L ightof the Vedas

DHARMIC TRADITIONS
Complete text of Keynote address delivered by Dr. David Frawley (Pandit Vamadeva Shastri) at

AMERICAN INSTITUTE OF VEDIC STUDIES

BI-MONTHLY NEWSLETTER VOLUME 8 | ISSUE 6

Unity & Pluralism in

INTERNATIONAL CONFERENCE ON DHARMA-DHAMMA,

Bhopal on September 23, 2012.

TRADITIONS
Complete text of Lecture delivered by Yogini Shambhavi Chopra

DHARMIC

Feminine Power in

The Role of The

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AMERICAN INSTITUTE O F V E D I C S T U D I E S

Bi-monthly Newsletter | Volume 8 Issue 6

Unity & Pluralism in DHARMIC TRADITIONS

Complete text of Keynote address delivered by Dr. David Frawley (Pandit Vamadeva Shastri) at

INTERNATIONAL CONFERENCE ON DHARMA-DHAMMA,

Bhopal on September 23, 2012.
would first of all like to thank the government of Madhya Pradesh, the Mahabodhi Society, and the India Foundation for organizing this important conference, and more significantly, for helping to develop this new dharmic institution at Sanchi. May it flourish and be the precursor of many more institutions of a similar nature all over the world. A dharmic university and dharmic

education is essential to peace and understanding for all humanity. I am speaking before you as a traditional scholar of Dharmic teachings, particularly of Vedic and Yogic teachings, extending to Ayurvedic medicine and Vedic astrology. Though I was born and raised in the West, I have tried to follow traditional teachers and the

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views of traditional texts from India. I am happy that a place is given here for such traditional scholars, for whom dharmic teachings are not a mere object of academic study and research, but part of a daily life, sadhana and spiritual practice. For any dharmic education to be real, the spirit of dharma must remain alive in the minds and hearts of its teachers and students. They must study and practice dharma at a personal level as well as at an intellectual level. India has nurtured a variety o f spiritually b a s e d dharmic traditions o v e r m a n y centuries and many millennia, marking the unique contribution of its civilization to the world at large. These Dharmic traditions have lived together in peace and mutual respect, sharing a common Dharmic culture and a common aspiration to the highest truth. India-origin Dharmic traditions have been shared by the surrounding great countries of Asia and have become integrated with the native cultures of many Asian countries as well, which have much in common with them, like Chinese Taoism and Japanese Shinto. We could say that Dharma is the light of Asia and the common factor behind

all its forms of spiritual aspiration. The Rigveda, the oldest available of the dharmic texts from India, reflects the teachings of dozens of great sages or rishis, as part of one great spiritual family. It emphasizes a relation of friendship, kinship and equality between human beings and the devas, the spiritual forces of the universe, leading to the supreme truth. It honors all nature and asks all human beings to respect the whole of life. T h e Upanisha ds, the cream of V e d i c philosop h y , consist of t h e inquiries, questioni ngs and dialogues between various sages and yogis and an open discussion of their meditation based experiences. The Upanishads do not try to promote any person, belief or doctrine as final for everyone. They emphasize a greater Self-realization beyond speech and thought, name and form, but approached from a variety of angles. The Buddhist tradition or Buddha Dharma is similarly foremost a tradition of inquiry and meditation. Buddhism teaches the individual how to perceive the nature of truth and reality through meditation, and does

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not rest content with any belief structures of the mind as final. The same freedom of thought and spiritual practice extends to all Buddhist traditions. Their emphasis is on enlightenment of the mind and service to all, not merely promoting one religious identity or another.

Dharmic Pluralism, Diversity and Questioning

This, what we could call, Dharmic pluralism, has created probably the m o s t extensive a n d comprehens ive set of spiritual philosophie s in the w o r l d , w h i c h contain a diversity of great spiritual insights and deep understandings covering all aspects of life. There are many schools of Vedantic, Yogic, Buddhist and Jain thought, with various degrees of interrelationship. All these great Dharmic philosophies include studies of higher consciousness and universal awareness such as modern science is just beginning to suspect exists behind the time-space universe as a whole. Dharmic traditions reflect a spiritual science or way of knowledge more so than any mere faith or religious creed.

