Loving Ganesha

REVIEWS & COMMENTS REVIEWS & COMMENTS
Let this book be a source of inspiration for the devotees of Lord

Ganesha, helping them to deepen their faith and love for him.
Sri Sri Mata Amritanandamayi, President/Founder,
Mata Amritanandamayi Trust; Kerala, India
Reading Loving Ganesha I really felt raised to a heavenly sphere

and was aware of the presence and brightness of this bliss-
HINDUISMS ENDEARING ELEPHANT-FACED GOD ful, very lively Deity. In this book Satguru Subramuniyaswami
proves his profound knowledge, his deep intuition and wisdom
and his heartfelt devotion and love of Lord Ganesha, the Guard-
ian of the Sanatana Dharma, the Remover of Obstacles, the
Patron of Arts and Sciences, the Mediator and Intercessor between Man and God.
He is the God on our side, our friend indeed, our protector and benefactor. In an
excellent, clear and cultivated style, with simple words and a refreshing, subtle
sense of humor the Great Ganesha is introduced to the reader. Each and every
aspect, relation, symbol and meaning of Lord Ganesha has been explained and
detailed skillfully, along with mantras, prayers and pujas to pay reverence to the
merciful elephant-faced God. Many may think of Lord Ganesha as a little-over-
weight, pompous, elephant-headed Deity Who belongs somehow to the Hindu
pantheon, but with Whom he never really has gotten acquainted. If this has been
your case, then Loving Ganesha has come to you in just the right time to get
the right answers to all your questions and bring you closer to the magnicent
and charming Ganapati, the Treasurer of all Knowledge and Great Ruler of the
Universe. I express my heartiest thanks to Satguruji Subramuniyaswami for this
wonderful book from which pours forth an abundance of divine nectar, wisdom
and bliss. May all readers be bestowed with happiness, prosperity and the divine
protection of the merciful, loving Ganesha!
Sri Sri Paramhans Swami Maheshwarananda, International Sri Deep
Madhavananda Ashram Fellowship; Vienna, Austria
It is with a feeling of deep satisfaction and great joy that I read

Gurudevas new book entitled Loving Ganesha. Hindus around
the world pray to Lord Ganesha for help and guidance. All Hin-
dus regardless of their sectarian position seek His able assis-
tance in all things they do, as their rst Ishta Devata, the chosen
God. In this book Gurudeva has brought forth a special interpre-
tive insight, a powerful and persuasive presentation. It is a deeply felt, powerfully
conceived and a beautifully explained work. I would strongly recommend this
book to all students interested in Hinduism. It will occupy a signicant place in
An Illustrated Resource on Dharmas Benevolent the intellectual and spiritual life of Hindus for a long time to come.
YB Dato Seri S. Samy Vellu, President of Malaysian Indian Congress,
Deity, Remover of Obstacles, Patron of Art and Sci- Member of Parliament, Minister of Works; Kuala Lumpur, Malaysia
Science,
ence, Honored
Honored as First
as First Among
Among thethe Celestials
Celestials
Satguru Sivaya Subramuniyaswami

Let this book be a source of inspiration for the devotees of Lord

Ganesha, helping them to deepen their faith and love for him.
Sri Sri Mata Amritanandamayi, President/Founder,
Mata Amritanandamayi Trust; Kerala, India
Reading Loving Ganesha I really felt raised to a heavenly sphere

and was aware of the presence and brightness of this bliss-
HINDUISMS ENDEARING ELEPHANT-FACED GOD ful, very lively Deity. In this book Satguru Subramuniyaswami
proves his profound knowledge, his deep intuition and wisdom
and his heartfelt devotion and love of Lord Ganesha, the Guard-
ian of the Sanatana Dharma, the Remover of Obstacles, the
Patron of Arts and Sciences, the Mediator and Intercessor between Man and God.
He is the God on our side, our friend indeed, our protector and benefactor. In an
excellent, clear and cultivated style, with simple words and a refreshing, subtle
sense of humor the Great Ganesha is introduced to the reader. Each and every
aspect, relation, symbol and meaning of Lord Ganesha has been explained and
detailed skillfully, along with mantras, prayers and pujas to pay reverence to the
merciful elephant-faced God. Many may think of Lord Ganesha as a little-over-
weight, pompous, elephant-headed Deity Who belongs somehow to the Hindu
pantheon, but with Whom he never really has gotten acquainted. If this has been
your case, then Loving Ganesha has come to you in just the right time to get
the right answers to all your questions and bring you closer to the magnicent
and charming Ganapati, the Treasurer of all Knowledge and Great Ruler of the
Universe. I express my heartiest thanks to Satguruji Subramuniyaswami for this
wonderful book from which pours forth an abundance of divine nectar, wisdom
and bliss. May all readers be bestowed with happiness, prosperity and the divine
protection of the merciful, loving Ganesha!
Sri Sri Paramhans Swami Maheshwarananda, International Sri Deep
Madhavananda Ashram Fellowship; Vienna, Austria
It is with a feeling of deep satisfaction and great joy that I read

Gurudevas new book entitled Loving Ganesha. Hindus around
the world pray to Lord Ganesha for help and guidance. All Hin-
dus regardless of their sectarian position seek His able assis-
tance in all things they do, as their rst Ishta Devata, the chosen
God. In this book Gurudeva has brought forth a special interpre-
tive insight, a powerful and persuasive presentation. It is a deeply felt, powerfully
conceived and a beautifully explained work. I would strongly recommend this
book to all students interested in Hinduism. It will occupy a signicant place in
An Illustrated Resource on Dharmas Benevolent the intellectual and spiritual life of Hindus for a long time to come.
YB Dato Seri S. Samy Vellu, President of Malaysian Indian Congress,
Deity, Remover of Obstacles, Patron of Art and Sci- Member of Parliament, Minister of Works; Kuala Lumpur, Malaysia
Science,
ence, Honored
Honored as First
as First Among
Among thethe Celestials
Celestials

Here is a marvelous book, full of attractive pictures, songs and The Hindu, by understanding the philosophy and meaning of
poems, an enticing encyclopedia about Loving Ganesha writ- the forms, symbols and festivals of Ganesha explained in this
ten by the honorable satguru of Kauai Aadheenam, Hawaii, a book, so rich with pictorial illustrations, becomes more devout
heavenly place on earth and the unique Center of the Universe and attached to his religion and to Ganesha. Aspiring Hindus
of Hinduism that is consistently trying to infuse new blood and and the many non-Hindus in the Western world, increasingly
spirit in children and adults of the society so that Hinduism becoming interested in vegetarianism, ahimsa, karma, rebirth
can regain its past glory as the oldest and the richest religion and other concepts of Hindu religion, will find useful informa-
in the world. His beautiful analysis of Sri Ganesha and His symbols, from a spiri- tion and explanations to remove many misconceptions and misinformation
tual as well as scientific point of view, is incomparable. Sri Satguru has poured about Hindu religion and Hindu worship. The large number of Hindus living in
out his heart, and each and every word of the book is full of extreme love, not the Western world, cut off from their roots in India and Sri Lanka, will find the
only for Ganesha but for every human being. He fearlessly repudiates all mis- book inspiring to refresh their religion and make them proud of their rich cul-
concepts that present Hinduism in a wrong form and removes all doubts with ture. Many quotations from the Vedas, Bhagavad Gita, Mahabharata, Tirumanti-
clear and convincing answers. It is actually his own experience flowing through ram, Tirukural, Auvaiyar, Yogaswami and other scriptures make the book a reli-
the words, drenching the minds of devotees of Sri Ganesha with showers of hap- gious and literary treatise worthy of study by scholars and savants. The glossary
piness, peace and bliss. It is really all in one about Sri Ganesha. The author has explains many words and phrases to help the understanding of the text. This
not only explained His worship and chants, along with the meaning of mantras, book should find a place in every Hindu home and library.
but has included detailed recipes for preparing prasadam for Him, along with the Tiru M. Arumugam, Chairman, Siva Thondan Nilayam
ayurvedic explanations of vegetables, grains and spices and the significance of (Yogaswami Centre); London, U.K.
vegetarianism. He wishes from the depth of his heart for every Hindu who loves
Ganesha to come up as a real Hindu in diet, costume, name and culture. He has Millions of Hindus around the world invoke Ganesha, the divine
beautifully explained the importance of Hindu names and given cultural cues Remover of Obstacles. Millions of Hindus should study this
and clues for becoming a real Hindu. Sri Satguru welcomes those who wish to book and benefit from the esteemed authors knowledge, wis-
change their hearts to become Hindu and has explained the way one can adopt dom and human warmth. It is a wonderful cornucopia of those
Hindu Dharma. The Ganesha puzzles and alphabet for small children have added wishing to deepen their understanding of and strengthen their
beauty to the book. The soul of the book, however, is the three letters revealed faith in Lord Ganesha. A high-quality, practical and very read-
by the Lord to Sri Gurudeva that have been reproduced verbatim for the benefit able volume.
of humanity. I dismay as you retreat to the devilish worlds in the plane beyond Georg Feuerstein, Ph.D., author of Encyclopedic Dictionary of Yoga and Whole-
My sight. I sit waiting for your return. What encouraging, inspiring and assuring ness and Transcendence; Lower Lake, California
words from Ganesha! The letters simply melt the heart and bring tears in eyes.
Pandit Satyapal Sharma, Sanskrit Scholar, Vice Chancellor, In putting this book Loving Ganesha together, Satguru Sivaya
Vedic University of America; San Diego, California Subramuniyaswami has done an outstanding and encyclope-
dic work, especially for the benefit of Westerners interested in
Loving Ganesha captures the true spirit of Ganesha and pro- Hindu thought and second-generation Indian Hindus growing
ceeds to explain in both scientific and spiritual terms the up in the West. Several aspects of Ganesha that are not popu-
esteemed pedestal He holds in Hindu homage. The pages on larly known are included. These will tend to strengthen the
vegetarianism and ayurveda deserve commendation. I wish faith of the readers in Lord Ganesha and make their prayers to
to congratulate Satguru Sivaya Subramuniaswami on this Him come from deep within and hence be more fruitful. In addition to covering
magnificent effort. This invaluable publication will be an asset the various aspects of Ganesha, Swamiji has also included several other topics of
to the Hindu world. common interest. These will prove very valuable to the readers in developing
Pandit Reepu Daman Persaud, Minister of Agriculture, clarity about Hindu thought and in adopting more meaningful things in their
Guyana; President, Guyana Hindu Dharmic Sabha; Georgetown, Guyana daily lives.
Dr. Deendayal Khandelwal, Chairman, Board of Directors, Hindu
University of America, Orlando, Florida
Here is a marvelous book, full of attractive pictures, songs and The Hindu, by understanding the philosophy and meaning of
poems, an enticing encyclopedia about Loving Ganesha writ- the forms, symbols and festivals of Ganesha explained in this
ten by the honorable satguru of Kauai Aadheenam, Hawaii, a book, so rich with pictorial illustrations, becomes more devout
heavenly place on earth and the unique Center of the Universe and attached to his religion and to Ganesha. Aspiring Hindus
of Hinduism that is consistently trying to infuse new blood and and the many non-Hindus in the Western world, increasingly
spirit in children and adults of the society so that Hinduism becoming interested in vegetarianism, ahimsa, karma, rebirth
can regain its past glory as the oldest and the richest religion and other concepts of Hindu religion, will find useful informa-
in the world. His beautiful analysis of Sri Ganesha and His symbols, from a spiri- tion and explanations to remove many misconceptions and misinformation
tual as well as scientific point of view, is incomparable. Sri Satguru has poured about Hindu religion and Hindu worship. The large number of Hindus living in
out his heart, and each and every word of the book is full of extreme love, not the Western world, cut off from their roots in India and Sri Lanka, will find the
only for Ganesha but for every human being. He fearlessly repudiates all mis- book inspiring to refresh their religion and make them proud of their rich cul-
concepts that present Hinduism in a wrong form and removes all doubts with ture. Many quotations from the Vedas, Bhagavad Gita, Mahabharata, Tirumanti-
clear and convincing answers. It is actually his own experience flowing through ram, Tirukural, Auvaiyar, Yogaswami and other scriptures make the book a reli-
the words, drenching the minds of devotees of Sri Ganesha with showers of hap- gious and literary treatise worthy of study by scholars and savants. The glossary
piness, peace and bliss. It is really all in one about Sri Ganesha. The author has explains many words and phrases to help the understanding of the text. This
not only explained His worship and chants, along with the meaning of mantras, book should find a place in every Hindu home and library.
but has included detailed recipes for preparing prasadam for Him, along with the Tiru M. Arumugam, Chairman, Siva Thondan Nilayam
ayurvedic explanations of vegetables, grains and spices and the significance of (Yogaswami Centre); London, U.K.
vegetarianism. He wishes from the depth of his heart for every Hindu who loves
Ganesha to come up as a real Hindu in diet, costume, name and culture. He has Millions of Hindus around the world invoke Ganesha, the divine
beautifully explained the importance of Hindu names and given cultural cues Remover of Obstacles. Millions of Hindus should study this
and clues for becoming a real Hindu. Sri Satguru welcomes those who wish to book and benefit from the esteemed authors knowledge, wis-
change their hearts to become Hindu and has explained the way one can adopt dom and human warmth. It is a wonderful cornucopia of those
Hindu Dharma. The Ganesha puzzles and alphabet for small children have added wishing to deepen their understanding of and strengthen their
beauty to the book. The soul of the book, however, is the three letters revealed faith in Lord Ganesha. A high-quality, practical and very read-
by the Lord to Sri Gurudeva that have been reproduced verbatim for the benefit able volume.
of humanity. I dismay as you retreat to the devilish worlds in the plane beyond Georg Feuerstein, Ph.D., author of Encyclopedic Dictionary of Yoga and Whole-
My sight. I sit waiting for your return. What encouraging, inspiring and assuring ness and Transcendence; Lower Lake, California
words from Ganesha! The letters simply melt the heart and bring tears in eyes.
Pandit Satyapal Sharma, Sanskrit Scholar, Vice Chancellor, In putting this book Loving Ganesha together, Satguru Sivaya
Vedic University of America; San Diego, California Subramuniyaswami has done an outstanding and encyclope-
dic work, especially for the benefit of Westerners interested in
Loving Ganesha captures the true spirit of Ganesha and pro- Hindu thought and second-generation Indian Hindus growing
ceeds to explain in both scientific and spiritual terms the up in the West. Several aspects of Ganesha that are not popu-
esteemed pedestal He holds in Hindu homage. The pages on larly known are included. These will tend to strengthen the
vegetarianism and ayurveda deserve commendation. I wish faith of the readers in Lord Ganesha and make their prayers to
to congratulate Satguru Sivaya Subramuniaswami on this Him come from deep within and hence be more fruitful. In addition to covering
magnificent effort. This invaluable publication will be an asset the various aspects of Ganesha, Swamiji has also included several other topics of
to the Hindu world. common interest. These will prove very valuable to the readers in developing
Pandit Reepu Daman Persaud, Minister of Agriculture, clarity about Hindu thought and in adopting more meaningful things in their
Guyana; President, Guyana Hindu Dharmic Sabha; Georgetown, Guyana daily lives.
Dr. Deendayal Khandelwal, Chairman, Board of Directors, Hindu
University of America, Orlando, Florida
pa=emavaana< gaNaexa:
sanaatanaDama*vallaBaae
gajaananamahadeva:
gajaananamahadeva:
Second Edition
Copyright 2000
by Satguru Sivaya Subramuniyaswami
Loving Gaea: Hinduisms Endearing Elephant-Faced God

is published by Himalayan Academy. First edition .
All rights are reserved. This book may be used to share the
Hindu Dharma with others on the spiritual path, but repro-
duced only with the publishers prior written consent. De- Hinduisms Endearing
signed, typeset and edited by the sannysin swms of the Elephant-Faced God
Saiva Siddhanta Yoga Order, Kaholalele Road, Kapaa,
Hawaii, -, USA.
Published by
Himalayan Academy
USA India gajaananamahadeva:
PRINTED IN MALAYSIA BY SAMPOORNA PRINTERS SDN BHD
BY ARRANGEMENT WITH UMA PUBLICATIONS. Satguru Sivaya
Library of Congress Control Number 99-073601
Subramuniyaswami
isbn-13: 978-0-945497-77-6
isbn-10: 0-945497-77-6
Second Edition
Copyright 2000
by Satguru Sivaya Subramuniyaswami
Loving Gaea: Hinduisms Endearing Elephant-Faced God

is published by Himalayan Academy. First edition .
All rights are reserved. This book may be used to share the
Hindu Dharma with others on the spiritual path, but repro-
duced only with the publishers prior written consent. De- Hinduisms Endearing
signed, typeset and edited by the sannysin swms of the Elephant-Faced God
Saiva Siddhanta Yoga Order, Kaholalele Road, Kapaa,
Hawaii, -, USA.
Published by
Himalayan Academy
USA India gajaananamahadeva:
PRINTED IN MALAYSIA BY SAMPOORNA PRINTERS SDN BHD
BY ARRANGEMENT WITH UMA PUBLICATIONS. Satguru Sivaya
Library of Congress Control Number 99-073601
Subramuniyaswami
isbn-13: 978-0-945497-77-6
isbn-10: 0-945497-77-6
v
Dedication
Samarpaam
@
I T WAS NOT SO LONG AGO THAT SEEKERS RE-
QUESTED THAT WE PUBLISH MORE ABOUT THIS
MYSTICAL GOD, MOST BELOVED OF THEM ALL.
So we did. Now, into your hands we present a lovable Lov-
ing Gaea. Why did we choose that name of all names?
Because everyone, young and old, thin and hefty (especially
the latter) loves Gaea. Of course, He loves us all very,
very much. He is the God of unfailing laws, such as gravity,
retribution and karmic responses. In matters of less grav-
ity, He is the lover of all things sweet. He is also the Prince
of Culture and Patron of the Arts. Everyone loves music,
art, drama and the dance. He, in His joyous ponderous-
ness is the Remover of Obstacles, and that is just what He
did for usremoved the obstacles we faced in publishing
Loving Gaea, and in producing this second edition, and
those you faced in nding it. Many months of research and
effort went into this gem. Help was given by mahadpatis,
chryas, swms, pandits, Gaeologists, Sanskrit scholars,
brahmachrs, brahmachris, housewives, husbands and
children, experts in all elds of knowledge about Hindut-
vas elephant-faced Lord, to be worshiped rst before start-
ing any quest. This book is lovingly dedicated to my satguru,
the venerable sage of Sri Lanka, Satguru Yogaswami, whose
ashram in Colombuthurai rested across the road from
the Varasitthi Vinayagar Temple in the northern Tamil
domain. May Loving Gaea bring to you a deeper, subtler
appreciation of Hinduismthe venerable Santana Dharma.
v
Dedication
Samarpaam
@
I T WAS NOT SO LONG AGO THAT SEEKERS RE-
QUESTED THAT WE PUBLISH MORE ABOUT THIS
MYSTICAL GOD, MOST BELOVED OF THEM ALL.
So we did. Now, into your hands we present a lovable Lov-
ing Gaea. Why did we choose that name of all names?
Because everyone, young and old, thin and hefty (especially
the latter) loves Gaea. Of course, He loves us all very,
very much. He is the God of unfailing laws, such as gravity,
retribution and karmic responses. In matters of less grav-
ity, He is the lover of all things sweet. He is also the Prince
of Culture and Patron of the Arts. Everyone loves music,
art, drama and the dance. He, in His joyous ponderous-
ness is the Remover of Obstacles, and that is just what He
did for usremoved the obstacles we faced in publishing
Loving Gaea, and in producing this second edition, and
those you faced in nding it. Many months of research and
effort went into this gem. Help was given by mahadpatis,
chryas, swms, pandits, Gaeologists, Sanskrit scholars,
brahmachrs, brahmachris, housewives, husbands and
children, experts in all elds of knowledge about Hindut-
vas elephant-faced Lord, to be worshiped rst before start-
ing any quest. This book is lovingly dedicated to my satguru,
the venerable sage of Sri Lanka, Satguru Yogaswami, whose
ashram in Colombuthurai rested across the road from
the Varasitthi Vinayagar Temple in the northern Tamil
domain. May Loving Gaea bring to you a deeper, subtler
appreciation of Hinduismthe venerable Santana Dharma.
CONTENTS vii
Contents
Vishayasch

DedicationSamarpaam . . . . . . . . . . . . . . . . . . . . . . v
Preface, The Milk MiracleKshra Chamatkra . . . xi
Authors IntroductionGranthakra Bhmik . xxxiii
chapter - adhyya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . page
1 The Nature of Gaear Gaeasya Svabhva . . . 1
2 Letters from Lord Gaear Gaeasya Patri . . 19
3 Gaeas Five Powersr Gaeasya Pachaaktaya 27
4 In Science and BeyondVijne Paratacha . . . . . . 43
5 Forms of GaeaGaapate Svarpi . . . . . . . . . 53
The 32 Forms of Gaea. . . . . . . . . . . . . . . . . . . 58
Gaea Iconography . . . . . . . . . . . . . . . . . . . . . . 91
6 Sacred SymbolsPuyalakshani . . . . . . . . . . . . . . 97
CONTENTS vii
Contents
Vishayasch

DedicationSamarpaam . . . . . . . . . . . . . . . . . . . . . . v
Preface, The Milk MiracleKshra Chamatkra . . . xi
Authors IntroductionGranthakra Bhmik . xxxiii
chapter - adhyya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . page
1 The Nature of Gaear Gaeasya Svabhva . . . 1
2 Letters from Lord Gaear Gaeasya Patri . . 19
3 Gaeas Five Powersr Gaeasya Pachaaktaya 27
4 In Science and BeyondVijne Paratacha . . . . . . 43
5 Forms of GaeaGaapate Svarpi . . . . . . . . . 53
The 32 Forms of Gaea. . . . . . . . . . . . . . . . . . . 58
Gaea Iconography . . . . . . . . . . . . . . . . . . . . . . 91
6 Sacred SymbolsPuyalakshani . . . . . . . . . . . . . . 97
viii LOVING GAEA CONTENTS ix
chapter - adhyya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . page chapter - adhyya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . page
7 Symbol of AuspiciousnessSwastikam . . . . . . . . . 125 Vinyaka Ahaval . . . . . . . . . . . . . . . . . . . . . . . . 329

8 The Primal SoundGaea Praavtmaka . . . . 137 Saint Auvaiyars Approach to Vinyaka . . . . . 333
A Graphic Collection of Thirty-six Aums . . . 147 18 In Praise of PillaiyarPillaiyar Stuti. . . . . . . . . . . 343
9 Master of the WordBihaspati . . . . . . . . . . . . . . . 155 19 Singing to GaeaGaea Bhajanam . . . . . . . . . . 357
10 Mantra RecitationGaapati Japa . . . . . . . . . . . . . 161 Singing to the Gods, an Inspired Talk. . . . . . . 361
A Special Collection of Gaea Mantras . . . . . 171 A Collection of Hymns to Lord Gaea . . . . . 375
11 Prayers to Lord GaeaGaapati Prrthan . . . 179 20 Gaea PuzzlesGaapati Prahelik . . . . . . . . . . 387
Prayers of Invocation . . . . . . . . . . . . . . . . . . . . 183 21 Hinduism: the Greatest Religion in the World
Prayers of Supplication . . . . . . . . . . . . . . . . . . 185 Hindudharma Mahattamo Vivadharma . . . . 403
Praise, Adoration and Thankfulness . . . . . . . . 187 22 How to Become a Hindu
Daily Prayers for Children . . . . . . . . . . . . . . . . 189 Hind Katham Bhyate. . . . . . . . . . . . . . . . . . . . . 421
r Gaea Upanishad. . . . . . . . . . . . . . . . . . . . . 191
Mah Gaea Pacharatna Stotram . . . . . . . . 193 ConclusionNirvhaam . . . . . . . . . . . . . . . . . . . . . . . 435
Gaea Invocation . . . . . . . . . . . . . . . . . . . . . . 198 Sanskrit PronunciationUcchraa Vykhy . . . . . . . . 436
Food-Blessing Chant . . . . . . . . . . . . . . . . . . . . 199 Glossaryabdval . . . . . . . . . . . . . . . . . . . . . . . . . . . . 437
Prayer for Offering Incense . . . . . . . . . . . . . . . 200 IndexAnukramaik. . . . . . . . . . . . . . . . . . . . . . . . . . . . 511
Peace Invocation . . . . . . . . . . . . . . . . . . . . . . . . 201 Supplementary ReadingGranthavidy . . . . . . . . . . . . 527
12 Gaea Home LiturgyGaapati Pj. . . . . . . . . . 203 Internet Resources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 531
The Sanctity of the Home Shrine . . . . . . . . . . 206 ColophonAntyavachanam . . . . . . . . . . . . . . . . . . . . . . 533
Instructions for Pj . . . . . . . . . . . . . . . . . . . . 210
Gaea Pj . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227
13 Around the WorldParibhuvanam. . . . . . . . . . . . . 261
Visions of Lord Gaea . . . . . . . . . . . . . . . . . . 270
The Favorite God of Mahrshra . . . . . . . . . 277
14 Questions and AnswersPranottar . . . . . . . . . . . 289
15 Sacred FestivalsPuyotsav . . . . . . . . . . . . . . . . . 297
Gaea Chaturth . . . . . . . . . . . . . . . . . . . . . . . 299
Gaea Visarjana. . . . . . . . . . . . . . . . . . . . . . . . 301
Vinyaka Vratam and Mrkali Pillaiyar . . . . . 307
Pacha Gaapati . . . . . . . . . . . . . . . . . . . . . . . . 308
16 Sweet OfferingsMishnna Naivedyam . . . . . . . . 317
17 Saint Auvaiyr MSdhv Auvaiyr M . . . . . . . . 325
viii LOVING GAEA CONTENTS ix
chapter - adhyya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . page chapter - adhyya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . page
7 Symbol of AuspiciousnessSwastikam . . . . . . . . . 125 Vinyaka Ahaval . . . . . . . . . . . . . . . . . . . . . . . . 329

8 The Primal SoundGaea Praavtmaka . . . . 137 Saint Auvaiyars Approach to Vinyaka . . . . . 333
A Graphic Collection of Thirty-six Aums . . . 147 18 In Praise of PillaiyarPillaiyar Stuti. . . . . . . . . . . 343
9 Master of the WordBihaspati . . . . . . . . . . . . . . . 155 19 Singing to GaeaGaea Bhajanam . . . . . . . . . . 357
10 Mantra RecitationGaapati Japa . . . . . . . . . . . . . 161 Singing to the Gods, an Inspired Talk. . . . . . . 361
A Special Collection of Gaea Mantras . . . . . 171 A Collection of Hymns to Lord Gaea . . . . . 375
11 Prayers to Lord GaeaGaapati Prrthan . . . 179 20 Gaea PuzzlesGaapati Prahelik . . . . . . . . . . 387
Prayers of Invocation . . . . . . . . . . . . . . . . . . . . 183 21 Hinduism: the Greatest Religion in the World
Prayers of Supplication . . . . . . . . . . . . . . . . . . 185 Hindudharma Mahattamo Vivadharma . . . . 403
Praise, Adoration and Thankfulness . . . . . . . . 187 22 How to Become a Hindu
Daily Prayers for Children . . . . . . . . . . . . . . . . 189 Hind Katham Bhyate. . . . . . . . . . . . . . . . . . . . . 421
r Gaea Upanishad. . . . . . . . . . . . . . . . . . . . . 191
Mah Gaea Pacharatna Stotram . . . . . . . . 193 ConclusionNirvhaam . . . . . . . . . . . . . . . . . . . . . . . 435
Gaea Invocation . . . . . . . . . . . . . . . . . . . . . . 198 Sanskrit PronunciationUcchraa Vykhy . . . . . . . . 436
Food-Blessing Chant . . . . . . . . . . . . . . . . . . . . 199 Glossaryabdval . . . . . . . . . . . . . . . . . . . . . . . . . . . . 437
Prayer for Offering Incense . . . . . . . . . . . . . . . 200 IndexAnukramaik. . . . . . . . . . . . . . . . . . . . . . . . . . . . 511
Peace Invocation . . . . . . . . . . . . . . . . . . . . . . . . 201 Supplementary ReadingGranthavidy . . . . . . . . . . . . 527
12 Gaea Home LiturgyGaapati Pj. . . . . . . . . . 203 Internet Resources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 531
The Sanctity of the Home Shrine . . . . . . . . . . 206 ColophonAntyavachanam . . . . . . . . . . . . . . . . . . . . . . 533
Instructions for Pj . . . . . . . . . . . . . . . . . . . . 210
Gaea Pj . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227
13 Around the WorldParibhuvanam. . . . . . . . . . . . . 261
Visions of Lord Gaea . . . . . . . . . . . . . . . . . . 270
The Favorite God of Mahrshra . . . . . . . . . 277
14 Questions and AnswersPranottar . . . . . . . . . . . 289
15 Sacred FestivalsPuyotsav . . . . . . . . . . . . . . . . . 297
Gaea Chaturth . . . . . . . . . . . . . . . . . . . . . . . 299
Gaea Visarjana. . . . . . . . . . . . . . . . . . . . . . . . 301
Vinyaka Vratam and Mrkali Pillaiyar . . . . . 307
Pacha Gaapati . . . . . . . . . . . . . . . . . . . . . . . . 308
16 Sweet OfferingsMishnna Naivedyam . . . . . . . . 317
17 Saint Auvaiyr MSdhv Auvaiyr M . . . . . . . . 325
PREFACE: THE MILK MIRACLE xi
On September 21, 1995, just days after I had

completed the nal editing of Loving Gaea,
something quite wonderful happened. Lord
Gaea began sipping milk, rst in India, then
in nearly every country where Hindus reside, as
devotees rushed to temples and shrines to offer
milk to the elephant-faced God. It was a great
spiritual experience for us in Hawaii, where
we publish the international monthly news
journal, HINDUISM TODAY, to receive the many
phone calls and fax messages with positive, uplifting testimony as to
His drinking milk in so many places. As perhaps the most tting pref-
ace to this benevolent Lords 800-page book, we are pleased to present
the story of the milk miraclekshra chamatkra from HINDUISM
TODAY, November, 1995.
Its a Miracle! Rejoice Millions

As Lord Gaea Receives Milk
The Supernatural Event of this Century
Is Experienced Simultaneously Worldwide
I
T ALL BEGAN ON SEPTEMBER 21 WHEN AN OTH-
ERWISE ORDINARY MAN IN NEW DELHI DREAMT
THAT GAEA, THE ELEPHANT-HEADED GOD OF
Wisdom, craved a little milk. Upon awakening, he rushed in the
dark before dawn to the nearest temple, where a skeptical priest
allowed him to proffer a spoonful of milk to the small stone
image. Both watched in astonishment as it disappeared, magi-
cally consumed by the God. What followed is unprecedented in
modern Hindu history. Within hours, news spread like a brush
re across India that Gaea was accepting milk offerings. Tens
of millions of people of all ages flocked to the temples. The un-
worldly happening brought worldly New Delhi to a standstill,
and its vast stocks of milk, more than a million liters, sold out
within hours. Just as suddenly as it started in India, it stopped,
PREFACE: THE MILK MIRACLE xi
On September 21, 1995, just days after I had

completed the nal editing of Loving Gaea,
something quite wonderful happened. Lord
Gaea began sipping milk, rst in India, then
in nearly every country where Hindus reside, as
devotees rushed to temples and shrines to offer
milk to the elephant-faced God. It was a great
spiritual experience for us in Hawaii, where
we publish the international monthly news
journal, HINDUISM TODAY, to receive the many
phone calls and fax messages with positive, uplifting testimony as to
His drinking milk in so many places. As perhaps the most tting pref-
ace to this benevolent Lords 800-page book, we are pleased to present
the story of the milk miraclekshra chamatkra from HINDUISM
TODAY, November, 1995.
Its a Miracle! Rejoice Millions

As Lord Gaea Receives Milk
The Supernatural Event of this Century
Is Experienced Simultaneously Worldwide
I
T ALL BEGAN ON SEPTEMBER 21 WHEN AN OTH-
ERWISE ORDINARY MAN IN NEW DELHI DREAMT
THAT GAEA, THE ELEPHANT-HEADED GOD OF
Wisdom, craved a little milk. Upon awakening, he rushed in the
dark before dawn to the nearest temple, where a skeptical priest
allowed him to proffer a spoonful of milk to the small stone
image. Both watched in astonishment as it disappeared, magi-
cally consumed by the God. What followed is unprecedented in
modern Hindu history. Within hours, news spread like a brush
re across India that Gaea was accepting milk offerings. Tens
of millions of people of all ages flocked to the temples. The un-
worldly happening brought worldly New Delhi to a standstill,
and its vast stocks of milk, more than a million liters, sold out
within hours. Just as suddenly as it started in India, it stopped,
xxii LOVING GAEA PREFACE: THE MILK MIRACLE xxiii
in just 24 hours. can the scientists explain the copper snake absorbing the milk
But it was just beginning elsewhere, as Hindus in India called I offered with a spoon kept at a good distance away from it?
their relatives in other parts of the world. Soon our HINDUISM Scientic or not, gallons of milk were disappearing with hardly
TODAY ofces were flooded with reports from around the world. a trace. A leading barrister in Malaysia was dumbfounded
Everywhere the story was the same. A teaspoonful of milk offered when he watched a metal Gaea attached to an automobile
by touching it to Gaeas trunk, tusk or mouth would disappear dashboard absorb six teaspoons of milk. In Nepal King Biren-
in a few seconds to a few minutesnot always, but with unprec- dra himself made offerings to the God. Deities in Kenya and
edented frequency. Reuters news service quoted Anila Premji, I other countries took gallons of milk while sitting in shallow
held the spoon out level, and it just disappeared. To me it was just metal trays with no drains.
a miracle. It gave me a sense of feeling that there is a God, a sense The worldwide press coverage has been nearly as amazing
of Spirit on this Earth. Not only Gaea, but iva, Prvat, Nandi as the miracle itself. Of course, the event dominated the news
and the Nga, ivas snake, took milk. in India for days. But once it started outside India, local and
This milk miracle may go down in history as the most leading national papers, such as the New York Times and Wash-
important event shared by Hindus this century, if not in the last ington Post in America, and the Financial Times in UK, picked
millennium. It has brought about an instantaneous religious up the story. The international wire services, Reuters and As-
revival among nearly one billion people. No other religion has sociated Press, carried a dozen articles a day on what had now
ever done that before! It is as if every Hindu who had, say, ten been named the Milk Miracle. Many in India are unaware of
pounds of devotion, suddenly has twenty. how warmly the Western press embraced the miracle. In many
Miracles witnessed by many people happen from time countries reporters came to the temples and personally offered
to time in Hinduism as in other faiths, but theyre rare. As a milk. Of course, they too would put forward a scientic expla-
young boy, the tenth-century saint, Nambi Anbar Nambi, in- nation in their report, but many, otherwise detached, Western
spired Lord Gaea to actually eat the offerings placed before journalists shared their own joyful experience as a fact.
Him. Saint Janevara of Mahrshra became famous 600 Ironically, the reporting inside India was a completely dif-
years ago for having a water buffalo recite the Vedas before a ferent matter. The English-language press in India, with its
group of arrogant priests. Marxist-leaning political slant, has never been a friend of Hin-
Naturally there are skeptics10% of Hindus, according to duism. Headlines heralded the attitude: People go Berserk at
our very unscientic poll, all of whom moved swiftly to dis- Milk Miracle; Scientists Dismiss it as Mass Hysteria, and
tance themselves from the phenomenon. Capillary action, Milk-Drinking Deities Unleash Mass Hysteria, Scientists Ridi-
coupled with mass hysteria, is the correct explanation, con- cule Miracle Theory. Not every Indian paper was so negative:
cluded many scientists within a few hours. Aparna Chattopad- Tunku Varadarajan of The Times expressed his concern that
hyay of New Delhi replied to these scoffers in a letter to the Modern Hindus are often all too apologetic about the appar-
Hindustan Times: I am a senior scientist of the Indian Agri- ent angularities in the beliefs of their countrymen. In this, sec-
culture Research Institute, New Delhi. I found my offerings of ular Indians are in danger of denying the very logic which has
milk in a temple being mysteriously drunk by the Deities. How allowed India to be secular in the rst place. If that tolerance is
xxii LOVING GAEA PREFACE: THE MILK MIRACLE xxiii
in just 24 hours. can the scientists explain the copper snake absorbing the milk
But it was just beginning elsewhere, as Hindus in India called I offered with a spoon kept at a good distance away from it?
their relatives in other parts of the world. Soon our HINDUISM Scientic or not, gallons of milk were disappearing with hardly
TODAY ofces were flooded with reports from around the world. a trace. A leading barrister in Malaysia was dumbfounded
Everywhere the story was the same. A teaspoonful of milk offered when he watched a metal Gaea attached to an automobile
by touching it to Gaeas trunk, tusk or mouth would disappear dashboard absorb six teaspoons of milk. In Nepal King Biren-
in a few seconds to a few minutesnot always, but with unprec- dra himself made offerings to the God. Deities in Kenya and
edented frequency. Reuters news service quoted Anila Premji, I other countries took gallons of milk while sitting in shallow
held the spoon out level, and it just disappeared. To me it was just metal trays with no drains.
a miracle. It gave me a sense of feeling that there is a God, a sense The worldwide press coverage has been nearly as amazing
of Spirit on this Earth. Not only Gaea, but iva, Prvat, Nandi as the miracle itself. Of course, the event dominated the news
and the Nga, ivas snake, took milk. in India for days. But once it started outside India, local and
This milk miracle may go down in history as the most leading national papers, such as the New York Times and Wash-
important event shared by Hindus this century, if not in the last ington Post in America, and the Financial Times in UK, picked
millennium. It has brought about an instantaneous religious up the story. The international wire services, Reuters and As-
revival among nearly one billion people. No other religion has sociated Press, carried a dozen articles a day on what had now
ever done that before! It is as if every Hindu who had, say, ten been named the Milk Miracle. Many in India are unaware of
pounds of devotion, suddenly has twenty. how warmly the Western press embraced the miracle. In many
Miracles witnessed by many people happen from time countries reporters came to the temples and personally offered
to time in Hinduism as in other faiths, but theyre rare. As a milk. Of course, they too would put forward a scientic expla-
young boy, the tenth-century saint, Nambi Anbar Nambi, in- nation in their report, but many, otherwise detached, Western
spired Lord Gaea to actually eat the offerings placed before journalists shared their own joyful experience as a fact.
Him. Saint Janevara of Mahrshra became famous 600 Ironically, the reporting inside India was a completely dif-
years ago for having a water buffalo recite the Vedas before a ferent matter. The English-language press in India, with its
group of arrogant priests. Marxist-leaning political slant, has never been a friend of Hin-
Naturally there are skeptics10% of Hindus, according to duism. Headlines heralded the attitude: People go Berserk at
our very unscientic poll, all of whom moved swiftly to dis- Milk Miracle; Scientists Dismiss it as Mass Hysteria, and
tance themselves from the phenomenon. Capillary action, Milk-Drinking Deities Unleash Mass Hysteria, Scientists Ridi-
coupled with mass hysteria, is the correct explanation, con- cule Miracle Theory. Not every Indian paper was so negative:
cluded many scientists within a few hours. Aparna Chattopad- Tunku Varadarajan of The Times expressed his concern that
hyay of New Delhi replied to these scoffers in a letter to the Modern Hindus are often all too apologetic about the appar-
Hindustan Times: I am a senior scientist of the Indian Agri- ent angularities in the beliefs of their countrymen. In this, sec-
culture Research Institute, New Delhi. I found my offerings of ular Indians are in danger of denying the very logic which has
milk in a temple being mysteriously drunk by the Deities. How allowed India to be secular in the rst place. If that tolerance is
xxiv LOVING GAEA PREFACE: THE MILK MIRACLE xxv
now under strain, the blame lies in part with those who would told me, Somebody came and knocked on my door at 4:30 in
regard as dangers any celebrations of the countrys underlying the morning. He called, Gaea is having milk! Gaea is hav-
Hindu identity. ing milk! The man was gone when I answered the door. Life
Hinduism has its own science to apply to this miracle, that in Delhi was almost at a standstill. The markets were deserted.
of the interpretation of portentsunusual or supernatural Banks and ofcial institutions had very thin attendance. In the
events. Portents are the specic domain of astrologers to in- last few days I have spoken to about 100 people. Ninety percent
terpret. The milk miracle, under this analysis, is not the end of them told me that they had experienced it, and the milk had
in itself, but rather signals a future event of great import. r really been accepted by the Deity.
K.N. Rao, one of Indias most noted astrologers, explained that Rajiv Malik, New Delhi, Journalist
the involvement of Gaea means that harm will come to the
commanders of armies. The acceptance of milk, however, is NEW YORK: Even in cynical, hard-edged New York the
an auspicious sign. Therefore the nal result will be a greater miracle was happening. The milk was actually disappearing.
good. The portent will take effect in eight months, just about Manisha Lund, a young college student, went to the Hindu
the time of an eclipse in April, 1996. temple in Queens and says it was a virtual stampede. When
H.H. r Tiruchi Mahswmgal of Bangalore said inci- she offered milk to Lord Gaea, It was sucked up like some-
dents of Deities accepting offerings occur every 100 years, usu- one was drinking it with a straw. Gaea seemed to be in a
ally eight or nine days after Gaea Chaturth. Swmj believes whimsical mood: sometimes He refused the spoonfuls offered
it is a very good omen, as do other swms, astrologers and pan- by devotees and slurped up that given by nonbelievers. At the
dits we have contacted. Hindu temple in Flushing, a young African-American woman
who is not a Hindu but loves Hindu philosophy wondered
aloud whether iva would accept her offering. She extended
Testimony of the Milk Miracle Worldwide her spoon and before the eyes of many worshipers, the milk
disappeared into ivas mouth. Tales of faith and joy were re-
INDIA: It was around 7:30am that my father came back from peated in many homes and ofces where devotees offered milk
his morning walk and told me, Rajiv, go to the temple. A great to idols of stone, brass and silver. Young people seemed to have
miracle is taking place. Lord Gaea is having milk. This is better luck, and delighted in the miracle: Pummy Singh, 14,
happening all over Delhi. I and my wife rushed to the Deepali called Indra, her mother, at work and gave her the exciting
temple which is next to our house. There were hundreds in a news: Gaea had taken the milk three times from her and her
long queue waiting to offer milk. Inside the eight-by-ten-foot friends. Such was the frenzy that it was hard to gain entrance
sanctum a dozen people at a time were offering milk in spoons into the crowded temples, even at 2:00 in the morning.
to the small Gaea. My wife offered milk twice. I could clearly Lavina Melwani, New York, Journalist
see the milk disappearing in a few seconds. Many temple priests
said they had dreams of Gaea asking for milk, which they
then offered in the early morning. The Deepali temple priest
xxiv LOVING GAEA PREFACE: THE MILK MIRACLE xxv
now under strain, the blame lies in part with those who would told me, Somebody came and knocked on my door at 4:30 in
regard as dangers any celebrations of the countrys underlying the morning. He called, Gaea is having milk! Gaea is hav-
Hindu identity. ing milk! The man was gone when I answered the door. Life
Hinduism has its own science to apply to this miracle, that in Delhi was almost at a standstill. The markets were deserted.
of the interpretation of portentsunusual or supernatural Banks and ofcial institutions had very thin attendance. In the
events. Portents are the specic domain of astrologers to in- last few days I have spoken to about 100 people. Ninety percent
terpret. The milk miracle, under this analysis, is not the end of them told me that they had experienced it, and the milk had
in itself, but rather signals a future event of great import. r really been accepted by the Deity.
K.N. Rao, one of Indias most noted astrologers, explained that Rajiv Malik, New Delhi, Journalist
the involvement of Gaea means that harm will come to the
commanders of armies. The acceptance of milk, however, is NEW YORK: Even in cynical, hard-edged New York the
an auspicious sign. Therefore the nal result will be a greater miracle was happening. The milk was actually disappearing.
good. The portent will take effect in eight months, just about Manisha Lund, a young college student, went to the Hindu
the time of an eclipse in April, 1996. temple in Queens and says it was a virtual stampede. When
H.H. r Tiruchi Mahswmgal of Bangalore said inci- she offered milk to Lord Gaea, It was sucked up like some-
dents of Deities accepting offerings occur every 100 years, usu- one was drinking it with a straw. Gaea seemed to be in a
ally eight or nine days after Gaea Chaturth. Swmj believes whimsical mood: sometimes He refused the spoonfuls offered
it is a very good omen, as do other swms, astrologers and pan- by devotees and slurped up that given by nonbelievers. At the
dits we have contacted. Hindu temple in Flushing, a young African-American woman
who is not a Hindu but loves Hindu philosophy wondered
aloud whether iva would accept her offering. She extended
Testimony of the Milk Miracle Worldwide her spoon and before the eyes of many worshipers, the milk
disappeared into ivas mouth. Tales of faith and joy were re-
INDIA: It was around 7:30am that my father came back from peated in many homes and ofces where devotees offered milk
his morning walk and told me, Rajiv, go to the temple. A great to idols of stone, brass and silver. Young people seemed to have
miracle is taking place. Lord Gaea is having milk. This is better luck, and delighted in the miracle: Pummy Singh, 14,
happening all over Delhi. I and my wife rushed to the Deepali called Indra, her mother, at work and gave her the exciting
temple which is next to our house. There were hundreds in a news: Gaea had taken the milk three times from her and her
long queue waiting to offer milk. Inside the eight-by-ten-foot friends. Such was the frenzy that it was hard to gain entrance
sanctum a dozen people at a time were offering milk in spoons into the crowded temples, even at 2:00 in the morning.
to the small Gaea. My wife offered milk twice. I could clearly Lavina Melwani, New York, Journalist
see the milk disappearing in a few seconds. Many temple priests
said they had dreams of Gaea asking for milk, which they
then offered in the early morning. The Deepali temple priest
xxvi LOVING GAEA PREFACE: THE MILK MIRACLE xxvii
LOS ANGELES: One of the devotees received a phone call

from India about the miracle, recalls Bharat Shastri, priest of
the Hindu temple in Norwalk. By evening he had received 600
phone calls. There was a general air of skepticism here and at
other temples in Los Angeles. Only a few devotees had their
milk offerings taken by Gaea at Norwalk. Nothing extraordi-
nary happened at the r Venkateshwara Temple in Calabasas,
where milk was offered only by the priests. At the Chatsworth
temple, the miracle seemed to have happened big time. On
Thursday morning, temple president Dinesh Lakhanpal of-
fered milk. It disappeared. Then I offered more, and that too
disappeared, said Ravi Sharan, vice president of the temple.
CNN and local TV channels came and the miracle reportedly This devotee is one of thousands to offer milk to Lord Gaea at a temple
happened for them. One reporter, Sharon Tae of Channel in Edmonton. Unlike in India, the phenomenon continued here for
days.
5, was so excited she hugged me with tears in her eyes, said
Sharan. of devotees and dripping spoons, Gaeas garments became
Archana Dongre, Los Angeles, Journalist wet on the same side as his trunk, but this didnt begin to ac-
count for the volume of milk offered. I was forced to conclude
CANADA: The phenomenon began following the 7:30pm pj that we were all witnessing something that we could not logi-
Friday and continued unabated until about 11:45pm Sunday, cally explain.
the 24th, at the Edmonton Gaea temple. The atmosphere Aran Veylan, Edmonton, Barrister
around the Gaea mrti was scintillating. Devotees ap-
proached, bowed and offered their prayers and a spoonful of MAURITIUS: Today, September 25th, Ive given milk to
milk. They ran the gamut from sari-clad pious elderly ladies Gaea. It is happening at a temple called Tulsi Sham Tem-
supported on either side to gum-chewing teens in black leather ple in Beau Bassin. I rushed there, leaving all my jobs behind.
jackets. I simply cant explain what happened to the milk. It I took some milk and brought it close to the trunk without
would visibly wick up from the spoon to the surface of the spilling any. The milk was absorbed very quickly. This is some-
stone of the trunk. Spoonful after spoonful was absorbed, thing great which is happening all around the world and mak-
sometimes as quickly as one could count to three, usually in 20 ing us better and better Hindus.
seconds. At the conservative rate of two teaspoons per minute Parmesh Pallanee, Petite Rivire, Computer Systems Advisor
for 51.5 hours (milk was offered continuously), some 7.7 gal-
lons of milk were taken up. I could see no signicant amount KENYA: It all started with a phone call from India to a rela-
of milk around the Gaea mrti. Of course, with the number tive in Nairobi that Lord Gaapatis marble statue was drink-
xxvi LOVING GAEA PREFACE: THE MILK MIRACLE xxvii
LOS ANGELES: One of the devotees received a phone call

from India about the miracle, recalls Bharat Shastri, priest of
the Hindu temple in Norwalk. By evening he had received 600
phone calls. There was a general air of skepticism here and at
other temples in Los Angeles. Only a few devotees had their
milk offerings taken by Gaea at Norwalk. Nothing extraordi-
nary happened at the r Venkateshwara Temple in Calabasas,
where milk was offered only by the priests. At the Chatsworth
temple, the miracle seemed to have happened big time. On
Thursday morning, temple president Dinesh Lakhanpal of-
fered milk. It disappeared. Then I offered more, and that too
disappeared, said Ravi Sharan, vice president of the temple.
CNN and local TV channels came and the miracle reportedly This devotee is one of thousands to offer milk to Lord Gaea at a temple
happened for them. One reporter, Sharon Tae of Channel in Edmonton. Unlike in India, the phenomenon continued here for
days.
5, was so excited she hugged me with tears in her eyes, said
Sharan. of devotees and dripping spoons, Gaeas garments became
Archana Dongre, Los Angeles, Journalist wet on the same side as his trunk, but this didnt begin to ac-
count for the volume of milk offered. I was forced to conclude
CANADA: The phenomenon began following the 7:30pm pj that we were all witnessing something that we could not logi-
Friday and continued unabated until about 11:45pm Sunday, cally explain.
the 24th, at the Edmonton Gaea temple. The atmosphere Aran Veylan, Edmonton, Barrister
around the Gaea mrti was scintillating. Devotees ap-
proached, bowed and offered their prayers and a spoonful of MAURITIUS: Today, September 25th, Ive given milk to
milk. They ran the gamut from sari-clad pious elderly ladies Gaea. It is happening at a temple called Tulsi Sham Tem-
supported on either side to gum-chewing teens in black leather ple in Beau Bassin. I rushed there, leaving all my jobs behind.
jackets. I simply cant explain what happened to the milk. It I took some milk and brought it close to the trunk without
would visibly wick up from the spoon to the surface of the spilling any. The milk was absorbed very quickly. This is some-
stone of the trunk. Spoonful after spoonful was absorbed, thing great which is happening all around the world and mak-
sometimes as quickly as one could count to three, usually in 20 ing us better and better Hindus.
seconds. At the conservative rate of two teaspoons per minute Parmesh Pallanee, Petite Rivire, Computer Systems Advisor
for 51.5 hours (milk was offered continuously), some 7.7 gal-
lons of milk were taken up. I could see no signicant amount KENYA: It all started with a phone call from India to a rela-
of milk around the Gaea mrti. Of course, with the number tive in Nairobi that Lord Gaapatis marble statue was drink-
xxviii LOVING GAEA PREFACE: THE MILK MIRACLE xxix
ing milk. Pandit Narinder Kumar str, head priest of Shree

My Luckiest Day
Snatan Dharma Temple, recounts the experience with great By Colonel P. C. Bhardwaj
emotion. According to him, an unlimited amount of milk was
I
consumed by the two Deities in the temple. People from dif- t has taken many, many births for millions of us to witness
ferent religions and nationalities came and made the offer- and participate in such a miracle. I was one of the many
ing. Many nonbelievers came to test. When the offering was lucky ones whom God gave the opportunity to feed Him.
accepted, it changed peoples thinking. The miracle had a spe- This miracle was needed to instill faith in people that the tem-
cial effect on the younger generation. Panditji believes a new ple images do have powers, and to worship them is one path
generation of staunch Hindus has been born as a result. lt is to reach Him. I am an engineer of long standing. The theory
extraordinary that the miracle occurred even on African soil, that capillary action caused the suction of hundreds of pints
and it is equally remarkable that many African non-Hindus of milk by Deities of stone and metal as small as twelve by six
visited the temple and have become devotees. I stood inside inches is not possible. Most of the Deities are carved of solid
the temple door for three hours and saw crowds coming and stone or cast of metal. Lord Gaeas trunk takes a bend and
going. The atmosphere was charged and volatile, but peaceful. makes a twist at the tip. Its tip only has a small hole; the rest is
The people were mesmerized and were not prepared to leave solid mass. This tip is not capable of holding even one spoon
the hall even after having made the offering. of milk. In some of the mrtis, the trunk falls straight and the
In the private temple of Jyotin Arvind Bhai Patel in Nai- tip does not have a hole. It sucked hundred of pints of milk in
robi, the miracle began in their temple at 4:30pm on Thursday a few hours. No milk was seen flowing out of the body, and no
and continued till 9:30am on Sunday. He and Minal tried with mist was formed around the mrtis. What shall we call it, other
a spoonful of milk, which disappeared. The spoon was kept than Godly miracle?
under the trunk of r Gaea and the milk was sucked up.
Minal recalls hearing the sucking sound. In four days, 15,000 We Are So Close To God
people belonging to all castes and nationalitiesHindus,
Sikhs, Africans and Europeansmade offerings. As the result By Jay Dubashi, a columnist for New Delhis
of the personal experience of one non-Hindu, the Patels have Organiser, in which this article rst appeared
been offered free land to build a iva temple in a shopping
I
complex. t was a small boy who rst alerted me as to what was hap-
Prabha Prabhakar Bhardwaj pening. Come, come, he said, Gae-j is drinking milk.
We went to the nearby temple together, he and I, and the
crowd was thick. A small girl, not more than three or four, was
raising a spoon to the lips of Gae-j, and as we watched in
awe the milk disappeared. What did I tell you? said the small
boy. There was nothing to argue. A miracle is a miracle. Even if
it was not a miracle, it is still a miracle in the eyes of those who
xxviii LOVING GAEA PREFACE: THE MILK MIRACLE xxix
ing milk. Pandit Narinder Kumar str, head priest of Shree

My Luckiest Day
Snatan Dharma Temple, recounts the experience with great By Colonel P. C. Bhardwaj
emotion. According to him, an unlimited amount of milk was
I
consumed by the two Deities in the temple. People from dif- t has taken many, many births for millions of us to witness
ferent religions and nationalities came and made the offer- and participate in such a miracle. I was one of the many
ing. Many nonbelievers came to test. When the offering was lucky ones whom God gave the opportunity to feed Him.
accepted, it changed peoples thinking. The miracle had a spe- This miracle was needed to instill faith in people that the tem-
cial effect on the younger generation. Panditji believes a new ple images do have powers, and to worship them is one path
generation of staunch Hindus has been born as a result. lt is to reach Him. I am an engineer of long standing. The theory
extraordinary that the miracle occurred even on African soil, that capillary action caused the suction of hundreds of pints
and it is equally remarkable that many African non-Hindus of milk by Deities of stone and metal as small as twelve by six
visited the temple and have become devotees. I stood inside inches is not possible. Most of the Deities are carved of solid
the temple door for three hours and saw crowds coming and stone or cast of metal. Lord Gaeas trunk takes a bend and
going. The atmosphere was charged and volatile, but peaceful. makes a twist at the tip. Its tip only has a small hole; the rest is
The people were mesmerized and were not prepared to leave solid mass. This tip is not capable of holding even one spoon
the hall even after having made the offering. of milk. In some of the mrtis, the trunk falls straight and the
In the private temple of Jyotin Arvind Bhai Patel in Nai- tip does not have a hole. It sucked hundred of pints of milk in
robi, the miracle began in their temple at 4:30pm on Thursday a few hours. No milk was seen flowing out of the body, and no
and continued till 9:30am on Sunday. He and Minal tried with mist was formed around the mrtis. What shall we call it, other
a spoonful of milk, which disappeared. The spoon was kept than Godly miracle?
under the trunk of r Gaea and the milk was sucked up.
Minal recalls hearing the sucking sound. In four days, 15,000 We Are So Close To God
people belonging to all castes and nationalitiesHindus,
Sikhs, Africans and Europeansmade offerings. As the result By Jay Dubashi, a columnist for New Delhis
of the personal experience of one non-Hindu, the Patels have Organiser, in which this article rst appeared
been offered free land to build a iva temple in a shopping
I
complex. t was a small boy who rst alerted me as to what was hap-
Prabha Prabhakar Bhardwaj pening. Come, come, he said, Gae-j is drinking milk.
We went to the nearby temple together, he and I, and the
crowd was thick. A small girl, not more than three or four, was
raising a spoon to the lips of Gae-j, and as we watched in
awe the milk disappeared. What did I tell you? said the small
boy. There was nothing to argue. A miracle is a miracle. Even if
it was not a miracle, it is still a miracle in the eyes of those who
xxx LOVING GAEA PREFACE: THE MILK MIRACLE xxxi
see it. There are too many things in this world which cannot
be explained by the simple theories of physics or chemistry, for
the theories themselves are changing with the times.
But it is not milk that interests me. The miracle was seen
not just in India, but almost all over the world, wherever Hin-
dus congregate. And it did not take days, not even hours, prob-
ably a few minutes to spread. It shows how close the Hindu
community is when it comes to things that affect its identity,
even closer than the Internet. There were throngs of Hindus
in temples in London and Leicester, New Jersey and Chicago,
Denmark, Canada, Bang kok and Singapore. And the whole
thing was breathtakingly spontaneous.
It also revealed how close Hindus are, not only to each
other but also to their Gods. This is something nobody but a
Hindu understands. To us, the Gods are not external to us, but
very much a part of our being. The relationship is affectionate
and intimate, as between members of a family. There is noth-
ing in the world as close-knit as a Hindu family, and the Gods all the way, but overtaken by grief at the impending departure.
are as much a part of this family as anyone else. After a brief pj on the bank of the river, the idol was slowly
When I grew up as a boy in Goa, we had, of course, temples let into the swirling waters as we all wept, including my uncle,
and mahas, but what we liked best was the time when Gae-j a grown man who actually ran the district. Our Gods do not
came home for the Gaea Visarjana festival. We used to have ask for votes or for money. All they want is your love and affec-
made a serious-looking idol as bets a family of teachers and tion, for that is the only bond between a Hindu and his God,
ofcials, but somehow we never thought of Gae-j as a seri- like the bond between a father and son, or between brothers.
ous person. How can anybody be serious if He chooses a small In no other religion is there such a deep and lasting bond
mouse to carry His plump weight? But we never asked such between Gods and men as there is among Hindus. For we are,
questions. It was enough that He was in our house for a few after all, descended from the Gods, and from the mountains
days, and we treated Him like a king. He wore the nest silks and rivers where They stand guard and watch our holy land.
and ate the nest food. He was bathed in enough milk and And, if once in a while, they come down and sip a little milk
honey to wash a grown elephant and his family. We kept Him from our spoons, why should it be a miracle? Its the most nat-
in the house only for a day or so, and then it was time to take ural thing in the world.
Him to the river for immersion. That was the hardest time for
all of us, particularly for my uncle, whose job it was to prepare
Him for immersion. We children went to the river, shouting
xxx LOVING GAEA PREFACE: THE MILK MIRACLE xxxi
see it. There are too many things in this world which cannot
be explained by the simple theories of physics or chemistry, for
the theories themselves are changing with the times.
But it is not milk that interests me. The miracle was seen
not just in India, but almost all over the world, wherever Hin-
dus congregate. And it did not take days, not even hours, prob-
ably a few minutes to spread. It shows how close the Hindu
community is when it comes to things that affect its identity,
even closer than the Internet. There were throngs of Hindus
in temples in London and Leicester, New Jersey and Chicago,
Denmark, Canada, Bang kok and Singapore. And the whole
thing was breathtakingly spontaneous.
It also revealed how close Hindus are, not only to each
other but also to their Gods. This is something nobody but a
Hindu understands. To us, the Gods are not external to us, but
very much a part of our being. The relationship is affectionate
and intimate, as between members of a family. There is noth-
ing in the world as close-knit as a Hindu family, and the Gods all the way, but overtaken by grief at the impending departure.
are as much a part of this family as anyone else. After a brief pj on the bank of the river, the idol was slowly
When I grew up as a boy in Goa, we had, of course, temples let into the swirling waters as we all wept, including my uncle,
and mahas, but what we liked best was the time when Gae-j a grown man who actually ran the district. Our Gods do not
came home for the Gaea Visarjana festival. We used to have ask for votes or for money. All they want is your love and affec-
made a serious-looking idol as bets a family of teachers and tion, for that is the only bond between a Hindu and his God,
ofcials, but somehow we never thought of Gae-j as a seri- like the bond between a father and son, or between brothers.
ous person. How can anybody be serious if He chooses a small In no other religion is there such a deep and lasting bond
mouse to carry His plump weight? But we never asked such between Gods and men as there is among Hindus. For we are,
questions. It was enough that He was in our house for a few after all, descended from the Gods, and from the mountains
days, and we treated Him like a king. He wore the nest silks and rivers where They stand guard and watch our holy land.
and ate the nest food. He was bathed in enough milk and And, if once in a while, they come down and sip a little milk
honey to wash a grown elephant and his family. We kept Him from our spoons, why should it be a miracle? Its the most nat-
in the house only for a day or so, and then it was time to take ural thing in the world.
Him to the river for immersion. That was the hardest time for
all of us, particularly for my uncle, whose job it was to prepare
Him for immersion. We children went to the river, shouting
AUTHORS INTRODUCTION xxxiii
Authors Introduction
Granthakra Bhmik

L ORD GAEA HAS BEEN PRAYED TO, WORSHIPED

AND ADORED IN ONE FORM OR ANOTHER
SINCE TIME BEGAN; AND TIME ITSELF BEGAN
with His creation. He, above all others, is the God, the great
Mahdeva, to be invoked before every act and especially
worshiped and prayed to when changes occur in our lives
as we move from the old established patterns into new ones.
Lord Gaea is always there to steady our minds and open
the proper doors as we evolve and progress. He never, ever
fails. He is always there for us when we need Him.
Hindus around the world pray to Gaea for help and
guidance as He leads us out of an agricultural age through
the technological and information eras and on into the
new age of space. Many are still on the farms; others are in
the ofces and in the factories; while still others land on
the moon and orbit through space. With a mind more in-
tricate than the most complicated computers in the world
all hooked together, but as simple as an on-and-off switch,
Gaea knows all aspects of these transitions, in unfailing
continuity, from one era to another. He is totally aware, at
every point in time, of the mother in her home, the farmer
in his eld, the astronaut orbiting this planet, the corporate
worker at his desk and the factory technician performing his
tasks.
For thousands of years in the villages of Vedic India,
Lord Gaea has been, and is today in towns and cities in
many countries, a powerful and immediate presence in ev-
eryones lives. He was and is the one prayed to when starting
AUTHORS INTRODUCTION xxxiii
Authors Introduction
Granthakra Bhmik

