Occupation: Teacher;
Maryam d'Abo ::: Born: December 27, 1960; Occupation: Film actress;
Soundarya ::: Born: July 18, 1976; Died: April 17, 2004; Occupation: Film actress;
Maryam Namazie ::: Born: 1966;
Marya Hornbacher ::: Born: April 4, 1974; Occupation: Author;
Maryam Mirzakhani ::: Born: May 3, 1977; Occupation: Mathematician;
Sukanta Bhattacharya ::: Born: August 15, 1926; Died: May 13, 1947;
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http://bloonsconception.wikia.com/wiki/User_blog:TATemporaryAaron1101/Something_for_the_Tournament_(Divisions)
http://fr.religion.wikia.com/wiki/Brahmacharya
http://it.religion.wikia.com/wiki/Brahmacharya
https://military.wikia.org/wiki/User:Aryakinrail
https://religion.wikia.org/es/wiki/Brahmacharya
https://religion.wikia.org/nl/wiki/Brahmacharya
https://religion.wikia.org/wiki/Acharya_S
https://religion.wikia.org/wiki/Aryadeva
https://religion.wikia.org/wiki/Aryaman
https://religion.wikia.org/wiki/Brahmacharya
https://religion.wikia.org/wiki/Brahmacharya#Derivation
https://religion.wikia.org/wiki/Brahmacharya#Diet_and_brahmacharya
https://religion.wikia.org/wiki/Brahmacharya#External_links
https://religion.wikia.org/wiki/Brahmacharya#Modern_brahmacharis
https://religion.wikia.org/wiki/Brahmacharya#Notes
https://religion.wikia.org/wiki/Brahmacharya#Other_interpretations_of_brahmacharya
https://religion.wikia.org/wiki/Brahmacharya#References
https://religion.wikia.org/wiki/Brahmacharya#See_also
https://religion.wikia.org/wiki/Brahmacharya#Swami_Vivekananda_on_Brahmacharya
https://religion.wikia.org/wiki/Brahmacharya#Usage
https://religion.wikia.org/wiki/Brahmacharya#Yoga
https://religion.wikia.org/wiki/Charyapada
https://religion.wikia.org/wiki/Devakarya_samudyata
https://religion.wikia.org/wiki/File:Acharya5.jpg
https://religion.wikia.org/wiki/File:Ath%C3%A8nes_Acropole_Caryatides.JPG
https://religion.wikia.org/wiki/History_of_Rehat_Maryada
https://religion.wikia.org/wiki/Maryam_Jameelah
https://religion.wikia.org/wiki/Prophets_and_messengers_in_Islam#Maryam_mother_of_.27Isa
https://religion.wikia.org/wiki/Rehat_Maryada
https://religion.wikia.org/wiki/Shmarya_Rosenberg
https://religion.wikia.org/wiki/Shmarya_Rosenberg#Biography
https://religion.wikia.org/wiki/Shmarya_Rosenberg#External_links
https://religion.wikia.org/wiki/Shmarya_Rosenberg#Failed_Messiah
https://religion.wikia.org/wiki/Shmarya_Rosenberg#References
https://religion.wikia.org/wiki/Special:Contributions/Aryakinrail
https://religion.wikia.org/wiki/Talk:Brahmacharya
https://religion.wikia.org/wiki/Talk:Shmarya_Rosenberg
https://religion.wikia.org/wiki/User:Aryakinrail
https://religion.wikia.org/wiki/Vajracharya
Integral World - Incredible India:A Review of 'Aryan Patriarchy and Dravidian Matriarchy', Anthony Galli
Integral World - India: Aryan Patriarchy and Dravidian Matriarchy, Ray Harris
Integral World - Rewriting History: Alternate Interpretations of the Aryan Invasion of the Indus Valley from an Integral Perspective, Adam Kennedy
Integral World - A Beacon of Peace, A personal remembrance of Acharya Sushil Kumar, David Lane
selforum - krishna chandra bhattacharya dr
selforum - aryan renaissance
selforum - arya led me to very rational
selforum - sri aurobindos essay origin of aryan