This Dharmic pluralism is not afraid of dialogue and debate. It encourages us to question everything, including to question the Dharmic teachings themselves, so that we can find out for ourselves what is the highest truth. Dharmic teachings make truth more important than any belief, and the truth that we can directly perceive and experience more important than any merely conceptual truth. In Dharmic tradition reason is also honored and given a place, but aligned with meditation or inner perception, as a means o f i t s articulation . N o irrational beliefs or unquestion e d presumptio n s a n d preconcepti ons are required. Dharma does not insist that we all simply verbally agree with each other, or that one point of view should be promoted as the same as or supreme for all people, in order to remove any potential problems that differences of views may create between people. Developing the proper mode of questioning is regarded in Dharmic traditions as more important than merely repeating any particular verbal answer or credo as correct. There are rigorous traditions of debate in all

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dharmic traditions including in Tibetan Buddhism and in Hindu Vedanta that continue to the present day. We must recognize that each individual is different and the spiritual path or way of life that is appropriate for one person may not be appropriate for another. This is a fact of dharma at an individual level. There is not only a unity to life but also an infinity to its expressions, and one that transcends any fixed theology or philosophy. The karmas of living beings vary and m u s t b e understood, respected and adjusted for. D i f f e r e n t philosophies may appeal to different people, and what may seem logical to one person, may appear flawed or incomplete to another. The important thing is not to automatically promote one philosophy or another as correct for all, but to encourage deep thinking and the development of a higher intelligence in each individual, for which the exercise of dialogue and debate is essential. It is not the verbal form of what we know that is primary but our actual inner

experience in our own minds and hearts.

Individually Based Spiritual Experience

D h a r m a emphasizes the importance of individually based s p i r i t u a l e x p e r i e n c e t h r o u g h meditation over any outer dogmas, creeds, formulas or ideologies. Dharma is more a path of practice than of belief or an ideology. It emphasizes right living and right perception over theological correctness. Dharma brings us to Svadharma, which is to know our own dharma, which also means not to try to impose our own dharma, however valuable it may be, upon others. Dharma is a way of self-knowledge that requires deep introspection to find the truth, which also means questioning ourselves, our preconceptions and our motivations. Dharma reflects the universal principles and eternal laws of the greater universe of consciousness. Yet

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it also reflects the adaptation of these natural laws relative to the actual circumstances of each person, community, culture and country. Dharma has many levels that are interrelated and interdependent in the great web of life. Our individual dharma must also be seen in light of these additional aspects of dharma. Svadharma is not simply a matter of each person doing what he or she would like to do a t a personal level. It is not mere individuali s m o r relativism. It means following our inmost dharma t h a t connects us to the e n t i r e chain of life and the greater universe in which we live. It implies service and sacrifice, not simply personal fulfillment, pleasure or enjoyment. It is not hedonism or desire based individualism or consumerism. While there are eternal principles of dharma, these are not rigid outer constructs. They require flexibility in their application. There are for example, universal principles as to how water moves, but this movement will vary according to the terrain on which it occurs. The unity of water produces an

amazing diversity of landforms and ecosystems. Yet the highest truth, as recognized by all dharmic traditions, is said to be beyond words, beyond the mind, and is more a matter of intimation than direct instruction. We can point to that higher truth, but cannot reduce it to a convenient set of rules that are the same for everyone. All teachings are but expedient methods to draw us to a deeper S e l f realizatio n o r higher awarenes s. What is importan t is not to reduce t h e highest truth a name or form, but to help e a c h individual approach its direct experience according to the way that is in harmony with their own dharma, nature and circumstances. This supreme dharma is often best expressed in silence. Dharmic traditions allow for differences in name and form and are not afraid of them. They do not promote uniformity but allow for the natural diversity that is inherent in all life to have its proper expression. They embrace all life and culture and do not

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divide people into separate or competing identities.

and the highest Dharmic philosophies are expressions of these as well. Such common dharmic values and practices can perhaps be summarized as a respect for all life as sacred, and as an honoring of meditation to find the truth over mere belief in what truth is supposed to be. They reflect a common dharmic acceptance of the law of karma, that there is a specific ethical and spiritual consequence of all of our actions. O n e could say that in the realm of Dharma t h e messag e o f meditat ion is m o r e importa nt than any verbal message. The figure of the Yogi, Jina or Buddha in meditation has dominated Asian art and iconography, reflecting this fact.