L ORD GAEA HAS BEEN PRAYED TO, WORSHIPED

AND ADORED IN ONE FORM OR ANOTHER
SINCE TIME BEGAN; AND TIME ITSELF BEGAN
with His creation. He, above all others, is the God, the great
Mahdeva, to be invoked before every act and especially
worshiped and prayed to when changes occur in our lives
as we move from the old established patterns into new ones.
Lord Gaea is always there to steady our minds and open
the proper doors as we evolve and progress. He never, ever
fails. He is always there for us when we need Him.
Hindus around the world pray to Gaea for help and
guidance as He leads us out of an agricultural age through
the technological and information eras and on into the
new age of space. Many are still on the farms; others are in
the ofces and in the factories; while still others land on
the moon and orbit through space. With a mind more in-
tricate than the most complicated computers in the world
all hooked together, but as simple as an on-and-off switch,
Gaea knows all aspects of these transitions, in unfailing
continuity, from one era to another. He is totally aware, at
every point in time, of the mother in her home, the farmer
in his eld, the astronaut orbiting this planet, the corporate
worker at his desk and the factory technician performing his
tasks.
For thousands of years in the villages of Vedic India,
Lord Gaea has been, and is today in towns and cities in
many countries, a powerful and immediate presence in ev-
eryones lives. He was and is the one prayed to when starting
xxxiv LOVING GAEA AUTHORS INTRODUCTION xxxv
a business or an enterprise of any kind. Today factory work- benevolent God is the premise of the book that you hold in
ers approach a small shrine dedicated to Him before com- your hand. Believe it, for it is true.
mencing their daily work, so that nothing might go wrong. Worship of Lord Gaea is immediate. One has but to
Businessmen beg His help in adjusting the stock market to think of His form to contact His ever-present mind. Close
their advantage, and farmers, of course, chant His 108 names your eyes for a second, visualize His large elephant head
while planting their seeds, rice, other crops, or trees. When and experience the direct communication that has imme-
no rain comes, images of our loving Lord are seen through- diately begun. This is similar to punching in a code at a per-
out Bhrat land submerged in water up to His neck, so that sonal computer terminal which gives immediate access to
His great mind may become impressed with the peoples the entire network of computers, large and small. On this
crying needs. When grandma is sick or the crops are not com- remarkable and universal Innernet, obscure and necessary
ing in on time, when the children are growing up wrongly information and answers to every question are now avail-
by adopting alien ways, Hindus diligently pray to our loving able as needed through the direct link with Lord Gaea.
God for help in restructuring their lives. He is the supreme Wherever we are, whatever we are doing, we can use the
Lord of Dharma, and we pray to Him for guidance in the computer terminal of our own brain and code in the divine
direction of our lives. image of Lord Gaea and gain complete access to His vast
In fact, in my early years of experience in Sri Lanka ve computer-like mind. Gaeas mind has been programmed
decades ago, and in recent years as well, aivite pandits ex- by the history of experience over eons of time and naturally
plained that they consider Lord Gaea with all their hearts encompasses the intricacies of the universe and the cycles of
to be the one Supreme Deity, because it is through their life in all their ramications and simplicities. Our great God
worship of Him that they reach the holy feet of our Supreme Gaea sits contentedly upon the mldhra chakra. This
God iva, thus avoiding His Rudra aspect. They explain, in chakra controls the forces of memory within every creature.
their wisdom, that they begin their worship by entering Ga- Worship of Him strengthens your memory, builds charac-
eas great, benevolent Being of ever-pervasive love, and ter and brings knowledge from the within. It also protects
then through Him, the Son, they safely reach the Father. you from the lower forces which reside in the little-known
However, in modern times in the Kali Yuga (which com- chakras below the mldhra. These darker chakras gov-
menced about the time mothers began relinquishing their ern fear, anger, jealousy and the confused thinking centered
str dharma and, Gaea admonishes, it is the pure mothers around self-preservation.
of the world who will herald the next Sat Yuga), there are a The rst chakra below the mldhra governs the state
great many liberal Hindus and/or Western-influenced Hin- of mind of fear and lust. The chakra below that governs
dus who dont think of Gaea as a real being. To them He is raging anger, which comes from despair or from threats to
a symbol, a superstition, a way of explaining philosophy to ones self-will and can make people angry even with God.
children and the uneducated. But this has not been my expe- The third chakra below the mldhra governs retaliatory
rience of our loving Lord. I have seen Him with my own eye. jealousy, pride and arrogance, which are associated with feel-
He has come to me in visions several times and convinced ings of inadequacy, inferiority and helplessness. At this level
my lower mind of His reality. The living, loving reality of our the only safe sdhana is seva, karma yoga, service selflessly, a
xxxiv LOVING GAEA AUTHORS INTRODUCTION xxxv
a business or an enterprise of any kind. Today factory work- benevolent God is the premise of the book that you hold in
ers approach a small shrine dedicated to Him before com- your hand. Believe it, for it is true.
mencing their daily work, so that nothing might go wrong. Worship of Lord Gaea is immediate. One has but to
Businessmen beg His help in adjusting the stock market to think of His form to contact His ever-present mind. Close
their advantage, and farmers, of course, chant His 108 names your eyes for a second, visualize His large elephant head
while planting their seeds, rice, other crops, or trees. When and experience the direct communication that has imme-
no rain comes, images of our loving Lord are seen through- diately begun. This is similar to punching in a code at a per-
out Bhrat land submerged in water up to His neck, so that sonal computer terminal which gives immediate access to
His great mind may become impressed with the peoples the entire network of computers, large and small. On this
crying needs. When grandma is sick or the crops are not com- remarkable and universal Innernet, obscure and necessary
ing in on time, when the children are growing up wrongly information and answers to every question are now avail-
by adopting alien ways, Hindus diligently pray to our loving able as needed through the direct link with Lord Gaea.
God for help in restructuring their lives. He is the supreme Wherever we are, whatever we are doing, we can use the
Lord of Dharma, and we pray to Him for guidance in the computer terminal of our own brain and code in the divine
direction of our lives. image of Lord Gaea and gain complete access to His vast
In fact, in my early years of experience in Sri Lanka ve computer-like mind. Gaeas mind has been programmed
decades ago, and in recent years as well, aivite pandits ex- by the history of experience over eons of time and naturally
plained that they consider Lord Gaea with all their hearts encompasses the intricacies of the universe and the cycles of
to be the one Supreme Deity, because it is through their life in all their ramications and simplicities. Our great God
worship of Him that they reach the holy feet of our Supreme Gaea sits contentedly upon the mldhra chakra. This
God iva, thus avoiding His Rudra aspect. They explain, in chakra controls the forces of memory within every creature.
their wisdom, that they begin their worship by entering Ga- Worship of Him strengthens your memory, builds charac-
eas great, benevolent Being of ever-pervasive love, and ter and brings knowledge from the within. It also protects
then through Him, the Son, they safely reach the Father. you from the lower forces which reside in the little-known
However, in modern times in the Kali Yuga (which com- chakras below the mldhra. These darker chakras gov-
menced about the time mothers began relinquishing their ern fear, anger, jealousy and the confused thinking centered
str dharma and, Gaea admonishes, it is the pure mothers around self-preservation.
of the world who will herald the next Sat Yuga), there are a The rst chakra below the mldhra governs the state
great many liberal Hindus and/or Western-influenced Hin- of mind of fear and lust. The chakra below that governs
dus who dont think of Gaea as a real being. To them He is raging anger, which comes from despair or from threats to
a symbol, a superstition, a way of explaining philosophy to ones self-will and can make people angry even with God.
children and the uneducated. But this has not been my expe- The third chakra below the mldhra governs retaliatory
rience of our loving Lord. I have seen Him with my own eye. jealousy, pride and arrogance, which are associated with feel-
He has come to me in visions several times and convinced ings of inadequacy, inferiority and helplessness. At this level
my lower mind of His reality. The living, loving reality of our the only safe sdhana is seva, karma yoga, service selflessly, a
xxxvi LOVING GAEA AUTHORS INTRODUCTION xxxvii
discipline that, when done well, results in a change of char- Gaeas eyes. Train yourself to see Him within your own
acter. People who live in the consciousness of this chakra mind with your eyes closed. This is the key. Hold His form
often deny the existence of God and are contentiously com- steady in your mind through the power of visualization.
bative with one another. The fourth chakra down governs Now you can talk to Him. Pronounce the words mentally
prolonged confusion and instinctive willfulness, the desire into His ear. He is listening, though He will never speak back
to get rather than to give. Those in this region of mind cele- but take into His vast mind your prayer and slowly work it
brate the primacy of materialistic advancement over every- out. You must simply speak all of your questions and your
thing else. Hatred arises here as unwholesome vsans build problems into His right ear. When you are nished, open
one upon another. The fth chakra below the mldhra is your eyes. Go on with your day and go on with your life.
the home of the instinctive minds cruel selshness. People Wherever you are, remember this simple way of making
in the consciousness of this chakra are capable of actions contact with Lord Gaea and as a good seeker exercise this
without conscience. They see to their own well-being at all psychic power, this siddhi.
costs and think only of I, me and mine. The sixth chakra Starting today and in the days to come, you will notice
down is the realm of absence of conscience, which brings how He answers questions and solves problems for you
about theft, fraud and other dishonest dealings. People in through the course of your daily life. You will notice how He
this state of mind believe the world owes them a living and influences events and decisions slowly and subtly, in unseen
they can simply take whatever they please from whomever ways. Situations will change for you, unexpected doors will
they please. The seventh and last chakra below the mldhra open, and accustomed ones will close as you are propelled
governs malice, also without conscience, expressed through through His grace toward your inevitable glorious future.
revenge, torture for the joy of it, murder for the sake of mur- Read and reread the above formula for immediate access to
der, the destruction of others property, mind, emotion or Lord Gaea until it is rmly implanted in your subconscious
physical body. Hatred abides here. Reason seldom reaches memory patterns, and then begin to make contact with Him
those who live in this state of mind. often through each day wherever you are and whatever you
Men and women of wisdom will work diligently to close are doing. Yes! Lord Gaea is immediate, and you have
off these lower chakras and the negative karmas they can immediate access to Him. Wherever you are, remember this
unleash. By worship of Lord Gaea, seated upon the ml- and as a seeker on the path through lifes experiences exer-
dhra chakra, you can slowly seal off these lower states of cise this siddhi. It is your right to do so.
mind and keep awareness lifted above the animal instincts. All the major religions of the world, including Hindu-
Wherever His devotees arein the home, the factories, ism, have established institutions and societies to research,
the ofces, the hospitals, the marketplace, orbiting in space remodel and remold their spiritual community to be of ser-
or tilling the soil on the farmLord Gaea is ever there. vice to their people in the fast-moving technological age. In
Intimate access is acquired by simply loving Gaea and almost every country, the various sects of Hinduism have
holding His robust image in your mind. Carefully visualize now created temples and institutions to bring their mem-
the large head and ears, His long trunk, massive body, big bers closer to their religion, to make it applicable to their
belly and the objects He holds in His many hands. Look into daily modern life. Hindus have realized that those who left
xxxvi LOVING GAEA AUTHORS INTRODUCTION xxxvii
discipline that, when done well, results in a change of char- Gaeas eyes. Train yourself to see Him within your own
acter. People who live in the consciousness of this chakra mind with your eyes closed. This is the key. Hold His form
often deny the existence of God and are contentiously com- steady in your mind through the power of visualization.
bative with one another. The fourth chakra down governs Now you can talk to Him. Pronounce the words mentally
prolonged confusion and instinctive willfulness, the desire into His ear. He is listening, though He will never speak back
to get rather than to give. Those in this region of mind cele- but take into His vast mind your prayer and slowly work it
brate the primacy of materialistic advancement over every- out. You must simply speak all of your questions and your
thing else. Hatred arises here as unwholesome vsans build problems into His right ear. When you are nished, open
one upon another. The fth chakra below the mldhra is your eyes. Go on with your day and go on with your life.
the home of the instinctive minds cruel selshness. People Wherever you are, remember this simple way of making
in the consciousness of this chakra are capable of actions contact with Lord Gaea and as a good seeker exercise this
without conscience. They see to their own well-being at all psychic power, this siddhi.
costs and think only of I, me and mine. The sixth chakra Starting today and in the days to come, you will notice
down is the realm of absence of conscience, which brings how He answers questions and solves problems for you
about theft, fraud and other dishonest dealings. People in through the course of your daily life. You will notice how He
this state of mind believe the world owes them a living and influences events and decisions slowly and subtly, in unseen
they can simply take whatever they please from whomever ways. Situations will change for you, unexpected doors will
they please. The seventh and last chakra below the mldhra open, and accustomed ones will close as you are propelled
governs malice, also without conscience, expressed through through His grace toward your inevitable glorious future.
revenge, torture for the joy of it, murder for the sake of mur- Read and reread the above formula for immediate access to
der, the destruction of others property, mind, emotion or Lord Gaea until it is rmly implanted in your subconscious
physical body. Hatred abides here. Reason seldom reaches memory patterns, and then begin to make contact with Him
those who live in this state of mind. often through each day wherever you are and whatever you
Men and women of wisdom will work diligently to close are doing. Yes! Lord Gaea is immediate, and you have
off these lower chakras and the negative karmas they can immediate access to Him. Wherever you are, remember this
unleash. By worship of Lord Gaea, seated upon the ml- and as a seeker on the path through lifes experiences exer-
dhra chakra, you can slowly seal off these lower states of cise this siddhi. It is your right to do so.
mind and keep awareness lifted above the animal instincts. All the major religions of the world, including Hindu-
Wherever His devotees arein the home, the factories, ism, have established institutions and societies to research,
the ofces, the hospitals, the marketplace, orbiting in space remodel and remold their spiritual community to be of ser-
or tilling the soil on the farmLord Gaea is ever there. vice to their people in the fast-moving technological age. In
Intimate access is acquired by simply loving Gaea and almost every country, the various sects of Hinduism have
holding His robust image in your mind. Carefully visualize now created temples and institutions to bring their mem-
the large head and ears, His long trunk, massive body, big bers closer to their religion, to make it applicable to their
belly and the objects He holds in His many hands. Look into daily modern life. Hindus have realized that those who left
xxxviii LOVING GAEA AUTHORS INTRODUCTION xxxix
the farms and village guilds, the paddy elds and orchards days, the stewards of the famous South India Sanmarga Ikya
are moving into the factories and the ofces as their coun- Sangam (who administer 27 schools and colleges, and now
tries industrialize. Therefore, every effort is being made by also this outstanding temple dedicated to Lord Gaeas
hundreds of thousands of Hindu religious leaders to re- brother, Murugan) requested us to create for them a multi-
model and remold the presentation of our great faith to lingual course of lessons for children in English, Tamil,
compensate during this renaissance, to establish a new era, Hindi, Malay, French and Creole. The sangams request
to circumference, master and reform the ailing people of the inspired me and my fteen aiva sannysins in Hawaii to
world. Every effort is being made to make Hinduism as vital create the aivite Hindu Religion childrens course of seven
and practical in this era as it has been in more rustic times, grades. Validated with great joy by swms, pandits, women
to bring back the truant members to our religion and to viv- saints and scholars worldwide, it teaches culture, moral val-
ify the Gods, for so many have put them into exile. ues, temple worship, the Vedic outlook on life and more.
There is an unfortunate and totally erroneous assump- Yes, we must teach the worlds Hindu youth the great-
tion that the Gods are needed less as man pioneers new elds ness of their Hinduism. We must teach them that they need
of science and technology and the ever-expanding eld of not leave their ancestral faith to enter into science, politics
knowledge, which is nothing other than other peoples opin- or any kind of intellectual pursuit. We must teach them to
ions and is constantly changing. Every true Hindu knows seek the able assistance of Lord Gaea in all things. He is
that our Gods are the essence of knowledge. They are help- the rst Isha Devat, the chosen God, of all Hindus, re-
ing us to bring through more sophisticated insights, blend- gardless of their sectarian position. Worship of Lord Gaea
ing scientic inquiry with spiritual intuition. They are con- leads the devotee most naturally to the other great Gods.
stantly assisting us in the wise use of that knowledge for the
benet of mankind. We must teach the worlds youth of the Love and blessings to you from this and inner worlds,
greatness of Hinduism, the ancient Santana Dharma. We
must put forth our message to all who are ready to listen. Let
them accept or reject and turn us away. It is our duty to pass
on our knowledge to the generation that follows us, even
if there is only a thirty-day difference in our ages. It is our
varrama dharma to speak to those who are younger than Satguru Sivaya Subramuniyaswami
we, to pass on all we know to those who dont know, for no 162nd Jagadchrya of the Nandintha
one knows the exact moment of his or her great departure. Sampradyas Kailsa Parampar
So, let us dispatch our duty while we have the opportunity. Guru Mahsannidhnam
Education of the youth has been a major concern of Kauai Aadheenam, Hawaii, USA
Hindu communities around the world. In August, 1994, I Gaea Chaturth, September 13, 1999
was invited to preside over the opening consecration, kumb- Hindu year 5101, national commemoration day
bhishekam, of the Sri Subramaniya Swami Temple in Nandi for the Panchamukha Ganapati Pavilion at the
Town on the island nation of Fiji. During those auspicious Spiritual Park in Mauritius, Indian Ocean
xxxviii LOVING GAEA AUTHORS INTRODUCTION xxxix
the farms and village guilds, the paddy elds and orchards days, the stewards of the famous South India Sanmarga Ikya
are moving into the factories and the ofces as their coun- Sangam (who administer 27 schools and colleges, and now
tries industrialize. Therefore, every effort is being made by also this outstanding temple dedicated to Lord Gaeas
hundreds of thousands of Hindu religious leaders to re- brother, Murugan) requested us to create for them a multi-
model and remold the presentation of our great faith to lingual course of lessons for children in English, Tamil,
compensate during this renaissance, to establish a new era, Hindi, Malay, French and Creole. The sangams request
to circumference, master and reform the ailing people of the inspired me and my fteen aiva sannysins in Hawaii to
world. Every effort is being made to make Hinduism as vital create the aivite Hindu Religion childrens course of seven
and practical in this era as it has been in more rustic times, grades. Validated with great joy by swms, pandits, women
to bring back the truant members to our religion and to viv- saints and scholars worldwide, it teaches culture, moral val-
ify the Gods, for so many have put them into exile. ues, temple worship, the Vedic outlook on life and more.
There is an unfortunate and totally erroneous assump- Yes, we must teach the worlds Hindu youth the great-
tion that the Gods are needed less as man pioneers new elds ness of their Hinduism. We must teach them that they need
of science and technology and the ever-expanding eld of not leave their ancestral faith to enter into science, politics
knowledge, which is nothing other than other peoples opin- or any kind of intellectual pursuit. We must teach them to
ions and is constantly changing. Every true Hindu knows seek the able assistance of Lord Gaea in all things. He is
that our Gods are the essence of knowledge. They are help- the rst Isha Devat, the chosen God, of all Hindus, re-
ing us to bring through more sophisticated insights, blend- gardless of their sectarian position. Worship of Lord Gaea
ing scientic inquiry with spiritual intuition. They are con- leads the devotee most naturally to the other great Gods.
stantly assisting us in the wise use of that knowledge for the
benet of mankind. We must teach the worlds youth of the Love and blessings to you from this and inner worlds,
greatness of Hinduism, the ancient Santana Dharma. We
must put forth our message to all who are ready to listen. Let
them accept or reject and turn us away. It is our duty to pass
on our knowledge to the generation that follows us, even
if there is only a thirty-day difference in our ages. It is our
varrama dharma to speak to those who are younger than Satguru Sivaya Subramuniyaswami
we, to pass on all we know to those who dont know, for no 162nd Jagadchrya of the Nandintha
one knows the exact moment of his or her great departure. Sampradyas Kailsa Parampar
So, let us dispatch our duty while we have the opportunity. Guru Mahsannidhnam
Education of the youth has been a major concern of Kauai Aadheenam, Hawaii, USA
Hindu communities around the world. In August, 1994, I Gaea Chaturth, September 13, 1999
was invited to preside over the opening consecration, kumb- Hindu year 5101, national commemoration day
bhishekam, of the Sri Subramaniya Swami Temple in Nandi for the Panchamukha Ganapati Pavilion at the
Town on the island nation of Fiji. During those auspicious Spiritual Park in Mauritius, Indian Ocean
CHAPTER 1: THE NATURE OF LORD GAEA 3
The Nature of Lord Gaea
TRIAD OF THREE GREAT PILLARS HAVE

held Hinduism high, century after century:
the satgurus, the temples and the scriptures.
Together they echo the greatness of the lov-
ing God Gaea, the Lord of Dharma, son of
iva. For untold millennia our ishis and sages have pro-
claimed the profound depths of the mind, assuring us that
we, too, can and must come to know God and the Gods.
It is the living presence of these satgurus and their spoken
teachings which has brought to life the traditional practices
and philosophy of the Santana Dharma. Now we shall delve
into the nature of Lord Gaea, what He is like, what func-
tions this great God performs and nd out how each seeker
can make Him a vital part of daily lifes path of experience.
Once a psychic connection is made with Lord Gaea
the Deity who manifests in several forms, including the
elephant-headed Lord of Categories and Remover of Ob-
staclesone is brought slowly into the mysteries of the
Santana Dharma. Such an inner connection, which can be
as subtle as a feeling, as tenuous as a dream or as bold as a
personal visit, is also an entering into ones own mldhra
chakra, governed by the planet Mercury, for every opening
into a new chakra is also an introduction to the Deity who
governs that state of consciousness and the planet to which
that chakra is connected.
The Santana Dharma, known today as Hinduism, is
the only living religion on the planet that does not look to
a human founder for its source of inspiration, scripture or
historical beginning. It is timeless and ageless. Santana
Dharma, the root religion of humankind, looks inward for
its origins, into the subtle, superconscious realms within
CHAPTER 1: THE NATURE OF LORD GAEA 3
The Nature of Lord Gaea
TRIAD OF THREE GREAT PILLARS HAVE

held Hinduism high, century after century:
the satgurus, the temples and the scriptures.
Together they echo the greatness of the lov-
ing God Gaea, the Lord of Dharma, son of
iva. For untold millennia our ishis and sages have pro-
claimed the profound depths of the mind, assuring us that
we, too, can and must come to know God and the Gods.
It is the living presence of these satgurus and their spoken
teachings which has brought to life the traditional practices
and philosophy of the Santana Dharma. Now we shall delve
into the nature of Lord Gaea, what He is like, what func-
tions this great God performs and nd out how each seeker
can make Him a vital part of daily lifes path of experience.
Once a psychic connection is made with Lord Gaea
the Deity who manifests in several forms, including the
elephant-headed Lord of Categories and Remover of Ob-
staclesone is brought slowly into the mysteries of the
Santana Dharma. Such an inner connection, which can be
as subtle as a feeling, as tenuous as a dream or as bold as a
personal visit, is also an entering into ones own mldhra
chakra, governed by the planet Mercury, for every opening
into a new chakra is also an introduction to the Deity who
governs that state of consciousness and the planet to which
that chakra is connected.
The Santana Dharma, known today as Hinduism, is
the only living religion on the planet that does not look to
a human founder for its source of inspiration, scripture or
historical beginning. It is timeless and ageless. Santana
Dharma, the root religion of humankind, looks inward for
its origins, into the subtle, superconscious realms within
4 LOVING GAEA CHAPTER 1: THE NATURE OF LORD GAEA 5
the microcosm, which it calls the Kraaloka, ivaloka more and more as he automatically and very slowly enters
or Third World. This great religion has no single orga- the Hindu path to enlightenment. Once the connection is
nized headquarters on the material plane. Nor does it have rmly established between the devotee and Gaea, all of
a one hierarchy. Who then is in charge of Hinduism? Why, the currents of the devotees mind and body become har-
it is none other than our loving Gaea! He doesnt live in monized. After that strong connection is made, should he
Rome, nor in Salt Lake City. Lord Gaea lives simultane- falter on the spiritual path, he has gained divine protection.
ously everywhere Hindus worship and pray within them- But the seeker loses one thing. He loses his free, instinc-
selves. He doesnt have to be reappointed from time to time, tive willfulness. It is lost forever. Yet it is not a great loss.
because yugas and yugas ago He was permanently and irre- Mans own personal willfulness, his animalistic free will, is
vocably appointed when He was created for this work. a feeble and insignicant force when compared to Lord
Gaeas divine will. When beholden to God Gaea and
Gaea, the Great Gatekeeper inwardly awakened enough to be attuned to His will, it is
Yes, it is the Great Gaea who is the gate- then quite natural that the instinctive will bows down. Per-
way for seekers into the worlds most an- sonal likes and dislikes vanish. Limited faculties of reason
cient faith. He is the inner authority, the and analysis are overpowered and subdued by a greater will,
guardian, the one who grants access to a cosmic will, the will of dharma. When sufcient humil-
the spiritual mysteries of the Santana ity has been awakened, it is easy to surrender personal, in-
Dharma. All Hindus worship Him, re- stinctive willfulness to the greater subsuperconscious will of
gardless of their sectarian or philosoph- dharma. It happens most naturally, but very slowly, because
ical positions. He truly binds them to- Lord Gaea, of all the many Gods, proceeds with methodic
gether in His love. This great God is both the beginning of deliberation. He is the careful, loving guide on the inner
the Hindu religion and the meeting ground for all its devo- path of all seekers.
tees. And that is only proper, inasmuch as Gaea is the Among all the wonderful Hindu Deities, Lord Gaea
personication of the material universe. The universe in all is the closest to the material plane of consciousness, most
of its varied and various magnicent manifestations is noth- easily contacted and most able to assist us in our day-to-day
ing but the body of this cheerfully portly God. life and concerns. In His hands Gaea wields a noose and
Gaea sits on the psychic lotus of the mldhra chakra, a goad. With the noose He can hold you close or hold ob-
the ganglia of nerves at the base of the spine within every- stacles close. Gaea can capture and conne both blessings
one. This chakra governs time, matter and memory. As the and obstacles. With the goad, Gaea can strike and repel
spiritual aspirant is lifted up from fear and confusion into obstacles. This Lord is called the Remover of Obstacles; but
conscious awareness of right thought, right speech and right He also places obstacles in our way, for sometimes his devo-
action, the mldhra chakra becomes activated. It is then tees are proceeding in the wrong direction, and His obstacles
that the seeker, with heart lled with love, encounters the block their progress and guide them slowly back onto the
holy feet of Lord Gaea. As the spiritual seeker worships straight path of dharma. When instinctive willfulness causes
the loving elephant-faced God, clearness of mind comes the seeker to decide to step out of the boundaries of dharma,
the microcosm, which it calls the Kraaloka, ivaloka more and more as he automatically and very slowly enters
or Third World. This great religion has no single orga- the Hindu path to enlightenment. Once the connection is
nized headquarters on the material plane. Nor does it have rmly established between the devotee and Gaea, all of
a one hierarchy. Who then is in charge of Hinduism? Why, the currents of the devotees mind and body become har-
it is none other than our loving Gaea! He doesnt live in monized. After that strong connection is made, should he
Rome, nor in Salt Lake City. Lord Gaea lives simultane- falter on the spiritual path, he has gained divine protection.
ously everywhere Hindus worship and pray within them- But the seeker loses one thing. He loses his free, instinc-
selves. He doesnt have to be reappointed from time to time, tive willfulness. It is lost forever. Yet it is not a great loss.
because yugas and yugas ago He was permanently and irre- Mans own personal willfulness, his animalistic free will, is
vocably appointed when He was created for this work. a feeble and insignicant force when compared to Lord
Gaeas divine will. When beholden to God Gaea and
Gaea, the Great Gatekeeper inwardly awakened enough to be attuned to His will, it is
Yes, it is the Great Gaea who is the gate- then quite natural that the instinctive will bows down. Per-
way for seekers into the worlds most an- sonal likes and dislikes vanish. Limited faculties of reason
cient faith. He is the inner authority, the and analysis are overpowered and subdued by a greater will,
guardian, the one who grants access to a cosmic will, the will of dharma. When sufcient humil-
the spiritual mysteries of the Santana ity has been awakened, it is easy to surrender personal, in-
Dharma. All Hindus worship Him, re- stinctive willfulness to the greater subsuperconscious will of
gardless of their sectarian or philosoph- dharma. It happens most naturally, but very slowly, because
ical positions. He truly binds them to- Lord Gaea, of all the many Gods, proceeds with methodic
gether in His love. This great God is both the beginning of deliberation. He is the careful, loving guide on the inner
the Hindu religion and the meeting ground for all its devo- path of all seekers.
tees. And that is only proper, inasmuch as Gaea is the Among all the wonderful Hindu Deities, Lord Gaea
personication of the material universe. The universe in all is the closest to the material plane of consciousness, most
of its varied and various magnicent manifestations is noth- easily contacted and most able to assist us in our day-to-day
ing but the body of this cheerfully portly God. life and concerns. In His hands Gaea wields a noose and
Gaea sits on the psychic lotus of the mldhra chakra, a goad. With the noose He can hold you close or hold ob-
the ganglia of nerves at the base of the spine within every- stacles close. Gaea can capture and conne both blessings
one. This chakra governs time, matter and memory. As the and obstacles. With the goad, Gaea can strike and repel
spiritual aspirant is lifted up from fear and confusion into obstacles. This Lord is called the Remover of Obstacles; but
conscious awareness of right thought, right speech and right He also places obstacles in our way, for sometimes his devo-
action, the mldhra chakra becomes activated. It is then tees are proceeding in the wrong direction, and His obstacles
that the seeker, with heart lled with love, encounters the block their progress and guide them slowly back onto the
holy feet of Lord Gaea. As the spiritual seeker worships straight path of dharma. When instinctive willfulness causes
the loving elephant-faced God, clearness of mind comes the seeker to decide to step out of the boundaries of dharma,
the Lord of Obstacles is there to block the way. His emblem God, Lord Gaea. Its like being adopted, in a way. If you
is the swastika, symbolizing His circuitous course in guiding were an orphan or abandoned on the streets of So Paulo
the seeker through lifes perplexing experiences. or Madras or on the streets of wherever there are little kids
running around, you would be free. You could go through
Adopted by the Elephant God life listening to no one and exercising unrestricted free will,
Seekers of Truth come from many backgrounds, many reli- free instinctive will. If you had a developed intellect, then
gions, and have trod many paths. Having become acquainted you could exercise an intellectual will. You could do any-
with Lord Gaea, they may wonder how their past can thing that you wanted to do, absolutely anything. Of course,
participate in their present aspirations. What am I doing you would nd that as you attempted to fulll your desires,
worshiping an elephant-faced God and loving it? they may you were limited, sometimes prevented, by the natural
wonder. What do I do now to harmonize this unfoldment forces within and without. But you could attempt anything.
with my previous upbringing? If you were fortunate enough, foster parents might
There is a way to reconcile this subconscious dilemma. come along to help you. They would adopt you and take
Lets not pack it away in denial, as they say; lets face up to you into their home. Your new mother would begin to lov-
the spiritual awakening. Truth is, you have a loving friend ingly guide and direct your life. She would tell you, You can
in Gaea, who, if we may use the word, is the pope of the play as you like in this room, but not in the others. She is a
Hindu religion. And you are by no means alone. One fourth wise mother and knows that you are accustomed to having
of the human race is acquainted with Gaeatwenty-ve your own way, so she lets you play freely within the connes
percent of the people on this planet1.25 billion, and that of your own room. But if she catches you playing in another
number is growing year by year. room, she might say rmly, You may play in your room, not
Our loving Gaea leads his devotees deep into the old- here in this room. You have lost your free will in being
est religion on planet Earth. There are two ways to come adopted by a mother and father, you are a part of their fam-
into Hinduism. One is to be born into the Hindu religion ily now, and your well-being, your education, your training
and be carried in your mothers arms to the temple, there all now come under their will, to which you must adjust
to be inwardly and psychically connected to our loving God, yourself and obey. They will watch over you and discipline
Gaea. So strong are those early impressions and saskras you morning and night. They will protect you from getting
that they carry you through life. Another way is to unfold into trouble with your free will. The modern concept of
naturally to the point of being ready to formally enter Hin- freedom leads to the darker chakras below the mldhra
duism, to supplicate, to sincerely entreat the guardians of chakra. Anguish is there.
that religion to allow you to be a part of that immense and
ancient tradition. You have to want to be a Hindu so strongly, Developing a Personal Relationship
so sincerely, that Lord Gaea lifts you out of the fog of the It is the same when you evolve a relationship, a personal
materialistic conscious mind, establishing a connection and relationship, with the Deity Lord Gaea. He will not al-
a relationship with you. This is a personal relationship with low you to use your free will to get into difculties. Guid-
the Deity. There is nobody in-betweenjust you and the ing you carefully and protecting you along your way in your
the Lord of Obstacles is there to block the way. His emblem God, Lord Gaea. Its like being adopted, in a way. If you
is the swastika, symbolizing His circuitous course in guiding were an orphan or abandoned on the streets of So Paulo
the seeker through lifes perplexing experiences. or Madras or on the streets of wherever there are little kids
running around, you would be free. You could go through
Adopted by the Elephant God life listening to no one and exercising unrestricted free will,
Seekers of Truth come from many backgrounds, many reli- free instinctive will. If you had a developed intellect, then
gions, and have trod many paths. Having become acquainted you could exercise an intellectual will. You could do any-
with Lord Gaea, they may wonder how their past can thing that you wanted to do, absolutely anything. Of course,
participate in their present aspirations. What am I doing you would nd that as you attempted to fulll your desires,
worshiping an elephant-faced God and loving it? they may you were limited, sometimes prevented, by the natural
wonder. What do I do now to harmonize this unfoldment forces within and without. But you could attempt anything.
with my previous upbringing? If you were fortunate enough, foster parents might
There is a way to reconcile this subconscious dilemma. come along to help you. They would adopt you and take
Lets not pack it away in denial, as they say; lets face up to you into their home. Your new mother would begin to lov-
the spiritual awakening. Truth is, you have a loving friend ingly guide and direct your life. She would tell you, You can
in Gaea, who, if we may use the word, is the pope of the play as you like in this room, but not in the others. She is a
Hindu religion. And you are by no means alone. One fourth wise mother and knows that you are accustomed to having
of the human race is acquainted with Gaeatwenty-ve your own way, so she lets you play freely within the connes
percent of the people on this planet1.25 billion, and that of your own room. But if she catches you playing in another
number is growing year by year. room, she might say rmly, You may play in your room, not
Our loving Gaea leads his devotees deep into the old- here in this room. You have lost your free will in being
est religion on planet Earth. There are two ways to come adopted by a mother and father, you are a part of their fam-
into Hinduism. One is to be born into the Hindu religion ily now, and your well-being, your education, your training
and be carried in your mothers arms to the temple, there all now come under their will, to which you must adjust
to be inwardly and psychically connected to our loving God, yourself and obey. They will watch over you and discipline
Gaea. So strong are those early impressions and saskras you morning and night. They will protect you from getting
that they carry you through life. Another way is to unfold into trouble with your free will. The modern concept of
naturally to the point of being ready to formally enter Hin- freedom leads to the darker chakras below the mldhra
duism, to supplicate, to sincerely entreat the guardians of chakra. Anguish is there.
that religion to allow you to be a part of that immense and
ancient tradition. You have to want to be a Hindu so strongly, Developing a Personal Relationship
so sincerely, that Lord Gaea lifts you out of the fog of the It is the same when you evolve a relationship, a personal
materialistic conscious mind, establishing a connection and relationship, with the Deity Lord Gaea. He will not al-
a relationship with you. This is a personal relationship with low you to use your free will to get into difculties. Guid-
the Deity. There is nobody in-betweenjust you and the ing you carefully and protecting you along your way in your
natural karma through life is His concern. Someone once

said, I worship Lord iva, I worship Lord Murugan, but I
have never really gotten acquainted with Lord Gaea. I re-
sponded, You worship iva and Lord Murugan, and that is
wonderful. But unless you have established a personal re-
lationship with Lord Gaea, your worship of any of the
Gods is probably more according to your own thoughts and
fancy than true worship. Until you have established a rap-
port with Lord Gaea, you cannot establish a relationship
with Kisha, Ayyappan, Amman, Vishu, Rma, Hanumn,
Lakshm, Sit, Rdhari, iva or Murugan, outside of your
own limited concepts. It is Gaea who introduces you to
the millions of Gods of the Hindu pantheon, no one else.
That is the way it works.
Yes, little by little, slowly, imperceptibly, a relationship
evolves, a very personal, loving relationship, between the
devotee and the elephant-faced God. Psychic protection is
granted, physical protection, mental and emotional protec-
tion are all granted as boons by Him. He will not allow His
devotees to use their free, instinctive willfulness to make
more kukarma by getting into difculties. Rather, He will
guide them carefully, protecting them every moment along
the way so that their natural birth karmas may be worked
through and sukarma created by right living. This is His
main concern. Lord Gaea loves and cares for His devotees.
Once the devotee is connected to Him through the awaken-
ing of the mldhra chakra, loneliness is never experienced.
Gaea is a truly wonderful, loving God. He has an ex-
traordinary knack for unweaving complicated situations times come, they know it is because they are being unwound
and making them simple. He can unweave his devotees from from accumulated and congested, difcult karmas or being
their karma, simplifying and purifying their lives. But this turned in a new direction altogether. They know that at such
only happens after they have established a personal relation- a time they have to consciously surrender their free, instinc-
ship with Him. Soon thereafter, changes begin to happen in tive willfulness and not ght the divine happenings, but allow
their lives; and when they go through difcult times, they no the Gods divine will to guide their life. Such is the spiritual
longer become angry or live in fear or worry. When difcult path of total surrender, known as prapatti.
natural karma through life is His concern. Someone once

said, I worship Lord iva, I worship Lord Murugan, but I
have never really gotten acquainted with Lord Gaea. I re-
sponded, You worship iva and Lord Murugan, and that is
wonderful. But unless you have established a personal re-
lationship with Lord Gaea, your worship of any of the
Gods is probably more according to your own thoughts and
fancy than true worship. Until you have established a rap-
port with Lord Gaea, you cannot establish a relationship
with Kisha, Ayyappan, Amman, Vishu, Rma, Hanumn,
Lakshm, Sit, Rdhari, iva or Murugan, outside of your
own limited concepts. It is Gaea who introduces you to
the millions of Gods of the Hindu pantheon, no one else.
That is the way it works.
Yes, little by little, slowly, imperceptibly, a relationship
evolves, a very personal, loving relationship, between the
devotee and the elephant-faced God. Psychic protection is
granted, physical protection, mental and emotional protec-
tion are all granted as boons by Him. He will not allow His
devotees to use their free, instinctive willfulness to make
more kukarma by getting into difculties. Rather, He will
guide them carefully, protecting them every moment along
the way so that their natural birth karmas may be worked
through and sukarma created by right living. This is His
main concern. Lord Gaea loves and cares for His devotees.
Once the devotee is connected to Him through the awaken-
ing of the mldhra chakra, loneliness is never experienced.
Gaea is a truly wonderful, loving God. He has an ex-
traordinary knack for unweaving complicated situations times come, they know it is because they are being unwound
and making them simple. He can unweave his devotees from from accumulated and congested, difcult karmas or being
their karma, simplifying and purifying their lives. But this turned in a new direction altogether. They know that at such
only happens after they have established a personal relation- a time they have to consciously surrender their free, instinc-
ship with Him. Soon thereafter, changes begin to happen in tive willfulness and not ght the divine happenings, but allow
their lives; and when they go through difcult times, they no the Gods divine will to guide their life. Such is the spiritual
longer become angry or live in fear or worry. When difcult path of total surrender, known as prapatti.
The Meaning of Grace The Gods Are Real Beings, Not Mere Symbols
What about the grace of the Deity? seekers ask. Grace is Many people look at the Gods as mere symbols, represen-
received from the God when you are consistent in your wor- tations of forces or mind areas. Actually, the Gods are be-
ship, consistent in your discipline, consistent in your bhakti, ings, and down through the ages ordinary men and women,
your devotion. With such a foundation in your life, a great great saints and sages, prophets and mystics in all cultures
akti, a force or power, will come from Lord Gaea. This have inwardly seen, heard and been profoundly influenced
is grace. It is uplifting. It comes unexpectedly. When grace by these superconscious, inner-plane, inner-galactic beings.
comes, your mind may change and your heart may melt. Lord Gaea is just such a being. He can think just as we can
Your sight will become clear and penetrating. You may say, think. He can see and understand and make decisions
I have been graced to see everything differently. New doors decisions so vast in their implications and complexity that
will begin to open for you, and as you go through them, your we could never comprehend them with our human faculties
life will become more full, more wonderful. And the grace of limited understanding.
of it is that it would not have ordinarily happened to you. In recent history, missionaries and others from the
Seekers also inquire, What is the difference between Western religions have told the Indian people over and over
grace and a boon from the Gods? Grace is not exactly a again that their Gods are not real beings, but merely sym-
boon. A boon comes as the result of something that you ask bols of spiritual mattersand unfortunately many have be-
for and receive. A boon is quite specic. Grace comes begun to believe this and look at their Gods in this way. Even
cause of the state of the soul in conjunction with its particu- among Hindus there are quite a few who dont believe in
lar karma. It comes because we have done everything right inner-world beings. Their belief is restricted to the people
up to a certain point in time according to the laws of dharma. they see in the physical world, and that is all. You dare not
It is then that the grace of the God comes. Grace is not for a tell them differently. It is very difcult, but not impossible,
specic need or event in our life, as a boon would be. Grace to introduce them to the grand philosophy which is based
is more of a complete transformationa metamorphosis. solely on worship, meditation, inner discipline and the
After receiving grace of a God, the devotee can never be the search for Absolute Truth. But this is too high-minded for
same again, never look at life again in the old way. those living in the everyday materialistic consciousness. For
By grace we are directed deeper into spiritual life, the knowledge of inner worlds to become accepted, a per-
pointed in the right direction, carefully guided on the San sonal realization has to occur. This is a slow process for the
Mrga, the straight path to our supreme God. After grace materialist, a very slow process, and only Lord Gaea can
has been received, our thoughts are enlivened, our life is in- help it along. To contact Lord Gaea, it is imperative that
spired with enthusiasm and energy, and we live daily in the the materialist visit one of His temples or shrines, to make
joyous knowledge that everything is all right, everything is initial contact. It only takes one meeting.
happening around us in accord with our karma, our dharma
and Gods gracious will.
The Meaning of Grace The Gods Are Real Beings, Not Mere Symbols
What about the grace of the Deity? seekers ask. Grace is Many people look at the Gods as mere symbols, represen-
received from the God when you are consistent in your wor- tations of forces or mind areas. Actually, the Gods are be-
ship, consistent in your discipline, consistent in your bhakti, ings, and down through the ages ordinary men and women,
your devotion. With such a foundation in your life, a great great saints and sages, prophets and mystics in all cultures
akti, a force or power, will come from Lord Gaea. This have inwardly seen, heard and been profoundly influenced
is grace. It is uplifting. It comes unexpectedly. When grace by these superconscious, inner-plane, inner-galactic beings.
comes, your mind may change and your heart may melt. Lord Gaea is just such a being. He can think just as we can
Your sight will become clear and penetrating. You may say, think. He can see and understand and make decisions
I have been graced to see everything differently. New doors decisions so vast in their implications and complexity that
will begin to open for you, and as you go through them, your we could never comprehend them with our human faculties
life will become more full, more wonderful. And the grace of limited understanding.
of it is that it would not have ordinarily happened to you. In recent history, missionaries and others from the
Seekers also inquire, What is the difference between Western religions have told the Indian people over and over
grace and a boon from the Gods? Grace is not exactly a again that their Gods are not real beings, but merely sym-
boon. A boon comes as the result of something that you ask bols of spiritual mattersand unfortunately many have be-
for and receive. A boon is quite specic. Grace comes begun to believe this and look at their Gods in this way. Even
cause of the state of the soul in conjunction with its particu- among Hindus there are quite a few who dont believe in
lar karma. It comes because we have done everything right inner-world beings. Their belief is restricted to the people
up to a certain point in time according to the laws of dharma. they see in the physical world, and that is all. You dare not
It is then that the grace of the God comes. Grace is not for a tell them differently. It is very difcult, but not impossible,
specic need or event in our life, as a boon would be. Grace to introduce them to the grand philosophy which is based
is more of a complete transformationa metamorphosis. solely on worship, meditation, inner discipline and the
After receiving grace of a God, the devotee can never be the search for Absolute Truth. But this is too high-minded for
same again, never look at life again in the old way. those living in the everyday materialistic consciousness. For
By grace we are directed deeper into spiritual life, the knowledge of inner worlds to become accepted, a per-
pointed in the right direction, carefully guided on the San sonal realization has to occur. This is a slow process for the
Mrga, the straight path to our supreme God. After grace materialist, a very slow process, and only Lord Gaea can
has been received, our thoughts are enlivened, our life is in- help it along. To contact Lord Gaea, it is imperative that
spired with enthusiasm and energy, and we live daily in the the materialist visit one of His temples or shrines, to make
joyous knowledge that everything is all right, everything is initial contact. It only takes one meeting.
happening around us in accord with our karma, our dharma
and Gods gracious will.
How to Approach the Deity were conceived, you began to slowly grow a new physical
When you approach the Deity, you should believe that body inside your mother. At that time you were living in
Gaea feels your presence, that He sees you just as you see your astral body in the nonphysical microcosm. You existed,
Him. In thus seeing Him in very human terms, you will get to be sure, but not in this physical macrocosm.
to know Him better. You will develop a very human relation- The devas and Deities are all in that nonphysical micro-
ship with Him. It is especially important that you develop cosm. They actually exist inside material existence, for there
this relationship with Lord Gaea. It will not be difcult are many worlds, or planes of existence, within the physi-
to nurture a friendly feeling for Him, because Gaea is cal world. If you were to go into the physical microcosm,
the Deity who governs our instinctive-intellectual state into a cell and into an atom, and into the inside of that and
of mind. He governs the instinctive mind of all the animals, the inside of that, you would come out in the macrocosm of
the insects, the birds and the sh, and governs, as well, all the Gods. This is called the ivaloka or Third World. Their
the forces of prakiti, nature. Lord Gaea is also the Deity macrocosm is bigger than our macrocosm.
who governs the higher intellectual mind, of science and The concept of this inner space is different than we ordi-
profound knowledge. This is why they call Him Lord of narily conceive. Even though their macrocosm exists within
Categories. As Lord of Categories, He organizes and clears this macrocosm, it is larger than this macrocosm. Of course,
the intellectual mind so that individual awareness can flow that immensity is in another dimension, another world.
unhindered in the many areas of developing thought. As And each world is larger than the one beforethe world
Lord of Obstacles, He creates and removes obstacles so that of departed souls is larger than this physical world, and the
karma becomes more and more perfect as the renement world of the Gods is much larger than the heaven worlds.
process of living through the experiences of life continues. Therefore, in a tiny space in this physical world hundreds of
In the temples of India, even the offerings that come in thousands of devas existin a very tiny space.
through the day from pilgrims, who bring silver, gold and
gifts of all kinds to be placed into the hundi, are counted at Establishing the Link Through Pj
nightfall before the Deity. He sees this and is told of all that When the temple priest invokes the inner worlds and the
was given to Him, and He knows. At night, the Deity is cere- beings within them, he is consciously trying to establish
moniously put to bed. They treat Him in very human terms. a channel of communication. When he is successful, this
In the morning He is symbolically awakened, then bathed physical microcosm opens into the devonic macrocosm. In
and dressed. The Deity is treated just as if He were a human other words, through conscious effort, he connects the inner
person. Well, in the Third World that kind of dedication, and outer worlds, even to the point that devotees may see
intense bhakti, is noticed, and it is appreciated. the transguration of the God, or Mahdeva, superimposed
over the stone image of the Deity in the temple. They can
Connecting the Three Worlds: Hindu Magic actually see the God, as He is in the inner world. Many, many
Now you might wonder, Where are the inner worlds? It is awakened souls have seen such thingsthe eyes of the God
where you were just before you were conceived. They are in moving, for instanceand some gurus can actually hear the
the nonphysical microcosm of this macrocosm. When you God speak to them. The God is still in the inner world when
How to Approach the Deity were conceived, you began to slowly grow a new physical
When you approach the Deity, you should believe that body inside your mother. At that time you were living in
Gaea feels your presence, that He sees you just as you see your astral body in the nonphysical microcosm. You existed,
Him. In thus seeing Him in very human terms, you will get to be sure, but not in this physical macrocosm.
to know Him better. You will develop a very human relation- The devas and Deities are all in that nonphysical micro-
ship with Him. It is especially important that you develop cosm. They actually exist inside material existence, for there
this relationship with Lord Gaea. It will not be difcult are many worlds, or planes of existence, within the physi-
to nurture a friendly feeling for Him, because Gaea is cal world. If you were to go into the physical microcosm,
the Deity who governs our instinctive-intellectual state into a cell and into an atom, and into the inside of that and
of mind. He governs the instinctive mind of all the animals, the inside of that, you would come out in the macrocosm of
the insects, the birds and the sh, and governs, as well, all the Gods. This is called the ivaloka or Third World. Their
the forces of prakiti, nature. Lord Gaea is also the Deity macrocosm is bigger than our macrocosm.
who governs the higher intellectual mind, of science and The concept of this inner space is different than we ordi-
profound knowledge. This is why they call Him Lord of narily conceive. Even though their macrocosm exists within
Categories. As Lord of Categories, He organizes and clears this macrocosm, it is larger than this macrocosm. Of course,
the intellectual mind so that individual awareness can flow that immensity is in another dimension, another world.
unhindered in the many areas of developing thought. As And each world is larger than the one beforethe world
Lord of Obstacles, He creates and removes obstacles so that of departed souls is larger than this physical world, and the
karma becomes more and more perfect as the renement world of the Gods is much larger than the heaven worlds.
process of living through the experiences of life continues. Therefore, in a tiny space in this physical world hundreds of
In the temples of India, even the offerings that come in thousands of devas existin a very tiny space.
through the day from pilgrims, who bring silver, gold and
gifts of all kinds to be placed into the hundi, are counted at Establishing the Link Through Pj
nightfall before the Deity. He sees this and is told of all that When the temple priest invokes the inner worlds and the
was given to Him, and He knows. At night, the Deity is cere- beings within them, he is consciously trying to establish
moniously put to bed. They treat Him in very human terms. a channel of communication. When he is successful, this
In the morning He is symbolically awakened, then bathed physical microcosm opens into the devonic macrocosm. In
and dressed. The Deity is treated just as if He were a human other words, through conscious effort, he connects the inner
person. Well, in the Third World that kind of dedication, and outer worlds, even to the point that devotees may see
intense bhakti, is noticed, and it is appreciated. the transguration of the God, or Mahdeva, superimposed
over the stone image of the Deity in the temple. They can
Connecting the Three Worlds: Hindu Magic actually see the God, as He is in the inner world. Many, many
Now you might wonder, Where are the inner worlds? It is awakened souls have seen such thingsthe eyes of the God
where you were just before you were conceived. They are in moving, for instanceand some gurus can actually hear the
the nonphysical microcosm of this macrocosm. When you God speak to them. The God is still in the inner world when
this happens. It is the temple that has tuned into His world. Ponder the many visions that prophets have spoken of
This is much like live TV. Hundreds of sets can be tuned experiencing, of all the angels or devas that have graced man-
into the same station at the same time and view actual hap- kind with their presence and their prophecies. Ponder the
penings as they occur. mystic human events that cannot adequately be explained
The God, therefore, does not travel from the altar of by the rational intellect. Think of them all in terms of the
one temple to the altar of another temple. The procedure inner worlds of existence, and all will become clear. Yes, one
is similar to that of dialing a friend on the telephone and day it will all become clear, from the inside of you to the ex-
bringing his voice across a vast distance into your ear. The ternal intellect. This is real knowing. This is the building of
friend can be heard quite clearly, but he has not moved to faith. This is true Hinduism, the bedrock of daily life. When
another place. The telephone could be likened to a connec- this knowing comes from the depths of your knowing state
tion between the gross and the subtle worlds, the world of of consciousness, the temple will be the home of the Gods
matter and the worlds of spirit, or ka. to you.
Where Do We Go When We Die?

Where does the soul go when a person dies? It goes into
the subtle microcosm and then into a larger macrocosm, or
greater world, and ceases for a time to function in this gross
macrocosm because it is not living in a physical body. At
death, the soul drops off the physical body and travels in
and in and in to subtle worlds, inner worlds of existence that
have their own expansive space, their own macrocosm.
Small children, four or ve years old, who can speak but
have not yet become too immersed in the learned reality of
the conscious or external mind, often tell their parents that
they remember when they were born and even before. I have
Worship and Meditation on Lord Gaea
had children tell me, I came from a world that was bigger
than this world. And they talked about the activities that go Worship, bhakti yoga, is a denite discipline and practice to
on there and described the people living there. Of course, as be perfected according to the aptitude of the devotee. After
they grow older and become involved in the external thought bathing and preparing the mind, approach Lord Gaea in
processes, these memories fade away. This is the kind of ex- the shrine or temple, bringing a small gift or flower to be
periential knowledge that makes religion come alive in us, placed at His holy feet. Consider that you are approaching
more real and useful. True religion should be the most real and about to meet the most important person in the world.
and solid and certain thing in our entire life. When we pon- Make your offering and prostrate. As you prostrate, feel the
der these inner worlds, we learn from within ourselves how energies of love and devotion flow along your spine and out
they relate and interrelate with each other. through the top of the head and into the home shrine altar
this happens. It is the temple that has tuned into His world. Ponder the many visions that prophets have spoken of
This is much like live TV. Hundreds of sets can be tuned experiencing, of all the angels or devas that have graced man-
into the same station at the same time and view actual hap- kind with their presence and their prophecies. Ponder the
penings as they occur. mystic human events that cannot adequately be explained
The God, therefore, does not travel from the altar of by the rational intellect. Think of them all in terms of the
one temple to the altar of another temple. The procedure inner worlds of existence, and all will become clear. Yes, one
is similar to that of dialing a friend on the telephone and day it will all become clear, from the inside of you to the ex-
bringing his voice across a vast distance into your ear. The ternal intellect. This is real knowing. This is the building of
friend can be heard quite clearly, but he has not moved to faith. This is true Hinduism, the bedrock of daily life. When
another place. The telephone could be likened to a connec- this knowing comes from the depths of your knowing state
tion between the gross and the subtle worlds, the world of of consciousness, the temple will be the home of the Gods
matter and the worlds of spirit, or ka. to you.
Where Do We Go When We Die?