selforum - kshatriya aryaman mahakali
selforum - kazanas on aryan invasion on april 9 at
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selforum - olcott argued that aryans were
dedroidify.blogspot - acharya-s-debunks-debunkers
dedroidify.blogspot - acharya-s-sons-of-god
https://esotericotherworlds.blogspot.com/2013/06/visionaryand-fantastic-art.html
wiki.auroville - Arya
wiki.auroville - Aryadeep
wiki.auroville - Aryamani
wiki.auroville - Aryan
wiki.auroville - Brahmacharya
wiki.auroville - Sunil_Bhattacharya
Dharmapedia - Acharya
Dharmapedia - Acharya_Buddharakkhita
Dharmapedia - Adi_Shankaracharya
Dharmapedia - Archaeology_and_the_Aryan_Invasion_Theory
Dharmapedia - Arya
Dharmapedia - Aryan
Dharmapedia - Aryan_Invasion_Theory
Dharmapedia - Aryan_invasion_theory
Dharmapedia - Aryan_Invasion_theory_debate
Dharmapedia - Aryanism
Dharmapedia - Aryan_race
Dharmapedia - Arya_Samaj
Dharmapedia - Bibliography_about_the_Aryan_invasion_theory
Dharmapedia - Brahmacharya
Dharmapedia - Category:Arya_Samaj
Dharmapedia - Ekkirala_Krishnamacharya
Dharmapedia - Haryana
Dharmapedia - Indigenous_Aryans
Dharmapedia - Indo-Aryan_Controversy:_Evidence_and_Inference_in_Indian_History
Dharmapedia - Indo-Aryan_languages
Dharmapedia - Indo-Aryan_migration_theory
Dharmapedia - Indo-Aryan_peoples
Dharmapedia - Indo-Aryans
Dharmapedia - Krishnamacharya:_His_Life_and_Teachings
Dharmapedia - Linguistic_aspects_of_the_Aryan_Invasion_Theory
Dharmapedia - Shankaracharya
Dharmapedia - Theosophical_Society_of_the_Arya_Samaj
Dharmapedia - The_Problem_of_Aryan_Origins
Dharmapedia - Tirumalai_Krishnamacharya
Dharmapedia - Update_on_the_Aryan_Invasion_Debate
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https://en.wikiquote.org/wiki/Indigenous_Aryans
https://en.wikiquote.org/wiki/Manmohan_Acharya
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https://en.wikiquote.org/wiki/Maryam_Monsef
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https://allpoetry.com/Marya-Zaturenska
https://allpoetry.com/Sukanta-Bhattacharya
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Aarya -- 51min | Crime, Drama, Thriller | TV Series (2020 ) ::: When her world suddenly turns upside down, will Aarya become the very thing she hated?How far will she go to survive and protect her family? Creators: Ram Madhvani, Sandeep Modi
Cybill ::: TV-PG | 30min | Comedy | TV Series (19951998) A struggling, middle-aged actress attempts to make a career for herself, all while surrounded by her hard-drinking best friend Maryann, her 2 former husbands, and her 2 daughters. Creator: Chuck Lorre Stars:
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https://analytical.fandom.com/wiki/Acharya_Nagarjuna_University
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https://dc.fandom.com/wiki/Aryan_Brigade
https://dc.fandom.com/wiki/Black_Lightning_(TV_Series)_Episode:_The_Book_of_Occupation:_Chapter_Two:_Maryam's_Tasbih
https://dc.fandom.com/wiki/Sarya_(Pre-Zero_Hour)
https://dmfa.fandom.com/wiki/Aaryanna
https://dreamfiction.fandom.com/wiki/Megakarya_1
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https://elderscrolls.fandom.com/wiki/Farya
https://elderscrolls.fandom.com/wiki/Laryantil
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