Common Dharmic Values and Practices

Through having a pluralistic approach to truth, we must also recognize that Dharmic traditions share a similar foundation of ethical values and spiritual practices, regardless of any philosophical or doctrinal differences that they may have, which are m o s t o f t e n generally minor. All dharmic traditions emphasiz e nonviolence, truthfulne ss, nonpossessiveness, compassion, and selfless service as principles of right action and right behavior. These principles of dharma form a universal ethics that can be adapted by everyone. Dharmic traditions promote similar spiritual practices of ritual, mantra, and many forms of inquiry and meditation. These common values and practices bind all Dharmic traditions close together and override any philosophical or theological differences that may appear at the surface. It is these values and principles that constitute the essence of dharma,

Threats and Opportunities for Dharmic Traditions Today

Dharmic traditions have suffered and been marginalized in many parts of Asia throughout the colonial era, and also continuing into the post-colonial era, particularly in communist

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countries, which have sought actively to suppress them. They are only slowly undergoing a revival, and one that is still being opposed by many other forces, politically, economically and even religiously. Dharmic traditions today face a great threat from exclusivistic belief systems for which belief is more important than any actual experience or mode of behavior. Simplistic beliefs can be easier to propagate, particularly in this era of the mass media and its stereoty pes, than the truth o f Dharma t h a t cannot b e reduced t o a single formula t o b e given mechanically to all. Dharma is a way of life that must be learned with awareness, dedication and perseverance. Dharma is not a matter of a quick emotional conversion, but a reorientation of the consciousness through a higher knowledge and devotion. Dharmic traditions today also face a great threat from the rampant consumerism that is spreading throughout the world, which undermines common dharmic values

that emphasize simplicity and living close to nature. This dharmic culture of meditation can be very different than the media culture of the pursuit of sensation and the quick accumulation of consumer goods. Dharma transcends the daily news and reflects enduring rather than transient trends in human life. Dharmic based meditation requires that we can detach from the world of consumerism and the mass media. In this regard, Dharmic traditions need to unite in t h e i r defense of dharma, not simply to protect their older traditions but also to sustain a deeper truth and spiritualit y in the world. This requires a spirit of mutual harmony and respect, and an honoring of the diversity inherent in all dharmic traditions. It requires an honoring of dharmic pluralism, while affirming common dharmic values and practices. Yet on this basis of dharmic tolerance, it also requires an enthusiastic effort to share and expand the role of dharma and expand the place of dharmic traditions in the modern world.

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Dharma remains relevant and essential to all beings in all countries and continents. This revival of dharma further requires a dharmic critique of adharmic trends in modern cultures and even in Asian countries, governments and educational systems. Dharma needs to regain its critical voice and capacity to educate and promote ethical values. The voice of Dharma needs to be heard again. In facing t h e s e current challenges , Dharmic traditions should not become contracte d , defensive, or retreat under the weight of the formidable forces opposing them. We should reclaim the expansive spirit of Dharma and seek to spread the message of Dharma, with all of its many facets, to the entire planet. Dharmic traditions have much in common with science as an objective pursuit of truth and searching for the foundations of consciousness in the universe. Many of the positive trends in modern culture, with the seeking of greater freedom in life, can be connected with older Dharmic

traditions of Asia. Many people in the world today, including many educated people in the West, are open to the message of dharma and are seeking to go beyond antiquated belief systems that only serve to divide people into warring camps. Dharmic traditions have a new worldwide appeal and spread over the last more than one hundred years and now have followings in every corner of the world. This will undoubte d l y continue to grow in t h e decades to come. Dharmic traditions should prepare for this global expansion by creating new teachers who can facilitate it, putting dharma in a new idiom of global, scientific and universalistic thought, with relevance to all people and all cultures, yet also preserving the unique approaches and formulations of different dharmic teachings and practices. Dharmic and related traditions lay at the heart of the great cultures of Asia and are necessary for the cultural revival and cultural integrity of this important region of the world, which