Where does the soul go when a person dies? It goes into
the subtle microcosm and then into a larger macrocosm, or
greater world, and ceases for a time to function in this gross
macrocosm because it is not living in a physical body. At
death, the soul drops off the physical body and travels in
and in and in to subtle worlds, inner worlds of existence that
have their own expansive space, their own macrocosm.
Small children, four or ve years old, who can speak but
have not yet become too immersed in the learned reality of
the conscious or external mind, often tell their parents that
they remember when they were born and even before. I have
Worship and Meditation on Lord Gaea
had children tell me, I came from a world that was bigger
than this world. And they talked about the activities that go Worship, bhakti yoga, is a denite discipline and practice to
on there and described the people living there. Of course, as be perfected according to the aptitude of the devotee. After
they grow older and become involved in the external thought bathing and preparing the mind, approach Lord Gaea in
processes, these memories fade away. This is the kind of ex- the shrine or temple, bringing a small gift or flower to be
periential knowledge that makes religion come alive in us, placed at His holy feet. Consider that you are approaching
more real and useful. True religion should be the most real and about to meet the most important person in the world.
and solid and certain thing in our entire life. When we pon- Make your offering and prostrate. As you prostrate, feel the
der these inner worlds, we learn from within ourselves how energies of love and devotion flow along your spine and out
they relate and interrelate with each other. through the top of the head and into the home shrine altar
or sanctum sanctorum, garbhagiha, of the temple, and of- When that happens, concentration is strong and medi-
fer those pure actinic energies to Lord Gaea. Rise and walk tation is not far away. You should be able to have twenty,
slowly three times around the sanctum, always clockwise. thirty or even fty thoughts on loving Gaea in sequence
Meditation, dhyna yoga, is a discipline you can perform without awareness being distracted into areas of the external
after worshiping that will, when diligently and consistently mind. It will help if you learn to breathe diaphragmatically
practiced, brings its own rewards. Sit before the Deity and during these exercises. Breathe deeply but naturally, without
bring up the images of your own father and mother, then strain or effort. As we control the pras of the breath, we
the family guru and nally the darana of the elephant Lord. simultaneously control awareness so that it remains steady
Now meditate upon His form, His eyes, His ears, His trunk, and does not move here and there. You also have to teach
His two tusks, His belly, in which rests the whole world. The the body to sit still, to remain poised and not restless. All of
rst time your mind wanders into the thought patterns of this will come in time, not immediately. Be patient. Never
daily life, bring it back to your parents, your guru and the rst become upset with yourself when distractions arise, for
Lord to be worshiped before proceeding on to any other of that is a greater distraction still. Simply accept each depar-
the 330 million Gods of our ancient Santana Dharma. ture from your concentration as an opportunity to become
The objective is to maintain an unbroken continuity of stronger and more one-pointed, and then quietly and rmly
thought and to not allow the mind to wander away from bring awareness back to its subject, Lord Gaea.
the darana of the God. You can begin this meditation by You must teach this simple meditation to your chil-
pondering the obvious physical properties of the worshipful dren, and together the entire family will learn much about
image. If it is made of stone, think of the stone. How large the Gods of our religion. It will inspire one and all to read
is it? Where was it quarried and how was it carved? What more about Them, to study Their stories and memorize
are the various parts of the Deity and what do they mean? Their sacred chants. The Gods will come to life within your
What are his symbols and what do they mean? Recall them own mind and every member of the family as you pen-
to memory. If it is a picture of Gaea, ponder how that etrate behind the symbols and the stories and discover the
picture was produced. Continue to explore the Lord Gaea true nature of Divinities. It is not necessary to practice this
with your mind. Later you can move on to less physical meditation for extended periods. A few minutes each day is
points of concentration. You will nd that your awareness enough. Once your brief meditation is nished, sit quietly
or mind will wander to unrelated areas, to concerns of the in His darana and enjoy His energies merging with your
past or worries of the future. When it does, bring aware- own pric radiations. Take that darana and that love out
ness back to your point of concentrationthe Deity, Lord of the temple when you leave, spreading it among all the
Gaea. Begin again your stream of thoughts toward Him, peoples of the world that they, too, may come to know and
and when the mind once again wanders, use your willpower love the endearing God of Hinduism.
to bring it back to His darana.
This may be difcult at rst, but constant practice will
unfold new knowledge from within you, knowledge that
you never knew existed and did not learn from the outside.
or sanctum sanctorum, garbhagiha, of the temple, and of- When that happens, concentration is strong and medi-
fer those pure actinic energies to Lord Gaea. Rise and walk tation is not far away. You should be able to have twenty,
slowly three times around the sanctum, always clockwise. thirty or even fty thoughts on loving Gaea in sequence
Meditation, dhyna yoga, is a discipline you can perform without awareness being distracted into areas of the external
after worshiping that will, when diligently and consistently mind. It will help if you learn to breathe diaphragmatically
practiced, brings its own rewards. Sit before the Deity and during these exercises. Breathe deeply but naturally, without
bring up the images of your own father and mother, then strain or effort. As we control the pras of the breath, we
the family guru and nally the darana of the elephant Lord. simultaneously control awareness so that it remains steady
Now meditate upon His form, His eyes, His ears, His trunk, and does not move here and there. You also have to teach
His two tusks, His belly, in which rests the whole world. The the body to sit still, to remain poised and not restless. All of
rst time your mind wanders into the thought patterns of this will come in time, not immediately. Be patient. Never
daily life, bring it back to your parents, your guru and the rst become upset with yourself when distractions arise, for
Lord to be worshiped before proceeding on to any other of that is a greater distraction still. Simply accept each depar-
the 330 million Gods of our ancient Santana Dharma. ture from your concentration as an opportunity to become
The objective is to maintain an unbroken continuity of stronger and more one-pointed, and then quietly and rmly
thought and to not allow the mind to wander away from bring awareness back to its subject, Lord Gaea.
the darana of the God. You can begin this meditation by You must teach this simple meditation to your chil-
pondering the obvious physical properties of the worshipful dren, and together the entire family will learn much about
image. If it is made of stone, think of the stone. How large the Gods of our religion. It will inspire one and all to read
is it? Where was it quarried and how was it carved? What more about Them, to study Their stories and memorize
are the various parts of the Deity and what do they mean? Their sacred chants. The Gods will come to life within your
What are his symbols and what do they mean? Recall them own mind and every member of the family as you pen-
to memory. If it is a picture of Gaea, ponder how that etrate behind the symbols and the stories and discover the
picture was produced. Continue to explore the Lord Gaea true nature of Divinities. It is not necessary to practice this
with your mind. Later you can move on to less physical meditation for extended periods. A few minutes each day is
points of concentration. You will nd that your awareness enough. Once your brief meditation is nished, sit quietly
or mind will wander to unrelated areas, to concerns of the in His darana and enjoy His energies merging with your
past or worries of the future. When it does, bring aware- own pric radiations. Take that darana and that love out
ness back to your point of concentrationthe Deity, Lord of the temple when you leave, spreading it among all the
Gaea. Begin again your stream of thoughts toward Him, peoples of the world that they, too, may come to know and
and when the mind once again wanders, use your willpower love the endearing God of Hinduism.
to bring it back to His darana.
This may be difcult at rst, but constant practice will
unfold new knowledge from within you, knowledge that
you never knew existed and did not learn from the outside.
Gaeasya Patri
&
Letters from
Lord Gaea
Gaeasya Patri
&
Letters from
Lord Gaea
CHAPTER 2: LETTERS FROM LORD GAEA 21
Letters from Lord Gaea
LESSINGS FROM A GOD OCCASIONALLY

come to seers on extremely auspicious days in
the form of direct communication. Such eso-
teric messages are ruti, that which is given
directly by the Gods. Through the grace of my
satguru, iva Yogaswami sn, the vision here transcribed
occurred to me while I was looking intently through the
clairvoyant j chakra, the third eye, at the site of an an-
cient temple where Kauais Wailua River merges with the
North Pacic Ocean, where the Hawaiian priesthood invoked
Gaea by the name Lono many hundreds of years ago. In
my amazement I began to discern golden letters written on
a great scroll in the ka. They became clearer and clearer,
until I was able to read them to a scribe. The three scrolls,
revealed as letters from Lord Gaea, are released here for you
to share. They are unique messages of mystical philosophy,
phrased in cadenced prose. Reading them carefully, we may
gain a deeper understanding of how this great God looks at
us and at the physical world.
The First Letter from Lord Gaea

Glitter, glint and gleam your
temples. Clean them well.
These are the twinkle that is
seen by those who do not see.
Guard the gilded throne of
Sivas stall.
Keep it well lit and open.
No night doth fall upon His Holy Form.
He is the Sun, both cold and warm.
CHAPTER 2: LETTERS FROM LORD GAEA 21
Letters from Lord Gaea
LESSINGS FROM A GOD OCCASIONALLY

come to seers on extremely auspicious days in
the form of direct communication. Such eso-
teric messages are ruti, that which is given
directly by the Gods. Through the grace of my
satguru, iva Yogaswami sn, the vision here transcribed
occurred to me while I was looking intently through the
clairvoyant j chakra, the third eye, at the site of an an-
cient temple where Kauais Wailua River merges with the
North Pacic Ocean, where the Hawaiian priesthood invoked
Gaea by the name Lono many hundreds of years ago. In
my amazement I began to discern golden letters written on
a great scroll in the ka. They became clearer and clearer,
until I was able to read them to a scribe. The three scrolls,
revealed as letters from Lord Gaea, are released here for you
to share. They are unique messages of mystical philosophy,
phrased in cadenced prose. Reading them carefully, we may
gain a deeper understanding of how this great God looks at
us and at the physical world.
The First Letter from Lord Gaea

Glitter, glint and gleam your
temples. Clean them well.
These are the twinkle that is
seen by those who do not see.
Guard the gilded throne of
Sivas stall.
Keep it well lit and open.
No night doth fall upon His Holy Form.
He is the Sun, both cold and warm.
22 LOVING GAEA CHAPTER 2: LETTERS FROM LORD GAEA 23
Piercing vision of deep, inner spinning wheels The Second Letter from Lord Gaea
pierces through the twinkle and the clinkle of
your temple Ferris wheel. These enjoy the darshan Keep track of your paces,
flooding out. Those caught in chain-like discs of for your walk makes marks.
darker hours see only glitter and the flowers. Each mark is a reward or a
stumbling block. Learn to
When we come, as puja calls, we hardly see those look at the step you have
who cannot see. We see those who can, clear and made and the step you have not made yet. This
crisp, their wasp-like form in the temple, brings you close to Me. Im not doing anything.
they adorn lovingly the floors. If I were any place, I would not be. You are
someplace, doing something. You are not.
I tell you this, Saivite brahmin souls,
have no fear to shine the sparkle all the year. Insofar as this is a fact, there then is some
Gild the gilded forms anew so that your temples semblance of Me in you. If you are not what you
appear just built. Appeal to every chakra wheel; apparently are and you keep track of your paces
one spins one and then the other. fore and aft in your mind, the karma balancing
out the dharma is nothing.
Gildthe base, the rudder, the anchor of it
alldoth stimulate. And sound, the one that Always live as nothing, and your mission is
hears. Smell, the controller of the glands. fulfilled immediately. You do not have to live
And so, when chakras spin all through, long, but live well while you live. Be sum total at
your temple will be always new. any point in time.
Once you realize that some see, and others do The mind through which you think you travel, or
not condescend to kneel, but stand and look of which you think you are, is not. The awareness
with open mouth as sight and sound rush in of which you think doth travel, or which you
along with drainage from the bath, be not afraid think is aware, is not. Therefore, what is?
to open wide the door. Those who enter will
eventually prostrate on the floor. That is a mystery, to the mind, to awareness,
but can be solved by you and Me coming close
Keep it clean, and gild and glint anew. together. Lets do it now.
That is your job, what you have to do.
Love,
Love, Lord Umaganesh
Lord Ganesha
22 LOVING GAEA CHAPTER 2: LETTERS FROM LORD GAEA 23
Piercing vision of deep, inner spinning wheels The Second Letter from Lord Gaea
pierces through the twinkle and the clinkle of
your temple Ferris wheel. These enjoy the darshan Keep track of your paces,
flooding out. Those caught in chain-like discs of for your walk makes marks.
darker hours see only glitter and the flowers. Each mark is a reward or a
stumbling block. Learn to
When we come, as puja calls, we hardly see those look at the step you have
who cannot see. We see those who can, clear and made and the step you have not made yet. This
crisp, their wasp-like form in the temple, brings you close to Me. Im not doing anything.
they adorn lovingly the floors. If I were any place, I would not be. You are
someplace, doing something. You are not.
I tell you this, Saivite brahmin souls,
have no fear to shine the sparkle all the year. Insofar as this is a fact, there then is some
Gild the gilded forms anew so that your temples semblance of Me in you. If you are not what you
appear just built. Appeal to every chakra wheel; apparently are and you keep track of your paces
one spins one and then the other. fore and aft in your mind, the karma balancing
out the dharma is nothing.
Gildthe base, the rudder, the anchor of it
alldoth stimulate. And sound, the one that Always live as nothing, and your mission is
hears. Smell, the controller of the glands. fulfilled immediately. You do not have to live
And so, when chakras spin all through, long, but live well while you live. Be sum total at
your temple will be always new. any point in time.
Once you realize that some see, and others do The mind through which you think you travel, or
not condescend to kneel, but stand and look of which you think you are, is not. The awareness
with open mouth as sight and sound rush in of which you think doth travel, or which you
along with drainage from the bath, be not afraid think is aware, is not. Therefore, what is?
to open wide the door. Those who enter will
eventually prostrate on the floor. That is a mystery, to the mind, to awareness,
but can be solved by you and Me coming close
Keep it clean, and gild and glint anew. together. Lets do it now.
That is your job, what you have to do.
Love,
Love, Lord Umaganesh
Lord Ganesha
24 LOVING GAIEA CHAPTER 2: LETTERS FROM LORD GAEA 25
The Third Letter from Lord Gaea I am the now that makes you ready for the then.
I am the dragon that scares away the untimely
Softness comes when you events in your life due to the ignorance
are precise, concentrated, within your dharma.
with a sense of penurious-
ness. The concentration of I am the innovation of your karma,
the intellect comes from a if you come to Me, My Being, your Being,
vast, expansive ability when you get here, now.
accrued which has brought an intricate intellect
into usage. Softness, therefore, and a demure See to this. I command you. I implore you.
countenance and approach to life and associates I do puja to you by ringing My little bell in front
must be accrued through these means. of Me, by eating a ball-like sweet goody and by
lighting the fire of Siva, My Father, in My Father,
If you are not soft in your intellect toward through My head, burning at the top of My
others, refrain from speaking as well as thinking. head, your head, burning there, a flickering flame
For the true intellect is accrued from within burning there on nothing except the dross forces
oneself, and by listening to your guruji, who of your dharma, the accumulation of your karma
stimulates the within of you for this to occur. of this life, burns away the top of your head,
My head, Our head.
Obedience is the keynote here, and the ravaging
forces of emotion are rejected. And I dismay as Success on the path is assured for you who have
you retreat into the devilish worlds in the plane the good fortune to hear, to see, to read or to
beyond My sight. I sit waiting for your return. have been told to this message, is blessed by your
good fortune, is in tune with Me, your Self, and
Because I am here, it all exists. I introduce you to realms beyond your limited
The pole holds the feathers that dance in vision at this very moment.
the wind of desire around it.
Love,
Therefore, the thing that we seek is Lord Ganesh
countenance, precision and self-effacement.
You know the rest. I wait for your return.
See Me first before each advent into another

Lord. I am the gatekeeper, the Mother that cares
for you and makes you just right for the Father.
24 LOVING GAIEA CHAPTER 2: LETTERS FROM LORD GAEA 25
The Third Letter from Lord Gaea I am the now that makes you ready for the then.
I am the dragon that scares away the untimely
Softness comes when you events in your life due to the ignorance
are precise, concentrated, within your dharma.
with a sense of penurious-
ness. The concentration of I am the innovation of your karma,
the intellect comes from a if you come to Me, My Being, your Being,
vast, expansive ability when you get here, now.
accrued which has brought an intricate intellect
into usage. Softness, therefore, and a demure See to this. I command you. I implore you.
countenance and approach to life and associates I do puja to you by ringing My little bell in front
must be accrued through these means. of Me, by eating a ball-like sweet goody and by
lighting the fire of Siva, My Father, in My Father,
If you are not soft in your intellect toward through My head, burning at the top of My
others, refrain from speaking as well as thinking. head, your head, burning there, a flickering flame
For the true intellect is accrued from within burning there on nothing except the dross forces
oneself, and by listening to your guruji, who of your dharma, the accumulation of your karma
stimulates the within of you for this to occur. of this life, burns away the top of your head,
My head, Our head.
Obedience is the keynote here, and the ravaging
forces of emotion are rejected. And I dismay as Success on the path is assured for you who have
you retreat into the devilish worlds in the plane the good fortune to hear, to see, to read or to
beyond My sight. I sit waiting for your return. have been told to this message, is blessed by your
good fortune, is in tune with Me, your Self, and
Because I am here, it all exists. I introduce you to realms beyond your limited
The pole holds the feathers that dance in vision at this very moment.
the wind of desire around it.
Love,
Therefore, the thing that we seek is Lord Ganesh
countenance, precision and self-effacement.
You know the rest. I wait for your return.
See Me first before each advent into another

Lord. I am the gatekeeper, the Mother that cares
for you and makes you just right for the Father.
r Gaeasya Pachaaktaya
#
Gaeas Five Powers

r Gaeasya Pachaaktaya
#
Gaeas Five Powers

CHAPTER 3: LORD GAEAS FIVE POWERS 29
Gaeas Five Powers
OME, NOW LET US TURN OUR HEARTS

and minds to the ve powers of Lord Gaea.
Devotees have asked for elucidation of the ve
profound ways this Great God functions in
helping us from the inner worlds. For many
Hindus in both the East and the West it is this understanding
of the ve powerful positive powers, or aktis, of Lord Gaea
and their ve powerful asuric counterforces that makes re-
ligion a working part of the devotees life and a stabilizing
force within the extended familywhich embraces kindred,
friends, community elders and close business associates.
This knowledge and practical experience has helped them un-
derstand just how intimately Lord Gaea works with each of
us every day in even our mundane life.
There are ve great aktis of Lord Gaea, as He Himself
explained. Their positive vibratory rates can be felt through
your astral and physical body and should always be with you.
What is this akti? you may be wondering. It is being in the
presence of Divinity. All holy men and women emanate all
of these aktis, and you can, too, some stronger than others.
akti is divine radiation from the Third World through the
Second World into the First. The astral body is in the Sec-
ond World and lives inside the physical body. It is through
the astral body that akti is felt. The akti comes from the
Third World and permeates the astral body in the Second
World. This is why the physical body sometimes seems to
feel lled up with akti from deep within, permeating out
to the inside of our skin. Deeply awakened souls become so
lled with the akti of the Divine that it permeates as cosmic
rays out through the skin to the perimeter of the aura, the
colorful lm of light that surrounds the body. It is felt by
CHAPTER 3: LORD GAEAS FIVE POWERS 29
Gaeas Five Powers
OME, NOW LET US TURN OUR HEARTS

and minds to the ve powers of Lord Gaea.
Devotees have asked for elucidation of the ve
profound ways this Great God functions in
helping us from the inner worlds. For many
Hindus in both the East and the West it is this understanding
of the ve powerful positive powers, or aktis, of Lord Gaea
and their ve powerful asuric counterforces that makes re-
ligion a working part of the devotees life and a stabilizing
force within the extended familywhich embraces kindred,
friends, community elders and close business associates.
This knowledge and practical experience has helped them un-
derstand just how intimately Lord Gaea works with each of
us every day in even our mundane life.
There are ve great aktis of Lord Gaea, as He Himself
explained. Their positive vibratory rates can be felt through
your astral and physical body and should always be with you.
What is this akti? you may be wondering. It is being in the
presence of Divinity. All holy men and women emanate all
of these aktis, and you can, too, some stronger than others.
akti is divine radiation from the Third World through the
Second World into the First. The astral body is in the Sec-
ond World and lives inside the physical body. It is through
the astral body that akti is felt. The akti comes from the
Third World and permeates the astral body in the Second
World. This is why the physical body sometimes seems to
feel lled up with akti from deep within, permeating out
to the inside of our skin. Deeply awakened souls become so
lled with the akti of the Divine that it permeates as cosmic
rays out through the skin to the perimeter of the aura, the
colorful lm of light that surrounds the body. It is felt by
30 LOVING GAEA CHAPTER 3: LORD GAEAS FIVE POWERS 31
other people and attributed as a personal darana.

Thus it can be said that Lord Gaea has ve aspects
to His presence. Feeling the presence of the benevolent and
benecent Deity Gaea everywhere is the exemplary exam-
ple of what each soul wishes to attain. His ve powers could
well be called the feet of the Lord, for it is at these feet that
we sit and worship, bringing harmony to our home, among
our relatives and friends and business associates, bringing
culture, creativity and religion into our life. Crowned by a
heartfelt love of God that we then give forth, we are then al-
lowed to perform charities and, in overflowing abundance,
prepare the religious edices for the next generation. Expe-
riencing this personally will take daily meditation.
THE FIRST AKTI

The rst akti, yellow in color, emanates the feeling of love
and compassion that the good person naturally has for his
or her immediate family. Love and harmony within the nu-
clear or joint family is most important to all Hindus, and
the beautiful feeling when it exists is the rst akti of the
Lord. If love abounds in the home and virtue prevails, the
home is perfect and its end fullled.
THE SECOND AKTI

The second akti, blue in color, is the same feeling but ex-
tended to relatives, neighbors and friends, all who are part THE THIRD AKTI
of the extended family. This is more difcult to hold, as in- The third akti of Lord Gaea, red in color, is this same love
harmonious conditions often arise. These are called asuric extended to all persons one has dealings with in the exter-
forces, which come between people, causing misunder- nal world: business associates, a casual merchant and the
standing and upsets. Through prayers and through worship, public at large. It is honest and harmonious relationships
the rst akti can be extended beyond the circumference of in conducting the business of trade and dealings in goods,
the immediate family to include acquaintances, relatives and nance and the distribution of the wealth of the world. This
friends. When this vibration of harmony is felt, all the power is a most important vibration to be felt, and constantly felt.
of the Lord is with you, as the rst akti and the second akti This akti of the Lord is tenuous to hold onto, for worldly
merge, bringing in abundance the onrush of the third akti. and materialistic forces, as you well know, militate against
other people and attributed as a personal darana.

Thus it can be said that Lord Gaea has ve aspects
to His presence. Feeling the presence of the benevolent and
benecent Deity Gaea everywhere is the exemplary exam-
ple of what each soul wishes to attain. His ve powers could
well be called the feet of the Lord, for it is at these feet that
we sit and worship, bringing harmony to our home, among
our relatives and friends and business associates, bringing
culture, creativity and religion into our life. Crowned by a
heartfelt love of God that we then give forth, we are then al-
prepare the religious edices for the next generation. Expe-
riencing this personally will take daily meditation.
THE FIRST AKTI

The rst akti, yellow in color, emanates the feeling of love
and compassion that the good person naturally has for his
or her immediate family. Love and harmony within the nu-
clear or joint family is most important to all Hindus, and
the beautiful feeling when it exists is the rst akti of the
Lord. If love abounds in the home and virtue prevails, the
home is perfect and its end fullled.
THE SECOND AKTI

The second akti, blue in color, is the same feeling but ex-
tended to relatives, neighbors and friends, all who are part THE THIRD AKTI
of the extended family. This is more difcult to hold, as in- The third akti of Lord Gaea, red in color, is this same love
harmonious conditions often arise. These are called asuric extended to all persons one has dealings with in the exter-
forces, which come between people, causing misunder- nal world: business associates, a casual merchant and the
standing and upsets. Through prayers and through worship, public at large. It is honest and harmonious relationships
the rst akti can be extended beyond the circumference of in conducting the business of trade and dealings in goods,
the immediate family to include acquaintances, relatives and nance and the distribution of the wealth of the world. This
friends. When this vibration of harmony is felt, all the power is a most important vibration to be felt, and constantly felt.
of the Lord is with you, as the rst akti and the second akti This akti of the Lord is tenuous to hold onto, for worldly
merge, bringing in abundance the onrush of the third akti. and materialistic forces, as you well know, militate against
this kind of harmony. But once these lower powers are con- individual and the group to burst forth into loving this be-
quered, worries cease, concerns are alleviated and heartfelt nign God and receiving His material, emotional, intellec-
joy comes. Such is the grace of loving Gaea. As the Tiru- tual and spiritual abundance.
kural (120) declares, Those businessmen will prosper whose The Hindu soul who is immersed in the love of the Lord
business protects as their own the interests of others. of Obstacles knows he is not the giver, but only the chan-
nel for the giving. He is intuitively aware of the my of his
THE FOURTH AKTI existence, yet acutely aware of the necessity of sharing his
The fourth akti, is an outpouring from having held fast to the natural, blissful state of having become one with this Lord
rst three. Green in color, it is a combination of the rst two through the rst ve aktis. Such a devotee is the pillar of
aktis, stabilized by the third. The fourth akti of Lord Gaea the temple, the protector of the sdhaka, the respecter of
brings through the creative-intuitive mindthe love of cul- the priesthood and the obedient slave to the holy scriptures,
ture and all that it brings, religious formalities and the respect and is seen by all as the compassionate one. Being free in
and appreciation of discipline. Here we nd the vibration mind, emotion and body, the family that lives basking in the
of religion, which brings as a boon creativity in music, art, ve aktis of Gaea performs daily pj and yearly pilgrim-
drama and the dance. It is through these rening rays that age while upholding the ve obligations, the pacha nitya
religious life is adhered to and congested forces are braided karmas, of the Hindu with joyous ease.
together in a harmonious pattern for a glorious future. It
is through the fourth akti that religious practices are per- The Sixth, Seventh and Eighth aktis
formed consistently and the renements of the past are car- You may be wondering what lies beyond these rst ve
ried into the future. It also extends to devotion toward ones vibratory rates. Three more aktis are yet to be unfolded,
ancestors and all forms of positive community participation. which we shall do here but briefly.
The sixth akti, entrusted to Lord Murugan, is that of
THE FIFTH AKTI rja yoga, the awakening of the kualin, which should
The fth akti of Lord Gaea is the combination of the rst never be attempted until the rst ve vibratory rates of the
and the third in vibration. Orange in color, it extends into Lord have been maintained and are a natural part of ones
the wonderful feelings obtained by the outpouring of love life. The sixth akti is only felt in yogic meditation, when the
of this God. Loving Lord Gaea with all your heart and crown of the head becomes the templethe high-pitched
soul is the combined merging of these ve aktis. This gives eee tone ringing within it like a temple bell, and the ku-
the added boon of being able to be charitable; for those alin awakened, the camphor light aglow. The yog thus
who love God perform charity, build shrines and temples locked in his own yoke nds himself seated on the fth akti,
and participate in the overflowing generosity from their re- supported by the lotus petals of the other four. In his state
sources, earning abundant puya, ne merit, accrued for of yoga, he then merges into jna; and answers to his deep-
this life and passed on to the next. We can see that harmony est philosophical questions come crystal clear as the seventh
within the immediate family and harmony extended to all akti penetrates the kic ether of his mind.
business associates creates the spiritual dynamic within the The seventh akti is the great ray of the giving forth of
this kind of harmony. But once these lower powers are con- individual and the group to burst forth into loving this be-
quered, worries cease, concerns are alleviated and heartfelt nign God and receiving His material, emotional, intellec-
joy comes. Such is the grace of loving Gaea. As the Tiru- tual and spiritual abundance.
kural (120) declares, Those businessmen will prosper whose The Hindu soul who is immersed in the love of the Lord
business protects as their own the interests of others. of Obstacles knows he is not the giver, but only the chan-
nel for the giving. He is intuitively aware of the my of his
THE FOURTH AKTI existence, yet acutely aware of the necessity of sharing his
The fourth akti, is an outpouring from having held fast to the natural, blissful state of having become one with this Lord
rst three. Green in color, it is a combination of the rst two through the rst ve aktis. Such a devotee is the pillar of
aktis, stabilized by the third. The fourth akti of Lord Gaea the temple, the protector of the sdhaka, the respecter of
brings through the creative-intuitive mindthe love of cul- the priesthood and the obedient slave to the holy scriptures,
ture and all that it brings, religious formalities and the respect and is seen by all as the compassionate one. Being free in
and appreciation of discipline. Here we nd the vibration mind, emotion and body, the family that lives basking in the
of religion, which brings as a boon creativity in music, art, ve aktis of Gaea performs daily pj and yearly pilgrim-
drama and the dance. It is through these rening rays that age while upholding the ve obligations, the pacha nitya
religious life is adhered to and congested forces are braided karmas, of the Hindu with joyous ease.
together in a harmonious pattern for a glorious future. It
is through the fourth akti that religious practices are per- The Sixth, Seventh and Eighth aktis
formed consistently and the renements of the past are car- You may be wondering what lies beyond these rst ve
ried into the future. It also extends to devotion toward ones vibratory rates. Three more aktis are yet to be unfolded,
ancestors and all forms of positive community participation. which we shall do here but briefly.
The sixth akti, entrusted to Lord Murugan, is that of
THE FIFTH AKTI rja yoga, the awakening of the kualin, which should
The fth akti of Lord Gaea is the combination of the rst never be attempted until the rst ve vibratory rates of the
and the third in vibration. Orange in color, it extends into Lord have been maintained and are a natural part of ones
the wonderful feelings obtained by the outpouring of love life. The sixth akti is only felt in yogic meditation, when the
of this God. Loving Lord Gaea with all your heart and crown of the head becomes the templethe high-pitched
soul is the combined merging of these ve aktis. This gives eee tone ringing within it like a temple bell, and the ku-
the added boon of being able to be charitable; for those alin awakened, the camphor light aglow. The yog thus
who love God perform charity, build shrines and temples locked in his own yoke nds himself seated on the fth akti,
and participate in the overflowing generosity from their re- supported by the lotus petals of the other four. In his state
sources, earning abundant puya, ne merit, accrued for of yoga, he then merges into jna; and answers to his deep-
this life and passed on to the next. We can see that harmony est philosophical questions come crystal clear as the seventh
within the immediate family and harmony extended to all akti penetrates the kic ether of his mind.
business associates creates the spiritual dynamic within the The seventh akti is the great ray of the giving forth of
spiritual teachings from the brink of the Absolute, at which Sealing off the Lower Realms
point Lord iva and His son Lord Murugan merge. This The higher one climbs toward the summit of Truth, the
great akti is held by the ishis and the saints of our religion. deeper the abyss that lies below, should he stumble and fall
Lord Murugan Himself is the preceptor of all of our religion. from the path. What happens when seekers on the path lapse
The seventh and eighth aktis are the iva-akti, the great and detour into lower worlds of contemptuous behavior to-
dance of creation, the eighth being that outpouring power ward themselves as well as others? Low self-esteem, loneli-
felt when mind collects itself when it comes out of the Self, ness, fear, unfounded guilt and remorse all are symptoms of
the Absolute, and then forms into manifest knowledge: the the abyss of consciousness so feared by devas and humans
seventh akti. alike, and described in scripture and protected against by
We shall not concern ourselves now with the sixth, sev- spiritual preceptors. It is plain to see that the doors of the
enth or eighth aktis, for we are to meditate on and bring chakras below the mldhra must be rmly closed, sealed
through the rays of the rst ve aktis through the worship off, before serious yoga practice is sought for or performed.
of Lord Gaea. These ve aktis form the basis for all of the
religions in the world, though usually not in their entirety. The Five-Fold Abyss
What we call Gaea worship today is actually the age-old What is the abyss? It is the way of adharma and the fate of
religious pattern performed through eons of time and is those who neglect religious practices or fall from any vows
found in some form in each of the eleven religions of the they may have taken along the way. There are ve abysses,
world and in the multitudes of faiths. The height of religious and they are the exact opposites in vibration to the rst ve
experience in many religions is to uphold these ve aktis aktis so carefully guarded by Lord Gaea.
for society to survive and flourish. And this is basically the
extent of most of the worlds religions; for once religion is THE FIRST ABYSS
secured in ones life, rja yoganding the temple within, The rst abyss is inharmonious conditions within the home,
going into that temple, merging within the sanctum sancto- ghting and squabbling among those who are near and dear
rum with the Supreme Lord Himself, the father of the great to each other. This makes strong saskras, or scars, in the
God Gaeais the next and most natural unfoldment. subconscious mind and begins to create a subconscious that
The Hindu who takes such steps into the realms of Lord opposes any kind of furtherance of religious life. The rst,
Murugan, God of all yoga, son of iva, can rely upon the therefore, is the deepest abyss and the most difcult to rise
rm foundation of the rst ve aktis, which are main- out of.
tained within him through his personal association with
Lord Gaea. Thus, if he falters in his practice of yoga, he THE SECOND ABYSS
does not fall into an abyss. One who does not have the ve The second abyss is inharmonious conditions and misun-
aktis rmly established in life should not perform the more derstandingsallowed to exist without apology, recom-
rigorous yogas, lest he awaken and invoke the asuric, antag- pense or forgivenessbetween acquaintances, friends and
onistic forces of the lower worlds which have the power to relatives not living in the immediate home. It is easier to
counteract and nullify all of ones previous positive efforts. scale the walls of this abyss; it takes a little humility to do so,
spiritual teachings from the brink of the Absolute, at which Sealing off the Lower Realms
point Lord iva and His son Lord Murugan merge. This The higher one climbs toward the summit of Truth, the
great akti is held by the ishis and the saints of our religion. deeper the abyss that lies below, should he stumble and fall
Lord Murugan Himself is the preceptor of all of our religion. from the path. What happens when seekers on the path lapse
The seventh and eighth aktis are the iva-akti, the great and detour into lower worlds of contemptuous behavior to-
dance of creation, the eighth being that outpouring power ward themselves as well as others? Low self-esteem, loneli-
felt when mind collects itself when it comes out of the Self, ness, fear, unfounded guilt and remorse all are symptoms of
the Absolute, and then forms into manifest knowledge: the the abyss of consciousness so feared by devas and humans
seventh akti. alike, and described in scripture and protected against by
We shall not concern ourselves now with the sixth, sev- spiritual preceptors. It is plain to see that the doors of the
enth or eighth aktis, for we are to meditate on and bring chakras below the mldhra must be rmly closed, sealed
through the rays of the rst ve aktis through the worship off, before serious yoga practice is sought for or performed.
of Lord Gaea. These ve aktis form the basis for all of the
religions in the world, though usually not in their entirety. The Five-Fold Abyss
What we call Gaea worship today is actually the age-old What is the abyss? It is the way of adharma and the fate of
religious pattern performed through eons of time and is those who neglect religious practices or fall from any vows
found in some form in each of the eleven religions of the they may have taken along the way. There are ve abysses,
world and in the multitudes of faiths. The height of religious and they are the exact opposites in vibration to the rst ve
experience in many religions is to uphold these ve aktis aktis so carefully guarded by Lord Gaea.
for society to survive and flourish. And this is basically the
extent of most of the worlds religions; for once religion is THE FIRST ABYSS
secured in ones life, rja yoganding the temple within, The rst abyss is inharmonious conditions within the home,
going into that temple, merging within the sanctum sancto- ghting and squabbling among those who are near and dear
rum with the Supreme Lord Himself, the father of the great to each other. This makes strong saskras, or scars, in the
God Gaeais the next and most natural unfoldment. subconscious mind and begins to create a subconscious that
The Hindu who takes such steps into the realms of Lord opposes any kind of furtherance of religious life. The rst,
Murugan, God of all yoga, son of iva, can rely upon the therefore, is the deepest abyss and the most difcult to rise
rm foundation of the rst ve aktis, which are main- out of.
tained within him through his personal association with
Lord Gaea. Thus, if he falters in his practice of yoga, he THE SECOND ABYSS
does not fall into an abyss. One who does not have the ve The second abyss is inharmonious conditions and misun-
aktis rmly established in life should not perform the more derstandingsallowed to exist without apology, recom-
rigorous yogas, lest he awaken and invoke the asuric, antag- pense or forgivenessbetween acquaintances, friends and
onistic forces of the lower worlds which have the power to relatives not living in the immediate home. It is easier to
counteract and nullify all of ones previous positive efforts. scale the walls of this abyss; it takes a little humility to do so,
some understanding and kindness. Lord Gaea is expert in THE FOURTH ABYSS
retrieving souls who invoke His guidance, for He is a Mah- The fourth abyss is a most treacherous one; and even
deva who could well be called the master of the conscious though some may have avoided falling in the rst three,
and subconscious states of mind. Therefore, Hindus go to they may still nd themselves in this one, turning their back
Him in all worldly matters. This asuric force, propelled by on culture, scholarship, serious literature and philosophy,
entities of the lower astral, is one which stimulates deterio- despising, music, art, drama and the dance, ridiculing re-
rating gossip about family and social relationships outside ligious people and their practices, content with the liber-
the home. It could cause a wife to speak ill of her husband tine, dull, drab life of material things. Sloth and conceit are
to a neighbor. It would provoke the spreading of lies about found here, along with the smug attitudes of those that have
an individual to ostracize him or her from the community the rst three aktis well under control. Here their intellect
or social set. is God to them; here money is God to them. The reliance
on intellect and wealth within this abyss makes it difcult
THE THIRD ABYSS to perceive that someone is there. But being graced with an
The third abyss is that of worry and trouble. The courts of educated intellect and/or wealth, and perhaps a shallow
law handle this one, the collection agenciesand displeased religious nature, void of deep, heartfelt understanding, the
customers. Lack of courtesy in business affairs, the bor- lack of creativity, rened sensibilities and love of God is the
rowing and the lending of money all together throw their key to knowing that, indeed, the fourth abyss lays claim to
power into making a luscious, comfortable, luxurious abyss the soul. This abyss of worldliness could well become the
of inharmonious conditions within the business world. This constant fulllment of desires, one after another, only for
asuric force stimulates dishonest business dealings, taking the sake of desires and their fulllment.
advantage of goodwill and trust an establishment has ex- This asuric force and its representatives on the inner
tended. Not honoring commitments when expected is the and outer planes, spiritual anacharists and, worse, merce-
devilish force that antagonizes. This force also separates nary terrorists with no desire for a better society, bring the
people through misunderstanding, causing them to dislike breakdown of religiousness, art, culture and the heritage of
one another. Many people live in this abyss throughout the past. In the inner worlds these are well-trained entities,
their entire life. It is a welcoming capacious pit that the intelligent beings skilled in the black arts, conspiring with
gravity of desire constantly leads one into. There are many human counterparts on the physical plane to bring down
asuric people within it to torture as they entertain. However, the nature of humanity to a base level. They have dedicated
an escape is available even from this abyss through the care- themselves to destruction for destructions sake. If you enter
ful handling of ones business affairs and consistent religious into this abyss and the others, you come under their control
practice, seeking the help of Lord Gaea all the way. Within and become their pupils. This power breeds promiscuity be-
each of these rst three pits are asuric people on the lower tween the sexes and drains the life of man, bringing him
astral plane who aid in distressing the dreams at night; and rmly into his animal nature, resulting in loss of conscience.
the vibration within these three abysses is terrible. When he loses conscience, he no longer suffers remorse or
repents for his misdeeds; and hence an asuric culture is born
some understanding and kindness. Lord Gaea is expert in THE FOURTH ABYSS
retrieving souls who invoke His guidance, for He is a Mah- The fourth abyss is a most treacherous one; and even
deva who could well be called the master of the conscious though some may have avoided falling in the rst three,
and subconscious states of mind. Therefore, Hindus go to they may still nd themselves in this one, turning their back
Him in all worldly matters. This asuric force, propelled by on culture, scholarship, serious literature and philosophy,
entities of the lower astral, is one which stimulates deterio- despising, music, art, drama and the dance, ridiculing re-
rating gossip about family and social relationships outside ligious people and their practices, content with the liber-
the home. It could cause a wife to speak ill of her husband tine, dull, drab life of material things. Sloth and conceit are
to a neighbor. It would provoke the spreading of lies about found here, along with the smug attitudes of those that have
an individual to ostracize him or her from the community the rst three aktis well under control. Here their intellect
or social set. is God to them; here money is God to them. The reliance
on intellect and wealth within this abyss makes it difcult
THE THIRD ABYSS to perceive that someone is there. But being graced with an
The third abyss is that of worry and trouble. The courts of educated intellect and/or wealth, and perhaps a shallow
law handle this one, the collection agenciesand displeased religious nature, void of deep, heartfelt understanding, the
customers. Lack of courtesy in business affairs, the bor- lack of creativity, rened sensibilities and love of God is the
rowing and the lending of money all together throw their key to knowing that, indeed, the fourth abyss lays claim to
power into making a luscious, comfortable, luxurious abyss the soul. This abyss of worldliness could well become the
of inharmonious conditions within the business world. This constant fulllment of desires, one after another, only for
asuric force stimulates dishonest business dealings, taking the sake of desires and their fulllment.
advantage of goodwill and trust an establishment has ex- This asuric force and its representatives on the inner
tended. Not honoring commitments when expected is the and outer planes, spiritual anacharists and, worse, merce-
devilish force that antagonizes. This force also separates nary terrorists with no desire for a better society, bring the
people through misunderstanding, causing them to dislike breakdown of religiousness, art, culture and the heritage of
one another. Many people live in this abyss throughout the past. In the inner worlds these are well-trained entities,
their entire life. It is a welcoming capacious pit that the intelligent beings skilled in the black arts, conspiring with
gravity of desire constantly leads one into. There are many human counterparts on the physical plane to bring down
asuric people within it to torture as they entertain. However, the nature of humanity to a base level. They have dedicated
an escape is available even from this abyss through the care- themselves to destruction for destructions sake. If you enter
ful handling of ones business affairs and consistent religious into this abyss and the others, you come under their control
practice, seeking the help of Lord Gaea all the way. Within and become their pupils. This power breeds promiscuity be-
each of these rst three pits are asuric people on the lower tween the sexes and drains the life of man, bringing him
astral plane who aid in distressing the dreams at night; and rmly into his animal nature, resulting in loss of conscience.
the vibration within these three abysses is terrible. When he loses conscience, he no longer suffers remorse or
repents for his misdeeds; and hence an asuric culture is born
the soul, it disables him from spontaneous participation in

all kinds of religious festivals and events as the opportu-
nities present themselves around the years. The negative
vibration felt by the person who feels nothing when he goes
to the temple, sees the Deity as a piece of stone or metal,
who observes and faults those around him, is as powerful a
feeling as that felt by the devotee standing next to him who
is moved to tears because of his love of Godthis is the
mystery of the fth akti and its corresponding enshroud-
ing abyss.
Consciously Tuning into the Five aktis
To bring religion into ones life requires the worship of Lord

Gaea and the daily tuning into these ve great aktis. This
worship brings harmony to our home, to our relatives and
friends and to business associates. It brings culture, creativ-
ity and religion into our life. All this is crowned by such a
heartfelt love of God that we can then give forth. We are al-
prepare the religious edices for the next generation. This is
what our daily pjs and meditation, our pilgrimages and
other religious practices serve to manifest in our lives.
for the many who participate in it. Ancestry is forgotten and

the ways of the past are put down, as no one has time to
cultivate the renement and the arts of yesterday, bringing
them into today to preserve them for tomorrow.
THE FIFTH ABYSS

The fth abyss is the dismal condition one experiences when
devoid of the childlike spontaneity of spiritual giving, wor-
ship and religous service. When this abyss grips and shrouds
the soul, it disables him from spontaneous participation in

all kinds of religious festivals and events as the opportu-
nities present themselves around the years. The negative
vibration felt by the person who feels nothing when he goes
to the temple, sees the Deity as a piece of stone or metal,
who observes and faults those around him, is as powerful a
feeling as that felt by the devotee standing next to him who
is moved to tears because of his love of Godthis is the
mystery of the fth akti and its corresponding enshroud-
ing abyss.
Consciously Tuning into the Five aktis
To bring religion into ones life requires the worship of Lord

Gaea and the daily tuning into these ve great aktis. This
worship brings harmony to our home, to our relatives and
friends and to business associates. It brings culture, creativ-
ity and religion into our life. All this is crowned by such a
heartfelt love of God that we can then give forth. We are al-
prepare the religious edices for the next generation. This is
what our daily pjs and meditation, our pilgrimages and
other religious practices serve to manifest in our lives.
for the many who participate in it. Ancestry is forgotten and

the ways of the past are put down, as no one has time to
cultivate the renement and the arts of yesterday, bringing
them into today to preserve them for tomorrow.
THE FIFTH ABYSS

The fth abyss is the dismal condition one experiences when
devoid of the childlike spontaneity of spiritual giving, wor-
ship and religous service. When this abyss grips and shrouds
Aum Ganesha! Loved by saints and sages,

Whose skillful arms five potent shaktis wield
To guide men now as in forgotten ages
The seekers shield, the farmers fertile field.
Aum! Ganeshas first shakti is home life,

Protection, harmony, fertility
Respect becomes the man, as love the wife,
Obedience their cherished offsprings glee.
Aum! Ganeshas second shaktis family

By blood, by marriage and proximity.
Word and thought controlled, like minds agree,
While faithful friends preserve community.
Aum! Ganeshas third shaktis the market,

Where commerce earns the earth stability,
Where forthright, selfless merchants, free from debt,
Conceive, produce, exchange prosperity.
Aum! Ganeshas fourth shakti brings culture

Refined expression, graceful artistry
In music, dance, in poetry and sculpture
Or common conduct performed consciously.
Aum! Ganeshas fifth shakti is dharma

Fair merit found in virtues charity
The Five aktis of Lord Gaea Where love of God does conquer ancient karma
A Reverent Doxology by a aiva chrya And ivas slaves earn graces rarity.
Loving Ganesha! Dear to Sivas men, Jaya Ganesha! Come, our hearts protect
Within whose form the world of form resides, From discord in the home, from strife with friend,
Who earned the mango by a ponderous ken From business misfortune, from arts neglect,
And made the moon to wax and wane in tides. From souls dark nightthese griefs asuric end.
Aum Ganesha! Loved by saints and sages,

Whose skillful arms five potent shaktis wield
To guide men now as in forgotten ages
The seekers shield, the farmers fertile field.
Aum! Ganeshas first shakti is home life,

Protection, harmony, fertility
Respect becomes the man, as love the wife,
Obedience their cherished offsprings glee.
Aum! Ganeshas second shaktis family

By blood, by marriage and proximity.
Word and thought controlled, like minds agree,
While faithful friends preserve community.
Aum! Ganeshas third shaktis the market,

Where commerce earns the earth stability,
Where forthright, selfless merchants, free from debt,
Conceive, produce, exchange prosperity.
Aum! Ganeshas fourth shakti brings culture

Refined expression, graceful artistry
In music, dance, in poetry and sculpture
Or common conduct performed consciously.
Aum! Ganeshas fifth shakti is dharma

Fair merit found in virtues charity
The Five aktis of Lord Gaea Where love of God does conquer ancient karma
A Reverent Doxology by a aiva chrya And ivas slaves earn graces rarity.
Loving Ganesha! Dear to Sivas men, Jaya Ganesha! Come, our hearts protect
Within whose form the world of form resides, From discord in the home, from strife with friend,
Who earned the mango by a ponderous ken From business misfortune, from arts neglect,
And made the moon to wax and wane in tides. From souls dark nightthese griefs asuric end.
Vijne Paratacha
In Science and Beyond

Vijne Paratacha

CHAPTER 4: IN SCIENCE AND BEYOND 45
HARMA, SANTANA DHARMA, THE ETER-

nal faith, Hinduism, is in my opinion the great-
est of all religions on the planet, not merely
because it is the oldest, the root religion from
which all others have sprung forth. It is the
greatest because it is the most profound and mystical. No
other religion offers such insight into the intricate workings
of our universe. More importantly, no other religion offers
the grace of a God that is within us as well as within all things
outside of ourselves, that is both within form as Sagua Brah-
man and beyond form as Nirgua Brahman, and that may
be known by the devout seeker even in this life. Little wonder
that the Santana Dharma, the eternal path, has withstood
the ravages of time and stands today as the most advanced
system of philosophy and devotion on the Earth. It is fully
in accord with the advances of 21st-century science, which,
in fact, its sages clearly anticipated. Hinduism now stands
as the religion of the village community as well as the urban
familyan enlightened faith for all men in all times. The
single most unifying force within Hinduism is Lord Gaea,
son of iva-akti, beloved Deity of 900 million Hindus.
To Him we offer our reverent love and praise. It is an in-
controvertible fact that Lord Gaea is real, not a mere sym-
bol. He is a potent force in the universe, not a representation
of potent universal forces. Corpulently built, Lord Gaea is
said to contain within Himself all matter, all mind. He is the
very personication of material existence. We look upon
this physical world as the body of Lord Gaea. In seeing
and understanding the varied forces at work in the physical
universe, we are seeing and understanding the powers and
the being of Lord Gaea. There is nothing that happens
CHAPTER 4: IN SCIENCE AND BEYOND 45
HARMA, SANTANA DHARMA, THE ETER-

nal faith, Hinduism, is in my opinion the great-
est of all religions on the planet, not merely
because it is the oldest, the root religion from
which all others have sprung forth. It is the
greatest because it is the most profound and mystical. No
other religion offers such insight into the intricate workings
of our universe. More importantly, no other religion offers
the grace of a God that is within us as well as within all things
outside of ourselves, that is both within form as Sagua Brah-
man and beyond form as Nirgua Brahman, and that may
be known by the devout seeker even in this life. Little wonder
that the Santana Dharma, the eternal path, has withstood
the ravages of time and stands today as the most advanced
system of philosophy and devotion on the Earth. It is fully
in accord with the advances of 21st-century science, which,
in fact, its sages clearly anticipated. Hinduism now stands
as the religion of the village community as well as the urban
familyan enlightened faith for all men in all times. The
single most unifying force within Hinduism is Lord Gaea,
son of iva-akti, beloved Deity of 900 million Hindus.
To Him we offer our reverent love and praise. It is an in-
controvertible fact that Lord Gaea is real, not a mere sym-
bol. He is a potent force in the universe, not a representation
of potent universal forces. Corpulently built, Lord Gaea is
said to contain within Himself all matter, all mind. He is the
very personication of material existence. We look upon
this physical world as the body of Lord Gaea. In seeing
and understanding the varied forces at work in the physical
universe, we are seeing and understanding the powers and
the being of Lord Gaea. There is nothing that happens
46 LOVING GAEA CHAPTER 4: IN SCIENCE AND BEYOND 47
on this material plane of existence except that it is the will tree while pruning, and that this small mishap had immedi-
of God iva and minutely detailed by His beloved son Lord ately affected the whole universe. Such instantaneousness is
Gaea. When this is known, life becomes a daily joyous Gaeas way, and such enormous scope is His hallmark, as
experience, for we know that all that happenswhether it we shall soon see. We can then liken His nature to the force
brings sorrow or happiness, whether we personally wanted of gravity, as one gravitational pull in one part of the uni-
it to happen or not, still we know that all that happensis verse affects all other parts of the universe that very instant,
right and good, for it flowed from the wisdom and benevo- no matter how distant. The nine planets in this solar system
lent kindness of our loving Gaea, the gracious Lord of affect all humans and plants in their interaction, so precise
Dharma. This wonderful spirit all Hindus strive to carry is Gaeas mind, the Lord of Karma, the Lord of Dharma.
into daily lifea complete trust that all that happens is for When I was trying to buy the original building for the
the best, a full knowing that the Supreme Gods will prevails Sri Subramuniya Ashram in the village of Alaveddy, much
everywhere and that the elephant-faced God is caring for opposition was offered from the owners, but nally we pre-
each detail every minute of every hour of the day. vailed. Soon after, I had an early morning vision in which
Hinduism is at the heart of science, and yet its under- Gaesa was sitting on my knee as the baby elephant, Pillaiyar.
standing of the universe lies beyond the most advanced With His soft face pressed against my cheek, He said, We
scientists conceptualization. Modern science, like the Vedic have accomplished the unaccomplishable. I knew then that
ishis, describes the whole of the universe as energy in one the building and all that was to go on within it was blessed by
form or another. Matter itself is merely condensed energy, His loving grace. This has proven true over the many decades
as Einsteins renowned equation E=MC2 proclaims in mys- that followed. The doors and windows of my ashram have
tic brevity. since opened on all continents, as the devotees who learned
of their religion had to join the Tamil diaspora, spreading
A Meditation on the Gods and Three Forms of Energy to nearly all the countries of the world. They now carry
There are three strong forces at work in the universe: gravity, forth with great vigor all they learned at our little ashram,
electromagnetism and the nuclear force. On the following keeping it all in practice today as it was so many years ago.
pages we offer a meditation comparing these three ener- This showed me that if you forge ahead for a good cause,
gies that are affecting our lives all the time to the powers of even when all the forces of the universe align themselves
Lord Gaea, Lord Murugan and God iva. It is a general against you, including society itself, you will succeed. Its a
analogynot meant to be theologically perfecthumbly little like a great elephant walking through the forest, clear-
offered as an aid to understanding the unique characteris- ing all barriers for those who follow. Such blessings come to
tics of the Deities. those who follow Gaea. Slowly the forces will clear, and all
Once Lord Gaea appeared to me as I was slumber- benet from His grace.
ing in a half-waking state close to the Kumbalavalai Gaea
Temple in Alaveddy, northern Sri Lanka, in the home of the
Chettiar family that adopted me in 1948. He pointed out
that the gardener had unnecessarily broken a branch off a
on this material plane of existence except that it is the will tree while pruning, and that this small mishap had immedi-
of God iva and minutely detailed by His beloved son Lord ately affected the whole universe. Such instantaneousness is
Gaea. When this is known, life becomes a daily joyous Gaeas way, and such enormous scope is His hallmark, as
experience, for we know that all that happenswhether it we shall soon see. We can then liken His nature to the force
brings sorrow or happiness, whether we personally wanted of gravity, as one gravitational pull in one part of the uni-
it to happen or not, still we know that all that happensis verse affects all other parts of the universe that very instant,
right and good, for it flowed from the wisdom and benevo- no matter how distant. The nine planets in this solar system
lent kindness of our loving Gaea, the gracious Lord of affect all humans and plants in their interaction, so precise
Dharma. This wonderful spirit all Hindus strive to carry is Gaeas mind, the Lord of Karma, the Lord of Dharma.
into daily lifea complete trust that all that happens is for When I was trying to buy the original building for the
the best, a full knowing that the Supreme Gods will prevails Sri Subramuniya Ashram in the village of Alaveddy, much
everywhere and that the elephant-faced God is caring for opposition was offered from the owners, but nally we pre-
each detail every minute of every hour of the day. vailed. Soon after, I had an early morning vision in which
Hinduism is at the heart of science, and yet its under- Gaesa was sitting on my knee as the baby elephant, Pillaiyar.
standing of the universe lies beyond the most advanced With His soft face pressed against my cheek, He said, We
scientists conceptualization. Modern science, like the Vedic have accomplished the unaccomplishable. I knew then that
ishis, describes the whole of the universe as energy in one the building and all that was to go on within it was blessed by
form or another. Matter itself is merely condensed energy, His loving grace. This has proven true over the many decades
as Einsteins renowned equation E=MC2 proclaims in mys- that followed. The doors and windows of my ashram have
tic brevity. since opened on all continents, as the devotees who learned
of their religion had to join the Tamil diaspora, spreading
A Meditation on the Gods and Three Forms of Energy to nearly all the countries of the world. They now carry
There are three strong forces at work in the universe: gravity, forth with great vigor all they learned at our little ashram,
electromagnetism and the nuclear force. On the following keeping it all in practice today as it was so many years ago.
pages we offer a meditation comparing these three ener- This showed me that if you forge ahead for a good cause,
gies that are affecting our lives all the time to the powers of even when all the forces of the universe align themselves
Lord Gaea, Lord Murugan and God iva. It is a general against you, including society itself, you will succeed. Its a
analogynot meant to be theologically perfecthumbly little like a great elephant walking through the forest, clear-
offered as an aid to understanding the unique characteris- ing all barriers for those who follow. Such blessings come to
tics of the Deities. those who follow Gaea. Slowly the forces will clear, and all
Once Lord Gaea appeared to me as I was slumber- benet from His grace.
ing in a half-waking state close to the Kumbalavalai Gaea
Temple in Alaveddy, northern Sri Lanka, in the home of the
Chettiar family that adopted me in 1948. He pointed out
that the gardener had unnecessarily broken a branch off a
Gravitational Force quarks and other sub-atomic particles, Lord Murugans

Tradition describes the entire universe as being contained akti works deeply within us, within our spiritual sphere,
in Lord Gaeas big belly. Thus we look upon Him in this within the great depths of the mind. His electric power is-
meditation as the overlord who holds sway over the material sues forth from the akti vel. Just as energy races through the
universe, the sum of cosmic mass. And one of His poten- universe in the form of radio, radar and light waves, x-rays,
cies is gravity. Gravity is a mysterious force to the scientist heat, gamma and cosmic rays, so does Murugans electric
even today. It is the galactic glue that draws and holds larger akti impact our life. Just as we experience light and dark-
mass together and gives order to the macrocosm. It is an ness, positive and negative potential, so do the electromag-
instantaneous force, so that when one celestial body moves netic forces issue forth from Murugans realm of positive and
in a remote corner of a galaxy, all other masses throughout negative forces, of devas and their asuric counterparts.
the galaxy adjust simultaneously, even though it would take Like gravity, Lord Gaea is always with us, supporting
light, at its incredible speed, millions of years to travel the and guiding our physical existence. And just like electro-
distance. This implies to the scientist what the Hindu knew static energy, Lord Murugan is most often invisible, working
from the beginning, that space and time are relative con- in a sphere of which we are not always conscious, present in
cepts and there is a something that exists everywhere in the our lives through His radiant energies and light, yet not so
universe at once. Like gravity, Lord Gaea is totally predict- apparently known as Lord Gaea. The ancient gamas of-
able and known for orderliness. Without gravity the known fer a more philosophically technical summary of the above.
galactic systems could not exist. Masses would stray apart; They declare that Gaea rules over auddha my, the gross
all organization of life as we know it would be impossible. energies of the odic realms from the thirteenth tattva to the
Gravity is the basis of ordered existence in the macrocosm, 36th. Murugans domain, they state, is uddhuddha my,
and our loving Gaea holds dominion over its mysteries. the realms of actinodic energy, being the sixth to the twelfth
tattvas. Finally, they declare that Sivas domain is uddha
Electromagnetic Force my, the purely spiritual realms of actinic energy, being the
Within and between the atoms that comprise our physical rst to the fth tattvas in the unfolding of the universe.
universe there reigns a second force: electromagnetism. Lord
Murugan, Krttikeya, holds sway over the forces which bind Atomic or Nuclear Energy
sub-atomic particles together. The electromagnetic force is God, iva, is the Lord of Lords and the source of all energies
many magnitudes greater than the gravitational force, but in the universe. His is the most interior sphere of allthe
because it works in the microcosm of existence, it has less nuclear energies within sub-atomic particles and the essence
influence on our daily lives than the gravitational force. even of that. Of all energies, the nuclear energy is by far the
Similarly, Gaea is more involved in our day-to-day con- most powerful; and of all the Hindu Gods, God iva reigns
cerns than is Lord Murugan, whose power is electric, given supreme. At the core of matter, Lord iva whirls through
more to change than to order, more to the unsuspected than His Cosmic Dance as Naarja. Never has a greater concep-
to the predictable. Like the powerful forces that bind together tion been seen by seers to describe the divine operations of
the atomic systems of protons, neutrons, electrons, quanta, the universe. We quote from the book, The Tao of Physics, by
Gravitational Force quarks and other sub-atomic particles, Lord Murugans

Tradition describes the entire universe as being contained akti works deeply within us, within our spiritual sphere,
in Lord Gaeas big belly. Thus we look upon Him in this within the great depths of the mind. His electric power is-
meditation as the overlord who holds sway over the material sues forth from the akti vel. Just as energy races through the
universe, the sum of cosmic mass. And one of His poten- universe in the form of radio, radar and light waves, x-rays,
cies is gravity. Gravity is a mysterious force to the scientist heat, gamma and cosmic rays, so does Murugans electric
even today. It is the galactic glue that draws and holds larger akti impact our life. Just as we experience light and dark-
mass together and gives order to the macrocosm. It is an ness, positive and negative potential, so do the electromag-
instantaneous force, so that when one celestial body moves netic forces issue forth from Murugans realm of positive and
in a remote corner of a galaxy, all other masses throughout negative forces, of devas and their asuric counterparts.
the galaxy adjust simultaneously, even though it would take Like gravity, Lord Gaea is always with us, supporting
light, at its incredible speed, millions of years to travel the and guiding our physical existence. And just like electro-
distance. This implies to the scientist what the Hindu knew static energy, Lord Murugan is most often invisible, working
from the beginning, that space and time are relative con- in a sphere of which we are not always conscious, present in
cepts and there is a something that exists everywhere in the our lives through His radiant energies and light, yet not so
universe at once. Like gravity, Lord Gaea is totally predict- apparently known as Lord Gaea. The ancient gamas of-
able and known for orderliness. Without gravity the known fer a more philosophically technical summary of the above.
galactic systems could not exist. Masses would stray apart; They declare that Gaea rules over auddha my, the gross
all organization of life as we know it would be impossible. energies of the odic realms from the thirteenth tattva to the
Gravity is the basis of ordered existence in the macrocosm, 36th. Murugans domain, they state, is uddhuddha my,
and our loving Gaea holds dominion over its mysteries. the realms of actinodic energy, being the sixth to the twelfth
tattvas. Finally, they declare that Sivas domain is uddha
Electromagnetic Force my, the purely spiritual realms of actinic energy, being the
Within and between the atoms that comprise our physical rst to the fth tattvas in the unfolding of the universe.
universe there reigns a second force: electromagnetism. Lord
Murugan, Krttikeya, holds sway over the forces which bind Atomic or Nuclear Energy
sub-atomic particles together. The electromagnetic force is God, iva, is the Lord of Lords and the source of all energies
many magnitudes greater than the gravitational force, but in the universe. His is the most interior sphere of allthe
because it works in the microcosm of existence, it has less nuclear energies within sub-atomic particles and the essence
influence on our daily lives than the gravitational force. even of that. Of all energies, the nuclear energy is by far the
Similarly, Gaea is more involved in our day-to-day con- most powerful; and of all the Hindu Gods, God iva reigns
cerns than is Lord Murugan, whose power is electric, given supreme. At the core of matter, Lord iva whirls through
more to change than to order, more to the unsuspected than His Cosmic Dance as Naarja. Never has a greater concep-
to the predictable. Like the powerful forces that bind together tion been seen by seers to describe the divine operations of
the atomic systems of protons, neutrons, electrons, quanta, the universe. We quote from the book, The Tao of Physics, by
noted physicist and researcher Fritjof Capra:

The dance of iva is the dancing universe; the ceaseless
flow of energy going through an innite variety of patterns
that melt into one another. Modern physics has shown that
the rhythm of creation and destruction is not only mani-
fest in the turn of the seasons and in the birth and death of
all living creatures, but is also the very essence of inorganic
matter. According to quantum eld theory, all interactions
between the constituents of matter take place through the
emission and absorption of virtual particles. More than that,
the dance of creation and destruction is the basis of the very
existence of matter, since all material particles self-interact
by emitting and reabsorbing virtual particles. Modern phys-
ics has thus revealed that every subatomic particle not only soul and cosmos that we have spiritual Truths that are in
performs an energy dance, but also is an energy dancea complete accord with and cannot be refuted by modern sci-
pulsating process of creation and destruction. For the mod- ence.
ern physicist, then, ivas dance is the dance of subatomic When the astrophysicist ponders the expanding and
matter, a continual dance of creation and destruction in- contracting nature of the universe, he is contemplating the
volving the whole cosmos, the basis of existence and of all Hindu view of existence as the day and night of Brahm,
natural phenomena. The metaphor of the Cosmic Dance a non-linear conception of time and space that manifests
thus unies ancient mythology, religious art and modern and then undergoes total absorption in mahpralaya, then
physics. It is indeed, as Coomaraswamy has said, poetry, but manifests again in unending cycles. And when that same
science nonetheless. theoretical, scientic mind contemplates the end of the cy-
cle of contraction wherein all matter-energy is assembled
Hinduisms Unsurpassed Cosmology together, he is contemplating the Cosmic Egg, Brahma,
Hindus may be justiably proud of a religion which post- of Hindu cosmology. When high-energy technicians as-
ulated thousands of years ago a cosmology that only today sembled in the 1970s in California to construct the worlds
is being discovered and appreciated by science through the largest and most powerful particle accelerator, they went to
ponderous process of reason and empirical proof. Hindu- Swami Muktananda of Ganeshpuri, India, and asked him
ism knew the truth of the source and organization of the to name it for them. He aptly named it Shiva. Hinduism,
universe long before Newton and Einstein conrmed the the Hindu-inspired faiths of Buddhism, Sikhism, Jainism
validity of our world view. While many Western religious and most indigenous faiths offer knowledge and insights
systems stand opposed to science or alter their beliefs ac- to science; religion is once again cooperating with science
cording to its evolving conclusions, it is one of the great in the quest for knowledge. No wonder we boldly proclaim
heritages of the Hindu perception of the all-pervasive God, Hinduism the greatest religion in the world.
noted physicist and researcher Fritjof Capra:

The dance of iva is the dancing universe; the ceaseless
flow of energy going through an innite variety of patterns
that melt into one another. Modern physics has shown that
the rhythm of creation and destruction is not only mani-
fest in the turn of the seasons and in the birth and death of
all living creatures, but is also the very essence of inorganic
matter. According to quantum eld theory, all interactions
between the constituents of matter take place through the
emission and absorption of virtual particles. More than that,
the dance of creation and destruction is the basis of the very
existence of matter, since all material particles self-interact
by emitting and reabsorbing virtual particles. Modern phys-
ics has thus revealed that every subatomic particle not only soul and cosmos that we have spiritual Truths that are in
performs an energy dance, but also is an energy dancea complete accord with and cannot be refuted by modern sci-
pulsating process of creation and destruction. For the mod- ence.
ern physicist, then, ivas dance is the dance of subatomic When the astrophysicist ponders the expanding and
matter, a continual dance of creation and destruction in- contracting nature of the universe, he is contemplating the
volving the whole cosmos, the basis of existence and of all Hindu view of existence as the day and night of Brahm,
natural phenomena. The metaphor of the Cosmic Dance a non-linear conception of time and space that manifests
thus unies ancient mythology, religious art and modern and then undergoes total absorption in mahpralaya, then
physics. It is indeed, as Coomaraswamy has said, poetry, but manifests again in unending cycles. And when that same
science nonetheless. theoretical, scientic mind contemplates the end of the cy-
cle of contraction wherein all matter-energy is assembled
Hinduisms Unsurpassed Cosmology together, he is contemplating the Cosmic Egg, Brahma,
Hindus may be justiably proud of a religion which post- of Hindu cosmology. When high-energy technicians as-
ulated thousands of years ago a cosmology that only today sembled in the 1970s in California to construct the worlds
is being discovered and appreciated by science through the largest and most powerful particle accelerator, they went to
ponderous process of reason and empirical proof. Hindu- Swami Muktananda of Ganeshpuri, India, and asked him
ism knew the truth of the source and organization of the to name it for them. He aptly named it Shiva. Hinduism,
universe long before Newton and Einstein conrmed the the Hindu-inspired faiths of Buddhism, Sikhism, Jainism
validity of our world view. While many Western religious and most indigenous faiths offer knowledge and insights
systems stand opposed to science or alter their beliefs ac- to science; religion is once again cooperating with science
cording to its evolving conclusions, it is one of the great in the quest for knowledge. No wonder we boldly proclaim
heritages of the Hindu perception of the all-pervasive God, Hinduism the greatest religion in the world.
Gaapate Svarpi
Forms of Gaea
Gaapate Svarpi
Forms of Gaea
CHAPTER 5: THE FORMS OF GAEA 55
The Forms of Gaea
VERYWHERE IN THE MACROCOSM IS

our beloved, benevolent deity Gaea, at every
point in time, in the forces of family, com-
munity, commerce and dharma that shape
our lives, as well as in our cultureindeed
all cultures of the worldin the physical universe and within
our hearts. Of course, He is most present in the consecrated
temple or roadside shrine, from which His grace radiates out
from the world of the Gods. Gaea is the Lord of beginnings,
guiding the practical aspects of our lives that we may best
fulll dharma. For the Hindu, Gaea is easily contacted, and
He is thought of as lenient of our errors and shortcomings,
most understanding of our humanness. So vast is Gaeas
Being that He cannot be contained by any single concept,
and therefore He is portrayed in many forms. He is each of
them, and He is all of them.
The name Gaea is compounded from the Sanskrit
word gaa, meaning the hosts, multitudes or troops
of demigods, especially the retinue of Lord iva under the
rule of Gaea, and a, ruler, lord or sovereign. This
is virtually synonymous with the name Gaapati, master
of the hosts. As Gaapati, Lord Gaea is the leader of the
gaas, ruling over the celestial hosts, over the benign as well
as the malevolent inner-plane beings. He controls them not
as Lord Murugan does, through bravery and forcefulness,
but by strategy and intelligence. We follow the path of Lord
Gaea when we resort to discrimination and sagacity to
resolve our difculties, when we proceed past obstacles in a
slow, prudent and well-planned manner. Lord Gaea is not
in a hurry. He is cautious. He is patient, willing to await the
right time for events to take place.
CHAPTER 5: THE FORMS OF GAEA 55
The Forms of Gaea
VERYWHERE IN THE MACROCOSM IS

our beloved, benevolent deity Gaea, at every
point in time, in the forces of family, com-
munity, commerce and dharma that shape
our lives, as well as in our cultureindeed
all cultures of the worldin the physical universe and within
our hearts. Of course, He is most present in the consecrated
temple or roadside shrine, from which His grace radiates out
from the world of the Gods. Gaea is the Lord of beginnings,
guiding the practical aspects of our lives that we may best
fulll dharma. For the Hindu, Gaea is easily contacted, and
He is thought of as lenient of our errors and shortcomings,
most understanding of our humanness. So vast is Gaeas
Being that He cannot be contained by any single concept,
and therefore He is portrayed in many forms. He is each of
them, and He is all of them.
The name Gaea is compounded from the Sanskrit
word gaa, meaning the hosts, multitudes or troops
of demigods, especially the retinue of Lord iva under the
rule of Gaea, and a, ruler, lord or sovereign. This
is virtually synonymous with the name Gaapati, master
of the hosts. As Gaapati, Lord Gaea is the leader of the
gaas, ruling over the celestial hosts, over the benign as well
as the malevolent inner-plane beings. He controls them not
as Lord Murugan does, through bravery and forcefulness,
but by strategy and intelligence. We follow the path of Lord
Gaea when we resort to discrimination and sagacity to
resolve our difculties, when we proceed past obstacles in a
slow, prudent and well-planned manner. Lord Gaea is not
in a hurry. He is cautious. He is patient, willing to await the
right time for events to take place.
56 LOVING GAEA CHAPTER 5: THE FORMS OF GAEA 57
As Vighnevara, Lord Gaea is Lord of Obstacles, creat- hope for all, and none are damned forever. It is our loving
ing difculties and obstructions if the time is wrong for us Gaea who eventually introduces us to His brother, our
to proceed and removing those same obstacles when our Loving Murugan, the God Who sits upon the maipra
success is assured. It is to Vighnevara that we supplicate chakra, center of willpower.
before we undertake a task, plan a change in our life or be-
gin the worship any of the other Gods. The Two aktis of Lord Gaea
As Ekadanta, Lord Gaea is the Single-Tusked One, the There is a confusion regarding the two consorts of Lord
Patron of Literature who, when all others failed, Himself Gaea: Buddhi and Siddhi, with whom He is often repre-
undertook to scribe the great epic, Mahbhrata, dictated to sented. Buddhi is wisdom, or more precisely sagacity, the
Him by sage Vysa. He offers us here the lesson in life that intelligent and discriminating use of knowledge. Siddhi is
knowledge and dharma are of utmost importance, worth success, or more precisely fulllment, accomplishment or
sacricing even pride and beauty to attain. attainment. While in North India Gaea is conceived as
As Siddhidt, Lord Gaea is the Giver of Success asso- having two consorts, in the South He is looked upon as a
ciated with bountiful harvests and general abundance in life. brahmachr, or bachelor. Esoterically, it must be stressed
It is said that Lord Gaea is the material manifestation of that none of the Gods has a wife. Their consorts are not
the manas, or mind, of Lord iva, and that He embodies the to be considered as separate from them, but as aspects of
ve elementsearth, air, re, water and etherand guides their being, as their akti, or power. The Mahdevas, who
the elemental forces that produce and maintain order in the live in the inner Third World, cannot be likened to men and
universe. women who live on the earth, known as the First World.
The Mudgala Pura, an ancient text on Lord Gaea, They exist in perfectly evolved soul bodies, bodies which
cites eight forms of Gaea, prevailing over eight human are not properly differentiated by sex. They are pure be-
weaknesses or demons. Ekadanta is the Conquerer of Moda, ings made of pure consciousness and light; they are neither
arrogance. Dhumravara (smoke colored) overcomes Abhi- male nor female. To better understand these divine Gods,
mna, pride; Vakratua (curved trunk) is the Vanquisher we sometimes conceive of them as being the man if they are
of Matsarya, jealousy; Mahodara (big belly) is Lord of Moha, strong in expression or the woman if they are gentle and
infatuation; Gajnana (elephant face) conquers Lobha, compassionate. In truth, this is a misconception. There are
greed; Lambodara (corpulent belly) overcomes Krodha, no husbands and wives in the vast superconscious realms of
anger; Vikaa (deformed) conquers Kma, lust; Vighnarja the Third World, or ivaloka. Thus, Buddhi and Siddhi are
(King of Obstacles) prevails over Mamat (egotism). So now properly seen as the two aktiswisdom and successof
we can see that our Loving Gaea is there for even the the great Gaea, and not as His so-called consorts. These
lowest of the low, that there is hope for everyone, and that two represent benets or boons accrued by His worshipers.
there really is no intrinsic evil, only a seeming variation In an inner sense, Buddhi and Siddhi are the i and pigal
of the past containing all that has to be learned to live and ns, the female and male currents, both of which are em-
grow from a young soul to an older one and then mature bodied within the being of Gaea, corresponding to Vall
into ishi consciousness. He is there for us. Yes, there is and Devayni, the mythological consorts of Lord Murugan.
As Vighnevara, Lord Gaea is Lord of Obstacles, creat- hope for all, and none are damned forever. It is our loving
ing difculties and obstructions if the time is wrong for us Gaea who eventually introduces us to His brother, our
to proceed and removing those same obstacles when our Loving Murugan, the God Who sits upon the maipra
success is assured. It is to Vighnevara that we supplicate chakra, center of willpower.
before we undertake a task, plan a change in our life or be-
gin the worship any of the other Gods. The Two aktis of Lord Gaea
As Ekadanta, Lord Gaea is the Single-Tusked One, the There is a confusion regarding the two consorts of Lord
Patron of Literature who, when all others failed, Himself Gaea: Buddhi and Siddhi, with whom He is often repre-
undertook to scribe the great epic, Mahbhrata, dictated to sented. Buddhi is wisdom, or more precisely sagacity, the
Him by sage Vysa. He offers us here the lesson in life that intelligent and discriminating use of knowledge. Siddhi is
knowledge and dharma are of utmost importance, worth success, or more precisely fulllment, accomplishment or
sacricing even pride and beauty to attain. attainment. While in North India Gaea is conceived as
As Siddhidt, Lord Gaea is the Giver of Success asso- having two consorts, in the South He is looked upon as a
ciated with bountiful harvests and general abundance in life. brahmachr, or bachelor. Esoterically, it must be stressed
It is said that Lord Gaea is the material manifestation of that none of the Gods has a wife. Their consorts are not
the manas, or mind, of Lord iva, and that He embodies the to be considered as separate from them, but as aspects of
ve elementsearth, air, re, water and etherand guides their being, as their akti, or power. The Mahdevas, who
the elemental forces that produce and maintain order in the live in the inner Third World, cannot be likened to men and
universe. women who live on the earth, known as the First World.
The Mudgala Pura, an ancient text on Lord Gaea, They exist in perfectly evolved soul bodies, bodies which
cites eight forms of Gaea, prevailing over eight human are not properly differentiated by sex. They are pure be-
weaknesses or demons. Ekadanta is the Conquerer of Moda, ings made of pure consciousness and light; they are neither
arrogance. Dhumravara (smoke colored) overcomes Abhi- male nor female. To better understand these divine Gods,
mna, pride; Vakratua (curved trunk) is the Vanquisher we sometimes conceive of them as being the man if they are
of Matsarya, jealousy; Mahodara (big belly) is Lord of Moha, strong in expression or the woman if they are gentle and
infatuation; Gajnana (elephant face) conquers Lobha, compassionate. In truth, this is a misconception. There are
greed; Lambodara (corpulent belly) overcomes Krodha, no husbands and wives in the vast superconscious realms of
anger; Vikaa (deformed) conquers Kma, lust; Vighnarja the Third World, or ivaloka. Thus, Buddhi and Siddhi are
(King of Obstacles) prevails over Mamat (egotism). So now properly seen as the two aktiswisdom and successof
we can see that our Loving Gaea is there for even the the great Gaea, and not as His so-called consorts. These
lowest of the low, that there is hope for everyone, and that two represent benets or boons accrued by His worshipers.
there really is no intrinsic evil, only a seeming variation In an inner sense, Buddhi and Siddhi are the i and pigal
of the past containing all that has to be learned to live and ns, the female and male currents, both of which are em-
grow from a young soul to an older one and then mature bodied within the being of Gaea, corresponding to Vall
into ishi consciousness. He is there for us. Yes, there is and Devayni, the mythological consorts of Lord Murugan.
58 LOVING GAEA CHAPTER 5: FORMS OF GAEA 59
Thirty-Two Forms of Gaea

In temples and shrines around the planet, from Moscow to 1
London, from Durban to Kuala Lumpur, Gaeas worship-
ful image, or mrti, appears in many forms. The Mudgala Bla Gaapati
Pura, in addition to the above eight, lists thirty-two. We
present sketches here of these on the following pages. Chil-
dren will enjoy coloring them. It may interest you to know
that the rst sixteen mrtis, the Shoaa Gaapati, are in-
stalled in an eight-sided, chariot-shaped structure at the ri
akara Maapam of Rmevaram, South India, estab-
lished by the late r l r Chandrasekharendra Saraswati,
68th preceptor of the Kanchi Kamakoti Ptham.
The Quiet Within

Our Loving Ganeshas a powerful God
Yet, He is so quiet you might think it odd
That such a meticulous, intricate soul
Would care to guide all of our karma so old.
Indeed it is fortunate that He is so near

For if He were not we would hardly be here,
For He holds the base chakra so firmly in place
That we may thus live in this one time in space.
Pray to Him dearly, and truth youll be seeing

That the quiet inside is the cave of your Being,
To attain through your striving, to be quiet within,
That the heritage of all happy births you will win.
Bla Gaapati is the Childlike God of golden hue. In
His hands He holds a banana, mango, sugar cane and
jackfruit, all representing the earths abundance and fer-
tility. His trunk garners His favorite sweet, the modaka.
Thirty-Two Forms of Gaea

In temples and shrines around the planet, from Moscow to 1
London, from Durban to Kuala Lumpur, Gaeas worship-
ful image, or mrti, appears in many forms. The Mudgala Bla Gaapati
Pura, in addition to the above eight, lists thirty-two. We
present sketches here of these on the following pages. Chil-
dren will enjoy coloring them. It may interest you to know
that the rst sixteen mrtis, the Shoaa Gaapati, are in-
stalled in an eight-sided, chariot-shaped structure at the ri
akara Maapam of Rmevaram, South India, estab-
lished by the late r l r Chandrasekharendra Saraswati,
68th preceptor of the Kanchi Kamakoti Ptham.
The Quiet Within

Our Loving Ganeshas a powerful God
Yet, He is so quiet you might think it odd
That such a meticulous, intricate soul
Would care to guide all of our karma so old.
Indeed it is fortunate that He is so near

For if He were not we would hardly be here,
For He holds the base chakra so firmly in place
That we may thus live in this one time in space.
Pray to Him dearly, and truth youll be seeing

That the quiet inside is the cave of your Being,
To attain through your striving, to be quiet within,
That the heritage of all happy births you will win.
Bla Gaapati is the Childlike God of golden hue. In
His hands He holds a banana, mango, sugar cane and
jackfruit, all representing the earths abundance and fer-
tility. His trunk garners His favorite sweet, the modaka.
2 3
Tarua Gaapati Bhakti Gaapati
#
Eight-armed, Tarua Gaapati, the Youthful, holds a Shining like the full moon during harvest season and
noose and goad, modaka, wood apple, rose apple, His garlanded with flowers, Bhakti Gaapati, dear to devo-
broken tusk, a sprig of paddy and a sugar cane stalk. tees, is indeed pleasant to look upon. He holds a banana,
His brilliant red color reflects the blossoming of youth. a mango, coconut and a bowl of sweet pyasa pudding.
2 3
Tarua Gaapati Bhakti Gaapati
#
Eight-armed, Tarua Gaapati, the Youthful, holds a Shining like the full moon during harvest season and
noose and goad, modaka, wood apple, rose apple, His garlanded with flowers, Bhakti Gaapati, dear to devo-
broken tusk, a sprig of paddy and a sugar cane stalk. tees, is indeed pleasant to look upon. He holds a banana,
His brilliant red color reflects the blossoming of youth. a mango, coconut and a bowl of sweet pyasa pudding.
4 5
Vra Gaapati akti Gaapati
#
The Valiant Warrior, Vra Gaapati, assumes a com- Four-armed and seated with one of His aktis on His
manding pose. His 16 arms bristle with weapons, sym- knee, akti Gaapati, the Powerful, of orange-red hue,
bols of mind powers: a goad, discus, bow, arrow, sword, guards the householder. He holds a garland, noose and
shield, spear, mace, a battleaxe, a trident and more. goad, and bestows blessings with the abhaya mudr.
4 5
Vra Gaapati akti Gaapati
#
The Valiant Warrior, Vra Gaapati, assumes a com- Four-armed and seated with one of His aktis on His
manding pose. His 16 arms bristle with weapons, sym- knee, akti Gaapati, the Powerful, of orange-red hue,
bols of mind powers: a goad, discus, bow, arrow, sword, guards the householder. He holds a garland, noose and
shield, spear, mace, a battleaxe, a trident and more. goad, and bestows blessings with the abhaya mudr.
6 7
Dvija Gaapati Siddhi Gaapati

Four-headed Dvija Gaapati, the Twice-born, is moon- Golden-yellow Siddhi Gaapati, the Accomplished, is
like in color. Holding a noose, a goad, an ola leaf scrip- the epitome of achievement and self-mastery. He sits
ture, a staff, water vessel and a his japa beads, He reminds comfortably holding a bouquet of flowers, an axe, mango,
one and all of the urgency for disciplined striving. sugar cane and, in His trunk, a tasty sesame sweet.
6 7
Dvija Gaapati Siddhi Gaapati

Four-headed Dvija Gaapati, the Twice-born, is moon- Golden-yellow Siddhi Gaapati, the Accomplished, is
like in color. Holding a noose, a goad, an ola leaf scrip- the epitome of achievement and self-mastery. He sits
ture, a staff, water vessel and a his japa beads, He reminds comfortably holding a bouquet of flowers, an axe, mango,
one and all of the urgency for disciplined striving. sugar cane and, in His trunk, a tasty sesame sweet.
8 9
Uchisha Gaapati Vighna Gaapati

Uchisha Gaapati is Lord of Blessed Offerings and Vighna Gaapati, Lord of Obstacles, is of brilliant
guardian of culture. Of blue complexion and six-armed, gold hue and bedecked in jewels. His eight arms hold a
He sits with His akti, holding a v, pomegranate, noose and goad, tusk and modaka, conch and discus, a
blue lotus flower, japa ml and a sprig of fresh paddy. bouquet of flowers, sugar cane, flower arrow and an axe.
8 9
Uchisha Gaapati Vighna Gaapati

Uchisha Gaapati is Lord of Blessed Offerings and Vighna Gaapati, Lord of Obstacles, is of brilliant
guardian of culture. Of blue complexion and six-armed, gold hue and bedecked in jewels. His eight arms hold a
He sits with His akti, holding a v, pomegranate, noose and goad, tusk and modaka, conch and discus, a
blue lotus flower, japa ml and a sprig of fresh paddy. bouquet of flowers, sugar cane, flower arrow and an axe.
10 11
Kshipra Gaapati Heramba Gaapati

Handsome, red-hued Kshipra Gaapati, Quick-acting Five-faced, white in color, Heramba Gaapati, Protec-
giver of boons, displays His broken tusk, a noose, goad tor of the Weak, rides a big lion. He extends the gestures
and a sprig of the kalpaviksha (wish-fullling) tree. In of protection and blessing while holding a noose, japa
His uplifted trunk He holds a tiny pot of precious jewels. beads, axe, hammer, tusk, garland, fruit and modaka.
10 11
Kshipra Gaapati Heramba Gaapati

Handsome, red-hued Kshipra Gaapati, Quick-acting Five-faced, white in color, Heramba Gaapati, Protec-
giver of boons, displays His broken tusk, a noose, goad tor of the Weak, rides a big lion. He extends the gestures
and a sprig of the kalpaviksha (wish-fullling) tree. In of protection and blessing while holding a noose, japa
His uplifted trunk He holds a tiny pot of precious jewels. beads, axe, hammer, tusk, garland, fruit and modaka.
12 13
Lakshm Gaapati Mah Gaapati

Lakshm Gaapati, pure white giver of success, sits Accompanied by one of His aktis, the Great, Mah
flanked by Wisdom and Achievement. Gesturing varada Gaapati, is red-complexioned and three-eyed. He holds
mudr, He holds a green parrot, a pomegranate, sword, His tusk, a pomegranate, blue lily, sugar-cane bow, dis-
goad, noose, sprig of kalpaviksha and a water vessel. cus, noose, lotus, paddy sprig, mace and a pot of gems.
12 13
Lakshm Gaapati Mah Gaapati

Lakshm Gaapati, pure white giver of success, sits Accompanied by one of His aktis, the Great, Mah
flanked by Wisdom and Achievement. Gesturing varada Gaapati, is red-complexioned and three-eyed. He holds
mudr, He holds a green parrot, a pomegranate, sword, His tusk, a pomegranate, blue lily, sugar-cane bow, dis-
goad, noose, sprig of kalpaviksha and a water vessel. cus, noose, lotus, paddy sprig, mace and a pot of gems.
14 15
Vijaya Gaapati Nitya Gaapati

Four-armed, of red hue and riding His resourceful m- The happy Dancer, Nitya Gaapati, is four-armed
shika, Vijaya Gaapati is the Victorious bestower of and golden, with rings on His ngers, holding a tusk,
success. His insignia are the broken tusk, elephant goad, goad, noose and modaka sweet. He prances under the
a noose and a lucious golden mango, His favorite fruit. kalpaviksha tree, epitomizing exuberant activity and joy.
14 15
Vijaya Gaapati Nitya Gaapati

Four-armed, of red hue and riding His resourceful m- The happy Dancer, Nitya Gaapati, is four-armed
shika, Vijaya Gaapati is the Victorious bestower of and golden, with rings on His ngers, holding a tusk,
success. His insignia are the broken tusk, elephant goad, goad, noose and modaka sweet. He prances under the
a noose and a lucious golden mango, His favorite fruit. kalpaviksha tree, epitomizing exuberant activity and joy.
16 17
rdhva Gaapati Ekkshara Gaapati
@
Seated with one of His aktis on His left knee, rdhva Ekkshara, of Single-Syllable (ga), is three-eyed, of
Gaapati is the Elevated Lord of golden hue. In His six red complexion and attire. Crescent moon on His crown,
hands He holds a sprig of paddy, a lotus, the sugar cane He sits in lotus pose upon Mshika, offers the boon-giv-
bow, an arrow, His ivory tusk and a blue water lily. ing gesture and holds a pomegranate, noose and goad.
16 17
rdhva Gaapati Ekkshara Gaapati
@
Seated with one of His aktis on His left knee, rdhva Ekkshara, of Single-Syllable (ga), is three-eyed, of
Gaapati is the Elevated Lord of golden hue. In His six red complexion and attire. Crescent moon on His crown,
hands He holds a sprig of paddy, a lotus, the sugar cane He sits in lotus pose upon Mshika, offers the boon-giv-
bow, an arrow, His ivory tusk and a blue water lily. ing gesture and holds a pomegranate, noose and goad.
18 19
Varada Gaapati Tryakshara Gaapati
_
Varada Gaapati, the Boon-Giver with prominent third Tryakshara Gaapati, the Lord of Three Letters (A-U-
eye of wisdom, holds a dish of honey, the noose and M), is gold in color and has fly whisks in His big floppy
goad and encloses a pot of jewels in His trunk. His akti ears. He carries the broken tusk, goad, noose and mango
is at His side, and the crescent moon adorns His crown. and is often seen grasping a sweet modaka in His trunk.
18 19
Varada Gaapati Tryakshara Gaapati
_
Varada Gaapati, the Boon-Giver with prominent third Tryakshara Gaapati, the Lord of Three Letters (A-U-
eye of wisdom, holds a dish of honey, the noose and M), is gold in color and has fly whisks in His big floppy
goad and encloses a pot of jewels in His trunk. His akti ears. He carries the broken tusk, goad, noose and mango
is at His side, and the crescent moon adorns His crown. and is often seen grasping a sweet modaka in His trunk.
20 21
Kshipra Prasda Gaapati Haridr Gaapati

Kshipra Prasda Gaapati, the Quick Rewarder, pre- Haridr Gaapati, the golden one dressed in bright yel-
sides from a kusha-grass throne. His big belly symbol- low vestments, sits calmly on a posh, regal throne. Along
izes the manifest universe. He holds a noose, goad, tusk, with His tusk and a modaka, He wields a noose to hold
lotus, pomegranate and a twig of the wish-fullling tree. devotees close and a sharp goad to spur them onward.
20 21
Kshipra Prasda Gaapati Haridr Gaapati

Kshipra Prasda Gaapati, the Quick Rewarder, pre- Haridr Gaapati, the golden one dressed in bright yel-
sides from a kusha-grass throne. His big belly symbol- low vestments, sits calmly on a posh, regal throne. Along
izes the manifest universe. He holds a noose, goad, tusk, with His tusk and a modaka, He wields a noose to hold
lotus, pomegranate and a twig of the wish-fullling tree. devotees close and a sharp goad to spur them onward.
22 23
Ekadanta Gaapati Sishi Gaapati

Ekadanta, of Single Tusk, is distinguished by His blue Riding on His docile and friendly mouse, Sishi Gaa-
color and sizeable belly. The attributes of this mrti are pati is the lord of happy Manifestation. This active
an axe for cutting the bonds of ignorance, prayer beads God, of red complexion, holds His noose a goad, a per-
for japa, a lau sweet and the broken right tusk. fect mango, and His tusk, representing selfless sacrice.
22 23
Ekadanta Gaapati Sishi Gaapati

Ekadanta, of Single Tusk, is distinguished by His blue Riding on His docile and friendly mouse, Sishi Gaa-
color and sizeable belly. The attributes of this mrti are pati is the lord of happy Manifestation. This active
an axe for cutting the bonds of ignorance, prayer beads God, of red complexion, holds His noose a goad, a per-
for japa, a lau sweet and the broken right tusk. fect mango, and His tusk, representing selfless sacrice.
24 25
Uddaa Gaapati iamochana Gaapati

Uddaa Ganapati is the bold Enforcer of Dharma, iamochana Gaapati is humanitys liberator from
the laws of being. His ten hands hold a pot of gems, a guilt and bondage. His gure of alabaster skin is ap-
blue lily, sugar cane, a mace, lotus flower, sprig of paddy, parelled in red silks. He bears a noose and a goad, His
a pomegranate, noose, garland and His broken tusk. milk-white tusk and a favorite fruit, the rose apple.
24 25
Uddaa Gaapati iamochana Gaapati

Uddaa Ganapati is the bold Enforcer of Dharma, iamochana Gaapati is humanitys liberator from
the laws of being. His ten hands hold a pot of gems, a guilt and bondage. His gure of alabaster skin is ap-
blue lily, sugar cane, a mace, lotus flower, sprig of paddy, parelled in red silks. He bears a noose and a goad, His
a pomegranate, noose, garland and His broken tusk. milk-white tusk and a favorite fruit, the rose apple.
26 27
huhi Gaapati Dvimukha Gaapati

Red-hued huhi Gaapati, the Sought After, holds Dvimukha Gaapati, called Janus by the Romans, with
a strand of rudrksha beads, His broken tusk, an axe and two divergent faces, sees in all directions. His blue-green
a small pot of precious gems thought to represent the form is dressed in red silk. He wears a bejeweled crown
treasury of awakenings He saves for all ardent devotees. and holds a noose, goad, His tusk and a pot of gems.
26 27
huhi Gaapati Dvimukha Gaapati

Red-hued huhi Gaapati, the Sought After, holds Dvimukha Gaapati, called Janus by the Romans, with
a strand of rudrksha beads, His broken tusk, an axe and two divergent faces, sees in all directions. His blue-green
a small pot of precious gems thought to represent the form is dressed in red silk. He wears a bejeweled crown
treasury of awakenings He saves for all ardent devotees. and holds a noose, goad, His tusk and a pot of gems.
28 29
Trimukha Gaapati Siha Gaapati
&
Trimukha Gaapati, the contemplative three-faced Siha Gaapati, white in color, rides a lion and displays
Lord of red hue, sits on a golden lotus, telling His beads, another lion in one hand, symbolizing strength and
holding a noose, goad and vessel of nectar. He gestures fearlessness. He also holds a kalpaviksha sprig, the v,
protection with a right hand and blessings with a left. a lotus blossom, flower bouquet and a pot of jewels.
28 29
Trimukha Gaapati Siha Gaapati
&
Trimukha Gaapati, the contemplative three-faced Siha Gaapati, white in color, rides a lion and displays
Lord of red hue, sits on a golden lotus, telling His beads, another lion in one hand, symbolizing strength and
holding a noose, goad and vessel of nectar. He gestures fearlessness. He also holds a kalpaviksha sprig, the v,
protection with a right hand and blessings with a left. a lotus blossom, flower bouquet and a pot of jewels.
30 31
Yoga Gaapati Durga Gaapati
@
Yoga Gaapati is absorbed in mantra japa, His knees Durga Gaapati, the Invincible, waves the flag of vic-
strapped in meditative pose, hands holding a yoga staff, tory over darkness. This splendid mrti is of deep gold
sugar cane stalk, a noose and prayer beads. His color is hue, dressed in red, holding a bow and arrow, noose
like the morning sun. Blue garments adorn His form. and goad, prayer beads, broken tusk and a rose apple.
30 31
Yoga Gaapati Durga Gaapati
@
Yoga Gaapati is absorbed in mantra japa, His knees Durga Gaapati, the Invincible, waves the flag of vic-
strapped in meditative pose, hands holding a yoga staff, tory over darkness. This splendid mrti is of deep gold
sugar cane stalk, a noose and prayer beads. His color is hue, dressed in red, holding a bow and arrow, noose
like the morning sun. Blue garments adorn His form. and goad, prayer beads, broken tusk and a rose apple.
Gaea Iconography
32 By Dr. L.S. Madhava Rao,
Sakaahara Gaapati From Gaea as Primus Inter Pares,
Published in the Organiser, September 18, 1994
I
n every Hindu function, invocation to Lord Gaea for
His blessings takes precedence over all other Gods to
ward off any mishap. This has been the practice from the
Vedic times. Every part of Gaeas body, such as ear, nose,
eyes, trunk, has some signicance. One has only to know
it, believe in it and follow it. He is intellect par excellence.
A critical examination of the various names of the Deities
will enable us to know and trace the features of religious
development and understand the religious tendencies of
the people. Here an attempt is made to highlight how Lord
Gaea in His different bhagimas (postures and attitudes)
is worshiped in gamic temples.
1. Icons without headdress in the sitting pose and with two
arms: To this class belong two variations. The rst is the
prevalent utkuaksana [sitting on the hams with one
or both knees raised] see illustration, page 93). Second
is Gaea seated in padmsana, lotus pose, with legs
crossed, which is quite rare.
2. Gaea icons with two arms and headdress: These im-
ages are mostly carved out of stone and normally belong
to a period between the 9th and 12th centuries. These
are represented in the usual utkuaka pose, and the
proboscis is shown taking a left turn and eating from a
bowl of pudding held in the left hand.
3. Four-armed gures without alakra [ornamentation]
and prabhval [encircling arch]: These are discernable
Sakaahara Gaapati, the Dispeller of Sorrow, is of
specimens of early Gaapati sculpture with four arms,
sunlike hue, dressed in blue, and seated on a red lotus devoid of any kind of ornamentation and with little
flower. He holds a bowl of pudding, a goad and a noose proportion.
while gesturing the boon-granting varada mudr. 4. Gaapati icons with four arms, ribbon-like prabhval,
Gaea Iconography
32 By Dr. L.S. Madhava Rao,
Sakaahara Gaapati From Gaea as Primus Inter Pares,
Published in the Organiser, September 18, 1994
I
n every Hindu function, invocation to Lord Gaea for
His blessings takes precedence over all other Gods to
ward off any mishap. This has been the practice from the
Vedic times. Every part of Gaeas body, such as ear, nose,
eyes, trunk, has some signicance. One has only to know
it, believe in it and follow it. He is intellect par excellence.
A critical examination of the various names of the Deities
will enable us to know and trace the features of religious
development and understand the religious tendencies of
the people. Here an attempt is made to highlight how Lord
Gaea in His different bhagimas (postures and attitudes)
is worshiped in gamic temples.
1. Icons without headdress in the sitting pose and with two
arms: To this class belong two variations. The rst is the
prevalent utkuaksana [sitting on the hams with one
or both knees raised] see illustration, page 93). Second
is Gaea seated in padmsana, lotus pose, with legs
crossed, which is quite rare.
2. Gaea icons with two arms and headdress: These im-
ages are mostly carved out of stone and normally belong
to a period between the 9th and 12th centuries. These
are represented in the usual utkuaka pose, and the
proboscis is shown taking a left turn and eating from a
bowl of pudding held in the left hand.
3. Four-armed gures without alakra [ornamentation]
and prabhval [encircling arch]: These are discernable
Sakaahara Gaapati, the Dispeller of Sorrow, is of
specimens of early Gaapati sculpture with four arms,
sunlike hue, dressed in blue, and seated on a red lotus devoid of any kind of ornamentation and with little
flower. He holds a bowl of pudding, a goad and a noose proportion.
while gesturing the boon-granting varada mudr. 4. Gaapati icons with four arms, ribbon-like prabhval,
jamukua [crown of matted hair] and udarabandha Gaeas Seating and Standing Poses
[waist band]: These gures are usually ascribed to the
Illustrations of Poses
period between the 9th and 12th centuries. They are
In Gaea Representation
mostly carved out of hard granite, and they present a
pleasant and elegant form.
5. Gaapati icons with four arms and with bowl-like ki- Utkuaksana
nita or with conical or karaa mukua [basket-shaped Seven variations
crown]: This type of Gaapati image is datable to the of Gaeas usual
10th, 11th or 12th centuries. They may not have the sitting pose,
mount or profusion of alakara. The prabhval resem- with one or both
bles a semicircular tape or is flame-like. knees raised.
6. Gaapati icons representing the Hoysala type: These
gures are known for their profusion in ornamentation,
delicacy of taste and elegance.
7. Gaapati icons with the usual ngabandha, vhana,
karaa mukua and conventionalized form of details:
These gures are assigned to the period between the 14th
and 18th centuries. They represent the various forms of
Gaapati according to the textual prescription.
8. Gaapati icons in tribhaga: Hitherto,
four bronzes have been discovered in Lalitsana: Relaxes (playful) poses, at ease.
the tribhaga pose. Three are ascribed
to the 10th century. [At left is an ex-
ample of tribhaga in nitya (dancing)
pose, from a sthapatis sketch on a
workshop wall in Mahabalipuram,
Tamil Nadu.]
9. Nitya Gaea, the dancing form: Only two [ancient]
icons of this type have come to light so far. One is a
small (20cm high) stone icon at Hariharakshetra, Sub- Nitya:
rahmanya. The other is a bronze in the Raghavendra Three danc-
Maha in Udpi. This bronze is of considerable icono- ing poses,
graphic interest. In features, although it presents con- the last in
ventional forms, its theological background is rather tribhaga.
unique.
jamukua [crown of matted hair] and udarabandha Gaeas Seating and Standing Poses
[waist band]: These gures are usually ascribed to the
Illustrations of Poses
period between the 9th and 12th centuries. They are
In Gaea Representation
mostly carved out of hard granite, and they present a
pleasant and elegant form.
5. Gaapati icons with four arms and with bowl-like ki- Utkuaksana
nita or with conical or karaa mukua [basket-shaped Seven variations
crown]: This type of Gaapati image is datable to the of Gaeas usual
10th, 11th or 12th centuries. They may not have the sitting pose,
mount or profusion of alakara. The prabhval resem- with one or both
bles a semicircular tape or is flame-like. knees raised.
6. Gaapati icons representing the Hoysala type: These
gures are known for their profusion in ornamentation,
delicacy of taste and elegance.
7. Gaapati icons with the usual ngabandha, vhana,
karaa mukua and conventionalized form of details:
These gures are assigned to the period between the 14th
and 18th centuries. They represent the various forms of
Gaapati according to the textual prescription.
8. Gaapati icons in tribhaga: Hitherto,
four bronzes have been discovered in Lalitsana: Relaxes (playful) poses, at ease.
the tribhaga pose. Three are ascribed
to the 10th century. [At left is an ex-
ample of tribhaga in nitya (dancing)
pose, from a sthapatis sketch on a
workshop wall in Mahabalipuram,
Tamil Nadu.]
9. Nitya Gaea, the dancing form: Only two [ancient]
icons of this type have come to light so far. One is a
small (20cm high) stone icon at Hariharakshetra, Sub- Nitya:
rahmanya. The other is a bronze in the Raghavendra Three danc-
Maha in Udpi. This bronze is of considerable icono- ing poses,
graphic interest. In features, although it presents con- the last in
ventional forms, its theological background is rather tribhaga.
unique.
Other Seated Valampuri Pose

Postures Trunk turning to the Deitys right. This form is very rare.
Six Rare Poses
Four variations of
padmsana, the
lotus pose.
Edampuri Pose
Trunk turning to the Deitys left. This is the common form.
Two other poses

rarely seen in
ancient iconogra-
phy of Gaea.
Gaeas Trunk Poses

On the page to the right are numerous trunk poses. The
rst group are examples of valampuri (turning to the right).
Group two are edampuri (turning left). In most icons of
Loving Ganea the trunk is turned toward the left (from the
perspective of the Deity). Only in rare cases is it turned to
the right.
Other Seated Valampuri Pose

Postures Trunk turning to the Deitys right. This form is very rare.
Six Rare Poses
Four variations of
padmsana, the
lotus pose.
Edampuri Pose
Trunk turning to the Deitys left. This is the common form.
Two other poses

rarely seen in
ancient iconogra-
phy of Gaea.
Gaeas Trunk Poses

On the page to the right are numerous trunk poses. The
rst group are examples of valampuri (turning to the right).
Group two are edampuri (turning left). In most icons of
Loving Ganea the trunk is turned toward the left (from the
perspective of the Deity). Only in rare cases is it turned to
the right.
Puyalakshani
Sacred Symbols
Puyalakshani
Sacred Symbols
CHAPTER 6: SACRED SYMBOLS 99
Sacred Symbols
ELICITOUS EMBLEMS, INSIGNIA AND

icons are attributed to each of the Hindu
Gods and Goddesses to symbolize the mani-
fest mental powers of that particular Third
World Mahdeva. The vitarka mudr, gesture
of debate, is associated with Lord Gaea, as are red and
yellow flowers. Everywhere the elephant symbolizes strength,
intelligence and majestic poise. So honored was the elephant
among the creatures that it was used in regal days to select
a successor to the throne. In ancient Bharat the superiority
of a mahrjas army was measured by the strength of his
elephant brigadethe largest kraal on record being 5,000,
owned by Rajaraja Chola. In India, the white elephant is
a symbol of purity (elephants, despite their size, are pure
vegetarians), and its birth was said to usher in an era of pros-
perity and plenitude for the entire nation. There are many
stories surrounding visions of a white elephant, including
that which the mother of Prince Siddhrtha had before his
birth. In this chapter of Loving Gaea we describe briefly
some of the traditional symbols and their meanings.
His four arms stand for His immense power in help-
ing humanity. The noose and the goad borne in two of His
hands stand for His all-pervasiveness and grace. The broken
tusk in the right hand shows that He is the refuge for all. His
huge belly is indicative of His tolerance and also signies
that all things, the entire Universe, are contained in Him. His
feet stand for the bestowal of siddhi and buddhi, attainment
of desires and knowledge. The modaka (sweet goody) in His
hand is symbolic of jna, conferring bliss. His mount, the
shrew, represents the worldly desires which are to be over-
come (M. Arunachalam, Festivals of Tamil Nadu, 1980, p. 112).
CHAPTER 6: SACRED SYMBOLS 99
Sacred Symbols
ELICITOUS EMBLEMS, INSIGNIA AND

icons are attributed to each of the Hindu
Gods and Goddesses to symbolize the mani-
fest mental powers of that particular Third
World Mahdeva. The vitarka mudr, gesture
of debate, is associated with Lord Gaea, as are red and
yellow flowers. Everywhere the elephant symbolizes strength,
intelligence and majestic poise. So honored was the elephant
among the creatures that it was used in regal days to select
a successor to the throne. In ancient Bharat the superiority
of a mahrjas army was measured by the strength of his
elephant brigadethe largest kraal on record being 5,000,
owned by Rajaraja Chola. In India, the white elephant is
a symbol of purity (elephants, despite their size, are pure
vegetarians), and its birth was said to usher in an era of pros-
perity and plenitude for the entire nation. There are many
stories surrounding visions of a white elephant, including
that which the mother of Prince Siddhrtha had before his
birth. In this chapter of Loving Gaea we describe briefly
some of the traditional symbols and their meanings.
His four arms stand for His immense power in help-
ing humanity. The noose and the goad borne in two of His
hands stand for His all-pervasiveness and grace. The broken
tusk in the right hand shows that He is the refuge for all. His
huge belly is indicative of His tolerance and also signies
that all things, the entire Universe, are contained in Him. His
feet stand for the bestowal of siddhi and buddhi, attainment
of desires and knowledge. The modaka (sweet goody) in His
hand is symbolic of jna, conferring bliss. His mount, the
shrew, represents the worldly desires which are to be over-
come (M. Arunachalam, Festivals of Tamil Nadu, 1980, p. 112).
100 LOVING GAEA CHAPTER 6: SACRED SYMBOLS 101
akha, Conch Pa, Noose
Gaea listens to the pj Loving Gaesas provi-

conchs loud sound, dent mind, like the

reminding Him of el- noose, draws close those
ephants trumpeting hap- He loves most dearly and
pily in the jungle. He reaches out to encircle
summons, Come one and and save strayed ones in
all to Me and pray. extraordinary ways.
Akua, Goad Vajratrila, Lightning Bolt
Loving Gaeas deliber- Loving Gaea, like His
&
ate mind prods dullards brother Murugan, wields

on in their birth karmas a sure weapon, the light-

whenever they tarry. with ning bolt: spirit over
His akua He goads mind, mind over matter,
forward all souls that are ruling both the higher
moving too slowly. and lower chakras.
Parau, Axe Chakra, Discus
Loving Gaea knows Loving Gaea holds the

there are difcult times discus, symbol of the sun

$
ahead for some of His and of the mind, as the
devotees. He protects moon symbolizes the
them with His parau in emotions. Employed as a
gentle ways from evils weapon, it is the intellect
they have attracted. divinely empowered.
akha, Conch Pa, Noose
Gaea listens to the pj Loving Gaesas provi-

conchs loud sound, dent mind, like the

reminding Him of el- noose, draws close those
ephants trumpeting hap- He loves most dearly and
pily in the jungle. He reaches out to encircle
summons, Come one and and save strayed ones in
all to Me and pray. extraordinary ways.
Akua, Goad Vajratrila, Lightning Bolt
Loving Gaeas deliber- Loving Gaea, like His
&
ate mind prods dullards brother Murugan, wields

on in their birth karmas a sure weapon, the light-

whenever they tarry. with ning bolt: spirit over
His akua He goads mind, mind over matter,
forward all souls that are ruling both the higher
moving too slowly. and lower chakras.
Parau, Axe Chakra, Discus

there are difcult times discus, symbol of the sun

$
ahead for some of His and of the mind, as the
devotees. He protects moon symbolizes the
them with His parau in emotions. Employed as a
gentle ways from evils weapon, it is the intellect
they have attracted. divinely empowered.
Modakaptra, Bowl of Sweets Rudrksha Ml, Prayer Beads

& Loving Gaea is said Loving Gaea sits at
to have a sweet tooth, Lord Sivas holy feet with
or tusk. But the modaka japa ml, His prayer
ball is a symbol of what beads, in hand, waiting
He loves most, moksha, for instruction from the
liberation, the sweetest of Supreme Lord of all the
all things sweet. Gods, His father.
Gad, Mace Pushpaara, Flower Arrow
Loving Gaea is decisive Loving Gaea shoots

and commanding, as

flower-covered arrows

symbolized by gad, His from His sugar cane bow

mace. He casts karmas in guidance to devotees,
back on devotees for so they will not wander
resolution, never letting too far from dharmas
up until completion. path of true fulllment.
huri, Dagger Amitakumbha, Pot of Nectar
Loving Gaea some- Loving Gaea receives

times holds the dagger, a bath whenever a wor-

keenly sharp, likened to shiper knocks his temples

the razors edge, the with arms crossed. The
narrow and sometimes amita flows from the sa-
difcult path the spiritual hasrra down to His seat
aspirant must walk. at the mldhras base.
Modakaptra, Bowl of Sweets Rudrksha Ml, Prayer Beads

& Loving Gaea is said Loving Gaea sits at
to have a sweet tooth, Lord Sivas holy feet with
or tusk. But the modaka japa ml, His prayer
ball is a symbol of what beads, in hand, waiting
He loves most, moksha, for instruction from the
liberation, the sweetest of Supreme Lord of all the
all things sweet. Gods, His father.
Gad, Mace Pushpaara, Flower Arrow
Loving Gaea is decisive Loving Gaea shoots

and commanding, as

flower-covered arrows

symbolized by gad, His from His sugar cane bow

mace. He casts karmas in guidance to devotees,
back on devotees for so they will not wander
resolution, never letting too far from dharmas
up until completion. path of true fulllment.
huri, Dagger Amitakumbha, Pot of Nectar
Loving Gaea some- Loving Gaea receives

times holds the dagger, a bath whenever a wor-

keenly sharp, likened to shiper knocks his temples

the razors edge, the with arms crossed. The
narrow and sometimes amita flows from the sa-
difcult path the spiritual hasrra down to His seat
aspirant must walk. at the mldhras base.
Padma, Lotus V, Indian Lute
Gaea wants devotees Loving Gaea is sound

to learn condence from in all its beauty and mean-

the potential of the lotus ing. iva is the ocean;
flower: coming from the Gaea is its sound. iva,
depths of the mud into the wind God; Gaea its
the buds opening high sound. Listen to the v
above the water. within and hear.
Ikshukrmuka, Sugar Cane Bow Asura, Goblin
Loving Gaea shows Loving Gaea is not

@
His generous nature of beyond frightening those

giving all that is good to who live in the chakra of
devotees. His sugar cane fear by sending His gaas
bow shoots the kindest to lift them into a better
arrows, which are projec- life. Sometimes fear is a
tions of His thought. helpmate in need.
ara, Arrow Daa, Stick
Loving Gaea has power Gaea carries a short

over thought, and each stick, a sign of author-
one hits its mark. Bow ity, warning all not to

drawn, arrow aimed, He impede the noble ways of
teaches us to precisely dharma and restraining
begin all undertakings those who have as much
with good intentions. as the thought to do so.
Padma, Lotus V, Indian Lute
Gaea wants devotees Loving Gaea is sound

to learn condence from in all its beauty and mean-

the potential of the lotus ing. iva is the ocean;
flower: coming from the Gaea is its sound. iva,
depths of the mud into the wind God; Gaea its
the buds opening high sound. Listen to the v
above the water. within and hear.
Ikshukrmuka, Sugar Cane Bow Asura, Goblin
Loving Gaea shows Loving Gaea is not

@
His generous nature of beyond frightening those

giving all that is good to who live in the chakra of
devotees. His sugar cane fear by sending His gaas
bow shoots the kindest to lift them into a better
arrows, which are projec- life. Sometimes fear is a
tions of His thought. helpmate in need.
ara, Arrow Daa, Stick
Loving Gaea has power Gaea carries a short

over thought, and each stick, a sign of author-
one hits its mark. Bow ity, warning all not to

drawn, arrow aimed, He impede the noble ways of
teaches us to precisely dharma and restraining
begin all undertakings those who have as much
with good intentions. as the thought to do so.
Chmara, Fly-Whisk Fan Nga, Serpent
Loving Gaea sits, as He Loving Gaea has a

always does, whisking snake as His pet. Many

away the past within the are afraid of such crea-
minds of devotees, young tures; but He tells us that
and old, rich and poor, it is the kualin within
educated and practical all, and each one can rise
because He is so wise. above all adversity.
Kamaalu, Water Vessel lipallava, Rice Sprig

Loving Gaea, dear to Loving Gaea knows

sannysins, keeps their rice is the life-sustainer

water vessel full. Symbol of villagers and city folk
of fullness, meeting all alike. Holding a sprig of
needs, kamaalu eter- paddy, He assures rains
nally pours out, never will come and all will be
needing to be lled. well at harvest time.
Dhanush, Bow Mudgara, Hammer
Loving Gaea is discreet Loving Gaea wields a

as He draws His bow and mallet, badge of His

bends His thoughts into ofce as Patron of Arts
forms most helpful to and Crafts, protector of
His dear devotees. They all who build and shape,
all cherish all attentions chisel and sculpt for the
with great ecstasy. benet of society.
Chmara, Fly-Whisk Fan Nga, Serpent
Loving Gaea sits, as He Loving Gaea has a

always does, whisking snake as His pet. Many

away the past within the are afraid of such crea-
minds of devotees, young tures; but He tells us that
and old, rich and poor, it is the kualin within
educated and practical all, and each one can rise
because He is so wise. above all adversity.
Kamaalu, Water Vessel lipallava, Rice Sprig

Loving Gaea, dear to Loving Gaea knows

sannysins, keeps their rice is the life-sustainer

water vessel full. Symbol of villagers and city folk
of fullness, meeting all alike. Holding a sprig of
needs, kamaalu eter- paddy, He assures rains
nally pours out, never will come and all will be
needing to be lled. well at harvest time.
Dhanush, Bow Mudgara, Hammer
Loving Gaea is discreet Loving Gaea wields a

as He draws His bow and mallet, badge of His

bends His thoughts into ofce as Patron of Arts
forms most helpful to and Crafts, protector of
His dear devotees. They all who build and shape,
all cherish all attentions chisel and sculpt for the
with great ecstasy. benet of society.
stra, Scripture Mahparau, Large Axe
Loving Gaea studiously Loving Gaea often

edits all the scriptures on brandishes a big axe. This
&
this planet and on others, powerful weapon fright-
too. His ever-ready, po- ens off asuras and ban-
tent pen writes and edits ishes malicious thoughts
lifes ordinances and com- of those who intend
ments on their meanings. harm to His devotees.
Kalpaviksha, Wish-Fullling Tree Trila, Trident
Loving Gaea holds Loving Gaea makes His

a sprig of the wish- way through the minds
&
fullling tree to tell us vast complexities with
that all our wishes will be His abilities represented
gratied. We have but to by trila, His three-fold
tell Him our needs, that power: Love, Wisdom
is all, just tell Him. and Action.
Paravadha, Battleaxe Nrikela, Coconut
sometimes strong mea- coconut, symbol of the

sures must be taken to ego, soft and sweet inside,
fulll a righteous goal, hard and rough outside.
like crashing through a When we break a coco-
jungle. He uses a battle- nut to Him, we break the
axe as a mind force. egos hold on us.
stra, Scripture Mahparau, Large Axe
Loving Gaea studiously Loving Gaea often

edits all the scriptures on brandishes a big axe. This
&
this planet and on others, powerful weapon fright-
too. His ever-ready, po- ens off asuras and ban-
tent pen writes and edits ishes malicious thoughts
lifes ordinances and com- of those who intend
ments on their meanings. harm to His devotees.
Kalpaviksha, Wish-Fullling Tree Trila, Trident
Loving Gaea holds Loving Gaea makes His

a sprig of the wish- way through the minds
&
fullling tree to tell us vast complexities with
that all our wishes will be His abilities represented
gratied. We have but to by trila, His three-fold
tell Him our needs, that power: Love, Wisdom
is all, just tell Him. and Action.
Paravadha, Battleaxe Nrikela, Coconut
sometimes strong mea- coconut, symbol of the

sures must be taken to ego, soft and sweet inside,
fulll a righteous goal, hard and rough outside.
like crashing through a When we break a coco-
jungle. He uses a battle- nut to Him, we break the
axe as a mind force. egos hold on us.
Dhvaja, Flag Agni, Fire
Loving Gaea is the Loving Gaea activates

spirit of mirth. On festi- His ery powers, capable

val days, the saffron of consuming our dross,
Hindutva dhvaja flies of destroying our re-
proudly over His tem- sidual karmas, if we but
ples, bringing crowds consign our misdeeds to
from near and far. the purifying flames.
Bhagnadanta, Broken Tusk Khaga, Sword
As the story goes, Gaea Loving Gaea has a

broke off His right tusk sword bejeweled with
D
in a sacricial act to use precious gems. It gives
it as a stylus while taking notice to those who re-
Vysas dictation. Thus spond only to fear of His
he teaches us that we enmity to crime and His
must nish what we start. abhorrence of hurting.
Pshadraa, Pick Axe Phala, Fruits

Loving Gaea is not Loving Gaea, dweller

naive by any means. He in the forest, enjoys all the

knows that trials await Earths many life-sustain-
devotees, and that He ing fruits. He wants par-
must, in order to respond ents and children alike to
to prayers, pick, pick, pick stay healthy by eating lots
away their mental dross. of energy-giving fruits.
Dhvaja, Flag Agni, Fire
Loving Gaea is the Loving Gaea activates

spirit of mirth. On festi- His ery powers, capable

val days, the saffron of consuming our dross,
Hindutva dhvaja flies of destroying our re-
proudly over His tem- sidual karmas, if we but
ples, bringing crowds consign our misdeeds to
from near and far. the purifying flames.
Bhagnadanta, Broken Tusk Khaga, Sword
As the story goes, Gaea Loving Gaea has a

broke off His right tusk sword bejeweled with
D
in a sacricial act to use precious gems. It gives
it as a stylus while taking notice to those who re-
Vysas dictation. Thus spond only to fear of His
he teaches us that we enmity to crime and His
must nish what we start. abhorrence of hurting.
Pshadraa, Pick Axe Phala, Fruits

Loving Gaea is not Loving Gaea, dweller

naive by any means. He in the forest, enjoys all the

knows that trials await Earths many life-sustain-
devotees, and that He ing fruits. He wants par-
must, in order to respond ents and children alike to
to prayers, pick, pick, pick stay healthy by eating lots
away their mental dross. of energy-giving fruits.
Mlaka, Radish Titykshi, Third Eye
Loving Gaea, by His Loving Gaea, as do we

partiality for the simple all, has three eyes, not

radish, makes us grow two, the third being the
food that is good for us. eye of the mind, of spiri-
He knows devotees may tual sight. With this eye
grow more than they He sees the reality behind
need just to please Him. the worlds seeming.
Kheaka, Shield Ratnakumbha, Pot of Gems
Loving Gaea holds the Loving Gaea knows
n
shield of divine security, the magical power resi-

symbol of His power to dent in gems. Diamonds,

defend lands of the up- rubies, emeralds are like
right, to preserve tradi- human souls, each with a
tions and to protect all different color, faceting,
souls on the spiritual path. loveliness and value.
mra, Mango Gritra, Grains
Loving Gaea says of Loving Gaea knows

the mango: It was given there are many kinds of
&

to Me from Lord ivas people and they need

own hand after perform- variety in diet. He pro-
ing My rst wisdom act. tects the cultivation of all
It represents the highest kinds of grains that make
spiritual fruition. their bodies strong.
Mlaka, Radish Titykshi, Third Eye
Loving Gaea, by His Loving Gaea, as do we

partiality for the simple all, has three eyes, not

radish, makes us grow two, the third being the
food that is good for us. eye of the mind, of spiri-
He knows devotees may tual sight. With this eye
grow more than they He sees the reality behind
need just to please Him. the worlds seeming.
Kheaka, Shield Ratnakumbha, Pot of Gems
Loving Gaea holds the Loving Gaea knows
n
shield of divine security, the magical power resi-

symbol of His power to dent in gems. Diamonds,

defend lands of the up- rubies, emeralds are like
right, to preserve tradi- human souls, each with a
tions and to protect all different color, faceting,
souls on the spiritual path. loveliness and value.
mra, Mango Gritra, Grains
Loving Gaea says of Loving Gaea knows

the mango: It was given there are many kinds of
&

to Me from Lord ivas people and they need

own hand after perform- variety in diet. He pro-
ing My rst wisdom act. tects the cultivation of all
It represents the highest kinds of grains that make
spiritual fruition. their bodies strong.
Ikshuka, Sugar Cane Yogadaa, Meditation Staff

Loving Gaea is fond Loving Gaea rests His

of sugar cane, in fact, of arm upon a short staff
anything sweet. Being the when talking to devotees
Lord all children adore, and when in deep sam-
it is His joy to see their dhi. He nds it helps
happy eyes light up when Him meditate more ef-
offering sugar cane. fortlessly, more deeply.
Madhukumbha, Pot of Honey Tia, Grasses
Loving Gaea wears a Loving Gaea knows

wide smile across His that there are many kinds

face when offered a pot of animals, little and big.
of sticky honey. It is, to Each needs a special en-
Him, like moksha itself, vironment and foods, so
the sweetest of all things He protects the grasses,
sweet, worth any effort. little flowers and seeds.
Kadalphala, Banana Tila Gola, Sesame Ball
Loving Gaea has in Loving Gaea teaches us

His hand the banana, that size may be immense
ripe and ready to eat. He but there is nothing too
looks at it longingly, yet small to overlook. In His
would give it up in a mo- trunk is a sweet made of
ment should a devotee tiny sesame seeds, and He
smell its fragrance. rides on a tiny mouse.
Ikshuka, Sugar Cane Yogadaa, Meditation Staff

Loving Gaea is fond Loving Gaea rests His

of sugar cane, in fact, of arm upon a short staff
anything sweet. Being the when talking to devotees
Lord all children adore, and when in deep sam-
it is His joy to see their dhi. He nds it helps
happy eyes light up when Him meditate more ef-
offering sugar cane. fortlessly, more deeply.
Madhukumbha, Pot of Honey Tia, Grasses
Loving Gaea wears a Loving Gaea knows

wide smile across His that there are many kinds

face when offered a pot of animals, little and big.
of sticky honey. It is, to Each needs a special en-
Him, like moksha itself, vironment and foods, so
the sweetest of all things He protects the grasses,
sweet, worth any effort. little flowers and seeds.
Kadalphala, Banana Tila Gola, Sesame Ball
Loving Gaea has in Loving Gaea teaches us

His hand the banana, that size may be immense
ripe and ready to eat. He but there is nothing too
looks at it longingly, yet small to overlook. In His
would give it up in a mo- trunk is a sweet made of
ment should a devotee tiny sesame seeds, and He
smell its fragrance. rides on a tiny mouse.
uka, Parrot Lambodara, Big Belly
Loving Gaea delights Loving Gaea has this

when the parrot talks world and all the billions

and shows he is happy. of galaxies in His abun-
Perched in Gaeas hand, dant belly. All known
he greets all who come and unknown universes
and go, giving his opinion are contained within His
when they are alone. prodigious girth.
Ananasa, Pineapple Swastika, Mark of Auspiciousness
Loving Gaea holds the Loving Gaeas good

pineapple and is ready fortunes are represented

to slice it to share with by the swastika, a sign of

those in His aura. Giving luck and auspiciousness.
and sharing is our lesson Its crooked arms show
from the sweet pineapple how life is lled with
that He gives us. change and indirection.
Mshika, Mouse Jambira, Lime
Gaeas companion, a Loving Gaea is a prac-

mouse, attests to the all- tical God, and it is His
pervasiveness of the el- wish that all who know

ephant God. Mshika, the Him drink the juice from
mount or vhana, carries one of His favorite fruits.
Him into the minds every He wants them to be
nook and cranny. healthy and enjoy life.
uka, Parrot Lambodara, Big Belly
Loving Gaea delights Loving Gaea has this

when the parrot talks world and all the billions

and shows he is happy. of galaxies in His abun-
Perched in Gaeas hand, dant belly. All known
he greets all who come and unknown universes
and go, giving his opinion are contained within His
when they are alone. prodigious girth.
Ananasa, Pineapple Swastika, Mark of Auspiciousness
Loving Gaea holds the Loving Gaeas good

pineapple and is ready fortunes are represented

to slice it to share with by the swastika, a sign of

those in His aura. Giving luck and auspiciousness.
and sharing is our lesson Its crooked arms show
from the sweet pineapple how life is lled with
that He gives us. change and indirection.
Mshika, Mouse Jambira, Lime
Gaeas companion, a Loving Gaea is a prac-

mouse, attests to the all- tical God, and it is His
pervasiveness of the el- wish that all who know

ephant God. Mshika, the Him drink the juice from
mount or vhana, carries one of His favorite fruits.
Him into the minds every He wants them to be
nook and cranny. healthy and enjoy life.
Aum, Cosmic Sound Panasa Phala, Jackfruit
Loving Gaea is Aum. Loving Gaeas favorite,

He is the A, the base jackfruit, is a potato-like
sound of the universe; He vegetable, a chewy nut
F
is the U, the sound of the and sweet yellow fruit
galaxies; and He is the M, all in one. Like the jacks
the sound of the planets stem, our attachments,
and the littlest stars. though small, are strong.
u, Elephant Trunk Prabhval, Fiery Arch
Loving Gaea has a ver- Loving Gaea sits within

satile trunk, and makes it an arch depicting cre-

known that it is a symbol ation, preservation and

of His capacity to always ery dissolution. Above is
love His devotees. With it the God of time, Mah-
He reaches out to touch kla, who ultimately
each of them. claims everything.
Nlapadma, Blue Water Lily Dima, Pomegranate
Loving Gaea often sits Loving Gaea knows we

by a lily pond, pondering may be led astray by ways

the current state of the of worldly people who
universe. His province is eat meat. He offers us red
to see that all is in order dimas, as if saying: Its
until the next Great Dis- many pink seeds are so
solution, mahpralaya. much better than flesh.
Aum, Cosmic Sound Panasa Phala, Jackfruit
Loving Gaea is Aum. Loving Gaeas favorite,

He is the A, the base jackfruit, is a potato-like
sound of the universe; He vegetable, a chewy nut
F
is the U, the sound of the and sweet yellow fruit
galaxies; and He is the M, all in one. Like the jacks
the sound of the planets stem, our attachments,
and the littlest stars. though small, are strong.
u, Elephant Trunk Prabhval, Fiery Arch
Loving Gaea has a ver- Loving Gaea sits within

satile trunk, and makes it an arch depicting cre-

known that it is a symbol ation, preservation and

of His capacity to always ery dissolution. Above is
love His devotees. With it the God of time, Mah-
He reaches out to touch kla, who ultimately
each of them. claims everything.
Nlapadma, Blue Water Lily Dima, Pomegranate
Loving Gaea often sits Loving Gaea knows we

by a lily pond, pondering may be led astray by ways

the current state of the of worldly people who
universe. His province is eat meat. He offers us red
to see that all is in order dimas, as if saying: Its
until the next Great Dis- many pink seeds are so
solution, mahpralaya. much better than flesh.
Ngapa, Snake Cord Kavacha, Armor

Loving Gaea wears a Loving Gaeas sculpted
snake around Him to tell form in temples and

us all that we have to be shrines worldwide is en-
like Him and control our cased on festival days in
instinctive, animal mind. silver and gold facsimi-
Yes, it is possible through lies. He likes splendor,
the grace of this God. pomp and adulation.
Kapittha, Wood Apple aikal, Crescent Moon
Loving Gaea loves Loving Gaea, like His

wood apples, kapittha, father, iva, wears the

called the elephant fruit. crescent moon on His

Sweet to eat, packaged in great head. It is a symbol
a tough shell, it is a phar- of times passing, of aus-
macy of yurvedas secret picious moments and of
medicinal potencies. the powers of the mind.
Lau, Milk Sweet Ga Mantra
Loving Gaea was never Loving Gaea is invoked

accused of turning down by devotees through this
&

a lau, rich with milk, mystery mantra. Upon

flour and sugar. Maybe hearing it, He immedi-
it reminds Him of being ately responds. Easy of
young. Every young one access, He never delays in
loves sweets. solving our problems.
Ngapa, Snake Cord Kavacha, Armor

Loving Gaea wears a Loving Gaeas sculpted
snake around Him to tell form in temples and

us all that we have to be shrines worldwide is en-
like Him and control our cased on festival days in
instinctive, animal mind. silver and gold facsimi-
Yes, it is possible through lies. He likes splendor,
the grace of this God. pomp and adulation.
Kapittha, Wood Apple aikal, Crescent Moon
Loving Gaea loves Loving Gaea, like His

wood apples, kapittha, father, iva, wears the

called the elephant fruit. crescent moon on His

Sweet to eat, packaged in great head. It is a symbol
a tough shell, it is a phar- of times passing, of aus-
macy of yurvedas secret picious moments and of
medicinal potencies. the powers of the mind.
Lau, Milk Sweet Ga Mantra
Loving Gaea was never Loving Gaea is invoked

accused of turning down by devotees through this
&

a lau, rich with milk, mystery mantra. Upon

flour and sugar. Maybe hearing it, He immedi-
it reminds Him of being ately responds. Easy of
young. Every young one access, He never delays in
loves sweets. solving our problems.
Yajopavta, Sacred Thread akti, Consort

Loving Gaea wears Loving Gaea is often
across a massive shoulder seen with two female con-
#
the holy cord to remind sorts, or aktis. They rep-
us that we, too, can be resent i and pigal, the
twice born through His two life currents, emotion
grace, that none is low and intellect, that hold us
and none is high. close to Earth.
Jambu, Rose Apple Mldhra Chakra, Base Center
$
Loving Gaea loves the Loving Gaea, sitting on
rose apple among many the four petalled ml-

other wonderful fruits dhra, rules memory and

and vegetables. He shows knowledge as the gate-
us the path to good keeper to the six chakras
health, harmlessness to above and the guard of
creatures and love. the seven below.
Pyasa, Pudding Viksha, Trees
Loving Gaea is seen Loving Gaea is the

from time to time enjoy- giver of gifts from heal-

ing sweet tapioca pud- ing trees, the practitioner
ding, likened to the love of yurveda, the great
and kindness that comes doctor who helps us gain
from caring for others as the knowledge of health
ones very own self. from medicinal plants.
Yajopavta, Sacred Thread akti, Consort