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holds the worlds largest populations a region that is slowly emerging out of centuries of foreign domination to a place of centrality in world affairs. Yet dharmic traditions are also at the forefront of the new spirituality that we see gradually emerging throughout the planet, on every continent, emphasizing yoga, meditation, natural healing, mind-body medicine, and ecological sustainability. All these are important areas of dharmic teaching a n d dharmic research, and part of a new dharmic renaissan ce that needs to e fostered. However, Dharmic traditions cannot be maintained mechanically or passed on as a mere matter of belief and custom. They rest upon education born of dialogue, not of indoctrination that suppresses any questioning. New Dharmic institutions are required both to pass on and to renovate Dharmic traditions. Such dharmic institutions need to encourage original thinking and the development of new insights, not simply carrying on the old formulas, much less inertia of the past. They also need to be open to dialogue, debate and a variety of points of view. A new call for Dharmic education needs to resound throughout the

world, and India, the ancient homeland of dharma, is an ideal place for this work to begin. There are many new possible positive developments for dharmic traditions, which have the creativity and adaptability of life itself. The power of Dharma can lead humanity forward to a new age of oneness, tolerance and peace, and a unity between all peoples, with all nature and the greater conscious universe itself. We hope that such dharmic gatherings as the one here today, and the developme nt of such new dharmic institutions as those being proposed here, can serve the role to renovate dharma for the world as a whole. It would work a great transformation and alleviate tremendous suffering to restore Dharma everywhere. A world without dharma cannot be sustainable. Yet only a living and revitalized dharma can sustain the world, resting on truth and a respect for the sacred nature of all life. Let us work together to bring that about. Let us light the flame of dharma within our own hearts, which is both the highest meditation and the highest Vedic ritual.

Soma in Yoga and Ayurveda

The Power of Rejuvenation and Immortality
What is the secret of Soma, the legendary mystic drink of immortality, first lauded by India's ancient Vedic seers? Is Soma a single plant, type of plants, a way of healing, a special intoxicant, or an inner elixir produced by Yoga and meditation? Going back to the vision of the Vedic seers, David Frawley reveals the secret of Soma for body, mind and spirit, with its profound implications from diet and herbs to pranayama, mantra and meditation. His new analysis of Soma, reflecting forty years of study of Vedic texts, is practical, comprehensive and deeply insightful - so that you can bring the secret power of Soma into all aspects of your life and consciousness, and for the world as a whole.
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Soma in Yoga and Ayurveda

The Power of Rejuvenation and Immortality
Dr. Frawley has clearly outlined that the real fountain of Soma is well within you and tapping into that nourishment will make your life enlightened and blissful. Soma in Yoga and Ayurveda weaves together with remarkable clarity rejuvenation of the body, revitalization of the mind, and awakening to the inherent immortality of the Spirit. The book reveals special healing secrets of Soma from the ancient Vedic rishis and yogis reflecting a profound vision and wide range of application that can transform both our individual lives and our collective culture. Vamadeva Shastri has provided one of the most important and original books on Yoga and Ayurveda in recent times that is bound to be studied for decades to come. Deepak Chopra, author Reinventing the Body, Resurrecting the Soul: How to Create a New Self Vamadeva's tour of well-being, incisive and empirical, always comes back to us, to the goodness in our life. His understanding of the doshas and what each of us needs to find balance within and ward off disease is uncanny. This book's fundamental message reminded me of Abraham Lincoln's maxim: In the end, it's not the years in your life that count. It's the life in your years. The difference is, Vamadeva teaches us how to put the Divine life into all our days and years.facilitate the proper unfoldment of Kundalini and the opening of the chakras. A profound guidebook for all higher Yoga practices.

Appreciation for Dr. David Frawleys latest book

Dr. Suhas Kshirsagar BAMS, MD Yogini Shambhavi, author Yogic Secrets of the Dark Goddess (Ayu), Director, Ayurvedic Healing
* Uniting ancient wisdom and penetrating insight, David Frawley has written a jewel that explores the inner alchemy of physical and emotional rejuvenation while illuminating the spiritual quest for enlightenment. The book provides the student with the yogic and Ayurvedic tools necessary to achieve optimal health, peace of mind, and the eternal happiness that can only be found through spiritual awakening.

Dr. Marc Halpern, author, Healing Your Life; Lessons on the Path of Ayurveda
This multifaceted book combines Yoga, Ayurveda, Tantra, Vedanta, and the Vedic sciences in a natural and transformative manner around the central concept of Soma or the science of immortal bliss. Such a vast capacity of synthesis in a profound and authoritative way of approaching the higher knowledge is most rare and shows a special connection with the higher forces of cosmic intelligence that govern the planet. Soma is another classic from the master translator of Vedic knowledge and wisdom of our time and culture. Vamadeva once again takes a profound subject, previously obscured by barriers of esoteric language and concepts, and offers it in a way that preserves, respects and elucidates its mysteries while rendering them accessible and practical to all.