Loving Gaea wears Loving Gaea is often
across a massive shoulder seen with two female con-
#
the holy cord to remind sorts, or aktis. They rep-
us that we, too, can be resent i and pigal, the
twice born through His two life currents, emotion
grace, that none is low and intellect, that hold us
and none is high. close to Earth.
Jambu, Rose Apple Mldhra Chakra, Base Center
$
Loving Gaea loves the Loving Gaea, sitting on
rose apple among many the four petalled ml-

other wonderful fruits dhra, rules memory and

and vegetables. He shows knowledge as the gate-
us the path to good keeper to the six chakras
health, harmlessness to above and the guard of
creatures and love. the seven below.
Pyasa, Pudding Viksha, Trees
Loving Gaea is seen Loving Gaea is the

from time to time enjoy- giver of gifts from heal-

ing sweet tapioca pud- ing trees, the practitioner
ding, likened to the love of yurveda, the great
and kindness that comes doctor who helps us gain
from caring for others as the knowledge of health
ones very own self. from medicinal plants.
Swastikam
Symbol of
Auspiciousness
Swastikam
Symbol of
Auspiciousness
CHAPTER 7: SYMBOL OF AUSPICIOUSNESS 127
Symbol of Auspiciousness
O BACK FIVE THOUSAND YEARS IN HIS-

tory. At the port of Lothal on Indias northern
coast of the Arabian Sea, tons of cargo lines the
wharves. A trader, inspecting his goods before
voyaging to the Sumerian cities on the Tigris
River, turns an imprinting seal over in his hands, feeling its
upraised image of a cross with arms sweeping ninety degrees
leftward from each endpoint of the cross. Swiftly he presses
the seal into a soft clay tag anchored to a bundle of cotton.
The impression is a mirror image of the seal, a right-hand
facing swastika. The symbol, so evocative of unending aus-
piciousness, is sewn into his sails, as the swastika would later
also adorn the sails of a ship described in the Rmyaa. The
trader is from Hinduisms most ancient known civilization:
the Indus Valley in northwest India. The seal rests today in
a museum and is the oldest surviving representation of the
swastika, a Sanskrit word meaning good being, fortune or
augury, literally conducive to well-being, derived from su,
well and astu, may it be, or be it so.
For Hindus the swastika is a lucky cross associated with
the good fortunes given by Lord Gaea. It also represents
the sun and the cycle of life. This ancient benign symbol is
used today by housewives to guard thresholds and doors,
by priests to sanctify ceremonies and offerings and by busi-
nessmen to bless the opening pages of account books each
New Years day. No ceremony or sacrice is considered com-
plete without it, for it is believed to have the power to ward
off misfortune and negative forces. A series of small swasti-
kas is a favorite border pattern for textiles. In Mahrshra
the rainy season is especially devoted to its honor, when it
is drawn on the floor in elaborate patterns using colorful
CHAPTER 7: SYMBOL OF AUSPICIOUSNESS 127
Symbol of Auspiciousness
O BACK FIVE THOUSAND YEARS IN HIS-

tory. At the port of Lothal on Indias northern
coast of the Arabian Sea, tons of cargo lines the
wharves. A trader, inspecting his goods before
voyaging to the Sumerian cities on the Tigris
River, turns an imprinting seal over in his hands, feeling its
upraised image of a cross with arms sweeping ninety degrees
leftward from each endpoint of the cross. Swiftly he presses
the seal into a soft clay tag anchored to a bundle of cotton.
The impression is a mirror image of the seal, a right-hand
facing swastika. The symbol, so evocative of unending aus-
piciousness, is sewn into his sails, as the swastika would later
also adorn the sails of a ship described in the Rmyaa. The
trader is from Hinduisms most ancient known civilization:
the Indus Valley in northwest India. The seal rests today in
a museum and is the oldest surviving representation of the
swastika, a Sanskrit word meaning good being, fortune or
augury, literally conducive to well-being, derived from su,
well and astu, may it be, or be it so.
For Hindus the swastika is a lucky cross associated with
the good fortunes given by Lord Gaea. It also represents
the sun and the cycle of life. This ancient benign symbol is
used today by housewives to guard thresholds and doors,
by priests to sanctify ceremonies and offerings and by busi-
nessmen to bless the opening pages of account books each
New Years day. No ceremony or sacrice is considered com-
plete without it, for it is believed to have the power to ward
off misfortune and negative forces. A series of small swasti-
kas is a favorite border pattern for textiles. In Mahrshra
the rainy season is especially devoted to its honor, when it
is drawn on the floor in elaborate patterns using colorful
128 LOVING GAEA CHAPTER 7: SYMBOL OF AUSPICIOUSNESS 129
powders and flower petals. planet, American Indians inscribed the spoked sign of good
It is said that the swastikas right-angled arms reflect the luck into salmon-colored seashells, healing sticks, pottery,
fact that the path toward our objectives is often not straight, woven garments and blankets. Two thousand miles south,
but takes unexpected turns. They denote also the indirect the Mayans of the Yucatan chiseled it into temple diagrams.
way in which Divinity is reachedthrough intuition and Once moored to the ancient highland cultures of Asia Mi-
not by intellect. Symbolically, the swastikas cross is said to nor, the emblem later voyaged around the Mediterranean,
represent God and creation. The four bent arms stand for through Egypt and Greece, northward into Saxon lands and
the four human aims, called purushrtha: righteousness, Scandinavia and west to Scotland and Ireland.
dharma; wealth, artha; love, kma; and liberation, moksha. Nineteenth-century Americans picked up the symbol
Thus it is a potent emblem of Santana Dharma, the eter- from the American Indians. Boy Scouts wore brassy swastika
nal truth. It also represents the world wheel, eternally turn- belt buckles, and a US Worlds Fair early this century minted
ing around a xed center, God. The swastika is associated flashy swastika commemorative coins. It was displayed in
with the mldhra chakra, the center of consciousness at jewelry and inscribed on souvenirs, light xtures, post cards
the base of the spine, and in some yoga schools with the and playing cards. In the 1920s and early 30s the swastika
maipra chakra at the navel, the center of the microcosmic was the emblem of the United States 45th Infantry Divi-
sun (srya). sion, proudly worn by soldiers on their left shoulder as an
ancient good-luck symbol, in yellow on a square red back-
Throughout Earths Cultures ground. The emblem was changed to an Indian thunder-
The swastika is a sacred sign of prosperity and auspicious- bird during the 1930s. Canada has a town called Swastika, 360
ness, perhaps the single most common emblem in earth miles north of Toronto, named in 1911 after a rich gold mine.
cultures. As the Encyclopaedia Britannica explains, It When WWII broke out, the townsfolk withstood pressures
was a favorite symbol on ancient Mesopotamian coinage; from the federal government to change the name to Winston.
it appeared in early Christian and Byzantine art (where it
became known as the gammadion cross because its arms Misappropriated by the German Nazis
resemble the Greek letter gamma, ); and it occurred in In the 1930s, when Adolf Hitlers Nazi Third Reich rose to
South and Central America (among the Mayans) and in power in Germany and engulfed the planet in World War II,
North America (principally among the Navajos). In India it the fortunes of the swastika declined. From September 1935
continues to be the most widely used auspicious symbol of to the fall of the Nazis in 1945 it was displayed on the Reichs
Hindus, Jainas and Buddhists. ofcial flag, a black swastika in a white circle against a red
When Buddhism emerged from Indias spiritual well- eld. German soldiers also wore the hackenkrenz (hooked
spring, it inherited the right-angled emblem. Carried by cross) on their uniforms, in a circle beneath an eagle, and
monks, the good-luck design journeyed north over the Hi- displayed it on their armory. In the West it became an infa-
malayas into China, often carved in statues into Buddhas mous, hated symbol of fascism and anti-Semitism and was
feet and splayed into a spectrum of decorative meander- banned by the Allied Command at the wars end, though
ing or interconnecting swastikas. On the other side of the the swastikas history is as extensive in the West as in Asia.
powders and flower petals. planet, American Indians inscribed the spoked sign of good
It is said that the swastikas right-angled arms reflect the luck into salmon-colored seashells, healing sticks, pottery,
fact that the path toward our objectives is often not straight, woven garments and blankets. Two thousand miles south,
but takes unexpected turns. They denote also the indirect the Mayans of the Yucatan chiseled it into temple diagrams.
way in which Divinity is reachedthrough intuition and Once moored to the ancient highland cultures of Asia Mi-
not by intellect. Symbolically, the swastikas cross is said to nor, the emblem later voyaged around the Mediterranean,
represent God and creation. The four bent arms stand for through Egypt and Greece, northward into Saxon lands and
the four human aims, called purushrtha: righteousness, Scandinavia and west to Scotland and Ireland.
dharma; wealth, artha; love, kma; and liberation, moksha. Nineteenth-century Americans picked up the symbol
Thus it is a potent emblem of Santana Dharma, the eter- from the American Indians. Boy Scouts wore brassy swastika
nal truth. It also represents the world wheel, eternally turn- belt buckles, and a US Worlds Fair early this century minted
ing around a xed center, God. The swastika is associated flashy swastika commemorative coins. It was displayed in
with the mldhra chakra, the center of consciousness at jewelry and inscribed on souvenirs, light xtures, post cards
the base of the spine, and in some yoga schools with the and playing cards. In the 1920s and early 30s the swastika
maipra chakra at the navel, the center of the microcosmic was the emblem of the United States 45th Infantry Divi-
sun (srya). sion, proudly worn by soldiers on their left shoulder as an
ancient good-luck symbol, in yellow on a square red back-
Throughout Earths Cultures ground. The emblem was changed to an Indian thunder-
The swastika is a sacred sign of prosperity and auspicious- bird during the 1930s. Canada has a town called Swastika, 360
ness, perhaps the single most common emblem in earth miles north of Toronto, named in 1911 after a rich gold mine.
cultures. As the Encyclopaedia Britannica explains, It When WWII broke out, the townsfolk withstood pressures
was a favorite symbol on ancient Mesopotamian coinage; from the federal government to change the name to Winston.
it appeared in early Christian and Byzantine art (where it
became known as the gammadion cross because its arms Misappropriated by the German Nazis
resemble the Greek letter gamma, ); and it occurred in In the 1930s, when Adolf Hitlers Nazi Third Reich rose to
South and Central America (among the Mayans) and in power in Germany and engulfed the planet in World War II,
North America (principally among the Navajos). In India it the fortunes of the swastika declined. From September 1935
continues to be the most widely used auspicious symbol of to the fall of the Nazis in 1945 it was displayed on the Reichs
Hindus, Jainas and Buddhists. ofcial flag, a black swastika in a white circle against a red
When Buddhism emerged from Indias spiritual well- eld. German soldiers also wore the hackenkrenz (hooked
spring, it inherited the right-angled emblem. Carried by cross) on their uniforms, in a circle beneath an eagle, and
monks, the good-luck design journeyed north over the Hi- displayed it on their armory. In the West it became an infa-
malayas into China, often carved in statues into Buddhas mous, hated symbol of fascism and anti-Semitism and was
feet and splayed into a spectrum of decorative meander- banned by the Allied Command at the wars end, though
ing or interconnecting swastikas. On the other side of the the swastikas history is as extensive in the West as in Asia.
Tracking the Swastikas Left and Right Forms to the right or left. That bent to the right he denominates
The swastika has throughout history mutated into a wide the true swastika, that bent to the left he calls suavastika,
diversity of forms and meanings, but in its Hindu usage the but he gives no authority for the statement. After examin-
right-hand swastika is far more prevalent and ancient than ing the positions of dozens of scholars Wilson concludes,
its left-hand counterpart. Therefore, the normal swastika would seem to be that with
Next to the Indus seal, the oldest Indian swastika motif the ends bent to the right.
appears abundantly on the early Buddhist sculptures, a pe- Wilsons book pictorially surveys the dispersion of the
riod when Buddha was not depicted in human formonly swastika symbol, region by region. Indeed, so broadly cast
his foot prints surrounded by dozens of right-hand swas- is the symbol in the early ages of human society that Wilson
tikas. Similarly, the Jain emblem for their seventh Trtha- determines it is impossible to trace the swastikas origin. Wil-
kara (path nder) is the symbol of the sun, the right-turning sons exploration of European use of the swastika prior to
swastika. In Malaysia the Sikh shrines all have right-hand 1894 is an eye-opener. In the section Germany and Austria
swastikas as mystical ornamentation. In some sources nei- we are treated to ten samples of the swastika (now displayed
ther swastika was assigned a negative connotation: the right- in museums) that are designed into ligree screens, used to
hand was a spring solar, male symbol and the left was an au- ornament burial urns and spearheads, and fashioned into
tumn solar, female mark. As the tantric sciences of aivism broach and pin jewelry. They orient both right and left, with
and ktism bifurcated into a left-hand and right-hand path a preference to the right. The entirety of runic Europe was
(the vma and dakshia) the swastika may have followed covered with swastikas, both in ornamentation and in some
into black or white mysticism and magic. of their best-preserved Teutonic inscriptions to the old Gods.
The search for a pre-World War II treatise on the swas-
tika struck gold with a book entitled The Swastika: the Ear- The Right-Hand Swastika
liest Known Symbol and its Migrations, by Thomas Wilson, a The swastika is an emblem of geomet-
curator of the US National Museum. It was written in 1894 ric perfection. In the minds eye it can
for the Smithsonian Institute. The work opens with a right- be stable and still or whirl in perpetual
hand swastika on the title page and presents an exhaustive motion, its arms rotating one after
survey of the global dispersion of this symbol, from the another like a cosmic pinwheel. It is
Navajo tribes of North America to Egypt, ancient Troy and unknown why and how the term swas-
the Taoists of China. tika, may it be good, was wedded to
Among other Oriental scholars quoted in the book is this most ancient and pervasive of symbols. Most authori-
Max Mller, the German professor at Oxford and Veda ties designate the right-hand swastika as a solar emblem,
translator who introduced the word Aryan to the European capturing the suns path from east to west, a clockwise mo-
intelligentsia. It was through Mller that Aryan was rst im- tion. One theory says it represents the outward dispersion
bued with a sense of race rather than an attribute of vir- of the universe. One of its nest meanings is that transcen-
tuous, spiritual nobility. Wilson writes, Prof. Max Mller dent reality is not attained directly through the logic of the
makes the symbol different according as the arms are bent mind, but indirectly and mysteriously through the intuitive,
Tracking the Swastikas Left and Right Forms to the right or left. That bent to the right he denominates
The swastika has throughout history mutated into a wide the true swastika, that bent to the left he calls suavastika,
diversity of forms and meanings, but in its Hindu usage the but he gives no authority for the statement. After examin-
right-hand swastika is far more prevalent and ancient than ing the positions of dozens of scholars Wilson concludes,
its left-hand counterpart. Therefore, the normal swastika would seem to be that with
Next to the Indus seal, the oldest Indian swastika motif the ends bent to the right.
appears abundantly on the early Buddhist sculptures, a pe- Wilsons book pictorially surveys the dispersion of the
riod when Buddha was not depicted in human formonly swastika symbol, region by region. Indeed, so broadly cast
his foot prints surrounded by dozens of right-hand swas- is the symbol in the early ages of human society that Wilson
tikas. Similarly, the Jain emblem for their seventh Trtha- determines it is impossible to trace the swastikas origin. Wil-
kara (path nder) is the symbol of the sun, the right-turning sons exploration of European use of the swastika prior to
swastika. In Malaysia the Sikh shrines all have right-hand 1894 is an eye-opener. In the section Germany and Austria
swastikas as mystical ornamentation. In some sources nei- we are treated to ten samples of the swastika (now displayed
ther swastika was assigned a negative connotation: the right- in museums) that are designed into ligree screens, used to
hand was a spring solar, male symbol and the left was an au- ornament burial urns and spearheads, and fashioned into
tumn solar, female mark. As the tantric sciences of aivism broach and pin jewelry. They orient both right and left, with
and ktism bifurcated into a left-hand and right-hand path a preference to the right. The entirety of runic Europe was
(the vma and dakshia) the swastika may have followed covered with swastikas, both in ornamentation and in some
into black or white mysticism and magic. of their best-preserved Teutonic inscriptions to the old Gods.
The search for a pre-World War II treatise on the swas-
tika struck gold with a book entitled The Swastika: the Ear- The Right-Hand Swastika
liest Known Symbol and its Migrations, by Thomas Wilson, a The swastika is an emblem of geomet-
curator of the US National Museum. It was written in 1894 ric perfection. In the minds eye it can
for the Smithsonian Institute. The work opens with a right- be stable and still or whirl in perpetual
hand swastika on the title page and presents an exhaustive motion, its arms rotating one after
survey of the global dispersion of this symbol, from the another like a cosmic pinwheel. It is
Navajo tribes of North America to Egypt, ancient Troy and unknown why and how the term swas-
the Taoists of China. tika, may it be good, was wedded to
Among other Oriental scholars quoted in the book is this most ancient and pervasive of symbols. Most authori-
Max Mller, the German professor at Oxford and Veda ties designate the right-hand swastika as a solar emblem,
translator who introduced the word Aryan to the European capturing the suns path from east to west, a clockwise mo-
intelligentsia. It was through Mller that Aryan was rst im- tion. One theory says it represents the outward dispersion
bued with a sense of race rather than an attribute of vir- of the universe. One of its nest meanings is that transcen-
tuous, spiritual nobility. Wilson writes, Prof. Max Mller dent reality is not attained directly through the logic of the
makes the symbol different according as the arms are bent mind, but indirectly and mysteriously through the intuitive,
cosmic mind. Though Hindus use the swastika straight up Swastika and the Chakras
and down, other cultures rotated it at various angles. From a mystically occult point of view the swastika is a
type of yantra, a psychic diagram representing the four-
The Left-Handed Swastika petalled mldhra chakra located at the base of the spine
The left-hand swastika appears in within everyone. The chakras are nerve plexuses or centers
many cultures, including Hindu. It of- of force and consciousness located within the inner bodies
ten is used interchangeably with the of man. In the physical body there are corresponding nerve
right-hand version, though the major- plexuses, ganglia and glands. The seven principal chakras
ity of Hindus employ the right-facing can be seen psychically as colorful, multi-petalled wheels
form. One school sees this swastika as or lotuses situated along the spinal cord. The seven lower
that which rotates clockwise because a chakras, barely visible, exist below the spine. The following
wind blowing across its face would catch the arms and ro- is a list of the fourteen chakras, their main attributes and
tate it to the right. But this is an unusual interpretation. location in the body.
Most see it as rotating anti-clockwise, as the arms point as
such. Some say this form signies the universe imploding CHAKRAS ABOVE THE BASE OF THE SPINE
back into its essence. It has been associated with the vma, 14) sahasrra crown of head illumination
left-handed, mystic path that employs sensual indulgence 13) j third eye divine sight
and powerful kta rites, with night, with the Goddess Kl 12) viuddha throat divine love
and with magical practices. Another interpretation is that it 11) anhata heart center direct cognition
represents the autumn solar route, a time of dormancy. 10) maipra solar plexus willpower
9) svdhishhna below navel reason
The Swastika after Hitler 8) mldhra base of spine memory/time/space
Because of its infamous association with the Third Reich,
the swastika was and still is abhorred by many inside and CHAKRAS BELOW THE BASE OF THE SPINE
outside of Germany, still held in disparagement and misun-
derstanding, which itself is understandable though unfor- 7) atala hips fear and lust
tunate. Now is a time for this to change, for a return to this 6) vitala thighs raging anger
solar symbols pure and happy beginnings. Ironically, even 5) sutala knees retaliatory jealousy
now Hindus managing temples in Germany innocently dis- 4) taltala calves prolonged confusion
play on walls and entryways the swastika, the ancient sym- 3) rastala ankles selshness
bol of Lord Gaea and more recently the hated insigne of 2) mahtala feet absence of conscience
Nazism, alongside the shakona, six-pointed star, the ancient 1) ptla soles of feet malice and murder
symbol representing God iva and Lord Krttikeya and as
Star of David, the not so ancient but cherished already for ivchrya priests, adept in temple mysticism, testify that
centuries emblem of Judaism. when they tap the sides of their head with their sts sev-
cosmic mind. Though Hindus use the swastika straight up Swastika and the Chakras
and down, other cultures rotated it at various angles. From a mystically occult point of view the swastika is a
type of yantra, a psychic diagram representing the four-
The Left-Handed Swastika petalled mldhra chakra located at the base of the spine
The left-hand swastika appears in within everyone. The chakras are nerve plexuses or centers
many cultures, including Hindu. It of- of force and consciousness located within the inner bodies
ten is used interchangeably with the of man. In the physical body there are corresponding nerve
right-hand version, though the major- plexuses, ganglia and glands. The seven principal chakras
ity of Hindus employ the right-facing can be seen psychically as colorful, multi-petalled wheels
form. One school sees this swastika as or lotuses situated along the spinal cord. The seven lower
that which rotates clockwise because a chakras, barely visible, exist below the spine. The following
wind blowing across its face would catch the arms and ro- is a list of the fourteen chakras, their main attributes and
tate it to the right. But this is an unusual interpretation. location in the body.
Most see it as rotating anti-clockwise, as the arms point as
such. Some say this form signies the universe imploding CHAKRAS ABOVE THE BASE OF THE SPINE
back into its essence. It has been associated with the vma, 14) sahasrra crown of head illumination
left-handed, mystic path that employs sensual indulgence 13) j third eye divine sight
and powerful kta rites, with night, with the Goddess Kl 12) viuddha throat divine love
and with magical practices. Another interpretation is that it 11) anhata heart center direct cognition
represents the autumn solar route, a time of dormancy. 10) maipra solar plexus willpower
9) svdhishhna below navel reason
The Swastika after Hitler 8) mldhra base of spine memory/time/space
Because of its infamous association with the Third Reich,
the swastika was and still is abhorred by many inside and CHAKRAS BELOW THE BASE OF THE SPINE
outside of Germany, still held in disparagement and misun-
derstanding, which itself is understandable though unfor- 7) atala hips fear and lust
tunate. Now is a time for this to change, for a return to this 6) vitala thighs raging anger
solar symbols pure and happy beginnings. Ironically, even 5) sutala knees retaliatory jealousy
now Hindus managing temples in Germany innocently dis- 4) taltala calves prolonged confusion
play on walls and entryways the swastika, the ancient sym- 3) rastala ankles selshness
bol of Lord Gaea and more recently the hated insigne of 2) mahtala feet absence of conscience
Nazism, alongside the shakona, six-pointed star, the ancient 1) ptla soles of feet malice and murder
symbol representing God iva and Lord Krttikeya and as
Star of David, the not so ancient but cherished already for ivchrya priests, adept in temple mysticism, testify that
centuries emblem of Judaism. when they tap the sides of their head with their sts sev-
eral times at the outset of pj, they are actually causing the chakras. First the young soul slowly matures through the
amita, the divine nectar, to flow from the sahasrra chakra ptla, mahtala, rastala and the taltala chakras. Such
at the top of their head, thus giving abhisheka, ritual anoint- individuals plague established society with their erratic,
ment, to Lord Gaea seated upon the mldhra chakra at adharmic ways. Between births, on the astral plane, they are
the base of the spine. naturally among the asuras, making mischief and taking joy
Meditating on the right-facing swastika, visualized in the torment of others. When lifted up into jealousy, in the
as spinning clockwise, is a key to ascending to the seven sutla chakra, there is some focus of consciousness, and the
higher chakras, which likewise spin clockwise. Meditating desires of malice subside. Finally, the ptla chakra sleeps.
on the left-facing swastika, spinning counterclockwise, takes Later, when the sutla forces of jealousy are thwarted, the
consciousness into the seven lower chakras, which spin young soul arises into anger, experiencing ts of rage at the
counterclockwise. slightest provocation. As a result of being disciplined by
society through its laws and customs, the individual slowly
The Souls Evolution through the Chakras gains control of his force; and a conscience begins to de-
Devotees sometimes ask, Why is it that some souls are ap- velop. It is at this stage that a fear of God and the Gods be-
parently more advanced than others, less prone to the lower gins to manifest. Now, totally lifted up into the atala chakra,
emotions that are attributes of the lower chakras? The an- seventh of the fourteen force centers, the individual emerges
swer is that souls are not created all at once. Lord iva is into the consciousness of the mldhra, the seat of the el-
continually creating souls. Souls created a long time ago are ephant God; and several of the chakras below cease to func-
old souls. Souls created not so long ago are young souls. We tion. Here begins the long process of unfoldment through
recognize an old soul as being rened, selfless, compassion- the higher chakras, a process outlined in aiva Siddhanta as
ate, virtuous, controlled in body, mind and emotions, radi- the progressive path of chary, kriy, yoga and jna.
ating goodness in thought, word and deed. We recognize a Thus, through hundreds of lifetimes and hundreds of
young soul by his strong instinctive nature, selshness, lack periods between births, the asura becomes the deva and the
of understanding and absence of physical, mental and emo- deva becomes the Mahdeva until complete and ultimate
tional renement. merger with iva, vivagrsa. Individuality is lost as the soul
At any given time there are souls of every level of evolu- becomes iva, the creator, preserver, destroyer, veiler and re-
tion. My satguru, Sage Yogaswami, taught that The world is vealer. Individual identity expands into universality.
a training school. Some are in kindergarten. Some are in the Our loving Gaea, sitting on the mldhra chakra,
ba class. Each soul is created in the Third World and evolves signied by the swastika, is there for us throughout our
by taking on denser and denser bodies until it has a physical evolution from one set of four chakras to the next until all
body and lives in the First World, the physical plane. Then seven of the highest are functioning properly. He and His
as it matures, it drops off these denser bodies and returns to brother, Lord Murugan, work closely together to bring us all
the Second and Third Worlds, the astral and causal planes. to Lord ivas feet, into His heart, until jva becomes iva.
This process of maturation, occurring over many, many
lifetimes, is the unfoldment of consciousness through the
eral times at the outset of pj, they are actually causing the chakras. First the young soul slowly matures through the
amita, the divine nectar, to flow from the sahasrra chakra ptla, mahtala, rastala and the taltala chakras. Such
at the top of their head, thus giving abhisheka, ritual anoint- individuals plague established society with their erratic,
ment, to Lord Gaea seated upon the mldhra chakra at adharmic ways. Between births, on the astral plane, they are
the base of the spine. naturally among the asuras, making mischief and taking joy
Meditating on the right-facing swastika, visualized in the torment of others. When lifted up into jealousy, in the
as spinning clockwise, is a key to ascending to the seven sutla chakra, there is some focus of consciousness, and the
higher chakras, which likewise spin clockwise. Meditating desires of malice subside. Finally, the ptla chakra sleeps.
on the left-facing swastika, spinning counterclockwise, takes Later, when the sutla forces of jealousy are thwarted, the
consciousness into the seven lower chakras, which spin young soul arises into anger, experiencing ts of rage at the
counterclockwise. slightest provocation. As a result of being disciplined by
society through its laws and customs, the individual slowly
The Souls Evolution through the Chakras gains control of his force; and a conscience begins to de-
Devotees sometimes ask, Why is it that some souls are ap- velop. It is at this stage that a fear of God and the Gods be-
parently more advanced than others, less prone to the lower gins to manifest. Now, totally lifted up into the atala chakra,
emotions that are attributes of the lower chakras? The an- seventh of the fourteen force centers, the individual emerges
swer is that souls are not created all at once. Lord iva is into the consciousness of the mldhra, the seat of the el-
continually creating souls. Souls created a long time ago are ephant God; and several of the chakras below cease to func-
old souls. Souls created not so long ago are young souls. We tion. Here begins the long process of unfoldment through
recognize an old soul as being rened, selfless, compassion- the higher chakras, a process outlined in aiva Siddhanta as
ate, virtuous, controlled in body, mind and emotions, radi- the progressive path of chary, kriy, yoga and jna.
ating goodness in thought, word and deed. We recognize a Thus, through hundreds of lifetimes and hundreds of
young soul by his strong instinctive nature, selshness, lack periods between births, the asura becomes the deva and the
of understanding and absence of physical, mental and emo- deva becomes the Mahdeva until complete and ultimate
tional renement. merger with iva, vivagrsa. Individuality is lost as the soul
At any given time there are souls of every level of evolu- becomes iva, the creator, preserver, destroyer, veiler and re-
tion. My satguru, Sage Yogaswami, taught that The world is vealer. Individual identity expands into universality.
a training school. Some are in kindergarten. Some are in the Our loving Gaea, sitting on the mldhra chakra,
ba class. Each soul is created in the Third World and evolves signied by the swastika, is there for us throughout our
by taking on denser and denser bodies until it has a physical evolution from one set of four chakras to the next until all
body and lives in the First World, the physical plane. Then seven of the highest are functioning properly. He and His
as it matures, it drops off these denser bodies and returns to brother, Lord Murugan, work closely together to bring us all
the Second and Third Worlds, the astral and causal planes. to Lord ivas feet, into His heart, until jva becomes iva.
This process of maturation, occurring over many, many
lifetimes, is the unfoldment of consciousness through the
Gaea Praavtmaka
Gaea as
Primal Sound
Gaea Praavtmaka
Gaea as
Primal Sound
CHAPTER 8: GAEA AS PRIMAL SOUND 139
Gaea as Primal Sound

By Ratna Ma Navaratnam,
From Om Gaea: the Peace of God
YMNS OF THE VEDAS EXTOL GAAPATI,

the Lord of the Gaas, attendants of iva. The
most famous verse to Gaapati is from the
great hymn r Rudram found in the Yajur
Veda Sahit (and ig Veda 2.23.1).
Ganm tv gaapatg havmahe
[traditionally chanted gaapati gm]
kavikavnm upamaravastamam,
jyeshharjam brahmam brahmaaspata
na ivan ntibhi sda sdanam
The Deity who is hailed as the chief of the celestial hosts
(Gaapati) here is called Brahmaaspati. However, the de-
scriptive epithets applied to Him are apposite as well to
the elephant-faced God as Kavikavnm, the Seer of seers,
Gaapati being the God of wisdom par excellence, and Jyesh-
harjam, the Vinyaka commanding precedence over others.
Also, in the Gaea Pacharatna by r r r Adi Sankara
is found the line: kaldharvatasakam, He who dons the
crescent, which attribute is also applied to iva. The Ve-
das assign Him a special place amongst the Gods. He was
propitiated to bestow success and enjoyment and to avert
obstacles and calamities. Various prayers to Gaea are re-
corded in the Vedic texts. He is invoked as the Law of laws,
the Seer of seers and the Principal of principals in the verse
above, as translated below:
O Gaapati, the Seer of seers, unrivalled in wealth,
King of elders, Principal of principals. Hear us and
take Thy place, bringing with Thee all enjoyments.
CHAPTER 8: GAEA AS PRIMAL SOUND 139
Gaea as Primal Sound

By Ratna Ma Navaratnam,
From Om Gaea: the Peace of God
YMNS OF THE VEDAS EXTOL GAAPATI,

the Lord of the Gaas, attendants of iva. The
most famous verse to Gaapati is from the
great hymn r Rudram found in the Yajur
Veda Sahit (and ig Veda 2.23.1).
Ganm tv gaapatg havmahe
[traditionally chanted gaapati gm]
kavikavnm upamaravastamam,
jyeshharjam brahmam brahmaaspata
na ivan ntibhi sda sdanam
The Deity who is hailed as the chief of the celestial hosts
(Gaapati) here is called Brahmaaspati. However, the de-
scriptive epithets applied to Him are apposite as well to
the elephant-faced God as Kavikavnm, the Seer of seers,
Gaapati being the God of wisdom par excellence, and Jyesh-
harjam, the Vinyaka commanding precedence over others.
Also, in the Gaea Pacharatna by r r r Adi Sankara
is found the line: kaldharvatasakam, He who dons the
crescent, which attribute is also applied to iva. The Ve-
das assign Him a special place amongst the Gods. He was
propitiated to bestow success and enjoyment and to avert
obstacles and calamities. Various prayers to Gaea are re-
corded in the Vedic texts. He is invoked as the Law of laws,
the Seer of seers and the Principal of principals in the verse
above, as translated below:
O Gaapati, the Seer of seers, unrivalled in wealth,
King of elders, Principal of principals. Hear us and
take Thy place, bringing with Thee all enjoyments.
140 LOVING GAEA CHAPTER 8: GAEA AS PRIMAL SOUND 141
In atapatha Brhmaa 10.4.56, the Son of God, a sec- The Causal Word, Aum, represents the divine thought,
ond myself, dvitiya tma, is spoken of as mithuna: the word the source of existence. It corresponds to the power of will,
not spoken. Gods unspoken word is internal and unmani- known as iva Intention, or ich akti. The power of knowl-
fest. Gaea thus came to be recognized as the God Word. edge known as Vishu Formulation, or jna akti, and the
The Son is the testimony of the immanence of God being power of action known as Brahm Expression, or kriy akti,
generated eternally. Gaea reflects the wisdom of His Fa- also express the Causal Word, Aum.
ther and is the repository of the word of God iva. Omkra signies the Supreme iva, being both vyashi
In the Taittirya rayaka is a clear reference to Gaa- (individual) and samashi (cosmic). Thus, Gaea Aum, the
pati as Dantim (tusker). This word occurs in the Gyatr divine son of iva, is the support of the whole universe. His
sacred to Gaapati: sound-symbol Aum is indestructible in past, present and fu-
ture. It is immortal and ageless. He is ever Pillaiyar, the cher-
Tanno danti pracodayt.
ished child of Um-Paramevara. By meditating on Him in
Let that Tusker illumine our thoughts.
the three aspects of A-U-M, devotees can realize the reality
In the beginning is the Word. That Word is Aum, and of the Godhead. The mahvkya Aum Tat Sat implies That
the resonance of Aum is heard everywhere. Aum Tat Sat. is what it is, and it is transmuted into the form of Gaea.
That is what It is. So declare the Vedgamas. He embodies the Truth of Tat Tvam Asi, Thou art That.
Everything that our mind can grasp can be expressed in
That word is Aum.
terms of kind, or category. So, category is a fundamental ele-
This syllable is the imperishable spirit,
ment of existence. All that can be counted or comprehended
This indeed is the highest end.
is a category (gaa). The principle of classications through
Knowing this syllable, truly indeed,
which the relations can be understood between different or-
Whatsoever one desires will be his.
ders of things, between the macrocosm and the microcosm,
That is the Supreme Support,
is called the Lord of Categories. He is Gaapati.
Knowing that support,
Mahgaapati is the ruler of all the categories and can be
One becomes happy in the Brahma world.
identied with Divinity in its perceptible manifestation. He
Kaha Upanishad 2.15-16
guards the rst approach to life and all its manifold unfold-
ment. The principle of categories transcends intellect. As the
This audible symbol Aum serves as a support of
Lord of categories, Gaapati rules over the universal intellect
contemplation. One infers the unseen in the seen,
and the principles of the elements (tattvas) derived from it.
the unheard in the heard.
It is noteworthy that Gaapati is sometimes identied
Dr. Ananda Coomaraswamy
with Bihaspati, the patron of letters. Mythologically, He is
We sing in praise of Him the scribe who writes down the scriptures. He gures as the
Who is the essence of Omkram. scribe of Sage Vysa, the author of the Mahbhrata.
Satguru Yogaswamis Natchintanai
In atapatha Brhmaa 10.4.56, the Son of God, a sec- The Causal Word, Aum, represents the divine thought,
ond myself, dvitiya tma, is spoken of as mithuna: the word the source of existence. It corresponds to the power of will,
not spoken. Gods unspoken word is internal and unmani- known as iva Intention, or ich akti. The power of knowl-
fest. Gaea thus came to be recognized as the God Word. edge known as Vishu Formulation, or jna akti, and the
The Son is the testimony of the immanence of God being power of action known as Brahm Expression, or kriy akti,
generated eternally. Gaea reflects the wisdom of His Fa- also express the Causal Word, Aum.
ther and is the repository of the word of God iva. Omkra signies the Supreme iva, being both vyashi
In the Taittirya rayaka is a clear reference to Gaa- (individual) and samashi (cosmic). Thus, Gaea Aum, the
pati as Dantim (tusker). This word occurs in the Gyatr divine son of iva, is the support of the whole universe. His
sacred to Gaapati: sound-symbol Aum is indestructible in past, present and fu-
ture. It is immortal and ageless. He is ever Pillaiyar, the cher-
Tanno danti pracodayt.
ished child of Um-Paramevara. By meditating on Him in
Let that Tusker illumine our thoughts.
the three aspects of A-U-M, devotees can realize the reality
In the beginning is the Word. That Word is Aum, and of the Godhead. The mahvkya Aum Tat Sat implies That
the resonance of Aum is heard everywhere. Aum Tat Sat. is what it is, and it is transmuted into the form of Gaea.
That is what It is. So declare the Vedgamas. He embodies the Truth of Tat Tvam Asi, Thou art That.
Everything that our mind can grasp can be expressed in
That word is Aum.
terms of kind, or category. So, category is a fundamental ele-
This syllable is the imperishable spirit,
ment of existence. All that can be counted or comprehended
This indeed is the highest end.
is a category (gaa). The principle of classications through
Knowing this syllable, truly indeed,
which the relations can be understood between different or-
Whatsoever one desires will be his.
ders of things, between the macrocosm and the microcosm,
That is the Supreme Support,
is called the Lord of Categories. He is Gaapati.
Knowing that support,
Mahgaapati is the ruler of all the categories and can be
One becomes happy in the Brahma world.
identied with Divinity in its perceptible manifestation. He
Kaha Upanishad 2.15-16
guards the rst approach to life and all its manifold unfold-
ment. The principle of categories transcends intellect. As the
This audible symbol Aum serves as a support of
Lord of categories, Gaapati rules over the universal intellect
contemplation. One infers the unseen in the seen,
and the principles of the elements (tattvas) derived from it.
the unheard in the heard.
It is noteworthy that Gaapati is sometimes identied
Dr. Ananda Coomaraswamy
with Bihaspati, the patron of letters. Mythologically, He is
We sing in praise of Him the scribe who writes down the scriptures. He gures as the
Who is the essence of Omkram. scribe of Sage Vysa, the author of the Mahbhrata.
Satguru Yogaswamis Natchintanai
You, leader of categories, whence the syllable Aum issues. From Aum issues the Veda,
are the writer of this Mahbhrata. the universal law, and from the Veda, the universe. Pra
Mahbhrata 1.1.77 is the life current, and Va is the energy of iva named Chit
akti. When they mingle in the vibration of Pra Va, Gaea
Microcosm and Macrocosm reveals Himself. Aum Tat Sat Aum is His sacred message.
In Gaea Hindus perceive one of the basic concepts of The living beings are the visible form of That, the Supreme
Hindu mythological symbolism: the identity of the macro- Reality. Human existence denotes the coordination of the
cosm and the microcosm. In our religious tradition, the Absolute and the relative, of That and Thou.
remembrance of the divinity of man and the immanence of
That (Tat) represents the limitless, transcendent
God must be present before the doer of any action. In this
principle whose (nature) is Truth and Knowledge.
way a Hindu learns to bow to Gaea at every turn. Not only
Taittirya rayaka 8.1.1
is He worshiped at the beginning of every undertaking, but
He guards the entrance of every house, of every temple and
business establishment in the land of the Hindus. Aum The Letters of Aum
Gaea is what He is: the master guide of devotees to realize True knowledge is the realization of this unity which Gaea
their Divinity. signies. Aum is commonly attributed to the form of Ga-
This identity of the macrocosm and the microcosm can ea, the Lord of the Praava Mantra, even though the three
be observed in the permanence of the relations formed as letters A-U-M signify a number of Gods names when taken
the substratum of all the aspects of the perceptible universe. separately. A stands for Virat, Agni, and Viva. U stands for
Pillaiyar, as he is fondly called by the aivites, is represented Hirayagarbha, Vyu and Taijasa. M represents vara, ditya
as elephant-headed to express the unity of the small being, and Praja.
the microcosm that is man, and the great being, the macro- Virat is the all-comprehensive universe of being. Agni
cosm. The word Gaja, meaning elephant, is taken to mean is the primary element of all sacricial ceremonies. Viva
the origin and the goal. The stage reached by the reinte- means God iva, since the whole universe and the objects
grated being, the yog, in his experience of ultimate identi- in the universe are manifested and are sheltered in Him.
cation (samdhi) is called Ga, the goal; and the principle He pervades all of them. Hirayagarbha is One who is the
called Ja, the origin, is that from which the syllable AUM is source and support of all light and luminous bodies as the
said to be issued through a process of multifold reflection. sun, moon and stars. Vyu means one who is the life and
The man-part of Gaapati, representing the manifest support of the universe, the cause of its dissolution. Taijasa
principle, is subordinate to the unmanifest, shown as the is one who is resplendent and gives light to the sun and other
elephant, which is the head. In symbols depicting Divinity, luminous bodies. vara is one whose knowledge and power
opposites can coexist. Hence man and elephant are com- are innite. ditya means immortal. Praja denotes one
bined in Gaapatis symbol, which leads to its essential whose knowledge is perfect and one who is omniscient.
meaning of Praava. The elephant is also a symbol of the Thus, the sacred syllable Aum combines within itself
stage whence existence begins (Brahma Stra 1.1.4) and some of the most sublime names of the Supreme Being, and
You, leader of categories, whence the syllable Aum issues. From Aum issues the Veda,
are the writer of this Mahbhrata. the universal law, and from the Veda, the universe. Pra
Mahbhrata 1.1.77 is the life current, and Va is the energy of iva named Chit
akti. When they mingle in the vibration of Pra Va, Gaea
Microcosm and Macrocosm reveals Himself. Aum Tat Sat Aum is His sacred message.
In Gaea Hindus perceive one of the basic concepts of The living beings are the visible form of That, the Supreme
Hindu mythological symbolism: the identity of the macro- Reality. Human existence denotes the coordination of the
cosm and the microcosm. In our religious tradition, the Absolute and the relative, of That and Thou.
remembrance of the divinity of man and the immanence of
That (Tat) represents the limitless, transcendent
God must be present before the doer of any action. In this
principle whose (nature) is Truth and Knowledge.
way a Hindu learns to bow to Gaea at every turn. Not only
Taittirya rayaka 8.1.1
is He worshiped at the beginning of every undertaking, but
He guards the entrance of every house, of every temple and
business establishment in the land of the Hindus. Aum The Letters of Aum
Gaea is what He is: the master guide of devotees to realize True knowledge is the realization of this unity which Gaea
their Divinity. signies. Aum is commonly attributed to the form of Ga-
This identity of the macrocosm and the microcosm can ea, the Lord of the Praava Mantra, even though the three
be observed in the permanence of the relations formed as letters A-U-M signify a number of Gods names when taken
the substratum of all the aspects of the perceptible universe. separately. A stands for Virat, Agni, and Viva. U stands for
Pillaiyar, as he is fondly called by the aivites, is represented Hirayagarbha, Vyu and Taijasa. M represents vara, ditya
as elephant-headed to express the unity of the small being, and Praja.
the microcosm that is man, and the great being, the macro- Virat is the all-comprehensive universe of being. Agni
cosm. The word Gaja, meaning elephant, is taken to mean is the primary element of all sacricial ceremonies. Viva
the origin and the goal. The stage reached by the reinte- means God iva, since the whole universe and the objects
grated being, the yog, in his experience of ultimate identi- in the universe are manifested and are sheltered in Him.
cation (samdhi) is called Ga, the goal; and the principle He pervades all of them. Hirayagarbha is One who is the
called Ja, the origin, is that from which the syllable AUM is source and support of all light and luminous bodies as the
said to be issued through a process of multifold reflection. sun, moon and stars. Vyu means one who is the life and
The man-part of Gaapati, representing the manifest support of the universe, the cause of its dissolution. Taijasa
principle, is subordinate to the unmanifest, shown as the is one who is resplendent and gives light to the sun and other
elephant, which is the head. In symbols depicting Divinity, luminous bodies. vara is one whose knowledge and power
opposites can coexist. Hence man and elephant are com- are innite. ditya means immortal. Praja denotes one
bined in Gaapatis symbol, which leads to its essential whose knowledge is perfect and one who is omniscient.
meaning of Praava. The elephant is also a symbol of the Thus, the sacred syllable Aum combines within itself
stage whence existence begins (Brahma Stra 1.1.4) and some of the most sublime names of the Supreme Being, and
connotes His omnipotent and omniscient nature and attri- through the gross body in the waking state in the individual,
butes. Aum thus represents, in its fullest connotation, God is called vaivnara and is represented by the rst syllable, A.
iva, the Supreme Being. Ukara is the second stage, where the sound from the throat
is rolled outwards to the tip of the tongue. The same su-
Aksharam Brahma Paramam
preme consciousness, functioning through the subtle body
Svabhavo Adhytmam uchyate.
in the dream state in the individual, is called taijasa, and is
Bhagavad Gt 8.3
represented by the second syllable, U. This makara sound is
Brahman is spoken of as Akshara: that which is imper- concentrated at the lips. This same supreme consciousness,
ishable and inexhaustible. Saint Auvaiyar also referred to functioning through the causal body in the deep sleep state
Akshara, meaning eternal wisdom, in her famous poem on in the individual, is called praja, and is represented by the
Vinyaka. Kisha tells Arjuna in the following verse that he nal syllable, M, in AUM.
who leaves the body reflecting on Aum reaches the goal of The signicance of the Aum mantra is also brought out
beatic bliss, paramam gatira. lucidly in the skshvalli of the Taittirya Upanishad:
Aum Ityekksharam Brahma Aum iti Brahm, Aum iti iam sarvam
Vyharan mm anusmaran Aum ity etad anukiti, Aum iti smni gayanti (1.8).
Ya prayti tyajan deham
And in the handogya Upanishad:
Sa yti paramm gatim.
Bhagavad Gt 8.13 Aum ityetadksharam Udgitham upasita
Aum iti Hyudgayati tasyopa Vyakhyanam (2.23.3).
Aum is the Ekkshara, the one-syllable mantra of the
Para ivato, the word not spoken. Mantra is that which re- The image of Gaapati and His mantra Aum constantly
deems when contemplated upon: remind us of the reality of the great identity. Man truly is
the image of the cosmos. All realization lies within himself.
Mananat thrayate iti mantra.
Through the study of his inner impulses and of his inner
(The Son of iva, Gaea, being) a second myself, structure, he can understand the nature of the universe. Lord
came to be recognized as the God Word Aum. Vighnevara assures the freedom from fear. He instills the
knowledge necessary to remove the fear inherent in time
When we chant the Praava Aumthe harmonious and duration. What power lies hidden in the mystic Aum,
combination of the three basic sounds, akara, ukara and the sound symbol of Gaapati, and which is uttered at the
makarathe microcosmic activity links with the entire beginning of every rite! Its meaning is expressed in Aum Tat
macrocosmic activity of the cosmos, which represents the Sat and represents the fundamental identity of the macro-
all-pervading Reality of Paraiva. cosm and the microcosm.
Akara sound is produced from the base of the spi-
nal cord, where the kualin is posited, and rises to the
throat. The supreme consciousness (chaitanya), functioning
connotes His omnipotent and omniscient nature and attri- through the gross body in the waking state in the individual,
butes. Aum thus represents, in its fullest connotation, God is called vaivnara and is represented by the rst syllable, A.
iva, the Supreme Being. Ukara is the second stage, where the sound from the throat
is rolled outwards to the tip of the tongue. The same su-
Aksharam Brahma Paramam
preme consciousness, functioning through the subtle body
Svabhavo Adhytmam uchyate.
in the dream state in the individual, is called taijasa, and is
Bhagavad Gt 8.3
represented by the second syllable, U. This makara sound is
Brahman is spoken of as Akshara: that which is imper- concentrated at the lips. This same supreme consciousness,
ishable and inexhaustible. Saint Auvaiyar also referred to functioning through the causal body in the deep sleep state
Akshara, meaning eternal wisdom, in her famous poem on in the individual, is called praja, and is represented by the
Vinyaka. Kisha tells Arjuna in the following verse that he nal syllable, M, in AUM.
who leaves the body reflecting on Aum reaches the goal of The signicance of the Aum mantra is also brought out
beatic bliss, paramam gatira. lucidly in the skshvalli of the Taittirya Upanishad:
Aum Ityekksharam Brahma Aum iti Brahm, Aum iti iam sarvam
Vyharan mm anusmaran Aum ity etad anukiti, Aum iti smni gayanti (1.8).
Ya prayti tyajan deham
And in the handogya Upanishad:
Sa yti paramm gatim.
Bhagavad Gt 8.13 Aum ityetadksharam Udgitham upasita
Aum iti Hyudgayati tasyopa Vyakhyanam (2.23.3).
Aum is the Ekkshara, the one-syllable mantra of the
Para ivato, the word not spoken. Mantra is that which re- The image of Gaapati and His mantra Aum constantly
deems when contemplated upon: remind us of the reality of the great identity. Man truly is
the image of the cosmos. All realization lies within himself.
Mananat thrayate iti mantra.
Through the study of his inner impulses and of his inner
(The Son of iva, Gaea, being) a second myself, structure, he can understand the nature of the universe. Lord
came to be recognized as the God Word Aum. Vighnevara assures the freedom from fear. He instills the
knowledge necessary to remove the fear inherent in time
When we chant the Praava Aumthe harmonious and duration. What power lies hidden in the mystic Aum,
combination of the three basic sounds, akara, ukara and the sound symbol of Gaapati, and which is uttered at the
makarathe microcosmic activity links with the entire beginning of every rite! Its meaning is expressed in Aum Tat
macrocosmic activity of the cosmos, which represents the Sat and represents the fundamental identity of the macro-
all-pervading Reality of Paraiva. cosm and the microcosm.
Akara sound is produced from the base of the spi-
nal cord, where the kualin is posited, and rises to the
throat. The supreme consciousness (chaitanya), functioning
Aum Symbols of Gaea A Graphic Collection of Thirty-six Aums

The swastika forms the graphic symbol of Gaapati. It is
represented by a cross, being the development of the mul- On the following pages we have assembled a special collec-
tiple from the basic unity, the central point; but each of its tion of Aum calligraphy gathered at our Kauai monastery
branches is bent so that it does not aim at the center. This over the past few years. They are mostly drawn in Deva-
is intended to show that man cannot reach the basic unity ngar, but also in some of Indias regional languages. Of all
directly through the outward forms of the universe. the sacred symbols from Indias rich spiritual heritage, none
Gaeas trunk is bent because Divinity cannot be di- is more widely used and loved than the Aum. It is Divinity
rectly understood and also because He is master of obstacles. incarnate, and so it is natural that calligraphers and artists,
The noose in His hand destroys moha, delusion, the enemy designers and wall painters use it again and again to express
of all seekers. The driving hook is the insignia of the ruler the highest Truth.
of the universe. The hand granting boons fullls all desires, From many hundreds of styles, our editors chose a few
and the other hand allays all fears. Man seeks Gaeas pro- dozen and scanned them into Adobes Illustrator program.
tection at every turn in order that the Great Being may es- There they ne-tuned them, removing some of the rough
tablish Itself in his midst, and he may become one with It. edges occasioned by printing in Bharat, then added a few
That Transcendental One is Aum Gaea. That Imma- embellishments where needed. The scrolls themselves were
nent One is Aum Gaea. The living beings are Gaea produced in Adobes Photoshop program, which was also
Aum. Thus do we raise the chant of concord, Aum Gaea the tool used to create the embossed effects.
Tat Sat Aum. It is through the worship of Lord Gaea that We take great joy in trading Aums (and other Indian
we come to know the venerable Lord Murugan, and lastly art forms, like Gaeas, village logos and more) and will
Supreme God iva, their Creator, our Father-Mother God, release rights to anyone who shares their Aum collection
Lord of all creation, preservation and dissolution. Aum Tat with us. Send us a few specimens you especially like, and
Sat Aum. we will send you a few back. Send fty or more, and re-
ceive a treasure from our years of collecting, a free US$49
Aum is the one Eternal Syllable of which CD with more than 700 styles. You can also view our Aum
all that exists is but the development. collection and download low-resolution images at (www.
The past, present and the future are himalayanacademy.com/art/). Mail your contributions (pho-
all included in this one sound, tocopies are ne) to Acharya Palaniswami, Himalayan Acad-
and all that exists beyond the forms of time emy, 107 Kaholalele Road, Kapaa, Hawaii, 96746-9304, USA.
is also implied in the word Aum.
Mkya Upanishad
Aum Symbols of Gaea A Graphic Collection of Thirty-six Aums

The swastika forms the graphic symbol of Gaapati. It is
represented by a cross, being the development of the mul- On the following pages we have assembled a special collec-
tiple from the basic unity, the central point; but each of its tion of Aum calligraphy gathered at our Kauai monastery
branches is bent so that it does not aim at the center. This over the past few years. They are mostly drawn in Deva-
is intended to show that man cannot reach the basic unity ngar, but also in some of Indias regional languages. Of all
directly through the outward forms of the universe. the sacred symbols from Indias rich spiritual heritage, none
Gaeas trunk is bent because Divinity cannot be di- is more widely used and loved than the Aum. It is Divinity
rectly understood and also because He is master of obstacles. incarnate, and so it is natural that calligraphers and artists,
The noose in His hand destroys moha, delusion, the enemy designers and wall painters use it again and again to express
of all seekers. The driving hook is the insignia of the ruler the highest Truth.
of the universe. The hand granting boons fullls all desires, From many hundreds of styles, our editors chose a few
and the other hand allays all fears. Man seeks Gaeas pro- dozen and scanned them into Adobes Illustrator program.
tection at every turn in order that the Great Being may es- There they ne-tuned them, removing some of the rough
tablish Itself in his midst, and he may become one with It. edges occasioned by printing in Bharat, then added a few
That Transcendental One is Aum Gaea. That Imma- embellishments where needed. The scrolls themselves were
nent One is Aum Gaea. The living beings are Gaea produced in Adobes Photoshop program, which was also
Aum. Thus do we raise the chant of concord, Aum Gaea the tool used to create the embossed effects.
Tat Sat Aum. It is through the worship of Lord Gaea that We take great joy in trading Aums (and other Indian
we come to know the venerable Lord Murugan, and lastly art forms, like Gaeas, village logos and more) and will
Supreme God iva, their Creator, our Father-Mother God, release rights to anyone who shares their Aum collection
Lord of all creation, preservation and dissolution. Aum Tat with us. Send us a few specimens you especially like, and
Sat Aum. we will send you a few back. Send fty or more, and re-
ceive a treasure from our years of collecting, a free US$49
Aum is the one Eternal Syllable of which CD with more than 700 styles. You can also view our Aum
all that exists is but the development. collection and download low-resolution images at (www.
The past, present and the future are himalayanacademy.com/art/). Mail your contributions (pho-
all included in this one sound, tocopies are ne) to Acharya Palaniswami, Himalayan Acad-
and all that exists beyond the forms of time emy, 107 Kaholalele Road, Kapaa, Hawaii, 96746-9304, USA.
is also implied in the word Aum.
Mkya Upanishad
Bihaspati
Master of the Word

Bihaspati
Master of the Word

CHAPTER 9: GAEA, MASTER OF THE WORD 157
Gaea, Master of the Word

From Tattvloka, February-March, 1990
N THE PRIMORDIAL THROB, ADYA SPANDA,

the Tantra says, inhere a series of vibrations
that take the form of sound, nda. This is
the word, the Word Eternal, Nityavak of the
Veda, which itself became all the worlds. Vk
descends for the purpose of creation, with Her four cosmic
steps. The Veda says that all speech is measured out in four
steps or planes, impelled by the mind, and these are known
to the knowers of Brahman. The rst three are cryptic, hid-
den in secrecy, while the fourth step is human speech, that
is, the ordinary word.
These four steps, or aspects, are: sthla, the physical
substance of matter; skshma, the vital life force supporting
and circumferencing it; kraa, the causal, the mind prin-
ciple; and mahkraa, the great causal, the high Supernal,
where abides the Word with all the original rhythm. And
these again correspond to the four states of consciousness:
jgrat, the waking state; svapna, the dream state; sushupti,
deep sleep; and turya, the fourth condition, that which is
beyond these three.
The tantrikas, while admitting the principle of the divi-
sion, apply it for practical purposes, dealing with the subject
from a psycho-physical and psycho-spiritual point of view.
Naturally, therefore, since the subtle centers play a vital part
in their yoga, they locate the vk of the states in the ner-
vous system. They name it para, pasynti, madhyama and
vaikhar. The rst and the supreme forcethe primordial
para-vkis beyond the ordinary reality. It is unmanifest
but turned towards manifestation. It is the great causal
mahkraa, and as such its center is at the base of the spi-
nal column that supports the nervous system. This bottom
CHAPTER 9: GAEA, MASTER OF THE WORD 157
Gaea, Master of the Word

From Tattvloka, February-March, 1990
N THE PRIMORDIAL THROB, ADYA SPANDA,

the Tantra says, inhere a series of vibrations
that take the form of sound, nda. This is
the word, the Word Eternal, Nityavak of the
Veda, which itself became all the worlds. Vk
descends for the purpose of creation, with Her four cosmic
steps. The Veda says that all speech is measured out in four
steps or planes, impelled by the mind, and these are known
to the knowers of Brahman. The rst three are cryptic, hid-
den in secrecy, while the fourth step is human speech, that
is, the ordinary word.
These four steps, or aspects, are: sthla, the physical
substance of matter; skshma, the vital life force supporting
and circumferencing it; kraa, the causal, the mind prin-
ciple; and mahkraa, the great causal, the high Supernal,
where abides the Word with all the original rhythm. And
these again correspond to the four states of consciousness:
jgrat, the waking state; svapna, the dream state; sushupti,
deep sleep; and turya, the fourth condition, that which is
beyond these three.
The tantrikas, while admitting the principle of the divi-
sion, apply it for practical purposes, dealing with the subject
from a psycho-physical and psycho-spiritual point of view.
Naturally, therefore, since the subtle centers play a vital part
in their yoga, they locate the vk of the states in the ner-
vous system. They name it para, pasynti, madhyama and
vaikhar. The rst and the supreme forcethe primordial
para-vkis beyond the ordinary reality. It is unmanifest
but turned towards manifestation. It is the great causal
mahkraa, and as such its center is at the base of the spi-
nal column that supports the nervous system. This bottom
158 LOVING GAEA CHAPTER 9: GAEA, MASTER OF THE WORD 159
is mldhra, the root center of the physical being. Next is the earth element, pithiv tattva, and sentmarai is the red
pasynti vk, the word that perceives; and this is the causal, lotus. Obviously, the mldhra center is indicated, which
located in the navel center. Then is madhyama vk, the mid- is known as the kulam, where the earth element, the lowest
dle, the word in the intermediate, subtle region between the physical, abides. Similarly, by padachilambu is indicated the
navel and the throat, which is the region for the expression quarter of speech, paravk. At the outset of itself, the an-
of speech, called vaikhar vk. Gaapati as Brahmaaspati cient Tamil classic praises Gaapati as the form of paravk,
is the Master of the Word, the Lord of Satya Mantra. And having his abode in mldhra.
so, the Tantra conceives Him as having His abode in the In the mldhra is the potential energy picturesquely
mldhra of beings, from where speech originates in the represented as the sleeping serpent power kualin akti.
form of paravk. There is a re there, which in its gross form is jahargni, the
physical re, the re that cooks all food, digests it and trans-
Seat of Mldhra forms it to sustain the physical organism. The other form
It is said in the Veda that Brahmaaspati descends deep is vaivnara, the soul in the heart of every being, the jva,
down into the inconscient waters to bring about in creation the Self, the Skanda of the Puras. Still another form is the
something stable and solid. In the macrocosm, His whole vaidyuta, electric energy, from which speech arises, thereby
process of creation starts from the bottom. His action ap- representing Gaapati. When Gaapati becomes active in the
plies equally to the microcosm. In the microcosm, in the mldhra, when His grace is felt, the kualin akti wakes
human being, there are different planes and parts of be- up, the re shoots up its flames, opening the centre at the
ing which are governed by conscious centers and sources summit and lling the whole system with a downpour of
of the dynamic powers of the being, which again act as fo- nectar-like bliss. Then one is able to realize the Godhead in
cal points for the consciousness to operate. These centers, the mantra and know the sign of the Lord in the conscious
picturesquely described as chakras (wheels of power), or mindSattattil sadivam katti, cittattil ivaligam katti, as
padmas (lotuses) ready to unfold, are situated in the subtle the Tamil classic says.
body and are arranged one above the other in an ascending
series from the lowest physical to the highest mind center Powers and Personalities
and spiritual center. The lowest physical is represented by Many are the powers and personalities of Gaapati. The
the bottom-most center, mldhra, and Gaapati operates universe is created in the form of groups (gaas), and for
from there as the unmanifest word. each gaa there is a Gaapati, collective head. Thus, there
There is an ancient Tamil classic known as Vinyaka are innumerable Gaanthas and Vinyakas. At least in the
Ahaval, attributed to Auvaiyar, which is in praise of Gaa- Mahodha Nysa, in the kta Tantra, there are as many
pati. Fittingly, it starts with the words sitak kalabhach chen- Gaeas as there are mtikksharas, letters of the alphabet,
tamarippum padachilambu pala isai pada, which means, that is, 51. Gaapati in the form of an infant, Bla, indicates
supercially, the various notes raised by the anklets adorn- possibilities of growth and future unfoldment for the aspi-
ing the lotus feet of the Lord, which are as cool as sandal- rant. Gaapati as a dancer points to dynamic, harmonious
paste. The cool sandal gandha is the measure, tanmatra, of activity geared towards progress.
158 LOVING GAEA CHAPTER 9: GAEA, MASTER OF THE WORD 159
is mldhra, the root center of the physical being. Next is the earth element, pithiv tattva, and sentmarai is the red
pasynti vk, the word that perceives; and this is the causal, lotus. Obviously, the mldhra center is indicated, which
located in the navel center. Then is madhyama vk, the mid- is known as the kulam, where the earth element, the lowest
dle, the word in the intermediate, subtle region between the physical, abides. Similarly, by padachilambu is indicated the
navel and the throat, which is the region for the expression quarter of speech, paravk. At the outset of itself, the an-
of speech, called vaikhar vk. Gaapati as Brahmaaspati cient Tamil classic praises Gaapati as the form of paravk,
is the Master of the Word, the Lord of Satya Mantra. And having his abode in mldhra.
so, the Tantra conceives Him as having His abode in the In the mldhra is the potential energy picturesquely
mldhra of beings, from where speech originates in the represented as the sleeping serpent power kualin akti.
form of paravk. There is a re there, which in its gross form is jahargni, the
physical re, the re that cooks all food, digests it and trans-
Seat of Mldhra forms it to sustain the physical organism. The other form
It is said in the Veda that Brahmaaspati descends deep is vaivnara, the soul in the heart of every being, the jva,
down into the inconscient waters to bring about in creation the Self, the Skanda of the Puras. Still another form is the
something stable and solid. In the macrocosm, His whole vaidyuta, electric energy, from which speech arises, thereby
process of creation starts from the bottom. His action ap- representing Gaapati. When Gaapati becomes active in the
plies equally to the microcosm. In the microcosm, in the mldhra, when His grace is felt, the kualin akti wakes
human being, there are different planes and parts of be- up, the re shoots up its flames, opening the centre at the
ing which are governed by conscious centers and sources summit and lling the whole system with a downpour of
of the dynamic powers of the being, which again act as fo- nectar-like bliss. Then one is able to realize the Godhead in
cal points for the consciousness to operate. These centers, the mantra and know the sign of the Lord in the conscious
picturesquely described as chakras (wheels of power), or mindSattattil sadivam katti, cittattil ivaligam katti, as
padmas (lotuses) ready to unfold, are situated in the subtle the Tamil classic says.
body and are arranged one above the other in an ascending
series from the lowest physical to the highest mind center Powers and Personalities
and spiritual center. The lowest physical is represented by Many are the powers and personalities of Gaapati. The
the bottom-most center, mldhra, and Gaapati operates universe is created in the form of groups (gaas), and for
from there as the unmanifest word. each gaa there is a Gaapati, collective head. Thus, there
There is an ancient Tamil classic known as Vinyaka are innumerable Gaanthas and Vinyakas. At least in the
Ahaval, attributed to Auvaiyar, which is in praise of Gaa- Mahodha Nysa, in the kta Tantra, there are as many
pati. Fittingly, it starts with the words sitak kalabhach chen- Gaeas as there are mtikksharas, letters of the alphabet,
tamarippum padachilambu pala isai pada, which means, that is, 51. Gaapati in the form of an infant, Bla, indicates
supercially, the various notes raised by the anklets adorn- possibilities of growth and future unfoldment for the aspi-
ing the lotus feet of the Lord, which are as cool as sandal- rant. Gaapati as a dancer points to dynamic, harmonious
paste. The cool sandal gandha is the measure, tanmatra, of activity geared towards progress.
Gaapati Japa
Mantra Recitation
Gaapati Japa
Mantra Recitation
CHAPTER 10: MANTRA RECITATION 163
Mantra Recitation
APA, OR RECITATION, IS THE SPIRITUAL

practice of devotedly repeating a mantra,
generally a specied number of times, such
as 108, often while counting on a strand of
beads, called a japa ml, while conscien-
tiously concentrating on the meaning of the mantra. The
repetition should be dutifully slow. This brings puya, merit,
to the devotee. It should not be thoughtlessly mechanical or
the hurried, so-called rapid-re or machine-gun japa, which
demonstrate ignorance of the tantras. Such casual, noncha-
lant negligence and disregard for contemplative traditions
brings ppa, demerit, to the devotee, creating internal strife,
community opposition and turmoil for all concerned.
Japa is a form of devotional worship, invocation, suppli-
cation, praise, adoration, meditation and direct, experiential
communion. Unless we are actually in a state of samdhi
(total absorption), which is rare for most people, japa pro-
vides a means to disengage from our racing thoughts and
our memories of the pastmostly the bad ones. The repeti-
tion of positive, uplifting, spiritual mantras over and over
again lifts consciousness and causes the mldhra chakra
to spin clockwise. We feel uplifted. Life does not look so bad,
and neither does the past. A sense of forgiveness comes and
the future looms bright. The past is forgiven and forgotten.
The power of thought and mind is embodied in sound
form, that is, in the Word. The ancient ishis made this
knowledge of the Word into a science and turned their
minds toward the inner worlds, invoking the beings therein
and offering their thoughts to the Deities and devas through
Vedic hymns, prayers and mantras. According to the Vedas,
the holy scripture that forms the basis of Hinduism, out of
CHAPTER 10: MANTRA RECITATION 163
Mantra Recitation
APA, OR RECITATION, IS THE SPIRITUAL

practice of devotedly repeating a mantra,
generally a specied number of times, such
as 108, often while counting on a strand of
beads, called a japa ml, while conscien-
tiously concentrating on the meaning of the mantra. The
repetition should be dutifully slow. This brings puya, merit,
to the devotee. It should not be thoughtlessly mechanical or
the hurried, so-called rapid-re or machine-gun japa, which
demonstrate ignorance of the tantras. Such casual, noncha-
lant negligence and disregard for contemplative traditions
brings ppa, demerit, to the devotee, creating internal strife,
community opposition and turmoil for all concerned.
Japa is a form of devotional worship, invocation, suppli-
cation, praise, adoration, meditation and direct, experiential
communion. Unless we are actually in a state of samdhi
(total absorption), which is rare for most people, japa pro-
vides a means to disengage from our racing thoughts and
our memories of the pastmostly the bad ones. The repeti-
tion of positive, uplifting, spiritual mantras over and over
again lifts consciousness and causes the mldhra chakra
to spin clockwise. We feel uplifted. Life does not look so bad,
and neither does the past. A sense of forgiveness comes and
the future looms bright. The past is forgiven and forgotten.
The power of thought and mind is embodied in sound
form, that is, in the Word. The ancient ishis made this
knowledge of the Word into a science and turned their
minds toward the inner worlds, invoking the beings therein
and offering their thoughts to the Deities and devas through
Vedic hymns, prayers and mantras. According to the Vedas,
the holy scripture that forms the basis of Hinduism, out of
164 LOVING GAEA CHAPTER 10: MANTRA RECITATION 165
the mind of the Deity came the Word, vk. Its evolutes pre- to appear. Such magic does show the correspondence that
cede and give rise to the forms of the inner mindthe astral there is between mind, sound and form. This is the basic
forms. These subtle forms in turn give rise to the outer, ma- mystical reality behind mantras. What is important for us to
terial forms that we see. realize is that each Mahdeva can be experienced, expressed,
in a mantra form that corresponds to that Being. This phe-
By that Word of His, by that Self, He created all this, nomenon is akin to remembering someone by his name
whatever there is. rather than his face. When we utter such a mantra, we call
ukla Yajur Veda, atapatha Brhmaa 10.6.5.5. ve, 106 forth the Mahdeva or cause a particular inner truth to rise
up in our minds. Then we feel His presence and enjoy.
This [in the beginning], was only the Lord of the
universe. His Word was with Him. This Word
was His second. He contemplated. He said, I will
deliver this Word so that she will produce and
bring into being all this world.
Sma Veda, Tya Mah Brhmaa 20.14.2. ve, 107
The Word is innite, immense, beyond all this.

All the Gods, the celestial spirits, men and animals
live in the Word. In the Word all the worlds nd
their support.
Kisha Yajur Veda, Taittirya Brhmaa 2.8.8.4. ve, 107
The Vedic view brings increasing conrmation that mod-

ern physics is on the right track. Quantum electromagnetic
eld theories tell us that, in fact, there is no such thing as
matter. There are only force elds of time and space that
are observable as varying intensities. Thus, a carbon atom is
not a bit of matter; it is a time-space-energy force eld of a
particular intensity.
Nuclear physicists can change the energy force elds
in a chamber and transform one element to another. If we
knew the carbon mantra and could say it properly, we would
cause the particular time-space-energy force eld to act and
some carbon would precipitate. Certain occult practitio-
ners can actually do this with their minds and cause objects
the mind of the Deity came the Word, vk. Its evolutes pre- to appear. Such magic does show the correspondence that
cede and give rise to the forms of the inner mindthe astral there is between mind, sound and form. This is the basic
forms. These subtle forms in turn give rise to the outer, ma- mystical reality behind mantras. What is important for us to
terial forms that we see. realize is that each Mahdeva can be experienced, expressed,
in a mantra form that corresponds to that Being. This phe-
By that Word of His, by that Self, He created all this, nomenon is akin to remembering someone by his name
whatever there is. rather than his face. When we utter such a mantra, we call
ukla Yajur Veda, atapatha Brhmaa 10.6.5.5. ve, 106 forth the Mahdeva or cause a particular inner truth to rise
up in our minds. Then we feel His presence and enjoy.
This [in the beginning], was only the Lord of the
universe. His Word was with Him. This Word
was His second. He contemplated. He said, I will
deliver this Word so that she will produce and
bring into being all this world.
Sma Veda, Tya Mah Brhmaa 20.14.2. ve, 107
The Word is innite, immense, beyond all this.

All the Gods, the celestial spirits, men and animals
live in the Word. In the Word all the worlds nd
their support.
Kisha Yajur Veda, Taittirya Brhmaa 2.8.8.4. ve, 107
The Vedic view brings increasing conrmation that mod-

ern physics is on the right track. Quantum electromagnetic
eld theories tell us that, in fact, there is no such thing as
matter. There are only force elds of time and space that
are observable as varying intensities. Thus, a carbon atom is
not a bit of matter; it is a time-space-energy force eld of a
particular intensity.
Nuclear physicists can change the energy force elds
in a chamber and transform one element to another. If we
knew the carbon mantra and could say it properly, we would
cause the particular time-space-energy force eld to act and
some carbon would precipitate. Certain occult practitio-
ners can actually do this with their minds and cause objects
Two Classes of Mantras Sage Yogaswami enjoined his aivite devotees to Wear
There are two basic kinds of mantras. One class is a very pow- rudrksha beads and repeat the Pachkshara. Let your
erful set that causes immediate, direct changes to occur in heart grow soft and melt. Chant the Letters Five and in love
the force elds around us, whether we know the meanings you will discover His will. Chant so that impurities, anxiet-
of the sounds or not. These mantras should only be used ies and doubts are purged. All hail Nama ivya!
after initiation and proper instruction, because if they are Repeating mantras slowly puries the mind, like run-
mispronounced they can do us serious harm. The mantra ning fresh water continually into a container of discolored
singers of the Navajo Indians of North America used very water. A fresh stream of water causes the mud at the bot-
powerful healing mantras that would last for days and days. tom of a container to rise and flow out over the top edges,
Even in recent times, a Navajo singer wrongly chanted on the eventually to be completely replaced by crystal-clear water.
fth day of a nine-day chant and crippled himself physically. Similarly, japa cleanses the mind of impurities as the pure
This is a documented occurrence. He had to resort to less vibrations of the mantras loosen and wash away the im-
powerful mantras after that. pure vibrations.
The second kind of mantras are either weaker, or the
strong vibrations they produce cannot be distorted by mis- Aum Japa
use or mispronunciation. With this class of mantras, it is the Lord Gaea is invoked through the mantra Aum. The
power of our own minds concentrated upon the inner-plane Mkya Upanishad elucidates the inner meaning of
being or concept that makes the mantra most benecial. If Aum, which embodies the highest wisdom. Aum has three
we are not concentrated, still the energy of the mantra can syllables. A represents the waking state. U represents the
evoke only one vibration or image. The majority of the Ve- dreaming state. M represents the state of deep sleep. Aum
dic mantras, all the names of the Gods and the Gyatrs fall in its entirety, plus the moment of silence which follows it,
into this category. Most of the Vedic chants are simply short represents the nti, the peace beyond understanding. Thus,
hymns and prayers, while the Sanskit language itself causes Aum japa performed as an invocation to Lord Gaea, the
positive, uplifting force elds that penetrate immediately Lord of Wisdom and Knowledgewhile love is welling up
into the inner realms. from our hearts and tears are for no reason flowing simul-
My satguru, Sage Yogaswami placed tremendous em- taneouslycalls forth the knowledge of the entirety of our
phasis on the performance of japa, repeating the name of existence in these four categories of consciousness. These
the Lord with concentration and feeling. This great jn are realms that God Gaea rules over as Lord of Categories,
explained, May we not forget that mantram is life, that and this is the knowledge that He can grant devotees who
mantram is action, that mantram is love and that japa, the perform Aum japa and meditation on the meaning of Aum.
repetition of mantram, bursts forth wisdom from within. For Aum japa to be effective, the mantra must be pro-
Japa yoga is the rst yoga to be performed toward the goal nounced correctly. The rst syllable is A, pronounced as the
of jna. In the temple perform japa. Under the sacred tree English word awe, but prolonged: aaa. The second sylla-
perform japa. I performed japa all this life as a silent s- ble is U, as in roof, pronounced oo but prolonged: ooo.
dhana. It is automatic now. The third syllable is M, pronounced mm with the front
Two Classes of Mantras Sage Yogaswami enjoined his aivite devotees to Wear
There are two basic kinds of mantras. One class is a very pow- rudrksha beads and repeat the Pachkshara. Let your
erful set that causes immediate, direct changes to occur in heart grow soft and melt. Chant the Letters Five and in love
the force elds around us, whether we know the meanings you will discover His will. Chant so that impurities, anxiet-
of the sounds or not. These mantras should only be used ies and doubts are purged. All hail Nama ivya!
after initiation and proper instruction, because if they are Repeating mantras slowly puries the mind, like run-
mispronounced they can do us serious harm. The mantra ning fresh water continually into a container of discolored
singers of the Navajo Indians of North America used very water. A fresh stream of water causes the mud at the bot-
powerful healing mantras that would last for days and days. tom of a container to rise and flow out over the top edges,
Even in recent times, a Navajo singer wrongly chanted on the eventually to be completely replaced by crystal-clear water.
fth day of a nine-day chant and crippled himself physically. Similarly, japa cleanses the mind of impurities as the pure
This is a documented occurrence. He had to resort to less vibrations of the mantras loosen and wash away the im-
powerful mantras after that. pure vibrations.
The second kind of mantras are either weaker, or the
strong vibrations they produce cannot be distorted by mis- Aum Japa
use or mispronunciation. With this class of mantras, it is the Lord Gaea is invoked through the mantra Aum. The
power of our own minds concentrated upon the inner-plane Mkya Upanishad elucidates the inner meaning of
being or concept that makes the mantra most benecial. If Aum, which embodies the highest wisdom. Aum has three
we are not concentrated, still the energy of the mantra can syllables. A represents the waking state. U represents the
evoke only one vibration or image. The majority of the Ve- dreaming state. M represents the state of deep sleep. Aum
dic mantras, all the names of the Gods and the Gyatrs fall in its entirety, plus the moment of silence which follows it,
into this category. Most of the Vedic chants are simply short represents the nti, the peace beyond understanding. Thus,
hymns and prayers, while the Sanskit language itself causes Aum japa performed as an invocation to Lord Gaea, the
positive, uplifting force elds that penetrate immediately Lord of Wisdom and Knowledgewhile love is welling up
into the inner realms. from our hearts and tears are for no reason flowing simul-
My satguru, Sage Yogaswami placed tremendous em- taneouslycalls forth the knowledge of the entirety of our
phasis on the performance of japa, repeating the name of existence in these four categories of consciousness. These
the Lord with concentration and feeling. This great jn are realms that God Gaea rules over as Lord of Categories,
explained, May we not forget that mantram is life, that and this is the knowledge that He can grant devotees who
mantram is action, that mantram is love and that japa, the perform Aum japa and meditation on the meaning of Aum.
repetition of mantram, bursts forth wisdom from within. For Aum japa to be effective, the mantra must be pro-
Japa yoga is the rst yoga to be performed toward the goal nounced correctly. The rst syllable is A, pronounced as the
of jna. In the temple perform japa. Under the sacred tree English word awe, but prolonged: aaa. The second sylla-
perform japa. I performed japa all this life as a silent s- ble is U, as in roof, pronounced oo but prolonged: ooo.
dhana. It is automatic now. The third syllable is M, pronounced mm with the front
teeth gently touching and the sound prolonged: mmmm. yoga sdhana in which we invoke Gaea and merge ourself
Each repetition is sounded for about seven seconds, with with His supreme knowledge and peace. These two mantras
two seconds on A, two seconds on U and three seconds are not harmful if mispronounced, as sometimes happens,
on M, with a silence of about two seconds before the next though they should be sounded as properly as possible to
repetition. The three syllables are run together: AAUUMM be most effective. Most importantly, they must be chanted
(silence), AAUUMM (silence), AAUUMM (silence). On the at the same time each day, and this means exactly the same
rst syllable, A, we feel the solar plexus and chest vibrating. time, for full devonic support.
On the second syllable, U, the throat vibrates. The third syl- When the gaas and devas of Lord Gaea are nally
lable, M, vibrates the top of the head. Thus, proper chanting attracted to the home shrine, the room will feel lled with
of Aum also is a high form of yoga, moving energy from the actinodic energy even if it is a closet or a small sacred al-
lower chakras of the body up to the highest chakra, or en- cove. The energy will come out of seeming nowhere into the
ergy centerthe sahasrra chakra at the crown of the head. room. This feeling indicates that Ganeas gaas are pres-
Another traditional way to do this japa is to take a full ent, eager and willing to do whatever they can to maintain
breath and then chant the AUM three times as you exhale. nti, peace, within the home and bind the family together.
The rst repetition is audible, the second is more quiet and Nothing bad, hurtful or harmful will ever be performed by
the third is barely audible, as you concentrate within. Then them, even if fervently prayed for. Only good and goodness
inhale slowly as you visualize the image of our loving Lord will be their actions. They do not condone revenge. They do
Gaea in your mind. Then repeat the AUM again three not deny anything to anyone who is within dharmas call-
times as you exhale. The breathing should not be forced, but ing. And they do work within the prrabdha karmas of each
natural, slow, gentle and rhythmical. We can use a japa ml individual within the family. Theirs is a calculated job in
with 108 beads and pass over one bead for each repetition, doing what they have to do to maintain family togetherness,
or do the japa for a prearranged period of time. even at great distances.
These gaas are numbered in the trillions, and they are
Two Famous Gaea Mantras available in every home to serve the devout. Today in China,
Two other Gaea mantras are commonly used. One is Aum Japan and nearly every country of the world they work to
r Gaeya Nama, meaning Praise to Lord Gaea. This improve family togetherness, for this is their mission, given
is the mantra of invocation, adoration and worship. It is re- to them, detail by detail, by our loving Gaea. Because of
peated at the beginning of pjs and it can be used for japa, them, family life goes smoothly, protection is immanent,
to invoke Gaeas blessings for the auspicious beginning of immediate, and all members of the family enjoy the secure
a task, project, change of life, community undertaking or vibration of being bound in love, good feelings for one and
simply to offer Him our praise. Another special mantra is all and support for each other by every other member. This
Aum Ga Gaapataye Nama. This is Lord Gaeas mla intricate working of the pras within the home is what the
(root) mantra. It is also known as His bja mantra, for gaas of our Lord do tirelessly day after day, year after year,
it combines Gaeas bja (seed) sound, gam, with the generation after generation. By doing so they earn their re-
phrase, Praise be to Gaapati. This mantra is used for wards within the heaven of heavens. After all, humans are
teeth gently touching and the sound prolonged: mmmm. yoga sdhana in which we invoke Gaea and merge ourself
Each repetition is sounded for about seven seconds, with with His supreme knowledge and peace. These two mantras
two seconds on A, two seconds on U and three seconds are not harmful if mispronounced, as sometimes happens,
on M, with a silence of about two seconds before the next though they should be sounded as properly as possible to
repetition. The three syllables are run together: AAUUMM be most effective. Most importantly, they must be chanted
(silence), AAUUMM (silence), AAUUMM (silence). On the at the same time each day, and this means exactly the same
rst syllable, A, we feel the solar plexus and chest vibrating. time, for full devonic support.
On the second syllable, U, the throat vibrates. The third syl- When the gaas and devas of Lord Gaea are nally
lable, M, vibrates the top of the head. Thus, proper chanting attracted to the home shrine, the room will feel lled with
of Aum also is a high form of yoga, moving energy from the actinodic energy even if it is a closet or a small sacred al-
lower chakras of the body up to the highest chakra, or en- cove. The energy will come out of seeming nowhere into the
ergy centerthe sahasrra chakra at the crown of the head. room. This feeling indicates that Ganeas gaas are pres-
Another traditional way to do this japa is to take a full ent, eager and willing to do whatever they can to maintain
breath and then chant the AUM three times as you exhale. nti, peace, within the home and bind the family together.
The rst repetition is audible, the second is more quiet and Nothing bad, hurtful or harmful will ever be performed by
the third is barely audible, as you concentrate within. Then them, even if fervently prayed for. Only good and goodness
inhale slowly as you visualize the image of our loving Lord will be their actions. They do not condone revenge. They do
Gaea in your mind. Then repeat the AUM again three not deny anything to anyone who is within dharmas call-
times as you exhale. The breathing should not be forced, but ing. And they do work within the prrabdha karmas of each
natural, slow, gentle and rhythmical. We can use a japa ml individual within the family. Theirs is a calculated job in
with 108 beads and pass over one bead for each repetition, doing what they have to do to maintain family togetherness,
or do the japa for a prearranged period of time. even at great distances.
These gaas are numbered in the trillions, and they are
Two Famous Gaea Mantras available in every home to serve the devout. Today in China,
Two other Gaea mantras are commonly used. One is Aum Japan and nearly every country of the world they work to
r Gaeya Nama, meaning Praise to Lord Gaea. This improve family togetherness, for this is their mission, given
is the mantra of invocation, adoration and worship. It is re- to them, detail by detail, by our loving Gaea. Because of
peated at the beginning of pjs and it can be used for japa, them, family life goes smoothly, protection is immanent,
to invoke Gaeas blessings for the auspicious beginning of immediate, and all members of the family enjoy the secure
a task, project, change of life, community undertaking or vibration of being bound in love, good feelings for one and
simply to offer Him our praise. Another special mantra is all and support for each other by every other member. This
Aum Ga Gaapataye Nama. This is Lord Gaeas mla intricate working of the pras within the home is what the
(root) mantra. It is also known as His bja mantra, for gaas of our Lord do tirelessly day after day, year after year,
it combines Gaeas bja (seed) sound, gam, with the generation after generation. By doing so they earn their re-
phrase, Praise be to Gaapati. This mantra is used for wards within the heaven of heavens. After all, humans are
tribal and dont do well on their own, unless they are ma- We devote our thought to the one-tusked Lord.
ture, renunciate sannysins of austere orders who thrive on We meditate upon Him who has a curved trunk.
their own bliss. It is Gaeas gaas who keep the extended May the tusked One guide us on the right path.
families together, perpetuating the wealth from generation Gaapati Upanishad
to generation, on into the future of futures. Invoke Lord
Gaea through the proper sdhanas the same time each day, F
and He will send his gaas to reward you. Feed them milk
and honey and all things sweet, placed upon your altar. This
$
will be pleasing and considered a reward for good works
well performed for you, your family and other loved ones.
Aum tatpurushya vidmahe
vakratuya dhmahi
Three Gaea Gyatr Mantras
tanno danti prachodayt
Gyatr refers to a special three-line Vedic meter used
in mantras for invoking and focusing We devote our thought to that supreme person.
consciousness on the Deity. The three We meditate upon Him who has a curved trunk.
gyatrs below are intoned during pjs May the tusked One guide us on the right path.
and yajas. They may also be recited
Nryaa Upanishad
as powerful japarepeated again and
again, while gently regulating the breath
according to systematic rhythms given
F
by ones guru to establish a deep inner
connection with Lord Gaea.

F Aum tat kartya vidmahe
$ hasti mukhya dhmahi

We devote our thoughts to the mysterious Lord.
Aum ekadantya vidmahe We meditate on His elephant face.
vakratuya dhmahi May the tusked One guide us on the right path.
Maitryai Sahit 2.6-9
tribal and dont do well on their own, unless they are ma- We devote our thought to the one-tusked Lord.
ture, renunciate sannysins of austere orders who thrive on We meditate upon Him who has a curved trunk.
their own bliss. It is Gaeas gaas who keep the extended May the tusked One guide us on the right path.
families together, perpetuating the wealth from generation Gaapati Upanishad
to generation, on into the future of futures. Invoke Lord
Gaea through the proper sdhanas the same time each day, F
and He will send his gaas to reward you. Feed them milk
and honey and all things sweet, placed upon your altar. This
$
will be pleasing and considered a reward for good works
well performed for you, your family and other loved ones.
Aum tatpurushya vidmahe
vakratuya dhmahi
Three Gaea Gyatr Mantras
Gyatr refers to a special three-line Vedic meter used
in mantras for invoking and focusing We devote our thought to that supreme person.
consciousness on the Deity. The three We meditate upon Him who has a curved trunk.
gyatrs below are intoned during pjs May the tusked One guide us on the right path.
and yajas. They may also be recited
Nryaa Upanishad
as powerful japarepeated again and
again, while gently regulating the breath
according to systematic rhythms given
F
by ones guru to establish a deep inner
connection with Lord Gaea.

F Aum tat kartya vidmahe
$ hasti mukhya dhmahi

We devote our thoughts to the mysterious Lord.
Aum ekadantya vidmahe We meditate on His elephant face.
vakratuya dhmahi May the tusked One guide us on the right path.
Maitryai Sahit 2.6-9
A Special Collection of Gaea Mantras use it before beginning a journey, a new course in school,
From Sadguru Sant Keshavadas Book, Lord Gaea new career or job, or before entering into any new contract
or business so that impediments are removed and your en-
deavor may be crowned with success.
G
aea mantras are siddhi mantras. Each mantra
contains certain specic powers of Lord Gaea. F
When chanted with the proper pryma (rhythmic Aum r gaeya nama
breathing) and sincere devotion, they will yield good results.
In general, Gaea mantras will ward off all evil and bless the This mantra is usually taught to children for their good edu-
devotee with abundance, prudence and success. Evil spirits cation. It increases their memory power, and they become
dare not enter the home or the mind of the devotee where successful in their examinations. Of course, people of any
Gaea mantras are recited. Those so mystically inclined age may use this mantra when taking courses in a school or
and knowledgeable of the seven chakras below the mld- university, and for success in attaining their degree.
hra use these powerful incantantions under the direction
of the guru to close off these regions of the mind one by one F $
and free consciousness from deep depression, confusion, Aum vakratuya hum
jealousy, rage, lingering anger and fear. Some such mantras
are given below for the spiritual benet of the readers. This is a very powerful mantra, as discussed in the Gaea
One more point to remember is that one should bathe Pura. When something is not working properly, individ-
or wash the limbs before sitting for repetition of the mantra. ually or universally, nationally or internationally, or when
Also, one should do three or more pryma before begin- the minds of the people turn crooked, negative, depressed
ning the mantra. The minimum repetition of the mantra or discouraged, the attention of Gaea may be drawn by
should be one full ml, or 108 times. When this is done at a this mantra to straighten their ways. The HUM symbol-
xed hour and place regularly for 48 days, it becomes an up- izes Delay no more, my Lord, in straightening the paths of
san, which means intense meditation, that will yield sid- the crooked-minded ones. This mantra is used many times
dhis, or spiritual powers. Another warning to bear in mind in the Gaea Pura to curb the atrocities of cruel de-
is that one should use those powers only for healing the sick mons. In addition, this mantra could also be used for heal-
and other such selfless actions for the benet of mankind. ing any spinal deciency, such as curvature of the spine or
These powers should not be misused. Misuse of power may curved limbs. Dedicate 1,008 repetitions of this holy word
bring the curse of the asuras. to straighten and heal such deciencies.
F F
Aum ga gaapataye nama Aum kshipra prasdya nama
This is a mantra from Gaapati Upanishad. One may always Kshipra means instantaneous. If some danger or negative
A Special Collection of Gaea Mantras use it before beginning a journey, a new course in school,
From Sadguru Sant Keshavadas Book, Lord Gaea new career or job, or before entering into any new contract
or business so that impediments are removed and your en-
deavor may be crowned with success.
G
aea mantras are siddhi mantras. Each mantra
contains certain specic powers of Lord Gaea. F
When chanted with the proper pryma (rhythmic Aum r gaeya nama
breathing) and sincere devotion, they will yield good results.
In general, Gaea mantras will ward off all evil and bless the This mantra is usually taught to children for their good edu-
devotee with abundance, prudence and success. Evil spirits cation. It increases their memory power, and they become
dare not enter the home or the mind of the devotee where successful in their examinations. Of course, people of any
Gaea mantras are recited. Those so mystically inclined age may use this mantra when taking courses in a school or
and knowledgeable of the seven chakras below the mld- university, and for success in attaining their degree.
hra use these powerful incantantions under the direction
of the guru to close off these regions of the mind one by one F $
and free consciousness from deep depression, confusion, Aum vakratuya hum
jealousy, rage, lingering anger and fear. Some such mantras
are given below for the spiritual benet of the readers. This is a very powerful mantra, as discussed in the Gaea
One more point to remember is that one should bathe Pura. When something is not working properly, individ-
or wash the limbs before sitting for repetition of the mantra. ually or universally, nationally or internationally, or when
Also, one should do three or more pryma before begin- the minds of the people turn crooked, negative, depressed
ning the mantra. The minimum repetition of the mantra or discouraged, the attention of Gaea may be drawn by
should be one full ml, or 108 times. When this is done at a this mantra to straighten their ways. The HUM symbol-
xed hour and place regularly for 48 days, it becomes an up- izes Delay no more, my Lord, in straightening the paths of
san, which means intense meditation, that will yield sid- the crooked-minded ones. This mantra is used many times
dhis, or spiritual powers. Another warning to bear in mind in the Gaea Pura to curb the atrocities of cruel de-
is that one should use those powers only for healing the sick mons. In addition, this mantra could also be used for heal-
and other such selfless actions for the benet of mankind. ing any spinal deciency, such as curvature of the spine or
These powers should not be misused. Misuse of power may curved limbs. Dedicate 1,008 repetitions of this holy word
bring the curse of the asuras. to straighten and heal such deciencies.
F F
Aum ga gaapataye nama Aum kshipra prasdya nama
This is a mantra from Gaapati Upanishad. One may always Kshipra means instantaneous. If some danger or negative
energy is coming your way and you dont know how to get F
rid of that trouble, with true devotion, practice this mantra
for quick blessing and purication of ones aura. Aum kapilya nama
F Kapila (red) means that you are able to give color therapy.
You are able to create colors around yourself and around
@ others, bathe them in that color and heal them. As per the
mantra you create, so will you create the colors. Another
Aum r hr kl glau ga meaning is wish cow, the cow of plenty. It means that
gaapataye vara varada sarva whatever you wish, that comes true. There is a wish-cow
janamme vashamnya svh inside you. Whatever you wish, especially for healing others,
comes true immediately.
There are several bja (seed) mantras in this mantra. Among
other things, it signals, Shower Your blessings, O Lord. I of- F @
fer my ego as an oblation. Aum gajakarikya nama
F The ears of Gaea, the elephant, are constant fanning,

Aum sumukhya nama which means people may talk a lot, but you are not receiv-
ing inside anything other than that which is important. It
This mantra has a lot of meaning, but to make it simple, it also means that you can sit anywhere and tune this cosmic
means you will be always very beautiful in soul, in spirit, in television (the body) with seven channels (chakras) and all
face, everything. By meditating on this mantra, very pleas- 72,000 ns, to any loka and be able to hear ancestors, an-
ing manners and a beauty comes on you. Along with that gels, the voice of God or the voice of prophets. That kind of
comes peace, which constantly dances in your eyes; and the inner ear you will develop through this mantra.
words you speak are all lled with that power of love.
F
F Aum lambodarya nama
Aum ekadantya nama
This means you feel that you are this universe. It means that
Ekadanta refers to one tusk in the elephant face, which all the universes are within you. Like an entire tree is in the
means God broke the duality and made you to have a one- seed, the whole universe is in the sound of creation, which
pointed mind. Whoever has that oneness of mind and sin- is Aum, and that Aum consciousness in you makes you feel
gle-minded devotion will achieve everything. that you are the universe. Therefore, if you say, realizing the
oneness with the universe, nti to the world every day,
then the grace of God will come and there will be world
energy is coming your way and you dont know how to get F
rid of that trouble, with true devotion, practice this mantra
for quick blessing and purication of ones aura. Aum kapilya nama
F Kapila (red) means that you are able to give color therapy.
You are able to create colors around yourself and around
@ others, bathe them in that color and heal them. As per the
mantra you create, so will you create the colors. Another
Aum r hr kl glau ga meaning is wish cow, the cow of plenty. It means that
gaapataye vara varada sarva whatever you wish, that comes true. There is a wish-cow
janamme vashamnya svh inside you. Whatever you wish, especially for healing others,
comes true immediately.
There are several bja (seed) mantras in this mantra. Among
other things, it signals, Shower Your blessings, O Lord. I of- F @
fer my ego as an oblation. Aum gajakarikya nama
F The ears of Gaea, the elephant, are constant fanning,

Aum sumukhya nama which means people may talk a lot, but you are not receiv-
ing inside anything other than that which is important. It
This mantra has a lot of meaning, but to make it simple, it also means that you can sit anywhere and tune this cosmic
means you will be always very beautiful in soul, in spirit, in television (the body) with seven channels (chakras) and all
face, everything. By meditating on this mantra, very pleas- 72,000 ns, to any loka and be able to hear ancestors, an-
ing manners and a beauty comes on you. Along with that gels, the voice of God or the voice of prophets. That kind of
comes peace, which constantly dances in your eyes; and the inner ear you will develop through this mantra.
words you speak are all lled with that power of love.
F
F Aum lambodarya nama
Aum ekadantya nama
This means you feel that you are this universe. It means that
Ekadanta refers to one tusk in the elephant face, which all the universes are within you. Like an entire tree is in the
means God broke the duality and made you to have a one- seed, the whole universe is in the sound of creation, which
pointed mind. Whoever has that oneness of mind and sin- is Aum, and that Aum consciousness in you makes you feel
gle-minded devotion will achieve everything. that you are the universe. Therefore, if you say, realizing the
oneness with the universe, nti to the world every day,
then the grace of God will come and there will be world
peace, universal peace. It is the universes within Aum and thing under control. Vinyaka means the Lord of problems.
Aum within you.
F
F Aum dhumraketuve nama
Aum vikaya nama
Halleys Comet is called Dhumraketu in the Vedas. When-
This means realizing this world as a dream or a drama. When ever Halleys Comet appears, on the whole planet Earth, and
you are in that high consciousness, this whole world looks in other places also, there will be fear and terror. The guid-
like a dream. All of us have taken a role. We have to play our ing masters and those who have the wisdom to face it will all
role in life as wife or husband or children or citizens, all con- withdraw to the higher worlds. Important people die during
sistent with the role we have taken. When an actor bitten by that time, and bloodshed and various other problems come.
a sponge cobra that is brought on the stage falls, the entire To overcome that, its important for us to remember this
audience cries; but that boy who has fallen knows it was not mantra for world peace.
a real cobra and he is not dead. Life is a dramadenitely
life in this material world, this physical world of ego, is a F
drama. But inside, like the boy on the stage who is quite Aum gadhyakshya nama
happy knowing that he didnt die by the bite of the sponge
cobra, like that, the truth never dies in us; it is immortal. So This mantra is so important. Suppose you have a group, a
everything else you consider as drama. That consciousness country, neighbors, or any kind of group therapy, group
comes to you by knowing this mantra. healing or a whole country needing healing, then you have
to bring that entire group to your minds arena and say this
F mantra. A group healing takes place by this mantra.
Aum vighna nanya nama
F
This mantra invokes the Lord Gaea to remove every im- Aum bhlachandrya nama
pediment in your life and in your works. By constant medi-
tation on this mantra, all obstacles and blocked energy in In Sanskit, bhla means the forehead center. Chandra means
your physical and astral bodies are released. the crescent moon. Bhlachandra means that chakra from
where the nectar drips. That is the secret of all healing. It is
F to feel yourself as iva, identifying yourself with the Truth
Aum vinyakya nama and feeling constantly that you are carrying the crescent
moon, the symbol of growth and nectar and peace.
Vinyaka is the name of Gaea in the golden age. So by re-
alizing this mantra, your life will have a golden age. In your
ofce, in your work, youll be the boss. Vinyaka means some-
peace, universal peace. It is the universes within Aum and thing under control. Vinyaka means the Lord of problems.
Aum within you.
F
F Aum dhumraketuve nama
Aum vikaya nama
Halleys Comet is called Dhumraketu in the Vedas. When-
This means realizing this world as a dream or a drama. When ever Halleys Comet appears, on the whole planet Earth, and
you are in that high consciousness, this whole world looks in other places also, there will be fear and terror. The guid-
like a dream. All of us have taken a role. We have to play our ing masters and those who have the wisdom to face it will all
role in life as wife or husband or children or citizens, all con- withdraw to the higher worlds. Important people die during
sistent with the role we have taken. When an actor bitten by that time, and bloodshed and various other problems come.
a sponge cobra that is brought on the stage falls, the entire To overcome that, its important for us to remember this
audience cries; but that boy who has fallen knows it was not mantra for world peace.
a real cobra and he is not dead. Life is a dramadenitely
life in this material world, this physical world of ego, is a F
drama. But inside, like the boy on the stage who is quite Aum gadhyakshya nama
happy knowing that he didnt die by the bite of the sponge
cobra, like that, the truth never dies in us; it is immortal. So This mantra is so important. Suppose you have a group, a
everything else you consider as drama. That consciousness country, neighbors, or any kind of group therapy, group
comes to you by knowing this mantra. healing or a whole country needing healing, then you have
to bring that entire group to your minds arena and say this
F mantra. A group healing takes place by this mantra.
Aum vighna nanya nama
F
This mantra invokes the Lord Gaea to remove every im- Aum bhlachandrya nama
pediment in your life and in your works. By constant medi-
tation on this mantra, all obstacles and blocked energy in In Sanskit, bhla means the forehead center. Chandra means
your physical and astral bodies are released. the crescent moon. Bhlachandra means that chakra from
where the nectar drips. That is the secret of all healing. It is
F to feel yourself as iva, identifying yourself with the Truth
Aum vinyakya nama and feeling constantly that you are carrying the crescent
moon, the symbol of growth and nectar and peace.
Vinyaka is the name of Gaea in the golden age. So by re-
alizing this mantra, your life will have a golden age. In your
ofce, in your work, youll be the boss. Vinyaka means some-
Gaapati Prrthan
-@
Prayers to Lord Gaea

Gaapati Prrthan
-@

CHAPTER 11: PRAYERS TO LORD GAEA 181
NEELING OR STANDING, SITTING IN PAD-

msana or walking alone, devotees discover
in prayer One of the most powerful forms of
communication with inner worlds. Through
praying with concentrated feeling, or bhva,
we can share our inmost sensibilities with Lord Gaapati.
Thus we establish a connection with the Deity. One of the
nest explanations of prayer from the Hindu perspective was
given by the renowned Swami Sivananda of ishikesh, Uttar
Pradesh (North India).
The entire process of spiritual ascent is from start to
nish one of earnest practice. There is no other road except
abhysa (dedicated striving and practice). One may have
the best feeling, the best heart, the most sublime bhva, but
unless and until every part of this is put into actual prac-
tice, there is no hope. Abhysa is the keynote of the life of
sdhana. Without it, sdhana will not go towards its frui-
tion of anubhti, or experience. Thus, we have the celestials
standing at the door of Mahdeva. They hymn Him, glorify
Him and pray unto Him; and this is our next cue. It is the
law of prayer that is now given to us as our sole guide upon
the path. Prayer means, rst and foremost, a perfect belief
in a higher power. It means the desire and willingness to
submit our abhimna, or ego, at the feet of a higher power.
Thus, the acquisition of raddh (faith) is now pointed out
to us. The submission of our personal ego, or abhimna,
is next pointed out to us. Herein its natural corollary, the
cultivation of the supreme virtue of absolute humility,
also is indicated. The devas prayed not that they may get
power to win over the asuras. There is the attitude of will-
ing self-abnegation, self-effacement, a standing aside so that
CHAPTER 11: PRAYERS TO LORD GAEA 181
NEELING OR STANDING, SITTING IN PAD-

msana or walking alone, devotees discover
in prayer One of the most powerful forms of
communication with inner worlds. Through
praying with concentrated feeling, or bhva,
we can share our inmost sensibilities with Lord Gaapati.
Thus we establish a connection with the Deity. One of the
nest explanations of prayer from the Hindu perspective was
given by the renowned Swami Sivananda of ishikesh, Uttar
Pradesh (North India).
The entire process of spiritual ascent is from start to
nish one of earnest practice. There is no other road except
abhysa (dedicated striving and practice). One may have
the best feeling, the best heart, the most sublime bhva, but
unless and until every part of this is put into actual prac-
tice, there is no hope. Abhysa is the keynote of the life of
sdhana. Without it, sdhana will not go towards its frui-
tion of anubhti, or experience. Thus, we have the celestials
standing at the door of Mahdeva. They hymn Him, glorify
Him and pray unto Him; and this is our next cue. It is the
law of prayer that is now given to us as our sole guide upon
the path. Prayer means, rst and foremost, a perfect belief
in a higher power. It means the desire and willingness to
submit our abhimna, or ego, at the feet of a higher power.
Thus, the acquisition of raddh (faith) is now pointed out
to us. The submission of our personal ego, or abhimna,
is next pointed out to us. Herein its natural corollary, the
cultivation of the supreme virtue of absolute humility,
also is indicated. The devas prayed not that they may get
power to win over the asuras. There is the attitude of will-
ing self-abnegation, self-effacement, a standing aside so that
182 LOVING GAEA CHAPTER 11: PRAYERS TO LORD GAEA 183
the fullest manifestation of the divine power may stand in sants. These can be spoken in their original Indian lan-
front and take over the stand from them. This indicates the guages, or voiced in the translation to other tongues. There
recognition of the nondoership of the individual self and are many types of prayer. There are prayers of invocation
the Supreme doership of the one Doer, the Supreme God. performed prior to worship or important actions. There are
It indicates that the sdhaka, or the seeker, is but a mere prayers of entreaty, requesting devonic aid in times of deci-
instrument; and it is the Lord Himself, the Indweller in the sion, trouble or turmoil. There are prayers of praise, giving
individual, who takes over the sdhana and actually does it. thanks for Gods grace and the fulllment of our needs. And,
When the seeker begins to feel that even this sdhana is not perhaps most importantly, there are prayers specially writ-
done by him, but that it is the Divine kti that works within ten for the children, messages that make them aware of their
him and enables the sdhana to be worked out and which innate intimacy with the Divine. On the following pages
achieves the ultimate fulllment of the Divine Will, then he we offer a wide variety of prayers to Lord Gaea composed
starts on the real upward march and rapid ascent toward in recent times in the English language, along with several
triumphant divinity. famous invocations from the Sanskit tradition.
Thus the second aspect of prayer unfolds itself before us. By memorizing prayers, we make them immediately
We completely allow the Divine to take charge of our per- available to put into use wherever we are. In the temple
sonality. The seeker recedes into the background and there with God Gaea before us or by ourselves with the Lord in
is total resignation to the will of the Divine. I am nothing; our mind, we can repeat them with a strong, concentrated
Thy will be done. This is the formula that keeps tune to every feeling which will carry our thoughts into the inner world
beat of his heart, every pulsation in his body. The seeker of the Gods. As our worship matures into an open relation-
becomes a transformed being (Lord Shanmukha and His ship with the Deity, these prayers will come automatically
Worship, p. xiii-xv). to mind as our way of talking with the Lord. They are espe-
cially useful during and after Gaea pj, when the Lord
Using Various Kinds of Prayers is present and listening and we are in close touch with Him.
When we go to the temple in distress or when we go in great Of course, prayer can be used at any time to make us aware
joy and thankfulness, our prayers may flow spontaneously of our being in the mind of Lord Gaea. As we come to
up from our hearts. Some nd it very natural to speak out know God Gaea better, our communication with Him
in words, bringing their gratitude, adoration or troubles will take on more the spirit of talking with ones intimates,
into a form that can be offered to Lord Gaea. Others may parents or close friends, and our own spontaneous words
just stand, feeling but not knowing what to say in their may mix freely with formal prayers.
own minds or hearts. Others may not yet feel at all close to
the Mahdeva but still yearn to open the door to religious Prayers of Invocation
communion with the Deity. In other words, many people Invocations are chants and prayers by which we invoke the
want to learn how to pray. presence of the Deity. The God is being called. The God and
We are indeed fortunate if we have been raised to learn the devotee are being brought together, in touch. Prayers
the ancient Hindu hymns or the songs and prayers of the of invocation often sing out the greatness of the Deity, His
the fullest manifestation of the divine power may stand in sants. These can be spoken in their original Indian lan-
front and take over the stand from them. This indicates the guages, or voiced in the translation to other tongues. There
recognition of the nondoership of the individual self and are many types of prayer. There are prayers of invocation
the Supreme doership of the one Doer, the Supreme God. performed prior to worship or important actions. There are
It indicates that the sdhaka, or the seeker, is but a mere prayers of entreaty, requesting devonic aid in times of deci-
instrument; and it is the Lord Himself, the Indweller in the sion, trouble or turmoil. There are prayers of praise, giving
individual, who takes over the sdhana and actually does it. thanks for Gods grace and the fulllment of our needs. And,
When the seeker begins to feel that even this sdhana is not perhaps most importantly, there are prayers specially writ-
done by him, but that it is the Divine kti that works within ten for the children, messages that make them aware of their
him and enables the sdhana to be worked out and which innate intimacy with the Divine. On the following pages
achieves the ultimate fulllment of the Divine Will, then he we offer a wide variety of prayers to Lord Gaea composed
starts on the real upward march and rapid ascent toward in recent times in the English language, along with several
triumphant divinity. famous invocations from the Sanskit tradition.
Thus the second aspect of prayer unfolds itself before us. By memorizing prayers, we make them immediately
We completely allow the Divine to take charge of our per- available to put into use wherever we are. In the temple
sonality. The seeker recedes into the background and there with God Gaea before us or by ourselves with the Lord in
is total resignation to the will of the Divine. I am nothing; our mind, we can repeat them with a strong, concentrated
Thy will be done. This is the formula that keeps tune to every feeling which will carry our thoughts into the inner world
beat of his heart, every pulsation in his body. The seeker of the Gods. As our worship matures into an open relation-
becomes a transformed being (Lord Shanmukha and His ship with the Deity, these prayers will come automatically
Worship, p. xiii-xv). to mind as our way of talking with the Lord. They are espe-
cially useful during and after Gaea pj, when the Lord
Using Various Kinds of Prayers is present and listening and we are in close touch with Him.
When we go to the temple in distress or when we go in great Of course, prayer can be used at any time to make us aware
joy and thankfulness, our prayers may flow spontaneously of our being in the mind of Lord Gaea. As we come to
up from our hearts. Some nd it very natural to speak out know God Gaea better, our communication with Him
in words, bringing their gratitude, adoration or troubles will take on more the spirit of talking with ones intimates,
into a form that can be offered to Lord Gaea. Others may parents or close friends, and our own spontaneous words
just stand, feeling but not knowing what to say in their may mix freely with formal prayers.
own minds or hearts. Others may not yet feel at all close to
the Mahdeva but still yearn to open the door to religious Prayers of Invocation
communion with the Deity. In other words, many people Invocations are chants and prayers by which we invoke the
want to learn how to pray. presence of the Deity. The God is being called. The God and
We are indeed fortunate if we have been raised to learn the devotee are being brought together, in touch. Prayers
the ancient Hindu hymns or the songs and prayers of the of invocation often sing out the greatness of the Deity, His
known attributes and qualities. Vedic ishis and holy sages Prayers of Supplication
of olden times were masters of invocation. They could im- Prayers of supplication are requests, pleadings or entreaties
mediately call up the devat through the strength of their presented to the Deity in the spirit of personal surrender
mantras. In the pj and japa chapters of this book there are and loving devotion. Something specic is being asked for,
many chants that also serve as powerful invocations. Aum a specic problem is being laid at the Lords Holy Feet. Such
r Gaeya Nama is an invocation in itself. We begin this supplications to the one-tusked Lord are given uncondi-
section on prayers with a famous loka to Lord Gaea from tionally, with full trust that He will do what is best for us,
the root scripture of all denominations of Santana Dharma, though not necessarily what we might think is best. We do
the Vedas. It has been chanted by billions of Hindus down not demand of the Lord; for He, like a parent, provides not
through the ages, uttering ve attributes of Gaea and in- as we desire, but as we truly need. Prayers of supplication
voking His all-powerful protection. may come forth in the natural language of our hearts.
Leaving a problem at His holy feet means we let it be
Aum uklmbaradhara vishum there and do not carry it home with us. Nor do we worry or
aivara chaturbhujam wonder about how it will be handled, when it will be taken
Prasanna vadana dhyyet care of, or if it will be taken care of at all. In full unquench-
Sarva vighnopa ntaye able faith we leave the matter there, at the feet of the God,
and walk away from the temple or shrine, feeling that re-
Aum, attired in white and all-pervading, lease has started and solution will be forthcoming. We must
O moon-hued, four-shouldered One have this kind of faith for religion to work within us. To
with smiling face so pleasing, carry home with us the same problems, fears and worries
upon You we meditate would be to take back the offering we have given the Deity
for removing all obstacles. to dissolve. This is like the rich and famous who buy with
gifts and do not give at all, slyly expecting more than some-
r Adi Sankara prayed in his Gaea Bhujagam the fol- thing in exchange, gaining ppa rather than puya and not
lowing invocation. It is particularly suitable for recitation knowing the difference. The course of events will later show
before japa and deep meditation on the highest wisdom of how He works for our ultimate spiritual welfare.
Lord Gaea, the incomparable Lord:
MOMENTS OF DECISION
To You whom the wise exclaim Aum, r Gaeya namaGreat Lord of
as the single-syllabled, Supreme sound, Wisdom, here I stand with so many decisions
stainless and peerless, to make, with so many ways to turn. I beg for
bliss, formless, unconditioned Your grace. Fill me with righteous judgment and
the Indweller in the core of clear discrimination as I lay all confusion at Your
sacred traditionto that holy feet and immerse myself solely in You. Aum,
Primeval One I bow in adoration. Gaea araam, araam Gaea.
known attributes and qualities. Vedic ishis and holy sages Prayers of Supplication
of olden times were masters of invocation. They could im- Prayers of supplication are requests, pleadings or entreaties
mediately call up the devat through the strength of their presented to the Deity in the spirit of personal surrender
mantras. In the pj and japa chapters of this book there are and loving devotion. Something specic is being asked for,
many chants that also serve as powerful invocations. Aum a specic problem is being laid at the Lords Holy Feet. Such
r Gaeya Nama is an invocation in itself. We begin this supplications to the one-tusked Lord are given uncondi-
section on prayers with a famous loka to Lord Gaea from tionally, with full trust that He will do what is best for us,
the root scripture of all denominations of Santana Dharma, though not necessarily what we might think is best. We do
the Vedas. It has been chanted by billions of Hindus down not demand of the Lord; for He, like a parent, provides not
through the ages, uttering ve attributes of Gaea and in- as we desire, but as we truly need. Prayers of supplication
voking His all-powerful protection. may come forth in the natural language of our hearts.
Leaving a problem at His holy feet means we let it be
Aum uklmbaradhara vishum there and do not carry it home with us. Nor do we worry or
aivara chaturbhujam wonder about how it will be handled, when it will be taken
Prasanna vadana dhyyet care of, or if it will be taken care of at all. In full unquench-
Sarva vighnopa ntaye able faith we leave the matter there, at the feet of the God,
and walk away from the temple or shrine, feeling that re-
Aum, attired in white and all-pervading, lease has started and solution will be forthcoming. We must
O moon-hued, four-shouldered One have this kind of faith for religion to work within us. To
with smiling face so pleasing, carry home with us the same problems, fears and worries
upon You we meditate would be to take back the offering we have given the Deity
for removing all obstacles. to dissolve. This is like the rich and famous who buy with
gifts and do not give at all, slyly expecting more than some-
r Adi Sankara prayed in his Gaea Bhujagam the fol- thing in exchange, gaining ppa rather than puya and not
lowing invocation. It is particularly suitable for recitation knowing the difference. The course of events will later show
before japa and deep meditation on the highest wisdom of how He works for our ultimate spiritual welfare.
Lord Gaea, the incomparable Lord:
MOMENTS OF DECISION
To You whom the wise exclaim Aum, r Gaeya namaGreat Lord of
as the single-syllabled, Supreme sound, Wisdom, here I stand with so many decisions
stainless and peerless, to make, with so many ways to turn. I beg for
bliss, formless, unconditioned Your grace. Fill me with righteous judgment and
the Indweller in the core of clear discrimination as I lay all confusion at Your
sacred traditionto that holy feet and immerse myself solely in You. Aum,
Primeval One I bow in adoration. Gaea araam, araam Gaea.
RELEASE FROM WORLDLINESS and love. Guide me to a harmonious life and

Aum, r Gaeya namaLord Vinyaka, You righteous success in the fulllment of my dharma.
are the Destroyer of all sin. I need you; help me. Gaea araam, araam Gaea.
How long Ive spent thinking only of worldly
pursuits, caring not for the children of the future. RELEASE FROM EGOITY
How often I forget Your eternal presence. I beg for Aum, r Gaeya nama! O keeper of the
Your noose to hold me close and Your goad to spur gate to the life of Santana Dharma, open that
me on. Give me faith in God, Gods and satgurus. gate for me to feel Your intricate mind moving all
Gaea araam, araam Gaea. things toward the world of the Gods. Open the
gate for me to a life of continuous worship. Let me
TIMES OF NEED enter a new world where my ego is not my God.
Aum, r Gaeya namaGaapati, Lord of Open the gate; let me through to Your blissful
Gaas. I, too, am a deva under Your command. I world of trust, love and harmony.
know I can never ever separate myself from the Gaea araam, araam Gaea.
intricate mind of the supreme intelligence. O Lord
who destroys the obstacles of His devotees, grant me Praise, Adoration and Thankfulness
protection, guidance and help in this hour of need. In prayers of praise, adoration and thankfulness we do not
(Devotee states his need or trouble.) Aum, Gaea ask for anything, but simply offer our feelings of love and
araam. Grant me Your grace, araam Gaea. recognition to Lord Gaea when our heart is full of His
grace. The more we worship and come to understand Him,
FAMILY WELFARE the more we realize the greatness of His work in our life and
O Lord Gaea, holder of the noose and goad, see His presence all around us. It is from this perspective
sweets, fruits and sugarcane, please provide for the that the great bhaktas of the past sang many of their songs
welfare of my family. Guide prosperity and abun- to God. Such prayers conrm our relationship with Lord
dance to our door. But while we wait and mostly Gaea and draw us ever closer to His mind.
see only our wants and needs, please help us feel
within our home Your goodness and Divinity, JOYOUS PRAISE
which no calamity can conceal. Gaea araam, Aum, r Gaeya nama! Thank You, Umagaea,
araam Gaea. for the wonderful fulllment You have brought
into my life. I show gratitude by giving abun-
FREEDOM FROM FEAR AND ANGER dant dna to the temple where You received and
Omnipresent Lambodara, pure and peaceful doer answered my prayers. Your akti is the blossoming
of all good. Take away my fear and anger. Let me origin of love. Praise to You who are the source of
see Thee everywhere and at all times. Show me the all sweetness. I take refuge in grateful surrender at
truth that there is no intrinsic evil. Remove all Your holy feet. Aum, jai Gaea!
barriers in my mind to understanding, true trust
RELEASE FROM WORLDLINESS and love. Guide me to a harmonious life and

Aum, r Gaeya namaLord Vinyaka, You righteous success in the fulllment of my dharma.
are the Destroyer of all sin. I need you; help me. Gaea araam, araam Gaea.
How long Ive spent thinking only of worldly
pursuits, caring not for the children of the future. RELEASE FROM EGOITY
How often I forget Your eternal presence. I beg for Aum, r Gaeya nama! O keeper of the
Your noose to hold me close and Your goad to spur gate to the life of Santana Dharma, open that
me on. Give me faith in God, Gods and satgurus. gate for me to feel Your intricate mind moving all
Gaea araam, araam Gaea. things toward the world of the Gods. Open the
gate for me to a life of continuous worship. Let me
TIMES OF NEED enter a new world where my ego is not my God.
Aum, r Gaeya namaGaapati, Lord of Open the gate; let me through to Your blissful
Gaas. I, too, am a deva under Your command. I world of trust, love and harmony.
know I can never ever separate myself from the Gaea araam, araam Gaea.
intricate mind of the supreme intelligence. O Lord
who destroys the obstacles of His devotees, grant me Praise, Adoration and Thankfulness
protection, guidance and help in this hour of need. In prayers of praise, adoration and thankfulness we do not
(Devotee states his need or trouble.) Aum, Gaea ask for anything, but simply offer our feelings of love and
araam. Grant me Your grace, araam Gaea. recognition to Lord Gaea when our heart is full of His
grace. The more we worship and come to understand Him,
FAMILY WELFARE the more we realize the greatness of His work in our life and
O Lord Gaea, holder of the noose and goad, see His presence all around us. It is from this perspective
sweets, fruits and sugarcane, please provide for the that the great bhaktas of the past sang many of their songs
welfare of my family. Guide prosperity and abun- to God. Such prayers conrm our relationship with Lord
dance to our door. But while we wait and mostly Gaea and draw us ever closer to His mind.
see only our wants and needs, please help us feel
within our home Your goodness and Divinity, JOYOUS PRAISE
which no calamity can conceal. Gaea araam, Aum, r Gaeya nama! Thank You, Umagaea,
araam Gaea. for the wonderful fulllment You have brought
into my life. I show gratitude by giving abun-
FREEDOM FROM FEAR AND ANGER dant dna to the temple where You received and
Omnipresent Lambodara, pure and peaceful doer answered my prayers. Your akti is the blossoming
of all good. Take away my fear and anger. Let me origin of love. Praise to You who are the source of
see Thee everywhere and at all times. Show me the all sweetness. I take refuge in grateful surrender at
truth that there is no intrinsic evil. Remove all Your holy feet. Aum, jai Gaea!
barriers in my mind to understanding, true trust
OFFERING GIFTS Daily Prayers for Children

Aum, r Gaeya nama! O my grand and Teaching children prayers to recite at regular times during
gracious Lord Gaea. Here I am, with only You in the day is a wonderful practice through which we fulll our
my mind. My bodys life is Your warmth. Your re duty of passing our religion on to coming generations. Par-
is my comfort. Now, with pj flames we offer that ents are encouraged to sit and say these prayers with the
re back to You. These fruits and flowers are Yours children until they enter the spirit of talking with Lord
to enjoy. My very mind, too, is Yours to direct. O Gaea themselves.
peaceful One, praise to You. Take these offerings
and take, too, a place in my humble life, in Your MORNING PRAYER
heart. Gaea araam, araam Gaea. Aum, Lord Gaea, You make the flowers grow, You
keep the Earth going around the Sun. All day You
APPRECIATION keep things going right. You are Lord of the devas. I
Aum, r Gaeya nama! Peerless One, am one of Your devas, too. Help me to think of the
industrious indweller in all, we see You in the full needs of others, and to be kind to everyone I meet.
warmth of the Sun, in the full life of Earth and the Help me to think of You rst before beginning
orderliness of all the turning planets. O Lord and something new and to always do what is right and
lover of intellect, You are the intricate knowledge kind. Gaea araam, araam Gaea.
blossoming in the mind of the people. O Lord who
rules the mind of each and all who worship You, NOON PRAYER
because of You, chaos never was nor will it ever be. Aum, Lord Gaea, You have kept my heart beating.
Gaea araam, araam Gaea. You have guarded me from wrongdoing. Make my
love for my family and friends grow stronger each
Here is a prayer that has been used for centuries wherever day. Make me careful and wise. Help me to respect
Gaapati is the principal Deity of the home. and heed the remindings of our kulaguru, to be
respectful to my parents and remember above all
TRADITIONAL SALUTATION the wisdom of the Vedas. Gaea, that is a lot for
Praise be to elephant-faced Gaea, the Incom- me to do. Please help me succeed. Gaea araam,
prehensible One with a sharp tusk, three eyes and araam Gaea.
capacious belly, King of all beings, the Eternal One
of blood-red hue, Whose forehead is illuminated BEDTIME PRAYER
by the new moon, Son of iva-akti, Remover of Aum, Lord Gaea, nightime is here and the moon
all difculties. Gaea araam, araam Gaea. is in the sky above, reminding me of Your crescent
tusk. Remain with me, Gaea, through the night,
in my deepest sleep, in my inner experiences, as
You have remained with me during my daytime,
OFFERING GIFTS Daily Prayers for Children