Paramacharya Sadasivanatha Palaniswami, Hinduism Today, Editor-in-Chief

*
Once again, David Frawley has produced a book of unparalleled depth and insight. Soma in Yoga and Ayurveda synthesizes profound teachings and practices from Yoga, Tantra, Ayurveda, and Jyotish for rejuvenating the body, elevating emotions, awakening the intellect, and realizing the true meaning of immortality. Vamadeva is one of the few authentic voices sharing this transformational knowledge, making it available and accessible to the modern reader. I am continually grateful for his work.

Narayananda (Dr. Jose Rugue) Suddha Sabha Yoga Ashram Brazil

In Soma in Yoga and Ayurveda, Dr. David Frawley successfully brings out the true significance of Soma, 'the immortal delight of existence', as envisioned by the ancient Indian Rishis. Here we find a comprehensive description of the Vedic idea of Soma, which insightfully reveals Soma's secret of Immortality and bliss. Dr. Frawley shows here how to apply the principle of Soma to our lives through useful techniques, for the rejuvenation of the body and mind and most importantly, for the resurrection of the immortal spirit within us.

David Crow, author In Search of the Medicine Buddha

Soma is the mystic nectar of the ancient

Gary Kraftsow, American Viniyoga Vedic rishis and the Tantric Yogis, the Institute, author Yoga for Wellness inner Shakti of rejuvenation, immortality and bliss, which is the supreme creative and Yoga for Transformation

force. Vamadeva has revealed the hidden Dr. Sampadananda Mishra, Sri Soma in Yoga & Ayurveda cracks the secret secrets of Soma and special powerful Yoga Aurobindo Society India code of Soma and de-mystifies the myth practices, rarely taught even in India, particularly how Soma is necessary to and logic about its practical application.

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Yogini Shambhavi on

FEMININE POWERIN DHARMIC

TRADITIONS
DHARMIC TRADITIONS AND NATURE All Dharmic tradition, Hindu, Buddhist and Jain, rest upon a strong reverence for the world of nature. Dharma is often translated as 'natural law', reflecting this fact. Dharmic principles follow and emulate the laws of nature. These begin with an understanding of the five great elements of earth, water, fire, air and ether and how they operate both within and around us. They include how the Prana or life-force functions in the biosphere, and how the entire universe is linked together in an interconnected network of energies, actions and intentions, rooted in a deeper consciousness. Such a dharmic view of nature is different than a scientific or theological view and sees nature as part of a
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THE ROLE OF THE

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greater awareness extending observances. beyond time and space. It results i n a v i s i o n o f u n i t y a n d Dharma, we could say, is the religion of nature, which means interdependence of all of life. following the laws of nature. Our oldest and most natural Dharma rests upon recognizing religion and dharma is that of what is natural, appropriate and nature itself, which is common to authentic for every living being all beings at all times and places and every aspect of the natural and all worlds. This religion of world. It is not limited to the nature stands beyond any human world and the needs of historical revelation, personality, human beings only. Dharma is institution, scripture, belief, or the religion of nature both in the the dictates of any specific outer sense of seeing the sacred in religious community. Nature the natural world and the inner reflects not only our own life- sense of recognizing our true experience on a daily basis but nature, which is pure awareness. serves as our connection to the greater universe and its hidden Nature has many hidden powers spiritual forces. The visible world and potentials and never rests in of nature reflects the great a static condition. The visible natural world reflects an invisible Unknown beyond. power or Shakti that is ever Nature is everywhere in the world promoting the development of and in all ancient traditions life and consciousness on all regarded as the mother, Mother levels. Dharma works with nature, Mother Earth. Nature is nature in order to transform the expression of the Great nature, unfolding the higher Mother or Great Goddess that is evolutionary potentials of perhaps humanity's oldest and consciousness that are hidden in most enduring form of devotion. nature. The seeds of a higher Figures of the mother and the consciousness can be found in Earth Goddess dominate the the hearts of all living creatures, ancient world and form the basis and a higher consciousness of all ancient rituals and pervades the universe as a whole.
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Dharma shows us how to use the laws and powers of nature in order to facilitate the deeper awareness and secret intelligence working behind nature. NATURE AND THE FEMININE SPIRIT IN DHARMIC TRADITIONS Nature is commonly personified in dharmic traditions as the Great Goddess, who contains the entire universe within herself. The Goddess is not simply an emotional formation, a human image, or a reflection of the role of women in human society as many academics tend to emphasize. The Goddess is the gentle and receptive spirit that pervades nature, which we can call upon in order to access the higher forces and potentials within and around us. Her human aspect is only one side of her many manifestations. One can experience the Great Goddess in many aspects of nature from the ground, rivers, plants and flowers below to the Moon and the stars in the sky above. She is Mother Earth that is the basis and support of all that we do in life. Yet she is also