Aum, r Gaeya nama! O my grand and Teaching children prayers to recite at regular times during
gracious Lord Gaea. Here I am, with only You in the day is a wonderful practice through which we fulll our
my mind. My bodys life is Your warmth. Your re duty of passing our religion on to coming generations. Par-
is my comfort. Now, with pj flames we offer that ents are encouraged to sit and say these prayers with the
re back to You. These fruits and flowers are Yours children until they enter the spirit of talking with Lord
to enjoy. My very mind, too, is Yours to direct. O Gaea themselves.
peaceful One, praise to You. Take these offerings
and take, too, a place in my humble life, in Your MORNING PRAYER
heart. Gaea araam, araam Gaea. Aum, Lord Gaea, You make the flowers grow, You
keep the Earth going around the Sun. All day You
APPRECIATION keep things going right. You are Lord of the devas. I
Aum, r Gaeya nama! Peerless One, am one of Your devas, too. Help me to think of the
industrious indweller in all, we see You in the full needs of others, and to be kind to everyone I meet.
warmth of the Sun, in the full life of Earth and the Help me to think of You rst before beginning
orderliness of all the turning planets. O Lord and something new and to always do what is right and
lover of intellect, You are the intricate knowledge kind. Gaea araam, araam Gaea.
blossoming in the mind of the people. O Lord who
rules the mind of each and all who worship You, NOON PRAYER
because of You, chaos never was nor will it ever be. Aum, Lord Gaea, You have kept my heart beating.
Gaea araam, araam Gaea. You have guarded me from wrongdoing. Make my
love for my family and friends grow stronger each
Here is a prayer that has been used for centuries wherever day. Make me careful and wise. Help me to respect
Gaapati is the principal Deity of the home. and heed the remindings of our kulaguru, to be
respectful to my parents and remember above all
TRADITIONAL SALUTATION the wisdom of the Vedas. Gaea, that is a lot for
Praise be to elephant-faced Gaea, the Incom- me to do. Please help me succeed. Gaea araam,
prehensible One with a sharp tusk, three eyes and araam Gaea.
capacious belly, King of all beings, the Eternal One
of blood-red hue, Whose forehead is illuminated BEDTIME PRAYER
by the new moon, Son of iva-akti, Remover of Aum, Lord Gaea, nightime is here and the moon
all difculties. Gaea araam, araam Gaea. is in the sky above, reminding me of Your crescent
tusk. Remain with me, Gaea, through the night,
in my deepest sleep, in my inner experiences, as
You have remained with me during my daytime,
outer encounters. Let me never forget You, even r Gaea Upanishad

in my dreams. May we as a family be guided by Excerpts from Gaapatyatharrsham,
Your loving wisdom, even there. Gaea saraam, Translated from Sankit by Dr. Vasant Lad
araam Gaea.
A
um! Let us listen with our ears to that which is aus-
MEALTIME PRAYER picious, adorable one. Let us perceive with our eyes
Aum, Lord Gaea, all is within You. God iva has what is holy and auspicious. With strong, stable
given You dominion over the material universe. Let body and limbs, may we seek the divine grace and accept
me remember to always share my food with others. the noble order of all our life.
May the prasda You have given me today make all I surrender to you, Lord Gaea. You are the speaker.
my pras and subtle currents flow in perfect har- You are the listener. You are the giver. You are the sustainer. I
mony, making my body healthy and strong so that am your disciple. Protect me from the front and back. Pro-
I may serve You well. Gaea araam, araam tect me from the north and the south, from above and be-
Gaea. low. Protect me from all directions.
You are full of perfect knowledge of truth and awareness.
We close this section with a prayer to Lord Vighnarja, You are full of bliss and pure consciousness. You are truth,
Ruler of Obstacles, for guidance and inspiration. This is consciousness and bliss. You are the absolute awareness. You
something we all need to persevere through lifes offerings are full of supreme wisdom and knowledge.
of its many challenges to the supreme goal of moksha. You are the earth, water, re, air and the space. You are
the root foundation of speech. You are beyond the three
FOR GUIDANCE AND INSPIRATION guas: sattva, rajas and tamas. You are beyond the physical,
O Lord and ruler of many gaas, O Peaceful One mental and causal bodies. You are beyond the three aspects
who loves pomp and ceremony, patron of the arts of time: past, present and future. You are eternally estab-
and perserver of the best of ancient cultures, the lished in the mldhra chakra. You have three aktis: ac-
one worshiped by all sages, use Your mighty trunk tion, knowledge and will.
to hold us close to Your majestic mind, our pur- Salutation to the Gaapati whose seed mantra is Aum
est state. Respond to our entreaties for clarity and Ga. We know Ekadanta, the One-tusked God, the unique
direction, for this we supplicate. Protect us from God. We meditate upon Vakratua, the curved-trunk God.
beguiling ways and sternly direct us in the ways of May that unique elephant God illumine our consciousness
our forefathers traditions, forging for us new pat- and direct us along the right track.
terns to bring forth the old in the world of today. One should meditate upon Lord Gaea having one
Keep us resolute to live the Santana Dharma. We tusk and four arms; holding the noose and goad with two
prostrate at Your holy feet. Please grant us Your of them; with the other two indicating varada, the giving
grace. Gaea araam, araam Gaea. of boons and blessings, and abhaya mudr, the fear remov-
ing gesture; having a mouse as the emblem on his ensign;
outer encounters. Let me never forget You, even r Gaea Upanishad

in my dreams. May we as a family be guided by Excerpts from Gaapatyatharrsham,
Your loving wisdom, even there. Gaea saraam, Translated from Sankit by Dr. Vasant Lad
araam Gaea.
A
um! Let us listen with our ears to that which is aus-
MEALTIME PRAYER picious, adorable one. Let us perceive with our eyes
Aum, Lord Gaea, all is within You. God iva has what is holy and auspicious. With strong, stable
given You dominion over the material universe. Let body and limbs, may we seek the divine grace and accept
me remember to always share my food with others. the noble order of all our life.
May the prasda You have given me today make all I surrender to you, Lord Gaea. You are the speaker.
my pras and subtle currents flow in perfect har- You are the listener. You are the giver. You are the sustainer. I
mony, making my body healthy and strong so that am your disciple. Protect me from the front and back. Pro-
I may serve You well. Gaea araam, araam tect me from the north and the south, from above and be-
Gaea. low. Protect me from all directions.
You are full of perfect knowledge of truth and awareness.
We close this section with a prayer to Lord Vighnarja, You are full of bliss and pure consciousness. You are truth,
Ruler of Obstacles, for guidance and inspiration. This is consciousness and bliss. You are the absolute awareness. You
something we all need to persevere through lifes offerings are full of supreme wisdom and knowledge.
of its many challenges to the supreme goal of moksha. You are the earth, water, re, air and the space. You are
the root foundation of speech. You are beyond the three
FOR GUIDANCE AND INSPIRATION guas: sattva, rajas and tamas. You are beyond the physical,
O Lord and ruler of many gaas, O Peaceful One mental and causal bodies. You are beyond the three aspects
who loves pomp and ceremony, patron of the arts of time: past, present and future. You are eternally estab-
and perserver of the best of ancient cultures, the lished in the mldhra chakra. You have three aktis: ac-
one worshiped by all sages, use Your mighty trunk tion, knowledge and will.
to hold us close to Your majestic mind, our pur- Salutation to the Gaapati whose seed mantra is Aum
est state. Respond to our entreaties for clarity and Ga. We know Ekadanta, the One-tusked God, the unique
direction, for this we supplicate. Protect us from God. We meditate upon Vakratua, the curved-trunk God.
beguiling ways and sternly direct us in the ways of May that unique elephant God illumine our consciousness
our forefathers traditions, forging for us new pat- and direct us along the right track.
terns to bring forth the old in the world of today. One should meditate upon Lord Gaea having one
Keep us resolute to live the Santana Dharma. We tusk and four arms; holding the noose and goad with two
prostrate at Your holy feet. Please grant us Your of them; with the other two indicating varada, the giving
grace. Gaea araam, araam Gaea. of boons and blessings, and abhaya mudr, the fear remov-
ing gesture; having a mouse as the emblem on his ensign;
possessing a big, beautiful belly and large, lovely ears which Mah Gaea Pacharatna Stotram
look like winnowing baskets; having a red cloth and His
whole body covered with red sandalwood paste. He should Z& ||
be worshiped with red flowers. He manifests Himself as the
universe and is beyond prakiti, matter, and Purusha, the A Renowned Five-Jeweled Hymn by
manifest God. One who worships Gaea in this way forever r Adi Sankara (798-820), with a
is the best of yogs. Free-Flowing Translation by J. Sethuraman
Prostrations to Vrtapati, the Lord of Plenty. Prostra-
tions to Gaapati, the Lord of various groups of Gods. Pros-
trations to Pramathapati, the Lord of ivas hosts. Prostra-
tions to Lambodara, the full-bellied God with a single tusk,
destroyer of obstacles, the Son of iva, the Bestower of all %~ #~
Blessings.
He who chants this Gaapati Upanishad will verily get ~~ |
established in Brahman, the pure awareness. He will never
encounter any obstacles. He will be happy everywhere. He ~ ~
will be free from the ve great sins and lesser ones. By recit-
ing this in the evening, the days sins are destroyed.
~ ||1||
By reciting this in the early morning, one becomes free
from the sins committed at night in dreams. Reciting this I bow to Vinyaka, %
morning and evening, one becomes totally free from all sins. who, with glee, holds a half-eaten modaka in His hand,
He becomes totally free from all obstacles. He achieves the
four divine ends of life: dharma, artha, kma and moksha: # who is the ever-present means of
virtue, wealth, pleasure and liberation. Aum Gaea ara- moksha, who has the moon as an ear
am, araam Gaea. ornament, who protects all the worlds,
who is the single leader for those who
have been left leaderless (i.e. are lost without anybody to
help them), who destroyed the elephant
demon and who swiftly removes the
blemishes of those who bow to Him.
possessing a big, beautiful belly and large, lovely ears which Mah Gaea Pacharatna Stotram
look like winnowing baskets; having a red cloth and His
whole body covered with red sandalwood paste. He should Z& ||
be worshiped with red flowers. He manifests Himself as the
universe and is beyond prakiti, matter, and Purusha, the A Renowned Five-Jeweled Hymn by
manifest God. One who worships Gaea in this way forever r Adi Sankara (798-820), with a
is the best of yogs. Free-Flowing Translation by J. Sethuraman
Prostrations to Vrtapati, the Lord of Plenty. Prostra-
tions to Gaapati, the Lord of various groups of Gods. Pros-
trations to Pramathapati, the Lord of ivas hosts. Prostra-
tions to Lambodara, the full-bellied God with a single tusk,
destroyer of obstacles, the Son of iva, the Bestower of all %~ #~
Blessings.
He who chants this Gaapati Upanishad will verily get ~~ |
established in Brahman, the pure awareness. He will never
encounter any obstacles. He will be happy everywhere. He ~ ~
will be free from the ve great sins and lesser ones. By recit-
ing this in the evening, the days sins are destroyed.
~ ||1||
By reciting this in the early morning, one becomes free
from the sins committed at night in dreams. Reciting this I bow to Vinyaka, %
morning and evening, one becomes totally free from all sins. who, with glee, holds a half-eaten modaka in His hand,
He becomes totally free from all obstacles. He achieves the
four divine ends of life: dharma, artha, kma and moksha: # who is the ever-present means of
virtue, wealth, pleasure and liberation. Aum Gaea ara- moksha, who has the moon as an ear
am, araam Gaea. ornament, who protects all the worlds,
who is the single leader for those who
have been left leaderless (i.e. are lost without anybody to
help them), who destroyed the elephant
demon and who swiftly removes the
blemishes of those who bow to Him.
~ ~ I bow to the resplendent one

who bestows peace to all the worlds,
@~ | Z who conquered the elephant demon,
~ ~ ~ who has not a small belly, the excellent
one # who has a beautiful elephant face,
~ ~ ||2|| who is eternal, who is kind, ~ who is
forgiving, who gives happiness, who
~ I seek refuge of the great Lord
bestows fame and ~ who satises every
(Vinyaka), ~ who is higher than the high-
wish of those that bow to Him.
est, who is everlasting, who
is ferocious to others than those that bow to Him,
who is resplendent as the newly rising Z@ #
sun, @@ worshiped by both demons and @~ @@ |
Gods, the savior of those that bow to Him
from all their miseries, the lord of all the Gods, Z~ Z~
the lord of all wealth, the elephant God, ~ ||4||
and Gaevara, the lord of the gaas.
I worship the ancient elephant God
Z@ who shares the misery of the poor,
~ Z~ # the t receptacle of all the ancient
prayers, @ the rst son of the enemy of
~ ~ # | the three cities (iva), @@ the shatterer of the
~ ~ ~ ~ pride of the demons, Z the erce destroyer
of the worlds, Z decorated by re and other
~ ~ ||3|| elements, and whose elephant cheeks are
flowing with must (the rut that flows from the cheeks of
male elephants.)
~ ~ I bow to the resplendent one

who bestows peace to all the worlds,
@~ | Z who conquered the elephant demon,
~ ~ ~ who has not a small belly, the excellent
one # who has a beautiful elephant face,
~ ~ ||2|| who is eternal, who is kind, ~ who is
forgiving, who gives happiness, who
~ I seek refuge of the great Lord
bestows fame and ~ who satises every
(Vinyaka), ~ who is higher than the high-
wish of those that bow to Him.
est, who is everlasting, who
is ferocious to others than those that bow to Him,
who is resplendent as the newly rising Z@ #
sun, @@ worshiped by both demons and @~ @@ |
Gods, the savior of those that bow to Him
from all their miseries, the lord of all the Gods, Z~ Z~
the lord of all wealth, the elephant God, ~ ||4||
and Gaevara, the lord of the gaas.
I worship the ancient elephant God
Z@ who shares the misery of the poor,
~ Z~ # the t receptacle of all the ancient
prayers, @ the rst son of the enemy of
~ ~ # | the three cities (iva), @@ the shatterer of the
~ ~ ~ ~ pride of the demons, Z the erce destroyer
of the worlds, Z decorated by re and other
~ ~ ||3|| elements, and whose elephant cheeks are
flowing with must (the rut that flows from the cheeks of
male elephants.)
~ Z ~
| ()
~ ~ |
~ || 5|| ~ &~
~ I constantly think of { || 6 ||
Him alone, the single-tusked one,
One who repeats every day
with a lovingly brilliant tusk, the son
Z& the Mah Gaea Pacharatna
of the destroyer of the sacrice (iva), with
Stotram with reverence, ()
a form that cannot be comprehended, with no
in the mornings (evenings) while hold-
end, who tears asunder all doubts, and
ing Gaevara in his heart, he, very quickly,
~ who is verily like spring to
will be joined by ~ &~
the yogs who hold Him in their hearts all the time.
{ good health, blemishlessness, good
fellowship, good children, long life and the eight vibhtis
(powers, or ashavibhti, anim, mahim, lagim,
garim, etc.)
|| Z& ~@ ||
The completion of the
Mah Gaea Pacharatna Stotram.
~ Z ~
| ()
~ ~ |
~ || 5|| ~ &~
~ I constantly think of { || 6 ||
Him alone, the single-tusked one,
One who repeats every day
with a lovingly brilliant tusk, the son
Z& the Mah Gaea Pacharatna
of the destroyer of the sacrice (iva), with
Stotram with reverence, ()
a form that cannot be comprehended, with no
in the mornings (evenings) while hold-
end, who tears asunder all doubts, and
ing Gaevara in his heart, he, very quickly,
~ who is verily like spring to
will be joined by ~ &~
the yogs who hold Him in their hearts all the time.
{ good health, blemishlessness, good
fellowship, good children, long life and the eight vibhtis
(powers, or ashavibhti, anim, mahim, lagim,
garim, etc.)
|| Z& ~@ ||
The completion of the
Mah Gaea Pacharatna Stotram.
Gaea Invocation Food-Blessing Chant
& &
An Invocation to Lord Gaapati A Prayer of Gratitude to the Source of Sustenance.
ig Veda 2.23.1 Lines 1-4 are from r Adi Sankaras Annaprshakam.
Lines 5-6 are the a Upanishad invocation.
Lines 7-8 are a traditional aivite closing.
F UI Ui
UiUiUI | F UI@ U@ UI\ |
U}UU i U UUIUi@ U U i@ ||
iuuI UI || I i@U i U U I |
I IU#I UU I& ||
Aum gn tv gaptig
(traditionally chanted gapti gm) havmahe F i@U i@U Ii@@ui |
kvikvnm pmarvastamam
jyshhrjm brahmm brahmaaspat u@ @UI @UIi ||
n van ntibh sd sdnam
F U U I || F
May we worship Gaapati, Ui@U ||
the Protector of Noble People,
the Best Poet,
the Most Honorable, Aum nnpre sdpre karapr vallabhe;
the Greatest Ruler and Jnavirgy sddhyarthm bhkshm dhi cha prvat.
the Treasure of all Knowledge. Mt cha prvat dev pt dvo mahvara
O Gaapati! Please listen to us bndhv va bhktch svde bhuvantrayam.
and take Your seat in our heart. Aum prmad prmidm prtpram dachyte,
Prasya pramdy pram vv ishyte.
Aum nt nt nt. Aum vrpamstu.
Gaea Invocation Food-Blessing Chant
& &
An Invocation to Lord Gaapati A Prayer of Gratitude to the Source of Sustenance.
ig Veda 2.23.1 Lines 1-4 are from r Adi Sankaras Annaprshakam.
Lines 5-6 are the a Upanishad invocation.
Lines 7-8 are a traditional aivite closing.
F UI Ui
UiUiUI | F UI@ U@ UI\ |
U}UU i U UUIUi@ U U i@ ||
iuuI UI || I i@U i U U I |
I IU#I UU I& ||
Aum gn tv gaptig
(traditionally chanted gapti gm) havmahe F i@U i@U Ii@@ui |
kvikvnm pmarvastamam
jyshhrjm brahmm brahmaaspat u@ @UI @UIi ||
n van ntibh sd sdnam
F U U I || F
May we worship Gaapati, Ui@U ||
the Protector of Noble People,
the Best Poet,
the Most Honorable, Aum nnpre sdpre karapr vallabhe;
the Greatest Ruler and Jnavirgy sddhyarthm bhkshm dhi cha prvat.
the Treasure of all Knowledge. Mt cha prvat dev pt dvo mahvara
O Gaapati! Please listen to us bndhv va bhktch svde bhuvantrayam.
and take Your seat in our heart. Aum prmad prmidm prtpram dachyte,
Prasya pramdy pram vv ishyte.
Aum nt nt nt. Aum vrpamstu.
Aum, beloved akti of iva, Fullness everlasting and fully Peace Invocation
manifest as this food; O, Mother of the universe, nourish
us with this gift of food so that we may attain knowledge, &
dispassion and spiritual perfection. Goddess Prvat is my
mother. God Mahevara is my father. All devotees of iva A Prayer for Peace and Clarity
are my family. All three worlds are my home. Aum, iva intoned to begin and end teaching sessions,
is Fullness. Creation is fullness. From ivas Fullness flows meetings and other group activities.
this worlds fullness. This fullness issues from that Fullness, Kisha Yajur Veda, Taittirya Upanishad 2.1.1
yet that Fullness remains full. Aum, peace, peace, peace.
Aum, this I offer unto iva.
F U I |
U I # |
Prayer When Offering Incense
U U@ I |
& UUUIu |
~ ~ IU iI|
@ ~ F U U i ||
daga guggulopeta Aum sha nvavatu,
sugandha sumanoharam sha nu bhunaktu,
ghreya-sarvadevn sha vry karavvahai,
dhpo-yam pratigihyatm tjsvinv adhtamast,
m vdvishvaha,
O Lord! here is offered the incense Aum nt, nt, nt.
made of sweet-smelling herbs.
This is meant for the devas. Aum, may He protect us. May He be pleased with us.
Please accept it. May we work together with vigor. May our studies
illumine us. May we have no contention or hostility
between us. Aum, peace, peace, peace.
Aum, beloved akti of iva, Fullness everlasting and fully Peace Invocation
manifest as this food; O, Mother of the universe, nourish
us with this gift of food so that we may attain knowledge, &
dispassion and spiritual perfection. Goddess Prvat is my
mother. God Mahevara is my father. All devotees of iva A Prayer for Peace and Clarity
are my family. All three worlds are my home. Aum, iva intoned to begin and end teaching sessions,
is Fullness. Creation is fullness. From ivas Fullness flows meetings and other group activities.
this worlds fullness. This fullness issues from that Fullness, Kisha Yajur Veda, Taittirya Upanishad 2.1.1
yet that Fullness remains full. Aum, peace, peace, peace.
Aum, this I offer unto iva.
F U I |
U I # |
Prayer When Offering Incense
U U@ I |
& UUUIu |
~ ~ IU iI|
@ ~ F U U i ||
daga guggulopeta Aum sha nvavatu,
sugandha sumanoharam sha nu bhunaktu,
ghreya-sarvadevn sha vry karavvahai,
dhpo-yam pratigihyatm tjsvinv adhtamast,
m vdvishvaha,
O Lord! here is offered the incense Aum nt, nt, nt.
made of sweet-smelling herbs.
This is meant for the devas. Aum, may He protect us. May He be pleased with us.
Please accept it. May we work together with vigor. May our studies
illumine us. May we have no contention or hostility
between us. Aum, peace, peace, peace.
Gaapati Pj
Gaea
Home Pj
Gaapati Pj
Gaea
Home Pj
CHAPTER 12: GAEA HOME PJ 205
Gaea Home Pj
OVE AND JOY COME TO HINDU FAMILIES

who worship Lord Gaea in their home
through the traditional ceremony known as
pj. By means of such sacred rites and the
divine energies invoked, each family makes
their house a sacred sanctuary, a refuge from the concerns
and worries of the world. Pjs can be as simple as lighting a
lamp and offering a flower at the Lords holy feet; or they can
be elaborate and detailed, with many chants and offerings.
The indispensable part of any pj is devotion. Without
love in the heart, outer performance is of little value. But
with true devotion, even simple gestures are sacred ritual. In
this chapter we present a simple pj that anyone desirous
of invoking our loving Gaea can perform. Sanskrit and
English are given here, but the latter can easily be translated
into your own native language. All family members should
understand the meaning of the rites. Sanskrit should not
become a barrier to performing Gaea pj. After all, He
understands all dialects. One need not be initiated to per-
form this pj invoking our Loving Gaea. All that is re-
quired is that the celebrant believe in the laws of karma and
reincarnation, which are the cornerstones of Hindu ethical
and philosophical doctrine. Gaea worship is enjoyed by all,
Hindus and non-Hindus alike, as He is the rst God to be
worshiped. It is not wise for an ardha-Hindu, or half Hindu,
to centralize worship on iva or Murugan or other Gods
until full commitment has been made through receiving the
traditional sacraments, called saskras. Home pj is per-
formed at least once a day, usually in the early morning. It is
traditional to not partake of food at least three hours before
pj, so pj is usually done prior to meals.
Gaea Home Pj
OVE AND JOY COME TO HINDU FAMILIES

who worship Lord Gaea in their home
through the traditional ceremony known as
pj. By means of such sacred rites and the
divine energies invoked, each family makes
their house a sacred sanctuary, a refuge from the concerns
and worries of the world. Pjs can be as simple as lighting a
lamp and offering a flower at the Lords holy feet; or they can
be elaborate and detailed, with many chants and offerings.
The indispensable part of any pj is devotion. Without
love in the heart, outer performance is of little value. But
with true devotion, even simple gestures are sacred ritual. In
this chapter we present a simple pj that anyone desirous
of invoking our loving Gaea can perform. Sanskrit and
English are given here, but the latter can easily be translated
into your own native language. All family members should
understand the meaning of the rites. Sanskrit should not
become a barrier to performing Gaea pj. After all, He
understands all dialects. One need not be initiated to per-
form this pj invoking our Loving Gaea. All that is re-
quired is that the celebrant believe in the laws of karma and
reincarnation, which are the cornerstones of Hindu ethical
and philosophical doctrine. Gaea worship is enjoyed by all,
Hindus and non-Hindus alike, as He is the rst God to be
worshiped. It is not wise for an ardha-Hindu, or half Hindu,
to centralize worship on iva or Murugan or other Gods
until full commitment has been made through receiving the
traditional sacraments, called saskras. Home pj is per-
formed at least once a day, usually in the early morning. It is
traditional to not partake of food at least three hours before
pj, so pj is usually done prior to meals.
206 LOVING GAEA CHAPTER 12: GAEA HOME PJ 207
The Sanctity of the Home Shrine mrti may be placed in a deep tray to catch the water. After
the bath, the tray is removed and the mrti dried off, then
All Hindus attend pj at their local temple at least once dressed and decorated. More elaborately, a drain may be set
a week and maintain a sacred shrine at home, which eso- up so the water flows into a pot at the side of the altar. This
terically functions as an extension of the temple. The shrine blessed water is later served by the pujr, who places a small
room is meticulously cared for and not used for purposes spoonful in each devotees right palm.
other than worship, prayer, scriptural study and meditation.
Here pj, home liturgy, is performed daily, generally by the Pj Items
head of the house. All members of the family attend. Pj implements for the shrine are kept on a large and ide-
ally metal tray. On it are arranged ghee lamps, bells, cups,
spoons and small pots to hold the various sacraments. Avail-
able from Indian shops, these are dedicated articles, never
used for purposes other than pj. The necessary items are:
1. two water cups and a small spoon for offering water;
2. a brass vessel of unbroken, uncooked rice mixed with
enough turmeric to turn the rice yellow;
3. a tray or basket of freshly picked flowers (without
stems) or loose flower petals;
4. a standing oil lamp, dpastambha, which remains lit
throughout the pj; ideally kept lit through the day.
Establishing a Home Shrine 5. a dpa (lamp with cotton string wick) for waving light
Creating a home shrine is not difcult. The altar should be before the Deity;
close to the floor, since most of the pj is performed while 6. a small metal bell, gha;
seated, or when there are small children in the home it is of- 7. incense burner and a few sticks of incense, agarbhatti;
ten higher, out of their reach. For a Gaea shrine, an image, 8. a container of holy ash, vibhti;
or mrti, of Lord Gaea is placed at the center of the altar. 9. a small vessel of sandalwood paste, chandana;
A metal or stone image is best, but if not available there are 10. a small container of red powder, kukuma;
two traditional alternatives: 1) a framed picture, preferably 11. naivedya, fresh fruit and/or a covered dish of freshly
with a sheet of copper on the back, or 2) A kumbha, which cooked food (most often rice) to offer the Deity;
is a symbol of Gaea made by placing a coconut on a brass 12. a camphor (karpura) burner for passing the sacred
pot of water with ve mango leaves inserted between the flame before the God at the height of the pj.
coconut and the pot. The coconut should be husked but still 13. Additional items may include: small Indian pots for
have the bers on the top. (See illustration on p. 224.) Bath- bathing the mrti, colorful clothing for dressing the
ing the Gods image, or mrti, is part of the pj. For this, mrti, garlands and additional oil lamps to light and
special arrangements may need to be made. Most simply, the decorate the room, and a CD or tape player.
The Sanctity of the Home Shrine mrti may be placed in a deep tray to catch the water. After
the bath, the tray is removed and the mrti dried off, then
All Hindus attend pj at their local temple at least once dressed and decorated. More elaborately, a drain may be set
a week and maintain a sacred shrine at home, which eso- up so the water flows into a pot at the side of the altar. This
terically functions as an extension of the temple. The shrine blessed water is later served by the pujr, who places a small
room is meticulously cared for and not used for purposes spoonful in each devotees right palm.
other than worship, prayer, scriptural study and meditation.
Here pj, home liturgy, is performed daily, generally by the Pj Items
head of the house. All members of the family attend. Pj implements for the shrine are kept on a large and ide-
ally metal tray. On it are arranged ghee lamps, bells, cups,
spoons and small pots to hold the various sacraments. Avail-
able from Indian shops, these are dedicated articles, never
used for purposes other than pj. The necessary items are:
1. two water cups and a small spoon for offering water;
2. a brass vessel of unbroken, uncooked rice mixed with
enough turmeric to turn the rice yellow;
3. a tray or basket of freshly picked flowers (without
stems) or loose flower petals;
4. a standing oil lamp, dpastambha, which remains lit
throughout the pj; ideally kept lit through the day.
Establishing a Home Shrine 5. a dpa (lamp with cotton string wick) for waving light
Creating a home shrine is not difcult. The altar should be before the Deity;
close to the floor, since most of the pj is performed while 6. a small metal bell, gha;
seated, or when there are small children in the home it is of- 7. incense burner and a few sticks of incense, agarbhatti;
ten higher, out of their reach. For a Gaea shrine, an image, 8. a container of holy ash, vibhti;
or mrti, of Lord Gaea is placed at the center of the altar. 9. a small vessel of sandalwood paste, chandana;
A metal or stone image is best, but if not available there are 10. a small container of red powder, kukuma;
two traditional alternatives: 1) a framed picture, preferably 11. naivedya, fresh fruit and/or a covered dish of freshly
with a sheet of copper on the back, or 2) A kumbha, which cooked food (most often rice) to offer the Deity;
is a symbol of Gaea made by placing a coconut on a brass 12. a camphor (karpura) burner for passing the sacred
pot of water with ve mango leaves inserted between the flame before the God at the height of the pj.
coconut and the pot. The coconut should be husked but still 13. Additional items may include: small Indian pots for
have the bers on the top. (See illustration on p. 224.) Bath- bathing the mrti, colorful clothing for dressing the
ing the Gods image, or mrti, is part of the pj. For this, mrti, garlands and additional oil lamps to light and
special arrangements may need to be made. Most simply, the decorate the room, and a CD or tape player.
Restrictions from Entering a Shrine for the family or perform any of their regular duties. They
Before entering the shrine room, all attending the ceremony had a time of complete solitude. No conjugal relations were
bathe, dress in clean clothes and bring a small offering of engaged in during that time. Before reentering the family
flowers or fruit (prepared before bathing). It is traditional home, clothing and cloth that had blood on it were burned.
for women during their monthly period to refrain from at- Women bathed, donning new clothes when they were ready
tending pj, entering the shrine or temple or approaching to return to the home, shrine room and normal duties. This
swms or other holy men. Also during this time women all made a strong saskra, a deep impression, on my mind.
do not help in pj preparation, such as picking flowers or The same custom was followed by the Hawaiians and other
making prasda for the Deity. At this time of retreat, ladies ancient ethnic communities. The custom protects the tem-
are allowed to rest and perform private sdhanas, such as ple from asuric intrusion.
haha yoga, japa, pryma, meditation and reading the There is another important form of retreat followed by
holy texts. all knowledgeable Hindus. I have codied this restriction in
This same rule applies to men or women with injuries stra 269 of Living with iva: ivas devotees must observe
that are in the process of healing; minor scratches are ex- a period of thirty-one days following the birth or death of a
cepted. Cuts and injuries that bleed, internal bleeding and family member during which they do not enter temples or
operations create psychic openings in the pric aura that home shrines, perform worship rites or attend auspicious
render the worshiper vulnerable to intrusion from lower events. Japa and other personal sdhanas can and should be
astral Naraka denizens, who may enter or draw out energy continued during this time. The judgment of who is part of
and do damage with that energy. The period of retreat ex- the family rests on the shoulders of the family itself.
tends until the bleeding stops and there is no more danger
of infection. A minor cut or scratch may reach this point Special Offerings to Lord Gaea
within a few hours. A deeper cut will generally take two or During festivals and special pjs it is customary to deco-
three days to knit to the point that no restriction is required. rate the offering tray, altar and shrine room with sugar cane
A severe wound may take ten days or longer. A major opera- stalks, whole saffron plants with root attached, coconuts and
tion, such as heart surgery, caesarean section or appendicitis, banana leaves or even whole banana trees. Every variety of
might require several weeks or even longer, until the person fruit is acceptable, notably bananas, mangos, limes, pome-
feels whole again. This means that you do not go to a Hindu granates and jackfruit. The elephant comes from the forest,
temple to get healed from injuries such as these, though and so the elephant-faced Deitys temple or shrine is made
loved ones can go to pray on your behalf. to look like a small forest on festival days sacred to Him. Of
When I was in Jaffna in 1948 and 1949, living as a guest course, modaka balls and other sweets are Lord Gaeas
in the homes of strict aivite Hindus, I was impressed that favorite treat.
they had a small house made of thatched cajan at the far end Thiru M. Arunachalam provides some insights into
of the family compound where the women of the house- Gaeas most traditional flower offerings: In the matter of
hold went for three or four days or more each month until floral worship, two articles are considered very important
their period was over. During this time they did not cook to Gaea. One is the aruhu grass blade. The tip of the grass
Restrictions from Entering a Shrine for the family or perform any of their regular duties. They
Before entering the shrine room, all attending the ceremony had a time of complete solitude. No conjugal relations were
bathe, dress in clean clothes and bring a small offering of engaged in during that time. Before reentering the family
flowers or fruit (prepared before bathing). It is traditional home, clothing and cloth that had blood on it were burned.
for women during their monthly period to refrain from at- Women bathed, donning new clothes when they were ready
tending pj, entering the shrine or temple or approaching to return to the home, shrine room and normal duties. This
swms or other holy men. Also during this time women all made a strong saskra, a deep impression, on my mind.
do not help in pj preparation, such as picking flowers or The same custom was followed by the Hawaiians and other
making prasda for the Deity. At this time of retreat, ladies ancient ethnic communities. The custom protects the tem-
are allowed to rest and perform private sdhanas, such as ple from asuric intrusion.
haha yoga, japa, pryma, meditation and reading the There is another important form of retreat followed by
holy texts. all knowledgeable Hindus. I have codied this restriction in
This same rule applies to men or women with injuries stra 269 of Living with iva: ivas devotees must observe
that are in the process of healing; minor scratches are ex- a period of thirty-one days following the birth or death of a
cepted. Cuts and injuries that bleed, internal bleeding and family member during which they do not enter temples or
operations create psychic openings in the pric aura that home shrines, perform worship rites or attend auspicious
render the worshiper vulnerable to intrusion from lower events. Japa and other personal sdhanas can and should be
astral Naraka denizens, who may enter or draw out energy continued during this time. The judgment of who is part of
and do damage with that energy. The period of retreat ex- the family rests on the shoulders of the family itself.
tends until the bleeding stops and there is no more danger
of infection. A minor cut or scratch may reach this point Special Offerings to Lord Gaea
within a few hours. A deeper cut will generally take two or During festivals and special pjs it is customary to deco-
three days to knit to the point that no restriction is required. rate the offering tray, altar and shrine room with sugar cane
A severe wound may take ten days or longer. A major opera- stalks, whole saffron plants with root attached, coconuts and
tion, such as heart surgery, caesarean section or appendicitis, banana leaves or even whole banana trees. Every variety of
might require several weeks or even longer, until the person fruit is acceptable, notably bananas, mangos, limes, pome-
feels whole again. This means that you do not go to a Hindu granates and jackfruit. The elephant comes from the forest,
temple to get healed from injuries such as these, though and so the elephant-faced Deitys temple or shrine is made
loved ones can go to pray on your behalf. to look like a small forest on festival days sacred to Him. Of
When I was in Jaffna in 1948 and 1949, living as a guest course, modaka balls and other sweets are Lord Gaeas
in the homes of strict aivite Hindus, I was impressed that favorite treat.
they had a small house made of thatched cajan at the far end Thiru M. Arunachalam provides some insights into
of the family compound where the women of the house- Gaeas most traditional flower offerings: In the matter of
hold went for three or four days or more each month until floral worship, two articles are considered very important
their period was over. During this time they did not cook to Gaea. One is the aruhu grass blade. The tip of the grass
shoot is collected in sufcient quantities for floral archana in mood and emotion to assist in making this connection.
[chanting the names of the Lord while offering flowers]. Before performing pj you should be freshly dressed, clean
Aruhu is the most common grass, a weed in the cultivated and undistracted by daily concerns. Having bathed before-
gardens. It is the common hariali grass (durva in Sanskrit hand, enter the shrine room and prostrate, this being the
and botanically Cynodon dactylon). It is generally collected only time you prostrate until the conclusion of the pj.
for worship with three blades or ve blades. Sometimes it is The form of prostration differs for men and women.
made into a wreath and placed on the shoulders of Gaea.
The second is the erukku (Calotropis) flower. Erukku flow-
ers are stringed together and placed round the crown and
neck of Gaea (Festivals of Tamil Nadu, p. 117).
Instructions for Pj
In performing the pj, preparation is of utmost impor-
tancegathering flowers, cleaning the altar and pj tray,
making ready the oil lamps and preparing the fruit and/or
cooked food offering. It is common to chant the 108 or 1,008
holy names of our loving Gaea or to softly sing devotional
songs while performing these tasks. This quiets the mind of
the devotees and brings their awareness close to Him. In- Men perform eight-limbed obeisance, ashga prama,
deed, all this preparation is an integral part of worship. a fully prone pose in which hands, chest, forehead, knees
Before beginning the pj, check the altar to make sure and feet touch the ground. Women perform ve-limbed
all necessary articles are therefor having to get a missing obeisance, pachga prama, a kneeling pose in which
item later would disrupt the flow of pj. Hold the attitude hands, head and legs touch the ground (with ankles crossed,
that, as pujr, you are a servant of the Gods, a channel for right over the left). Another term for prostration is prai-
the spiritual energies. Only thoughts of God are on your pta, falling down in obeisance.
mind as you perform pj, thus allowing the outpouring of
Divine blessings. Pj Procedures
All items are arranged the same way for each pj so they When everything is ready, take your seat in a cross-legged
can be reached automatically when needed, with those most posture (never kneeling) in front of and to the left of the
frequently used closest to hand. Tradition provides a cau- altar (or on the Deitys right), facing the Deity but turned
tion: you should never perform pj during or shortly after slightly to the right. Close your eyes, sit quietly for a
experiencing anger, deep emotional upset or crying, but it moment and tune your nerve system to God Gaea and
would be all right to attend. Pj is a yoga, or link, between the sacred pj you are about to perform. If others are at-
this and inner worlds. Therefore, you must be at your best tending your pj, be careful not to sit directly in front of
shoot is collected in sufcient quantities for floral archana in mood and emotion to assist in making this connection.
[chanting the names of the Lord while offering flowers]. Before performing pj you should be freshly dressed, clean
Aruhu is the most common grass, a weed in the cultivated and undistracted by daily concerns. Having bathed before-
gardens. It is the common hariali grass (durva in Sanskrit hand, enter the shrine room and prostrate, this being the
and botanically Cynodon dactylon). It is generally collected only time you prostrate until the conclusion of the pj.
for worship with three blades or ve blades. Sometimes it is The form of prostration differs for men and women.
made into a wreath and placed on the shoulders of Gaea.
The second is the erukku (Calotropis) flower. Erukku flow-
ers are stringed together and placed round the crown and
neck of Gaea (Festivals of Tamil Nadu, p. 117).
Instructions for Pj
In performing the pj, preparation is of utmost impor-
tancegathering flowers, cleaning the altar and pj tray,
making ready the oil lamps and preparing the fruit and/or
cooked food offering. It is common to chant the 108 or 1,008
holy names of our loving Gaea or to softly sing devotional
songs while performing these tasks. This quiets the mind of
the devotees and brings their awareness close to Him. In- Men perform eight-limbed obeisance, ashga prama,
deed, all this preparation is an integral part of worship. a fully prone pose in which hands, chest, forehead, knees
Before beginning the pj, check the altar to make sure and feet touch the ground. Women perform ve-limbed
all necessary articles are therefor having to get a missing obeisance, pachga prama, a kneeling pose in which
item later would disrupt the flow of pj. Hold the attitude hands, head and legs touch the ground (with ankles crossed,
that, as pujr, you are a servant of the Gods, a channel for right over the left). Another term for prostration is prai-
the spiritual energies. Only thoughts of God are on your pta, falling down in obeisance.
mind as you perform pj, thus allowing the outpouring of
Divine blessings. Pj Procedures
All items are arranged the same way for each pj so they When everything is ready, take your seat in a cross-legged
can be reached automatically when needed, with those most posture (never kneeling) in front of and to the left of the
frequently used closest to hand. Tradition provides a cau- altar (or on the Deitys right), facing the Deity but turned
tion: you should never perform pj during or shortly after slightly to the right. Close your eyes, sit quietly for a
experiencing anger, deep emotional upset or crying, but it moment and tune your nerve system to God Gaea and
would be all right to attend. Pj is a yoga, or link, between the sacred pj you are about to perform. If others are at-
this and inner worlds. Therefore, you must be at your best tending your pj, be careful not to sit directly in front of
the Deity, thereby blocking their view of the altar. Gener- raments are passed out by the pujr, the divine rgas are
ally one remains seated throughout the ritual, though in heard softly played on the v as everyone enjoys quiet
some shrines it may be more comfortable to stand during meditation, internalizing their worship.
the rat or throughout the pj. When small children are in
the home, the shrine room is locked so they do not disturb Meditating After Pj
the contents. If a lockable room is not available, the altar is After the sacraments are passed out, ask everyone present
raised so as to be out of reach, and the pj is performed to chant Aum three times and then to sit quietly and inter-
standing up. Those attending will usually sit during most of nalize worship on God within them. Externalized worship
the ceremony, then stand during the main rat. However, traditionally is followed by internalized worship in the Sid-
this again may be left to individual discretion in consider- dhnta tradition. This is because all the pras invoked dur-
ation of the height of the shrine. ing the pj must be transferred into the devotees. This is
During the ritual, you will be making many offerings to accomplished by japa yoga, which quiets the external mind
the God. All offerings are made with the right hand, never and brings one into a state of meditation, awareness aware
the left, though there are occasions when both hands are of itself without distraction. This simple practice of mentally
used and the left hand is held under the right hand, as if chanting Aum many, many times followed by a period of
supporting it. When done correctly, this makes a beautiful meditation and self-reflection alone makes devotees strong
gesture of sincere offering. enough to face the external world with enhanced willpower,
true condence and a heart lled with love, realizing that we
Offering Food are truly one world, one family.
The offering of food is an important part of pj. Tradition- Visualize Gaea sitting on the mldhra chakra, Mu-
ally a simple dish of cooked rice is prepared especially for the rugan on the maipra and iva on the sahasrra chakra.
Deity, with cooking utensils reserved for this purpose alone. This chakra bhakti makes worshipers strong and prepares
If cooked food is not offered, then freshly cut fruit may be them inwardly to face with condence the karmas of the day.
substituted. Keep the offering covered until the point in the Encourage everyone to sit quietly for a while to enjoy the
pj when the pras (life energies) of the food are offered akti of the snnidhya, the ever-present feeling of the Divine,
to the Deity. Keeping the food covered helps to preserve pu- that the God, Gods, inner-plane gurus and devas suffuse in
rity and contain the pras, which the Gods and devas can the shrine room. For during the pj, you and all attending
see and absorb and enjoy and reflect back into the auras of had lost physical, emotional and intellectual consciousness,
devotees to cleanse them. After the pj, the food offerings having been so intently focused upon the God you were de-
along with holy ash (vibhti), sacred water (trtha), sandal- votionally invoking. Now everyone should be encouraged by
wood paste (chandana), red powder (kukuma) and flowers you to turn awareness within to the true Self. While holding
(pushpa)are passed out and enjoyed as prasda. within your mind the image of the God you have been wor-
A recording of sacred chanting from the Vedas is played shiping, become conscious of the God Consciousness of the
softly before the pj. At the high point, as the rat is pre- energy of all your bodies, of the movement of the breath, of
sented, loud drums and ngasvaras resound. As the sac- the light that lights your thoughts, of the divine energy that
the Deity, thereby blocking their view of the altar. Gener- raments are passed out by the pujr, the divine rgas are
ally one remains seated throughout the ritual, though in heard softly played on the v as everyone enjoys quiet
some shrines it may be more comfortable to stand during meditation, internalizing their worship.
the rat or throughout the pj. When small children are in
the home, the shrine room is locked so they do not disturb Meditating After Pj
the contents. If a lockable room is not available, the altar is After the sacraments are passed out, ask everyone present
raised so as to be out of reach, and the pj is performed to chant Aum three times and then to sit quietly and inter-
standing up. Those attending will usually sit during most of nalize worship on God within them. Externalized worship
the ceremony, then stand during the main rat. However, traditionally is followed by internalized worship in the Sid-
this again may be left to individual discretion in consider- dhnta tradition. This is because all the pras invoked dur-
ation of the height of the shrine. ing the pj must be transferred into the devotees. This is
During the ritual, you will be making many offerings to accomplished by japa yoga, which quiets the external mind
the God. All offerings are made with the right hand, never and brings one into a state of meditation, awareness aware
the left, though there are occasions when both hands are of itself without distraction. This simple practice of mentally
used and the left hand is held under the right hand, as if chanting Aum many, many times followed by a period of
supporting it. When done correctly, this makes a beautiful meditation and self-reflection alone makes devotees strong
gesture of sincere offering. enough to face the external world with enhanced willpower,
true condence and a heart lled with love, realizing that we
Offering Food are truly one world, one family.
The offering of food is an important part of pj. Tradition- Visualize Gaea sitting on the mldhra chakra, Mu-
ally a simple dish of cooked rice is prepared especially for the rugan on the maipra and iva on the sahasrra chakra.
Deity, with cooking utensils reserved for this purpose alone. This chakra bhakti makes worshipers strong and prepares
If cooked food is not offered, then freshly cut fruit may be them inwardly to face with condence the karmas of the day.
substituted. Keep the offering covered until the point in the Encourage everyone to sit quietly for a while to enjoy the
pj when the pras (life energies) of the food are offered akti of the snnidhya, the ever-present feeling of the Divine,
to the Deity. Keeping the food covered helps to preserve pu- that the God, Gods, inner-plane gurus and devas suffuse in
rity and contain the pras, which the Gods and devas can the shrine room. For during the pj, you and all attending
see and absorb and enjoy and reflect back into the auras of had lost physical, emotional and intellectual consciousness,
devotees to cleanse them. After the pj, the food offerings having been so intently focused upon the God you were de-
along with holy ash (vibhti), sacred water (trtha), sandal- votionally invoking. Now everyone should be encouraged by
wood paste (chandana), red powder (kukuma) and flowers you to turn awareness within to the true Self. While holding
(pushpa)are passed out and enjoyed as prasda. within your mind the image of the God you have been wor-
A recording of sacred chanting from the Vedas is played shiping, become conscious of the God Consciousness of the
softly before the pj. At the high point, as the rat is pre- energy of all your bodies, of the movement of the breath, of
sented, loud drums and ngasvaras resound. As the sac- the light that lights your thoughts, of the divine energy that
pervades the universe, and of the high-pitched eee sound widows, divorcees and divorcs all may perform His worship
that is heard ringing in the head like a million temple bells. in home shrines where no yantra has ceremoniously been
Intuit these ve as coming directly from God within. When installed through the traditional blasthpana ceremony.
you have experienced all these at at the same time, you have He knows the world and all its worldliness. He enjoys the
attained the ve-fold God consciousness. worship of His devotees. Although Himself a khr, that
Internalizing worship in this way gives you and all mem- is, a vegetarian, He gladly accepts even the worship of devo-
bers of the family strength to face the outside world, its daily tees who include meat, sh, fowl, eggs or bugs in their diet
challenges and, yes, school tests. Internalizing worship is the at home. He is literate in every language of the world at any
core of the Santana Dharma. It is the root, stem and blos- given time, but loves those unknowing of languages no less
som of the highest chakra, the 1,000-petalled lotus. It is the than those who are multilingual. Even though He is a virgin,
force that gives the strength to resist temptation, to turn oth- He welcomes the worship of those who have enjoyed the
ers from their bad ways and to face up to and live through specious pleasures of promiscuity. He, our loving Gaea,
birth karmas, prrabdha karmas, that are brought with you is the God of humans and all sentient beings. But beware,
in this life. It gives the courage to resist making new, espe- He will guide them slowly in inscrutable ways. The drug-
cially unwanted, karmas to be faced at a later date. It gives gies will become drugless, the mnshr, meat eaters, will
the willpower needed in this Kali Yuga to survive. It gives become veggies and none will ever know what happened.
the love which provokes the understanding to overlook and He will prick their conscience so that guilt comes up and lift
forgive, then forget. Finally, internalized worship gives the their soul to heights sublime. Therefore, even if you do not
peace of mind, the nti, in which all saints, sages, maht- know Sanskrit, His favorite language among all His other
mas and great seers dwell, in their jna of how things work favorite languages, you may perform this worship to Him
in their universe of which we are a vital part. in English or in any other language it would be easily trans-
lated into, and He will hear. Yes, He will hear.
Gaea Pj for the Home Shrine
The Gaea Pj presented on pages 227-259 consists of sev- Sanskrit Pronunciation
eral chants to be intoned while performing the indicated ac- The chants of the simple Gaea pj given here are in San-
tions and visualizations. Each chant is given in three forms, skrit, Hinduisms ancient scriptural language. How well you
rst in devangar script, second in transliterated English, pronounce Sanskrit depends entirely on how well you learn
and third in a freely-rendered English translation. To the left the 48 basic sounds of the alphabet. No amount of memori-
of the transliteration are brief procedural cues. Each trans- zation or practice of the pj verses alone will take the place
lation is followed by more detailed explanations. of learning the alphabet, because without mastering the
There are few restrictions on the performance of the sounds, your chanting will not be perfect. Time spent mas-
pj to Loving Gaea. There are more temples, roadside tering the pronunciation is time well spent. You will then be
and home shrines to Him than to any other of the 330 mil- able to read and chant the verses properly. The best way to
lion Gods in the pantheon of Santana Dharma. He under- approach the study is through learning to read the Devan-
stands life as it is. Fathers, mothers, children, grandparents, gar, the Sanskrit script, because it most perfectly conveys
pervades the universe, and of the high-pitched eee sound widows, divorcees and divorcs all may perform His worship
that is heard ringing in the head like a million temple bells. in home shrines where no yantra has ceremoniously been
Intuit these ve as coming directly from God within. When installed through the traditional blasthpana ceremony.
you have experienced all these at at the same time, you have He knows the world and all its worldliness. He enjoys the
attained the ve-fold God consciousness. worship of His devotees. Although Himself a khr, that
Internalizing worship in this way gives you and all mem- is, a vegetarian, He gladly accepts even the worship of devo-
bers of the family strength to face the outside world, its daily tees who include meat, sh, fowl, eggs or bugs in their diet
challenges and, yes, school tests. Internalizing worship is the at home. He is literate in every language of the world at any
core of the Santana Dharma. It is the root, stem and blos- given time, but loves those unknowing of languages no less
som of the highest chakra, the 1,000-petalled lotus. It is the than those who are multilingual. Even though He is a virgin,
force that gives the strength to resist temptation, to turn oth- He welcomes the worship of those who have enjoyed the
ers from their bad ways and to face up to and live through specious pleasures of promiscuity. He, our loving Gaea,
birth karmas, prrabdha karmas, that are brought with you is the God of humans and all sentient beings. But beware,
in this life. It gives the courage to resist making new, espe- He will guide them slowly in inscrutable ways. The drug-
cially unwanted, karmas to be faced at a later date. It gives gies will become drugless, the mnshr, meat eaters, will
the willpower needed in this Kali Yuga to survive. It gives become veggies and none will ever know what happened.
the love which provokes the understanding to overlook and He will prick their conscience so that guilt comes up and lift
forgive, then forget. Finally, internalized worship gives the their soul to heights sublime. Therefore, even if you do not
peace of mind, the nti, in which all saints, sages, maht- know Sanskrit, His favorite language among all His other
mas and great seers dwell, in their jna of how things work favorite languages, you may perform this worship to Him
in their universe of which we are a vital part. in English or in any other language it would be easily trans-
lated into, and He will hear. Yes, He will hear.
Gaea Pj for the Home Shrine
The Gaea Pj presented on pages 227-259 consists of sev- Sanskrit Pronunciation
eral chants to be intoned while performing the indicated ac- The chants of the simple Gaea pj given here are in San-
tions and visualizations. Each chant is given in three forms, skrit, Hinduisms ancient scriptural language. How well you
rst in devangar script, second in transliterated English, pronounce Sanskrit depends entirely on how well you learn
and third in a freely-rendered English translation. To the left the 48 basic sounds of the alphabet. No amount of memori-
of the transliteration are brief procedural cues. Each trans- zation or practice of the pj verses alone will take the place
lation is followed by more detailed explanations. of learning the alphabet, because without mastering the
There are few restrictions on the performance of the sounds, your chanting will not be perfect. Time spent mas-
pj to Loving Gaea. There are more temples, roadside tering the pronunciation is time well spent. You will then be
and home shrines to Him than to any other of the 330 mil- able to read and chant the verses properly. The best way to
lion Gods in the pantheon of Santana Dharma. He under- approach the study is through learning to read the Devan-
stands life as it is. Fathers, mothers, children, grandparents, gar, the Sanskrit script, because it most perfectly conveys
the nuances of the language. However, many people nd the sense of employer-employee relationship in an attempt to
chants more approachable in the transliterated English. A keep the relationship highly spiritual, elevated beyond the
key to Sanskrit pronunciation for the transliteration system business of the day. Knowing this, it becomes the respon-
used in this book is given on page 436. sibility of the community to generously compensate priests.
The unfailing law of karma will eventually pay everyone
Our Sacred Hindu Temple Priesthoods back double what they gave.
An additional word here about those rened souls who have This dakshi is an important part of their livelihood.
guided the worshipful ways of Hindus for so many centu- As a practical guideline, the amount should be pro-rated
ries may be useful. Our priesthood in Hinduism are trained according to how many hours they have served or taught
from birth to be exceedingly loving, very generous and gen- you. The per-hour rate must be comparable to the pay rate
tly humble. They live, as they are taught, an unworldly ex- of any other highly skilled person within your community.
istence; and there are some people, sad to say, who take ad- It is not, for instance, equitable to pay a small pittance in
vantage of their unassuming ways. Our priests are raised as U.K. pounds with the explanation that this is more than the
children in ancestral schools called phalas. All temples priest would make in Madras. Service in the U.K. is rightly
throughout the world have priests who are well trained in given in accordance with British wages, not wages in India.
performing the arts of Parrtha Pj (temple liturgy), con- It should be very clear that priests are not the servants of
secration of temples, saskras (sacraments), home bless- the devotees or of temple managers. Their knowledge, their
ings, purication of new properties and more. skills and their spirit of devotion are what attract devotees
These priests, when approached in the proper attitude, to the temple. Imagine a temple with no priest in it. It would
will be happy to teach you the Sanskrit alphabet and how to be a silent museum or art gallerynothing more. As tem-
perform this Gaea pj properly. Most if not all will say ple managers never want to experience the wrath of angry
their service is freely given and they expect nothing. But by priests, they treat Gods servants with reverance and respect.
tradition it is the duty of the recipient to give a dakshi, There is a white magic that happens during pj that no one
gifts from you periodically as your study progresses and a can really explain. It is a parapsychology that takes place
larger one at the end, which is mandatory. However, the beyond the boundaries of the intellect. Priests brought up
priest has been trained to say no three times and then accept in loving and kindly ways, who have never had to succumb
in great reluctance. Just because he says no once or twice does to corporal punishment, perform the best. Those who have
not mean that you can keep your gift and go home with it. been abused and are vunerable to angry moods are capable,
This protocol must be gone through. A subtle way is when driven to it by employers, of turning their talent to-
to give a fruit offering with a gift of money in an envelope ward the blacker arts and invoking asuric forces when per-
tucked in among the fruits. He will readily accept the tray forming the exact same pjs while in an angry, lower state
and offer the fruits to the God and keep the envelope for of mind. Many newly founded temples in the West have
himself as his dakshi. Culturally, this rened mode of painfully experienced this phenomenon time and again.
compensation is very different from hiring and paying a
salary to a person. The Indian spiritual tradition avoids the
the nuances of the language. However, many people nd the sense of employer-employee relationship in an attempt to
chants more approachable in the transliterated English. A keep the relationship highly spiritual, elevated beyond the
key to Sanskrit pronunciation for the transliteration system business of the day. Knowing this, it becomes the respon-
used in this book is given on page 436. sibility of the community to generously compensate priests.
The unfailing law of karma will eventually pay everyone
Our Sacred Hindu Temple Priesthoods back double what they gave.
An additional word here about those rened souls who have This dakshi is an important part of their livelihood.
guided the worshipful ways of Hindus for so many centu- As a practical guideline, the amount should be pro-rated
ries may be useful. Our priesthood in Hinduism are trained according to how many hours they have served or taught
from birth to be exceedingly loving, very generous and gen- you. The per-hour rate must be comparable to the pay rate
tly humble. They live, as they are taught, an unworldly ex- of any other highly skilled person within your community.
istence; and there are some people, sad to say, who take ad- It is not, for instance, equitable to pay a small pittance in
vantage of their unassuming ways. Our priests are raised as U.K. pounds with the explanation that this is more than the
children in ancestral schools called phalas. All temples priest would make in Madras. Service in the U.K. is rightly
throughout the world have priests who are well trained in given in accordance with British wages, not wages in India.
performing the arts of Parrtha Pj (temple liturgy), con- It should be very clear that priests are not the servants of
secration of temples, saskras (sacraments), home bless- the devotees or of temple managers. Their knowledge, their
ings, purication of new properties and more. skills and their spirit of devotion are what attract devotees
These priests, when approached in the proper attitude, to the temple. Imagine a temple with no priest in it. It would
will be happy to teach you the Sanskrit alphabet and how to be a silent museum or art gallerynothing more. As tem-
perform this Gaea pj properly. Most if not all will say ple managers never want to experience the wrath of angry
their service is freely given and they expect nothing. But by priests, they treat Gods servants with reverance and respect.
tradition it is the duty of the recipient to give a dakshi, There is a white magic that happens during pj that no one
gifts from you periodically as your study progresses and a can really explain. It is a parapsychology that takes place
larger one at the end, which is mandatory. However, the beyond the boundaries of the intellect. Priests brought up
priest has been trained to say no three times and then accept in loving and kindly ways, who have never had to succumb
in great reluctance. Just because he says no once or twice does to corporal punishment, perform the best. Those who have
not mean that you can keep your gift and go home with it. been abused and are vunerable to angry moods are capable,
This protocol must be gone through. A subtle way is when driven to it by employers, of turning their talent to-
to give a fruit offering with a gift of money in an envelope ward the blacker arts and invoking asuric forces when per-
tucked in among the fruits. He will readily accept the tray forming the exact same pjs while in an angry, lower state
and offer the fruits to the God and keep the envelope for of mind. Many newly founded temples in the West have
himself as his dakshi. Culturally, this rened mode of painfully experienced this phenomenon time and again.
compensation is very different from hiring and paying a
salary to a person. The Indian spiritual tradition avoids the
VIBHTI, HOLY ASH POTTU OR BINDU, THE FOREHEAD DOT

Holy ash, vibhti, connotes purity and is a reminder The bindu, dot, worn between just below the middle
to us of lifes precious transitoriness. It is prepared by of the forehead, identies one as a Hindu. It is made of
burning cow dung into a whitish ash. An essential sacred powder (kukuma), sandalpaste, clay, cosmetics or
rament at aiva pj, men wear it as the tripura, a other substances. Mystically it represents the third eye,
sectarian mark of three lines across the forehead, sig- our inner, superconscious vision, which sees what the
nifying the burning away of pathe bonds of ava physical eyes cannot see, reminding us to cultivate our
(veil of duality), karma (effects of past deeds) and my higher spiritual faculties and insight. The bindu (pottu
(the world). Women often wear a light lm of ash across in Tamil) is also a beauty mark for Hindu women, the
the forehead. Seen from devonic realms, holy ash has a color red generally a sign of marriage. Unmarried
bright phosphorescent glow, and wearing it helps the women usually wear a small black pottu with a short
devas and the Deities see devotees more clearly. horizontal stroke of vibhti just above.
VIBHTI, HOLY ASH POTTU OR BINDU, THE FOREHEAD DOT

Holy ash, vibhti, connotes purity and is a reminder The bindu, dot, worn between just below the middle
to us of lifes precious transitoriness. It is prepared by of the forehead, identies one as a Hindu. It is made of
burning cow dung into a whitish ash. An essential sacred powder (kukuma), sandalpaste, clay, cosmetics or
rament at aiva pj, men wear it as the tripura, a other substances. Mystically it represents the third eye,
sectarian mark of three lines across the forehead, sig- our inner, superconscious vision, which sees what the
nifying the burning away of pathe bonds of ava physical eyes cannot see, reminding us to cultivate our
(veil of duality), karma (effects of past deeds) and my higher spiritual faculties and insight. The bindu (pottu
(the world). Women often wear a light lm of ash across in Tamil) is also a beauty mark for Hindu women, the
the forehead. Seen from devonic realms, holy ash has a color red generally a sign of marriage. Unmarried
bright phosphorescent glow, and wearing it helps the women usually wear a small black pottu with a short
devas and the Deities see devotees more clearly. horizontal stroke of vibhti just above.
TEMPLE OFFERING TRAY PRADAKSHI, CIRCUMAMBULATION

When going to a temple to attend pj, devotees bring Before worship, and sometimes during the pj, we
a sacred offering tray or basket. The offerings can be walk three times around the Deity, the shrine or the
prepared at home or sometimes purchased in small temple. This is called pradakshi, right-facing, refer-
stalls near the temple entrance. Traditionally, the offer- ring to keeping the Deity to our right by walking clock-
ings include: 1) a fresh, husked coconut; 2)-a garland of wise, never counterclockwise. By this custom we delib-
fresh flowers; 3) a few sticks of incense; 4)-fresh fruits, erately withdraw our awareness from worldly matters
e.g., banana, lime, mango; 5) a package of vibhti (holy and direct it toward the Divine. As we circle the God,
ash); 6) kukuma (red powder); 7)-sandalwood pow- subtle psychic worldly bonds that naturally accumulate
der; 8) a packet of camphor; 9)-a small bottle of rose- during the day in the human aura are broken. Thus,
water; 10)-a modaka or other sweet (optional); 11)-and circumambulating the Lord three times brings us into
a nancial contribution for the temple or its priests. a pure, one-pointed, worshipful state of consciousness.
TEMPLE OFFERING TRAY PRADAKSHI, CIRCUMAMBULATION

When going to a temple to attend pj, devotees bring Before worship, and sometimes during the pj, we
a sacred offering tray or basket. The offerings can be walk three times around the Deity, the shrine or the
prepared at home or sometimes purchased in small temple. This is called pradakshi, right-facing, refer-
stalls near the temple entrance. Traditionally, the offer- ring to keeping the Deity to our right by walking clock-
ings include: 1) a fresh, husked coconut; 2)-a garland of wise, never counterclockwise. By this custom we delib-
fresh flowers; 3) a few sticks of incense; 4)-fresh fruits, erately withdraw our awareness from worldly matters
e.g., banana, lime, mango; 5) a package of vibhti (holy and direct it toward the Divine. As we circle the God,
ash); 6) kukuma (red powder); 7)-sandalwood pow- subtle psychic worldly bonds that naturally accumulate
der; 8) a packet of camphor; 9)-a small bottle of rose- during the day in the human aura are broken. Thus,
water; 10)-a modaka or other sweet (optional); 11)-and circumambulating the Lord three times brings us into
a nancial contribution for the temple or its priests. a pure, one-pointed, worshipful state of consciousness.
AKHAPRAHATI, KNOCKING THE TEMPLES PLKARSHA, PULLING THE EARS

When worshiping Lord Gaea, standing before His After knocking the temples lightly, devotees will often
shrine, devotees may tap the temples gently three times pull gently on the ear lobes with arms crossed, while
with the knuckles, sts closed and arms crossed in front bobbing up and down by bending the knees and bow-
of the face. Esoterically, this action is said to stimulate ing forward slightly. This rather humorous gesture is an
certain nerves within the head to catalyze the flow of expression of humility, a recognition that all souls are
amita (nectar) from the sahasrra chakra at the crown children in the eyes of God. Pulling the ears is done to
of the head, giving abhisheka (ritual bath) to Lord Ga- draw Lord Gaeas loving attention to His self-effacing,
ea, Who sits on the mldhra chakra at the base of self-erasing servant and submission of transgressions at
the spine. It is a gesture of submission, beseeching for- His holy feet. Mystically, it stimulates important ns,
giveness for errors, remembrance of Gaeas presence inner nerve currents to help internalize awareness for
and supplication of the grace of this loving God. ritual worship, pj, and meditation, dhyna.
AKHAPRAHATI, KNOCKING THE TEMPLES PLKARSHA, PULLING THE EARS