Mother Heaven who supports us from above. Dharmic traditions recognize many sacred sites in nature that are defined by their natural beauty and power, and are not simply defined by human activity. This is part of their recognition of all nature as sacred. Perhaps most well known in this regard is the honoring Ma Ganga, the river Ganga as a personification of the Universal Mother. The Great Goddess is reflected in all the sacred rivers. Dharmic traditions honor that feminine spirit and its natural wisdom at an inner level as well, affording it a special place within their many practices and observances. There are many feminine forms for worship in Hindu, Buddhist and Jain traditions, an abundance of Goddesses, each with her specific role and function, both in the outer world and in the inner world of the psyche. Dharmic traditions often personify wisdom itself as a feminine force. Buddhism speaks of the Great Wisdom Mother of
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the Buddhas (Mata Prajnaparamita), which we must first honor in order to awaken the Buddha consciousness within us. She is not simply a symbol but an inner power and reality. The Buddhas work through her grace. The Hindu Yoga tradition honors many forms of the Goddess. These include the trinity of Sarasvati, Lakshmi and Kali as the universal powers of creation, preservation and dissolution. There are nine forms of Durga honored during the famous Navaratri celebrations in the autumn season.

Speech (Vak) in Sanskrit is a feminine term, as are most words for speech, connecting the Word with the Goddess or Mother principle. All the teachings are her manifestations. The Sanskrit language is her form. Without this great Wisdom Goddess, however one may formulate her or approach her, the higher practices and realizations of the dharmic traditions may not be possible. With her grace, all becomes possible. The practice of Yoga depends upon the Yoga Shakti or the feminine power that guides the inner yoga process. This power is reflected in the role of the Kundalini.

In terms of Yoga practices, there are the Ten Great Wisdom Forms of the Goddess (Dasha Mahavidya), starting with Kali that symbolize the unfoldment of yogic powers within us, and are Dharmic traditions also contain worked with in various yogic many wonderful historical sadhanas. examples of the Dharma for women. This includes such The Vedas begin with an figures as Sita, Radha and Maya, honoring of Sarasvati, the great the Mother of the Buddha, as well Goddess of Knowledge, which is as many women teachers and l i k e a f l o w i n g s t r e a m o f yoginis, extending to modern i n s p i r a t i o n . T h e V e d a s teachers like Sri Anandamayi Ma, themselves are honored as who had disciples from all Vedamata or Mother Veda. religions.
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Perhaps most notably in Dharmic traditions, it is often the feminine power that protects and saves us. The saving grace of the Divine Feminine power is frequently sought. She is the very personification of compassion, reflecting the mother's love for all of creation. The Buddhist tradition has the figure of Tara, which in Sanskrit means she who takes us across difficulties, like a boat across the sea. There are many forms and aspects of Tara worshipped in Tibetan Buddhism. Her mantra is Tare tu tare Ture Svaha! Compassion is not just an abstract principle in Buddhism, but is reflected in the wisdom and grace of Tara.

Durgam Devim sharanam aham prapadye, sutarasi tarase namah! I take refuge in the Goddess Durga, reverence to her for the easy crossing over all difficulties. The early Vedic Goddess, Aditi, has a similar role. Sutramanam prithivim dhyam anehsam sushramana aditim supranitim Daivim navam svaritram anagaasam asravantim a ruhema svastaye

The well-protecting Earth and Heaven without stain, the wellprotecting and good guiding Aditi (the Boundless Goddess). May we ascend the Divine ship with good oars, free of stain, In the Hindu tradition, there is which does not leak, to well-being the figure of Durga, who is also (svasti). called Durga-Tarini or the one who takes us across difficulties. Such prayers and mantras to the She reflects the great World feminine power for grace and M o t h e r i n b o t h h e r guidance are common in compassionate and protective Dharmic traditions. roles. Durga is the most common Goddess honored in India, THE FEMININE SPIRIT particularly during the Navaratri AND DHARMIC CULTURE celebrations in the fall. Her Vedic Along with honoring nature, mantra in the Durga Sukta is:
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Bi-monthly Newsletter | Volume 8 Issue 6

dharmic traditions embrace all of human culture, which is an expression of our greater human nature. They cherish an important role for music, dance, art, literature, science, medicine and philosophy. Nothing of culture is rejected as unholy or profane, but there is an effort to turn all aspects of culture into ways of yoga and higher knowledge. The monasteries and ashrams in Dharmic traditions have been great centers of learning and culture. Many great universities have come out of dharmic traditions like Nalanda and Takshashila. Artistic culture in general is connected to feminine graces and values, particularly in literature, painting, sculpture, music and dance. The feminine form requires representation and expression, as it represents the form and manifestation side, the mother principle of the greater reality. A simply formless worship of nature and the feminine is not possible and fails to recognize her nature and expression. All aspects of form are honored in dharmic traditions, just as all aspects of

the formless. This dharmic culture is embodied in the great Hindu and Buddhist temples that abound with great forms of art and have also been important places of learning, carrying on various guru-shishya paramparas. Such monuments once dominated all of Asia from India to Indochina, around which the lives of the people were focused, and still can be found over a great portion of the continent, many still vibrant and active. From Ankor Wat in Cambodia, to Borabdur in Indonesia, the remains of this older greater dharmic culture can be found. Yet large recent temples like the monumental Swaminarayan Akshardham in Delhi, show that these traditions are still alive. RENAISSANCE IN DHARMA AND THE FEMININE SPIRIT A renaissance in dharma requires a new honoring of the feminine spirit and encouraging its cultural and spiritual unfoldment. This is not a matter of merely promoting feminism or
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AMERICAN INSTITUTE O F V E D I C S T U D I E S

Bi-monthly Newsletter | Volume 8 Issue 6

asserting women's political rights, however important these may be. It is a deeper issue of once more honoring the Earth, Mother Nature, individual creative expression, the artistic spirit, and the power of devotion. It requires bringing a certain grace and refinement back into our expression, as well as restoring the organic balance of life for a sustainable new ecological age. It requires honoring the values, attitudes and energies that such Goddess forms as Tara and Durga reflect. The Great Goddesses are still alive and accessible in the great temples and holy sites (tirthas) of Asia. They are still regularly honored in great festivals like the Navaratri in India. They do not just dwell in old books or in museums to be viewed in the distance, but are still part of the life of the common people. We should remember to connect to these living traditions to understand the dharmic role of the feminine power. It is important that we reconnect with these Great Goddesses and re-empower them through ritual,

mantra and meditation. They should be an integral part of any dharmic practice or sadhana, and of any dharmic school or temple. In this way we can reconnect the human spirit with the cosmic spirit, human nature with the cosmic nature, and establish once more our unity with the entire universe, not as a scientific phenomenon, but as the deepest reality hidden within our own minds and hearts. This is not just a matter of study but requires sadhana, and once more opening our minds and hearts to the universal being and power.
Yogini Shambhavi Chopra is the author of two best selling books on the Goddess in India, Yogini: Unfolding the Goddess Within and Yogic Secrets of the Dark Goddess. She has also produced two important chanting CDs, Yogini Bhava and Jyotir Bhava. She is co-director of the

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Jyotir Bhava
Sacred Shakti Mantras for the Nine Planets
Format: VCD with 22 page picture booklet. ISBN: 978-0-9409-8502-5. Price: $16.95

yotir Bhava, the Bhava or 'Mood of the Divine Light', draws one into the celestial radiance of the planets. Jyotish or Vedic Astrology is a sacred science of karma, unraveling all aspects of one's life, destiny and deeper aspirations. Jyotish is said to be 'The Eye of the Vedas', providing us a mystic insight into the play of the cosmic universe.
This wonderful CD contains extensive astrological mantras, including the Vedic Names of Planets, Tantric Names of the Planets, Planetary Gayatris, Puranic verses to the Planets, and more, as well as special Vedic astrology mantras to Ganesha, Shiva, Durga, Kali and the Sun. Yogini Shambhavi is noted for her classical Indian voice and ability to draw the cosmic powers to us through her powerful invocations. The CD is unique in style, format, and expression of devotion. It constitutes a complete Sadhana for promoting positive planetary influences and removing those that are negative.
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