When worshiping Lord Gaea, standing before His After knocking the temples lightly, devotees will often
shrine, devotees may tap the temples gently three times pull gently on the ear lobes with arms crossed, while
with the knuckles, sts closed and arms crossed in front bobbing up and down by bending the knees and bow-
of the face. Esoterically, this action is said to stimulate ing forward slightly. This rather humorous gesture is an
certain nerves within the head to catalyze the flow of expression of humility, a recognition that all souls are
amita (nectar) from the sahasrra chakra at the crown children in the eyes of God. Pulling the ears is done to
of the head, giving abhisheka (ritual bath) to Lord Ga- draw Lord Gaeas loving attention to His self-effacing,
ea, Who sits on the mldhra chakra at the base of self-erasing servant and submission of transgressions at
the spine. It is a gesture of submission, beseeching for- His holy feet. Mystically, it stimulates important ns,
giveness for errors, remembrance of Gaeas presence inner nerve currents to help internalize awareness for
and supplication of the grace of this loving God. ritual worship, pj, and meditation, dhyna.
GAAPATI KALAAWATER POT AND COCONUT HUI, THE TEMPLE OFFERING BOX
The kalaa (or kumbha), a water pot topped with In the Hindu temple there is always a small or large
mango leaves and a husked coconut, may represent the strongbox into which devotees may offer a sacrice to
Deity on home altars and at special temple pjs. Coco- perpetuate the temple and its charitable works. When
nuts are especially sacred to Lord Gaea, and many are our prayers are answered, when God has shown us His
broken and offered at His temples and shrines. Break- grace and we seek to support His home on Earth, we
ing a coconut during prayer symbolizes the shattering place money or other valuables, such as jewels, gold and
of the ego, which must be surrendered lest it obstruct silver, into the hui. In many temples, the donations
true worship through its desires and intrigues. Break- are counted before the Deity each evening. To support
ing the coconuts rough, hard shell to reveal the ripe the priests and their families, we place a separate and
fruit within is likened to shattering our brittle shell of usually smaller contribution, called dakshi, on the
ignorance to reveal the sweet spiritual truths inside. offering tray, traditionally wrapped in betel leaf.
GAAPATI KALAAWATER POT AND COCONUT HUI, THE TEMPLE OFFERING BOX
The kalaa (or kumbha), a water pot topped with In the Hindu temple there is always a small or large
mango leaves and a husked coconut, may represent the strongbox into which devotees may offer a sacrice to
Deity on home altars and at special temple pjs. Coco- perpetuate the temple and its charitable works. When
nuts are especially sacred to Lord Gaea, and many are our prayers are answered, when God has shown us His
broken and offered at His temples and shrines. Break- grace and we seek to support His home on Earth, we
ing a coconut during prayer symbolizes the shattering place money or other valuables, such as jewels, gold and
of the ego, which must be surrendered lest it obstruct silver, into the hui. In many temples, the donations
true worship through its desires and intrigues. Break- are counted before the Deity each evening. To support
ing the coconuts rough, hard shell to reveal the ripe the priests and their families, we place a separate and
fruit within is likened to shattering our brittle shell of usually smaller contribution, called dakshi, on the
ignorance to reveal the sweet spiritual truths inside. offering tray, traditionally wrapped in betel leaf.
Gaea Pj

A Traditional Daily Worship Ceremony
Performed in the Home Shrine to Beseech
God Gaeas Blessings and Protection.

chamanam
Water sipping by
the Pjri @
Aum sumukhya svh
Aum ekadantya svh
Aum gajakarakya svh
Aum! Hail to the God whose face is always shining!
Aum! Hail to the God who has only one tusk!
Aum! Hail to the God with huge elephant ears!
Holding the spoon with your left
hand, take a spoonful of water
from the cup and place it in the
right palm to rinse the hand, let-
ting the excess fall onto the floor
or a tray. Put another spoonful of
water into the right hand, intone
Aum sumukhya svh and sip
the water. Repeat for the second
and third lines, then rinse the right
hand again.
Gaea Pj

A Traditional Daily Worship Ceremony
Performed in the Home Shrine to Beseech
God Gaeas Blessings and Protection.

chamanam
Water sipping by
the Pjri @
Aum sumukhya svh
Aum ekadantya svh
Aum gajakarakya svh
Aum! Hail to the God whose face is always shining!
Aum! Hail to the God who has only one tusk!
Aum! Hail to the God with huge elephant ears!
Holding the spoon with your left
hand, take a spoonful of water
from the cup and place it in the
right palm to rinse the hand, let-
ting the excess fall onto the floor
or a tray. Put another spoonful of
water into the right hand, intone
Aum sumukhya svh and sip
the water. Repeat for the second
and third lines, then rinse the right
hand again.
Sakalpam
Dedication of pj, statement of purpose
F Y @@#
{
F @
@
# (chant city)
(chant period of the day)
@ F |
Vighnevara
Prrthan
@ @ | F
Ganea Insert the usha kla, dawn
Invocation
@ || appropriate prta kla, morning
period of the
madhyhnakla, noon
Namaskram, Aum uklmbaradharam vishum day in the
n
knock temples, aivara chaturbhujam chant above. syakla, evening
namaskram. prasanna vadana dhyyet @ rdhvaymakla, night
sarvavighnopantaye Aum adya prvokta evaguasakala
Hold rice and
Aum. O Lord dressed in splendid white, pervading the uni- flower in closed vieshea viishym
verse, shining radiantly like rays of the full moon, right hand asy ubhatithau
having four mighty arms and a charming, happy face, at chest.
Aum Mahgaevara uddiya
we meditate on you that all obstacles may be quelled. Mahgaevara prtyartham
Salute Lord Gaea on the altar by holding your hands in a- Mahgaevara prasda siddhyartham
jali mudr, the prayerful pose. Then, while reciting the verse, Toss rice yath akti (chant city) dee
cross your arms before your face and tap your temples lightly and flower. (insert the time of day)
with your knuckles three times, the left hand tapping the right Rinse hands. dhynvhandi Gaea pj karishye
temple and vice versa. This is a traditional way of supplicating Aum apa upaspiya
Lord Gaapati. The place to knock is the bony, protruding part
toward the front. Return your hands to ajali mudr while
reciting the last words of the chant.
Sakalpam
Dedication of pj, statement of purpose
F Y @@#
{
F @
@
# (chant city)
(chant period of the day)
@ F |
Vighnevara
Prrthan
@ @ | F
Ganea Insert the usha kla, dawn
Invocation
@ || appropriate prta kla, morning
period of the
madhyhnakla, noon
Namaskram, Aum uklmbaradharam vishum day in the
n
knock temples, aivara chaturbhujam chant above. syakla, evening
namaskram. prasanna vadana dhyyet @ rdhvaymakla, night
sarvavighnopantaye Aum adya prvokta evaguasakala
Hold rice and
Aum. O Lord dressed in splendid white, pervading the uni- flower in closed vieshea viishym
verse, shining radiantly like rays of the full moon, right hand asy ubhatithau
having four mighty arms and a charming, happy face, at chest.
Aum Mahgaevara uddiya
we meditate on you that all obstacles may be quelled. Mahgaevara prtyartham
Salute Lord Gaea on the altar by holding your hands in a- Mahgaevara prasda siddhyartham
jali mudr, the prayerful pose. Then, while reciting the verse, Toss rice yath akti (chant city) dee
cross your arms before your face and tap your temples lightly and flower. (insert the time of day)
with your knuckles three times, the left hand tapping the right Rinse hands. dhynvhandi Gaea pj karishye
temple and vice versa. This is a traditional way of supplicating Aum apa upaspiya
Lord Gaapati. The place to knock is the bony, protruding part
toward the front. Return your hands to ajali mudr while
reciting the last words of the chant.
At this particularly auspicious moment, time and

place, on this auspicious day, so that we may realize @ Y Y @ |
the fullness of your grace, to the best of our ability this Arghyam @ @ @ |
(insert time of day) Gaea pj we shall now perform. Washing the
Aum. By touching pure water we become pure. Lords Feet and pdayo pdyam pdyam samarpaymi
Hands hastayo arghyam arghyam samarpaymi
While reciting this statement of purpose, take a pinch of rice and
hold it at chest height in your closed right palm, with open left Offer water We now humbly bathe each of Your white
hand underneath. Insert the time of day and the place where in- two times into lotus feet and gently wash each of Your pre-
dicated. As you chant the last word, karishye, gently toss the rice the trtha cup. cious hands, Lord Gaea.
toward the base of the image. Then, with the left hand, place a
spoonful of water into your right palm and ritually wash both With your right hand offer a spoon-
hands with the water by wiping the palms together a few times ful of pure water by holding it up
as you recite Aum apa upa spiya. Once the sakalpam has before the Deity momentarily and
been chanted, the pj must not be interrupted or abandoned then placing it in the trtha cup.
until the concluding mantras are recited. This is how all water offering is
done throughout the pj. As you
| chant the rst line, visualize your-
self bathing the feet of Gaea.
vhanam, sanam
| Offer a second spoonful of pure water as you intone the next line
Welcoming and and visualize yourself washing His hands.
Offering a Seat @ |
Offer rice dhyymi F @
three times. vhaymi chamanam
ratnasihsana samarpaymi
@ |
We now meditate on you, O Lord, and invite Offering Water to Aum bhr-bhuva suva
Quench His Thirst chamanya samarpaymi
you to sit upon the jewel-studded, lion
throne we have prepared for you. Aum! In all three worlds, we humbly offer
you fresh, pure water for sipping.
Offer a pinch of rice to the Deity as you chant each of the
three words before samarpaymi. Visualize Gaea seated Offer a spoonful of pure water to Gaea. Visualize His accepting
on a gem-studded throne before you, smiling, full of blessings, it in His Hand and sipping it.
waiting to be honored as a guest in your home.
At this particularly auspicious moment, time and

place, on this auspicious day, so that we may realize @ Y Y @ |
the fullness of your grace, to the best of our ability this Arghyam @ @ @ |
(insert time of day) Gaea pj we shall now perform. Washing the
Aum. By touching pure water we become pure. Lords Feet and pdayo pdyam pdyam samarpaymi
Hands hastayo arghyam arghyam samarpaymi
While reciting this statement of purpose, take a pinch of rice and
hold it at chest height in your closed right palm, with open left Offer water We now humbly bathe each of Your white
hand underneath. Insert the time of day and the place where in- two times into lotus feet and gently wash each of Your pre-
dicated. As you chant the last word, karishye, gently toss the rice the trtha cup. cious hands, Lord Gaea.
toward the base of the image. Then, with the left hand, place a
spoonful of water into your right palm and ritually wash both With your right hand offer a spoon-
hands with the water by wiping the palms together a few times ful of pure water by holding it up
as you recite Aum apa upa spiya. Once the sakalpam has before the Deity momentarily and
been chanted, the pj must not be interrupted or abandoned then placing it in the trtha cup.
until the concluding mantras are recited. This is how all water offering is
done throughout the pj. As you
| chant the rst line, visualize your-
self bathing the feet of Gaea.
vhanam, sanam
| Offer a second spoonful of pure water as you intone the next line
Welcoming and and visualize yourself washing His hands.
Offering a Seat @ |
Offer rice dhyymi F @
three times. vhaymi chamanam
ratnasihsana samarpaymi
@ |
We now meditate on you, O Lord, and invite Offering Water to Aum bhr-bhuva suva
Quench His Thirst chamanya samarpaymi
you to sit upon the jewel-studded, lion
throne we have prepared for you. Aum! In all three worlds, we humbly offer
you fresh, pure water for sipping.
Offer a pinch of rice to the Deity as you chant each of the
three words before samarpaymi. Visualize Gaea seated Offer a spoonful of pure water to Gaea. Visualize His accepting
on a gem-studded throne before you, smiling, full of blessings, it in His Hand and sipping it.
waiting to be honored as a guest in your home.
mudr, the stem between your third and fourth fingers. If the altar
design allows, you may pour water over the mrti, rather than
sprinkling it during this chant.
&@ @
Alakram
Adornment
@ @
and Offerings F ~ |
#~ ||

~ @ |
Adorn the vastrrtham magalkshatn samarpaymi
Deity. upavtrtham magalkshatn samarpaymi
SnnamRitual Bathing
Apply vibhti, Aum gandha giha surabhim andhak
F @ | sandalwood surasdana, kukumadi samyukta
paste and kulchalaniketana divya parimala vibhti
@ ~ ~ || kukuma.
chandana kukumam samarpaymi
@ We give you this auspicious unbroken rice, our magnificent
Ringing bell, Aum surasindhu samnta Lord, that you may enjoy resplendent clothing. We give you
hold flower and suvarakalasthitam | auspicious unbroken rice, Lord Gaea, that you may be
sprinkle mrti. snnrtha gihyatm ambho handsomely adorned with a white, cotton sacred thread. Aum.
Set bell down. salila vimala Gaea || O Lord, the destroyer of the demon Andhaksura, you who
gagsnnam samarpaymi resides in the Himlayas, please accept the good smelling
chandana with kukuma and choice offerings.
We now bathe you, beloved Lord Gaea, the pure one,
with the water that was brought from the Ganges in the Dress the Deity. Offer a pinch of unbroken rice while chanting each
golden pot. We have bathed you in sacred Gag water. of the first two lines. Repeat the third and fourth lines over and
over as you decorate the Deity with flowers. The last line is recited
While ringing the bell and reciting this verse, dip a flower into once while applying vibhti (holy ash), chandana (sandalpaste)
the trtha water and gently sprinkle the Deity. Do this three and kukuma. (red powder).
times or more. Hold the flower in your right hand in the migi
mudr, the stem between your third and fourth fingers. If the altar
design allows, you may pour water over the mrti, rather than
sprinkling it during this chant.
&@ @
Alakram
Adornment
@ @
and Offerings F ~ |
#~ ||

~ @ |
Adorn the vastrrtham magalkshatn samarpaymi
Deity. upavtrtham magalkshatn samarpaymi
SnnamRitual Bathing
Apply vibhti, Aum gandha giha surabhim andhak
F @ | sandalwood surasdana, kukumadi samyukta
paste and kulchalaniketana divya parimala vibhti
@ ~ ~ || kukuma.
chandana kukumam samarpaymi
@ We give you this auspicious unbroken rice, our magnificent
Ringing bell, Aum surasindhu samnta Lord, that you may enjoy resplendent clothing. We give you
hold flower and suvarakalasthitam | auspicious unbroken rice, Lord Gaea, that you may be
sprinkle mrti. snnrtha gihyatm ambho handsomely adorned with a white, cotton sacred thread. Aum.
Set bell down. salila vimala Gaea || O Lord, the destroyer of the demon Andhaksura, you who
gagsnnam samarpaymi resides in the Himlayas, please accept the good smelling
chandana with kukuma and choice offerings.
We now bathe you, beloved Lord Gaea, the pure one,
with the water that was brought from the Ganges in the Dress the Deity. Offer a pinch of unbroken rice while chanting each
golden pot. We have bathed you in sacred Gag water. of the first two lines. Repeat the third and fourth lines over and
over as you decorate the Deity with flowers. The last line is recited
While ringing the bell and reciting this verse, dip a flower into once while applying vibhti (holy ash), chandana (sandalpaste)
the trtha water and gently sprinkle the Deity. Do this three and kukuma. (red powder).
times or more. Hold the flower in your right hand in the migi
A @ |
Pushpam
@ &
Offering
flowers @ |
Offer rice, tadupari magalkshatm
then flower(s) samarpaymi
or more rice. pjrtham nnvidhapatra
pushpi samarpaymi
We now offer this auspicious unbroken rice. And for the
fulllment of our devotion, we offer fresh, blooming
flowers for Your enjoyment, our peerless Lord.
A pinch of rice is offered with the rst line. A handful of flow-
ers, a single flower or a pinch of rice is offered with the second.
DhpamOffering Incense
F |
Ring bell loudly. dhpamghrpaymi
A ~ || Offer water. dhpnantaram chamanyam
~ ~ | samarpaymi
Offer rice.
magalkshatn samarpaymi
@ ~ || The finest incense, of magical qualities, of full and varied
~ @ fragrances, Lord Gaea, we set aflame and offer to you in
this, our home. Incense of the finest resins and perfumes,
@ incomparable in sweetness and aroma, to be inhaled and
Ringing bell, Aum vanaspatyudbhavai divyai enjoyed by you and all the Gods and devas, we offer to you
pass incense in nngandhasamanvitai, in this, our home. Eagerly we offer to you, our resplendent
3 circles, then Lord, fine resin incense, of heavenly odor, bewitching to
trace Aum with ghreyadhpadpnm
light (in Sanskrit, dhpo-yam pratigihyatm. the mind, rising out of a ghee-fed flame. We offer it to you
Tamil or Gujarati, dagam guggulopetam in this, our home. This fine incense we have duly offered
etc.) for your pleasure. And we again offer you cool, sweet water
sugandhan sumanoharam,
ghreya sarvadevnm for sipping and auspicious unbroken rice.
dhpo-ya pratigihyatm.
A @ |
Pushpam
@ &
Offering
flowers @ |
Offer rice, tadupari magalkshatm
then flower(s) samarpaymi
or more rice. pjrtham nnvidhapatra
pushpi samarpaymi
We now offer this auspicious unbroken rice. And for the
fulllment of our devotion, we offer fresh, blooming
flowers for Your enjoyment, our peerless Lord.
A pinch of rice is offered with the rst line. A handful of flow-
ers, a single flower or a pinch of rice is offered with the second.
DhpamOffering Incense
F |
Ring bell loudly. dhpamghrpaymi
A ~ || Offer water. dhpnantaram chamanyam
~ ~ | samarpaymi
Offer rice.
magalkshatn samarpaymi
@ ~ || The finest incense, of magical qualities, of full and varied
~ @ fragrances, Lord Gaea, we set aflame and offer to you in
this, our home. Incense of the finest resins and perfumes,
@ incomparable in sweetness and aroma, to be inhaled and
Ringing bell, Aum vanaspatyudbhavai divyai enjoyed by you and all the Gods and devas, we offer to you
pass incense in nngandhasamanvitai, in this, our home. Eagerly we offer to you, our resplendent
3 circles, then Lord, fine resin incense, of heavenly odor, bewitching to
trace Aum with ghreyadhpadpnm
light (in Sanskrit, dhpo-yam pratigihyatm. the mind, rising out of a ghee-fed flame. We offer it to you
Tamil or Gujarati, dagam guggulopetam in this, our home. This fine incense we have duly offered
etc.) for your pleasure. And we again offer you cool, sweet water
sugandhan sumanoharam,
ghreya sarvadevnm for sipping and auspicious unbroken rice.
dhpo-ya pratigihyatm.
During this chant, make three circles before the Deity with
lighted incense held in your right hand while ringing the bell aum sjyavarti trayopetam prjyamagala dyakam,
with your left hand. Complete the third circle and trace an dpam paya dayre dnabandho namo-stu te.
Aum as you chant the fifth line, dhpamghrpaymi. At aum vhitabhya sarvabhyo devatabhyo nama,
that point raise the incense higher and ring the bell louder. divya magala dpa sandaraymi,
Put the incense down, and recite the next two lines. With dpnantaramchamanya samarpaymi,
the first, water is offered, with the second, a pinch of rice. magalkshatn samarpaymi
O the Compassionate, the friend of devotees! See this lamp
DpamOffering the Light
offered which is lighted with ghee and three wicks and
F @&~ ~ | which is the provider of abundant auspiciousness. Saluta-
tions to you! Aum! Salutations to all the Gods invoked! This
~ || divine, auspicious light we offer to you. After that, we offer
F @ | you pure water for sipping and auspicious unbroken rice.
~ @ | Offer the oil light to Lord Gaea and ring the bell as you chant
this hymn. As with the incense, circle three times then draw the
@ | Aum with the flame. Then raise the flame and ring the bell louder,
then stop ringing. Offer water, then a flower or a pinch of rice.
@ |
During this chant, make three circles before the Deity with
lighted incense held in your right hand while ringing the bell aum sjyavarti trayopetam prjyamagala dyakam,
with your left hand. Complete the third circle and trace an dpam paya dayre dnabandho namo-stu te.
Aum as you chant the fifth line, dhpamghrpaymi. At aum vhitabhya sarvabhyo devatabhyo nama,
that point raise the incense higher and ring the bell louder. divya magala dpa sandaraymi,
Put the incense down, and recite the next two lines. With dpnantaramchamanya samarpaymi,
the first, water is offered, with the second, a pinch of rice. magalkshatn samarpaymi
O the Compassionate, the friend of devotees! See this lamp
DpamOffering the Light
offered which is lighted with ghee and three wicks and
F @&~ ~ | which is the provider of abundant auspiciousness. Saluta-
tions to you! Aum! Salutations to all the Gods invoked! This
~ || divine, auspicious light we offer to you. After that, we offer
F @ | you pure water for sipping and auspicious unbroken rice.
~ @ | Offer the oil light to Lord Gaea and ring the bell as you chant
this hymn. As with the incense, circle three times then draw the
@ | Aum with the flame. Then raise the flame and ring the bell louder,
then stop ringing. Offer water, then a flower or a pinch of rice.
@ |
NaivedyamFood offering
~ @ (chant in morning)
~ (chant if evening) Z |
F |
F iI | F iI |
F iI |
satya tvartena (chant if in morning)
ita tv satyena (if evening) parishichmi
F @ |
Aum amitamastu amitopastaraamasi svh Y~ |
Aum gaeya svh,
Aum gaeya svh, #@Y |
Aum gaeya svh Aum vhitbhya sarvbhyo devatbhyo nama,
We add Truth to Truth. Aum. May this sweet and pungent nn vidha mahnaivedya nivedaymi,
food be transformed into nectar. We humbly offer to you yathakti samarpita mahnaivedyam kipay svkuru
this food. Aum! Salutations to all the Gods invoked! Because we are
While reciting the first part of the mantra, uncover the food of- offering you our very best, Lord Gaea, in all sincerity
fering. Then, while chanting the last line and ringing the bell, and love, please consider the essence of this food as among
circle a spoonful of water over the food and offer it to the Deity. the finest meals you have ever received. To the best of our
While ringing the bell softly, gently waft the aroma and vital ability in the worship of you, we offer this food and hum-
essences of the food or fruit toward the Deity. Do this by sweep- bly beg that you will receive it.
ing the right hand over the food with a flower held between Ringing the bell loudly as you recite this chant, pick up a flower
your fingers, stem upward. The palm is facing downward as or a pinch of rice and hold it at chest height in the fingertips of
it moves over the food, then rotates upward as the sweep ap- the right hand. As the last word is spoken, gently release the rice
proaches the Deity, bringing the aroma and pra toward His or flower at the feet of the Deity. Then put down the bell and
nose and mouth. As you complete the third line, gently toss the raise your hands above your head in devout prayer that Gaea
flower toward the feet of the Deity at the end of the sweep with will accept the meal. While your hands are raised, close your
all the love in your heart. eyes and visualize Gaea accepting and partaking of the meal.
After a moment, lower your hands and intone Aum quietly.
NaivedyamFood offering
~ @ (chant in morning)
~ (chant if evening) Z |
F |
F iI | F iI |
F iI |
satya tvartena (chant if in morning)
ita tv satyena (if evening) parishichmi
F @ |
Aum amitamastu amitopastaraamasi svh Y~ |
Aum gaeya svh,
Aum gaeya svh, #@Y |
Aum gaeya svh Aum vhitbhya sarvbhyo devatbhyo nama,
We add Truth to Truth. Aum. May this sweet and pungent nn vidha mahnaivedya nivedaymi,
food be transformed into nectar. We humbly offer to you yathakti samarpita mahnaivedyam kipay svkuru
this food. Aum! Salutations to all the Gods invoked! Because we are
While reciting the first part of the mantra, uncover the food of- offering you our very best, Lord Gaea, in all sincerity
fering. Then, while chanting the last line and ringing the bell, and love, please consider the essence of this food as among
circle a spoonful of water over the food and offer it to the Deity. the finest meals you have ever received. To the best of our
While ringing the bell softly, gently waft the aroma and vital ability in the worship of you, we offer this food and hum-
essences of the food or fruit toward the Deity. Do this by sweep- bly beg that you will receive it.
ing the right hand over the food with a flower held between Ringing the bell loudly as you recite this chant, pick up a flower
your fingers, stem upward. The palm is facing downward as or a pinch of rice and hold it at chest height in the fingertips of
it moves over the food, then rotates upward as the sweep ap- the right hand. As the last word is spoken, gently release the rice
proaches the Deity, bringing the aroma and pra toward His or flower at the feet of the Deity. Then put down the bell and
nose and mouth. As you complete the third line, gently toss the raise your hands above your head in devout prayer that Gaea
flower toward the feet of the Deity at the end of the sweep with will accept the meal. While your hands are raised, close your
all the love in your heart. eyes and visualize Gaea accepting and partaking of the meal.
After a moment, lower your hands and intone Aum quietly.
%
Vighnevarshottara atanmvali
Chanting the 108 Names of Lord Gaea
In this section of the pj, chant the Vighnevarshottara a-
tanmvali, garland of Gaeas 108 names. As you intone
each name, offer with your right hand a flower, some flower
petals or a pinch of rice. The names are attributes of the Deity,
each one delineating an aspect of His innite and indescrib-
able nature. Hold the flower basket in your left hand if you are
standing, and in your lap if sitting. The bell is not rung. The
names may be recited at any pace, depending on your time
and ability. Each name is preceded by the mantra Aum and
followed by nama, meaning obeisance, praise, adoration or
homage to.
1 F Aum Vinyakya Nama

Adoration to the remover (of obstacles)
2 F Aum Vighnarjya Nama
Adoration to the ruler of obstacles
3@F F & Aum Gaurputrya Nama
Adoration to the son of Gaur
4 F Aum Gaevarya Nama
Adoration to the lord of categories
5 F Aum Skandgrajya Nama
Adoration to Skandas elder brother
6 F Aum Avyayya Nama
Adoration to the inexhaustible one
7 F Aum Ptya Nama
Adoration to the pure one
%
Vighnevarshottara atanmvali
Chanting the 108 Names of Lord Gaea
In this section of the pj, chant the Vighnevarshottara a-
tanmvali, garland of Gaeas 108 names. As you intone
each name, offer with your right hand a flower, some flower
petals or a pinch of rice. The names are attributes of the Deity,
each one delineating an aspect of His innite and indescrib-
able nature. Hold the flower basket in your left hand if you are
standing, and in your lap if sitting. The bell is not rung. The
names may be recited at any pace, depending on your time
and ability. Each name is preceded by the mantra Aum and
followed by nama, meaning obeisance, praise, adoration or
homage to.
1 F Aum Vinyakya Nama

Adoration to the remover (of obstacles)
2 F Aum Vighnarjya Nama
Adoration to the ruler of obstacles
3@F F & Aum Gaurputrya Nama
Adoration to the son of Gaur
4 F Aum Gaevarya Nama
Adoration to the lord of categories
5 F Aum Skandgrajya Nama
Adoration to Skandas elder brother
Adoration to the inexhaustible one
7 F Aum Ptya Nama
8 F Aum Dakshya Nama

Adoration to the skillful one 21 F @@ Aum Anekrchitya Nama
Adoration to the one worshiped by multitudes
9 F Aum Adhyakshya Nama
Adoration to the great presider 22 F Aum ivya Nama
Adoration to the auspicious one
10 F Aum Dvijapriyya Nama
Adoration to Him who loves the twice-born 23 F Aum uddhya Nama
11 F @ Aum Agnigarvachide Nama Aum Buddhipriyya Nama
Adoration to Him who destroyed fire's ego 24 F
Adoration to Him who loves intelligence
12 F Aum Indrarpradya Nama
Adoration to the restorer of Indras wealth 25 F Aum ntya Nama
Adoration to the peaceful one
13 F Aum Vpradya Nama
Adoration to Him who gives eloquence 26 F Aum Brahmachrie Nama
Adoration to the celibate one
Adoration to the inexhaustible one 27 F Aum Gajnanya Nama
Adoration to the elephant-faced one
15 F @ Aum Sarvasiddhipradya
Nama 28 F Aum Dvaimturya Nama
Adoration to the bestower of all fulllment Adoration to Him who has two mothers
16 F @ Aum Sarvatanayya Nama 29 F Aum Munistutya Nama

Adoration to the son of iva Adoration to Him who is praised by sages
17 F @ Aum arvarpriyya Nama 30 F Aum Bhaktavighna

Adoration to Him who is loved by Prvat vinanya Nama
Adoration to the destroyer of devotees obstacles
18 F @ Aum Sarvtmakya Nama
Adoration to Him who is the soul of all 31 F Aum Ekadantya Nama
Adoration to Him who has one tusk
19 F {&A @ Aum Sishikartre Nama
Adoration to the Creator 32 F @ Aum Chaturbhave Nama
Adoration to Him who has four arms
20 F Aum Devya Nama
Adoration to the Resplendent One 33 F Aum Chaturya Nama
Adoration to the ingenious one
8 F Aum Dakshya Nama

Adoration to the skillful one 21 F @@ Aum Anekrchitya Nama
Adoration to the one worshiped by multitudes
9 F Aum Adhyakshya Nama
Adoration to the great presider 22 F Aum ivya Nama
Adoration to the auspicious one
10 F Aum Dvijapriyya Nama
Adoration to Him who loves the twice-born 23 F Aum uddhya Nama
11 F @ Aum Agnigarvachide Nama Aum Buddhipriyya Nama
Adoration to Him who destroyed fire's ego 24 F
Adoration to Him who loves intelligence
12 F Aum Indrarpradya Nama
Adoration to the restorer of Indras wealth 25 F Aum ntya Nama
Adoration to the peaceful one
13 F Aum Vpradya Nama
Adoration to Him who gives eloquence 26 F Aum Brahmachrie Nama
Adoration to the celibate one
Adoration to the inexhaustible one 27 F Aum Gajnanya Nama
Adoration to the elephant-faced one
15 F @ Aum Sarvasiddhipradya
Nama 28 F Aum Dvaimturya Nama
Adoration to the bestower of all fulllment Adoration to Him who has two mothers
16 F @ Aum Sarvatanayya Nama 29 F Aum Munistutya Nama

Adoration to the son of iva Adoration to Him who is praised by sages
17 F @ Aum arvarpriyya Nama 30 F Aum Bhaktavighna

Adoration to Him who is loved by Prvat vinanya Nama
Adoration to the destroyer of devotees obstacles
18 F @ Aum Sarvtmakya Nama
Adoration to Him who is the soul of all 31 F Aum Ekadantya Nama
Adoration to Him who has one tusk
19 F {&A @ Aum Sishikartre Nama
Adoration to the Creator 32 F @ Aum Chaturbhave Nama
Adoration to Him who has four arms
20 F Aum Devya Nama
Adoration to the Resplendent One 33 F Aum Chaturya Nama
Adoration to the ingenious one
34 F Aum aktisayutya Nama 46 F Aum Nirajanya Nama

Adoration to Him who is united with power Adoration to Him who is without blemish
35 F ~ Aum Lambodarya Nama 47 F Aum Akalmashya Nama
Adoration to Him who has a large belly Adoration to Him who is without impurity
36 F @@ Aum rpakarya Nama 48 F Aum Svayasiddhya
Adoration to Him with ears like winnowing fans Nama
Adoration to Him who is self-fullled, perfect
37 F Aum Haraye Nama
Adoration to Him who destroys evil with lion-like courage 49 F @ Aum Siddhrchita
padmbujya Nama
38 F % Aum Brahmaviduttamya Adoration to Him whose lotus feet sages worship
Nama
Adoration to the foremost knower of God 50 F Aum Bjapraphal-
saktya Nama
39 F Aum Klya Nama Adoration to Him who is fond of pomegranates
Adoration to the master of destiny
51 F Aum Varadya Nama
40 F Aum Grahapataye Nama Adoration to the giver of boons
Adoration to the lord of planets
52 F Aum vatya Nama
41 F Aum Kmine Nama Adoration to the eternal, unchanging one
Adoration to Him who is love
53 F Aum Kitine Nama
42 F @ Aum Somasrygni Adoration to the skillful one
lochanya Nama
Adoration to Him whose eyes are the moon, sun and re 54 F Aum Dvijapriyya Nama
Adoration to Him who is fond of the twice-born
43 F Aum Pkua dharya
Nama 55 F Aum Vtabhayya Nama
Adoration to the One who holds a noose and goad Adoration to Him who is fearless
44 F Aum Chaya Nama 56 F Aum Gadine Nama
Adoration to the One who is fierce-looking Adoration to Him wields the mace
45 F Aum Guttya Nama 57 F $ Aum Chakrie Nama
Adoration to Him who transcends qualities Adoration to Him who wields a discus
34 F Aum aktisayutya Nama 46 F Aum Nirajanya Nama

Adoration to Him who is united with power Adoration to Him who is without blemish
35 F ~ Aum Lambodarya Nama 47 F Aum Akalmashya Nama
Adoration to Him who has a large belly Adoration to Him who is without impurity
36 F @@ Aum rpakarya Nama 48 F Aum Svayasiddhya
Adoration to Him with ears like winnowing fans Nama
Adoration to Him who is self-fullled, perfect
37 F Aum Haraye Nama
Adoration to Him who destroys evil with lion-like courage 49 F @ Aum Siddhrchita
padmbujya Nama
38 F % Aum Brahmaviduttamya Adoration to Him whose lotus feet sages worship
Nama
Adoration to the foremost knower of God 50 F Aum Bjapraphal-
saktya Nama
39 F Aum Klya Nama Adoration to Him who is fond of pomegranates
Adoration to the master of destiny
51 F Aum Varadya Nama
40 F Aum Grahapataye Nama Adoration to the giver of boons
Adoration to the lord of planets
52 F Aum vatya Nama
41 F Aum Kmine Nama Adoration to the eternal, unchanging one
Adoration to Him who is love
53 F Aum Kitine Nama
42 F @ Aum Somasrygni Adoration to the skillful one
lochanya Nama
Adoration to Him whose eyes are the moon, sun and re 54 F Aum Dvijapriyya Nama
Adoration to Him who is fond of the twice-born
43 F Aum Pkua dharya
Nama 55 F Aum Vtabhayya Nama
Adoration to the One who holds a noose and goad Adoration to Him who is fearless
44 F Aum Chaya Nama 56 F Aum Gadine Nama
Adoration to the One who is fierce-looking Adoration to Him wields the mace
45 F Aum Guttya Nama 57 F $ Aum Chakrie Nama
Adoration to Him who transcends qualities Adoration to Him who wields a discus
58 F Aum Ikshuchpadhite 70 F Aum Samhitya Nama

Nama Adoration to Him who is absorbed in meditation
Adoration to Him who holds the sugarcane bow
71 F Aum ritya Nama
59 F Aum rdya Nama Adoration to Him who is our refuge
Adoration to the bestower of great wealth
72 F Aum rkarya Nama
60 F Aum Ajya Nama Adoration to Him who manifests prosperity
Adoration to the unborn one
73 F Aum Saumyya Nama
61 F Aum Utpalakarya Nama Adoration to the amiable one
Hail to Him who holds a proud blue lotus flower
74 F Aum Bhaktav-
62 F Aum rpataye Nama hita dyakya Nama
Adoration to the Lord of wealth Adoration to the grantor of devotees desires
63 F @ Aum Stutiharshitya Nama 75 F Aum ntya Nama
Adoration to Him who delights in praise Adoration to the peaceful one
64 F Aum Kuldribhite Nama 76 F Aum Kaivalya
Adoration to Him who supports Himlaya, sukhadya Nama
His familys mountain Adoration to the bestower of unsullied liberation
65 F Aum Jailya Nama 77 F Aum Sacchidnan-
Adoration to Him who has matted hair da vigrahya Nama
Adoration to the embodiment of Existence-Knowledge-Bliss
66 F Aum Kalikalmasha
nanya Nama 78 F Aum Jnine Nama
Adoration to Him who destroys sins in the Kaliyuga Adoration to the great wisdom
67 F Aum Chandrach- 79 F Aum Dayyutya Nama
maaye Nama Adoration to Him who is full of compassion
Adoration to Him who wears a moon upon his head
80 F Aum Dntya Nama
68 F Aum Kntya Nama Adoration to Him who has self-control
Adoration to the beloved, loving one
81 F @ Aum Brahmadvesha
69 F Aum Ppahrie Nama vivarjitya Nama
Adoration to the consumer of sins Adoration to Him who is free from aversion to knowledge
58 F Aum Ikshuchpadhite 70 F Aum Samhitya Nama

Nama Adoration to Him who is absorbed in meditation
Adoration to Him who holds the sugarcane bow
71 F Aum ritya Nama
59 F Aum rdya Nama Adoration to Him who is our refuge
Adoration to the bestower of great wealth
72 F Aum rkarya Nama
60 F Aum Ajya Nama Adoration to Him who manifests prosperity
Adoration to the unborn one
73 F Aum Saumyya Nama
61 F Aum Utpalakarya Nama Adoration to the amiable one
Hail to Him who holds a proud blue lotus flower
74 F Aum Bhaktav-
62 F Aum rpataye Nama hita dyakya Nama
Adoration to the Lord of wealth Adoration to the grantor of devotees desires
63 F @ Aum Stutiharshitya Nama 75 F Aum ntya Nama
Adoration to Him who delights in praise Adoration to the peaceful one
64 F Aum Kuldribhite Nama 76 F Aum Kaivalya
Adoration to Him who supports Himlaya, sukhadya Nama
His familys mountain Adoration to the bestower of unsullied liberation
65 F Aum Jailya Nama 77 F Aum Sacchidnan-
Adoration to Him who has matted hair da vigrahya Nama
Adoration to the embodiment of Existence-Knowledge-Bliss
66 F Aum Kalikalmasha
nanya Nama 78 F Aum Jnine Nama
Adoration to Him who destroys sins in the Kaliyuga Adoration to the great wisdom
67 F Aum Chandrach- 79 F Aum Dayyutya Nama
maaye Nama Adoration to Him who is full of compassion
Adoration to Him who wears a moon upon his head
80 F Aum Dntya Nama
68 F Aum Kntya Nama Adoration to Him who has self-control
Adoration to the beloved, loving one
81 F @ Aum Brahmadvesha
69 F Aum Ppahrie Nama vivarjitya Nama
Adoration to the consumer of sins Adoration to Him who is free from aversion to knowledge
82 F %A Aum Pramattadaitya 94 F Aum Dhrya Nama

bhayadya Nama Adoration to the courageous one
Adoration to Him who brings terror to demons
95 F Aum Vgya Nama
83 F Aum rkahya Nama Adoration to the Lord of speech
Adoration to Him whose throat is beautiful
96 F Aum Siddhidyakya Nama
84 F Aum Vibudhevarya Nama Adoration to the bestower of fulllment
Adoration to the Lord of the Wise
97 F @ Aum Drvbilva priyya
85 F @@ Aum Rmrchitya Nama Nama
Adoration to Him who is worshiped by Rma Adoration to Him who loves drv grass and bilva leaves
86 F Aum Vidhaye Nama 98 F @ Aum Avyaktamrtaye Nama
Adoration to Him who is the destiny of all Adoration to the manifestation of the Unmanifest
87 F Aum Ngarja 99 F @ Aum Adbhutamrtimate
yajopavtavate Nama Nama
Adoration to Him whose sacred thread is a king cobra Adoration to Him of wondrous form
88 F Aum Sthlakahya 100 F
Nama Aum ailendratanujotsaga
Adoration to Him who has a stout neck khelanotsukamnasya Nama
89 Aum Svayakartre Nama Adoration to Him who is fond of playing in the lap of His
F &A @ mother, Prvat, daughter of the mountain Lord [Himavat]
Adoration to Him who is self-created
101
90 F Aum Smaghoshapriyya F
Nama Aum Svalvayasudhsrajita
Adoration to Him who loves the sound of Sma Veda manmathavigrahya Nama
Adoration to Him who defeated Manmatha, the God of
91 F Aum Parasmai Nama love, by His sweet beauty
Adoration to Him who is supreme
102 F Aum Samasta jaga-
92 F Aum Sthlatuya Nama ddhrya Nama
Adoration to Him who has a stout trunk Adoration to the supporter of all the worlds
93 F Aum Agraye Nama 103 F Aum Myine Nama
Adoration to the leader Adoration to the source of illusory power
82 F %A Aum Pramattadaitya 94 F Aum Dhrya Nama

bhayadya Nama Adoration to the courageous one
Adoration to Him who brings terror to demons
95 F Aum Vgya Nama
83 F Aum rkahya Nama Adoration to the Lord of speech
Adoration to Him whose throat is beautiful
96 F Aum Siddhidyakya Nama
84 F Aum Vibudhevarya Nama Adoration to the bestower of fulllment
Adoration to the Lord of the Wise
97 F @ Aum Drvbilva priyya
85 F @@ Aum Rmrchitya Nama Nama
Adoration to Him who is worshiped by Rma Adoration to Him who loves drv grass and bilva leaves
86 F Aum Vidhaye Nama 98 F @ Aum Avyaktamrtaye Nama
Adoration to Him who is the destiny of all Adoration to the manifestation of the Unmanifest
87 F Aum Ngarja 99 F @ Aum Adbhutamrtimate
yajopavtavate Nama Nama
Adoration to Him whose sacred thread is a king cobra Adoration to Him of wondrous form
88 F Aum Sthlakahya 100 F
Nama Aum ailendratanujotsaga
Adoration to Him who has a stout neck khelanotsukamnasya Nama
89 Aum Svayakartre Nama Adoration to Him who is fond of playing in the lap of His
F &A @ mother, Prvat, daughter of the mountain Lord [Himavat]
Adoration to Him who is self-created
101
90 F Aum Smaghoshapriyya F
Nama Aum Svalvayasudhsrajita
Adoration to Him who loves the sound of Sma Veda manmathavigrahya Nama
Adoration to Him who defeated Manmatha, the God of
91 F Aum Parasmai Nama love, by His sweet beauty
Adoration to Him who is supreme
102 F Aum Samasta jaga-
92 F Aum Sthlatuya Nama ddhrya Nama
Adoration to Him who has a stout trunk Adoration to the supporter of all the worlds
93 F Aum Agraye Nama 103 F Aum Myine Nama
Adoration to the leader Adoration to the source of illusory power
104 F Aum Mshikavhanya

Nama
Adoration to Him who rides the mouse
105 F { Aum Hishya Nama
Adoration to the joyful one
106 F { Aum Tushya Nama
Adoration to the contented one
107 F Aum Prasanntmane
Nama
Adoration to the bright, kindly-souled one
108 F @B Aum Sarvasiddhi
pradyakya Nama
Adoration to the grantor of all fulllment
Hold a double Aum y-pm pushp ved,

& i U I | handful of pushpvn prjvn pamn bhvati,
Mantra flowers or rice in chndramv pm pushpam,
Pushpam
i UIi u I | namaskram.
pushpvn prjvn pamn bhvati,
Worship UU U Ii | ya va ved, y-pmyatn ved,
with flowers yatnavn bhavati.
i UIi u I |
Toss flowers
u I | AAIUiU I | over mrti.
Aum r Mahgaevarya nama
UI || mantra pushpjali samarpaymi
The one who understands the beauty of the blooming
F powers of the Supreme Being is blessed with beautiful,
blooming life, progeny and cattle. The moon is certainly
& @ | the bloom of those powers. One who realizes the qualities
of the moon, which are nothing but the blooming divine
powers, is blessed with a blooming, beautiful life of perfec-
tion, progeny and cattle. One who realizes this principle
and realizes the source from whom all these powers have
come himself becomes the abode of those divine powers.
104 F Aum Mshikavhanya

Nama
Adoration to Him who rides the mouse
105 F { Aum Hishya Nama
Adoration to the joyful one
106 F { Aum Tushya Nama
Adoration to the contented one
107 F Aum Prasanntmane
Nama
Adoration to the bright, kindly-souled one
108 F @B Aum Sarvasiddhi
pradyakya Nama
Adoration to the grantor of all fulllment
Hold a double Aum y-pm pushp ved,

& i U I | handful of pushpvn prjvn pamn bhvati,
Mantra flowers or rice in chndramv pm pushpam,
Pushpam
i UIi u I | namaskram.
pushpvn prjvn pamn bhvati,
Worship UU U Ii | ya va ved, y-pmyatn ved,
with flowers yatnavn bhavati.
i UIi u I |
Toss flowers
u I | AAIUiU I | over mrti.
Aum r Mahgaevarya nama
UI || mantra pushpjali samarpaymi
The one who understands the beauty of the blooming
F powers of the Supreme Being is blessed with beautiful,
blooming life, progeny and cattle. The moon is certainly
& @ | the bloom of those powers. One who realizes the qualities
of the moon, which are nothing but the blooming divine
powers, is blessed with a blooming, beautiful life of perfec-
tion, progeny and cattle. One who realizes this principle
and realizes the source from whom all these powers have
come himself becomes the abode of those divine powers.
Aum, salutations, Lord Mahgaea, we respectfully offer

you this flower mantra.
While chanting this mantra, hold a handful of flowers before
you in ajali mudr, hands cupped loosely around the flowers
at chest height. Recite the verses with adoration. As you intone
the last word, samarpaymi, lower your hands (as shown in the
photo) and toss the flowers into the air above the murti, sending
a shower of blossoms upon the God with feelings of gratitude
and loving devotion.
ratWorship with Flame
F ~ &%@~#~ n ~ |
& ||
F @ |
~ @ |
@ |
@ |
Ringing bell, Aum sjya trivartisayukta O Gaapati, Son of God iva, please accept this auspicious
draw three circles vahnin yojita may, rat prepared by me with ghee, three wicks and fire. My
in Aum. gihna magalrati salutations to you! Aum! Salutations to all the Gods in-
Ring bell loudly.
a putra namo-stu te. voked! This divine, auspicious light we offer to you. After
that, we offer you pure water for sipping and auspicious
Keep ringing Aum vhitbhya sarvbhyo unbroken rice.
loudly. devatbhyo nama
divya magaladpa During this chant, hold the lit oil lamp or camphor burner in
sandaraymi your right hand and the bell in your left. While ringing the
bell and slowly reciting the rat mantra, make three circles
Offer water.
chamanya samarpaymi clockwise before Gaea with the flame. Stop at the top of the
Offer rice.
magalkshatn samarpaymi third circle, lower the lamp slightly and trace the symbol of
Aum, salutations, Lord Mahgaea, we respectfully offer

you this flower mantra.
While chanting this mantra, hold a handful of flowers before
you in ajali mudr, hands cupped loosely around the flowers
at chest height. Recite the verses with adoration. As you intone
the last word, samarpaymi, lower your hands (as shown in the
photo) and toss the flowers into the air above the murti, sending
a shower of blossoms upon the God with feelings of gratitude
and loving devotion.
ratWorship with Flame
F ~ &%@~#~ n ~ |
& ||
F @ |
~ @ |
@ |
@ |
Ringing bell, Aum sjya trivartisayukta O Gaapati, Son of God iva, please accept this auspicious
draw three circles vahnin yojita may, rat prepared by me with ghee, three wicks and fire. My
in Aum. gihna magalrati salutations to you! Aum! Salutations to all the Gods in-
Ring bell loudly.
a putra namo-stu te. voked! This divine, auspicious light we offer to you. After
that, we offer you pure water for sipping and auspicious
Keep ringing Aum vhitbhya sarvbhyo unbroken rice.
loudly. devatbhyo nama
divya magaladpa During this chant, hold the lit oil lamp or camphor burner in
sandaraymi your right hand and the bell in your left. While ringing the
bell and slowly reciting the rat mantra, make three circles
Offer water.
chamanya samarpaymi clockwise before Gaea with the flame. Stop at the top of the
Offer rice.
magalkshatn samarpaymi third circle, lower the lamp slightly and trace the symbol of
Aum in Sanskit or in your native language. Then lift the flame

slightly above the Aum that you placed in the kic ether and
ring the bell louder for all three worlds to hear. Keep ringing
loudly while chanting the above two-line salutation to the devas
(vhitbhya sandaraymi). Put down the bell and the
lamp and then, with the flame still burning, offer a spoonful of
water with chamanya samarpaymi, then a pinch of rice
with magalshatn samarpaymi.
RakshadhraamPrayer for Protection
IZUU
IU I Now offer the flame at chest level to all present, allowing each
u | to draw both hands through it and lightly touch the eyes three
times (photo next page, upper right). The Gods and devas can
Set lamp down, indra-stomna pachaden see us through the flame and send blessings. If especially hon-
circle 3 times madhyamida vtn sagara ored persons are present, such as ones guru, parents or teacher,
with flower raksha raksh dhraymi take the flame first to them. Then proceed clockwise to the oth-
O Indra, Lord of material and spiritual prosperity, please ers. In some cases, the pujr may stand near the altar while
devotees come forward to receive the
protect the space between the heavens and earth as well as
flame. If no one is attending the pj,
the mind between the body and the soul with the help of
you may personally draw blessings
fifteen noble powers and virtues (five pras, five jnen- from the flame, but not otherwise. Fi-
driyas and five karmendriyas). Your protection and bless- nally, present the flame once more to
ings sustain me. the Deity, then extinguish it with a
As you recite this mantra, make three circles above the burning wave of the right hand or by snuffing
flame with a flower held in the right hand, stem upward.With it out with a flower.
the last words, toss the flower gently toward the Deity and place
your hands in ajali mudr while facing the altar.
Aum in Sanskit or in your native language. Then lift the flame

slightly above the Aum that you placed in the kic ether and
ring the bell louder for all three worlds to hear. Keep ringing
loudly while chanting the above two-line salutation to the devas
(vhitbhya sandaraymi). Put down the bell and the
lamp and then, with the flame still burning, offer a spoonful of
water with chamanya samarpaymi, then a pinch of rice
with magalshatn samarpaymi.
RakshadhraamPrayer for Protection
IZUU
IU I Now offer the flame at chest level to all present, allowing each
u | to draw both hands through it and lightly touch the eyes three
times (photo next page, upper right). The Gods and devas can
Set lamp down, indra-stomna pachaden see us through the flame and send blessings. If especially hon-
circle 3 times madhyamida vtn sagara ored persons are present, such as ones guru, parents or teacher,
with flower raksha raksh dhraymi take the flame first to them. Then proceed clockwise to the oth-
O Indra, Lord of material and spiritual prosperity, please ers. In some cases, the pujr may stand near the altar while
devotees come forward to receive the
protect the space between the heavens and earth as well as
flame. If no one is attending the pj,
the mind between the body and the soul with the help of
you may personally draw blessings
fifteen noble powers and virtues (five pras, five jnen- from the flame, but not otherwise. Fi-
driyas and five karmendriyas). Your protection and bless- nally, present the flame once more to
ings sustain me. the Deity, then extinguish it with a
As you recite this mantra, make three circles above the burning wave of the right hand or by snuffing
flame with a flower held in the right hand, stem upward.With it out with a flower.
the last words, toss the flower gently toward the Deity and place
your hands in ajali mudr while facing the altar.
transfer it to the right palm.

@ # Add to the rice three spoonfuls
Arpaam (state period of day) of water and close the hand.
Final @ Hold the rice before you as you
consecration face the Deity, the left hand
under the right hand, and
recite the mantra. As you in-
| tone the last words, let the rice
and water fall into the trtha
Five periods usha kla, dawn cup. The sacraments may then
of the day prta kla, morning be given out in the following
Chant appropriate n madhyhnakla, noon order: vibhti, trtha, chan-
period at line two syakla, evening dana, kukuma, naivedya and
above. flowers. If no one is attending
@ rdhvaymakla, night
the pj, you may partake of the sacraments yourself, but
anay yath akty kita not otherwise. If many devotees are attending, a second per-
Rice and water
son may help pass out the sacraments, except for the vibhti
in hand, (state period of day from list above)
offer before which is always given by the person who performed the pj.
pjay bhagavn sarva devtmaka
the Deity.
r Mahgaevara suprta
suprasanno varado bhavatu @ VisarjanamFarewell and Apologies
To the best of our ability
Hold hands in ajali mudr. Prostrate after completing the chant.
we have performed this
(state time of day) pj
and worshiped you, dear F @ |
Lord, the brightest of all ||
the Gods. May it please
you. May it be enjoyed by &~ $ #~ |
you. Surrounded by your @ |
presence, we place ourselves
in your care, loving Gaea. |
Before reciting the above verse, ||
place a pinch of rice in your
left palm, then immediately F F
transfer it to the right palm.

@ # Add to the rice three spoonfuls
Arpaam (state period of day) of water and close the hand.
Final @ Hold the rice before you as you
consecration face the Deity, the left hand
under the right hand, and
recite the mantra. As you in-
| tone the last words, let the rice
and water fall into the trtha
Five periods usha kla, dawn cup. The sacraments may then
of the day prta kla, morning be given out in the following
Chant appropriate n madhyhnakla, noon order: vibhti, trtha, chan-
period at line two syakla, evening dana, kukuma, naivedya and
above. flowers. If no one is attending
@ rdhvaymakla, night
the pj, you may partake of the sacraments yourself, but
anay yath akty kita not otherwise. If many devotees are attending, a second per-
Rice and water
son may help pass out the sacraments, except for the vibhti
in hand, (state period of day from list above)
offer before which is always given by the person who performed the pj.
pjay bhagavn sarva devtmaka
the Deity.
r Mahgaevara suprta
suprasanno varado bhavatu @ VisarjanamFarewell and Apologies
To the best of our ability
Hold hands in ajali mudr. Prostrate after completing the chant.
we have performed this
(state time of day) pj
and worshiped you, dear F @ |
Lord, the brightest of all ||
the Gods. May it please
you. May it be enjoyed by &~ $ #~ |
you. Surrounded by your @ |
presence, we place ourselves
in your care, loving Gaea. |
Before reciting the above verse, ||
place a pinch of rice in your
left palm, then immediately F F
This concluding apology is recited with hands in ajali mudr.

It is a formal and devout end to the worship service. As the final
words, Aum tat sat Aum, are spoken, it is customary to clap
your hands together three times. All may now prostrate.
It is traditional and most uplifting to meditate for a few minutes
after the pj, rather than rushing off to daily duties. There is
great personal benefit in such internalized worship, eyes closed,
mind still, following, deep within yourself, the pras that the
pj has created. Externalized worship is the bhakti path; inter-
nalized worship is the yoga path. Both together make the com-
plete circle that sustains devotees in their spiritual life, making
them strong and kindly in moving the forces of the world in their
daily life. This dual-pronged effort towards self-transformation
and right living is the very foundation for the final goal of all
seekers: moksha, freedom from rebirth.
Aum vhana na jnmi na jnmi visarjanam,

pjchaiva na jnmi kshamyatm paramevara.
mantrahna kriyhnam bhaktihna surevara,
yat pjitam may deva paripram tadastu te,
anyath araa nsti tvameva araam mama,
tasmt kruyabhvena raksha raksha gaevara.
Aum tat sat Aum.
O Lord, we do not know the proper means of inviting you
or, when taking our leave, how to wish you farewell. A full
knowledge of priestly rites has not been imparted to us, so
you must overlook and forgive any mistakes or omissions.
We know little of mantras or pious conduct, and we are
strangers to true bhakti. Nonetheless, please forgive us and
regard our attempts as exact and completebecause you
are our only refuge. With your compassionate nature, Lord
Gaea, we beseech you, please protect those who pray.
That which is Truth is Aum.
This concluding apology is recited with hands in ajali mudr.

It is a formal and devout end to the worship service. As the final
words, Aum tat sat Aum, are spoken, it is customary to clap
your hands together three times. All may now prostrate.
It is traditional and most uplifting to meditate for a few minutes
after the pj, rather than rushing off to daily duties. There is
great personal benefit in such internalized worship, eyes closed,
mind still, following, deep within yourself, the pras that the
pj has created. Externalized worship is the bhakti path; inter-
nalized worship is the yoga path. Both together make the com-
plete circle that sustains devotees in their spiritual life, making
them strong and kindly in moving the forces of the world in their
daily life. This dual-pronged effort towards self-transformation
and right living is the very foundation for the final goal of all
seekers: moksha, freedom from rebirth.
Aum vhana na jnmi na jnmi visarjanam,

pjchaiva na jnmi kshamyatm paramevara.
mantrahna kriyhnam bhaktihna surevara,
yat pjitam may deva paripram tadastu te,
anyath araa nsti tvameva araam mama,
tasmt kruyabhvena raksha raksha gaevara.
Aum tat sat Aum.
O Lord, we do not know the proper means of inviting you
or, when taking our leave, how to wish you farewell. A full
knowledge of priestly rites has not been imparted to us, so
you must overlook and forgive any mistakes or omissions.
We know little of mantras or pious conduct, and we are
strangers to true bhakti. Nonetheless, please forgive us and
regard our attempts as exact and completebecause you
are our only refuge. With your compassionate nature, Lord
Gaea, we beseech you, please protect those who pray.
That which is Truth is Aum.
Paribhuvanam
Around the World

Paribhuvanam
Around the World

CHAPTER 13: AROUND THE WORLD 263
Around the World
AH GAAPATI, OF COURSE, BELONGS

to all mankind, not to Hindus alone, though
not all inhabitants of the planet call Him by
our endearing name, Premavn Gaea, which
means Loving Ganea in English. To the Chi-
nese He is embodied in the form of a massive dragon, whose
physical immensity depicts His incredible and irresistible
force. To some Chinese He is Kuan-shi tien or Ho Tei, the
large-bellied God of Happiness. To the Polynesians in Hawaii
He is God Lono.
The South Indian and Sri Lankan Tamils call him by
the affectionate term Pillaiyar, Noble Child. The Tibetans
know Him as Tsogsbdag, and the Burmese worship Maha-
Pienne. In Mongolia His name is Totkharour Khaghan.
Cambodians offer worship to Prah Kenes, and the Japanese
supplicate Vinayaksa or Sho-ten. By some He is envisioned
as the feminine Mother Nature, and even nonbelievers seek
to understand Him through personifying His great powers
as Fate, Destiny or Numen. The ancient Egyptians may have
known Him as a minor but very popular Deity, Bes, gro-
tesque, pot-bellied and cheerful. The Romans called Him
Janus and sought His blessings at the outset of any new
venture. On His festival on the rst of January (the month
named after Him) He was treated with special cakes; mutual
good wishes were exchanged and people made presents of
sweets to one another for a good omen for the new year. In
the West He is ubiquitous as the corpulent jolly Santa Claus,
the dispenser of boons and gifts, especially to children, who
knows our thoughts, words and deeds and bestows rewards
accordingly. The Buddhists and Jains also honor Gaea. In
one form or another, He is honored throughout the world.
Around the World
AH GAAPATI, OF COURSE, BELONGS

to all mankind, not to Hindus alone, though
not all inhabitants of the planet call Him by
our endearing name, Premavn Gaea, which
means Loving Ganea in English. To the Chi-
nese He is embodied in the form of a massive dragon, whose
physical immensity depicts His incredible and irresistible
force. To some Chinese He is Kuan-shi tien or Ho Tei, the
large-bellied God of Happiness. To the Polynesians in Hawaii
He is God Lono.
The South Indian and Sri Lankan Tamils call him by
the affectionate term Pillaiyar, Noble Child. The Tibetans
know Him as Tsogsbdag, and the Burmese worship Maha-
Pienne. In Mongolia His name is Totkharour Khaghan.
Cambodians offer worship to Prah Kenes, and the Japanese
supplicate Vinayaksa or Sho-ten. By some He is envisioned
as the feminine Mother Nature, and even nonbelievers seek
to understand Him through personifying His great powers
as Fate, Destiny or Numen. The ancient Egyptians may have
known Him as a minor but very popular Deity, Bes, gro-
tesque, pot-bellied and cheerful. The Romans called Him
Janus and sought His blessings at the outset of any new
venture. On His festival on the rst of January (the month
named after Him) He was treated with special cakes; mutual
good wishes were exchanged and people made presents of
sweets to one another for a good omen for the new year. In
the West He is ubiquitous as the corpulent jolly Santa Claus,
the dispenser of boons and gifts, especially to children, who
knows our thoughts, words and deeds and bestows rewards
accordingly. The Buddhists and Jains also honor Gaea. In
one form or another, He is honored throughout the world.
264 LOVING GAEA CHAPTER 13: AROUND THE WORLD 265
Nepal, Malaysia, Java, Bali, Borneo, Tibet, Myanmar, Siam,

Afganistan, the Middle East, China, Indo-China, Japan, the
Caribbean, Trinidad and Tobago, Hawaii and the Pacic
Islands, Africa, Mauritius, Runion, Europe, Australia, Can-
ada, South America, the United States and elsewhere.
Every Hindu village and community has an image of the
God Gaea, and one of the many forms of Gaea is found
in every Hindu temple. The eminent scholar M. Arunacha-
lam wrote, Gaea is usually installed at the entrance to the
central sanctum, at the south, and also at the southwestern
corner in the rst court, of every iva temple. Besides, He is
placed on the rst eastern gosha (niche) on the other south-
ern wall of the ardha maapa (secondary hall) in the danc-
ing pose, known as Nartana Gaapati, in many temples. The
tip of His trunk will curve to the left and touch the modaka,
generally held in the left hand. In a few rare cases the trunk
will curve to the right to touch the modaka on a right hand.
Here He is called Valampuri (right turned) Vinyaga (Festi-
vals of Tamil Nadu, 1980, p. 112).
Roadside Shrines
While Gaea shrines are found at all Hindu temples, they
often stand alone as well. They are often quite humble, not
uncommonly a simple roadside shrine such as the one be-
tween Jaffna and Anuradhapura in Sri Lanka or along the
roadsides here and there in South India. Here travelers stop
As respected author Ratna Ma Navaratnam, devotee of to break a coconut and burn a bit of camphor before the
Sage Yogaswami of Sri Lanka, wrote: Gaea worship is Lord of Obstacles to pray for a safe and successful journey.
most effective in illumining consciousness, and hence He There is a similar shrine near the university in Madras. Many
is sought after and propitiated by the aivites, Vaishavites, years ago a young man discovered a tree that formed the
ktas, Smrtas, Kumras, Jains and Buddhists as the Dis- shape of Gaea head in its gnarled trunk. He began wor-
peller of Obstacles (Aum Gaea, The Peace of God, p. 176). shiping and soon took a vow not to leave the site. He has
Hindus worship the great God Gaea at countless pjs been there, serving as a priest and doing sdhana for several
performed daily on every continent. In temples and home decades now, without leaving the tiny compound. Travelers
shrines Lord Gaea is worshiped today in India, Sri Lanka, and students about to take their exams come to the shrine
Nepal, Malaysia, Java, Bali, Borneo, Tibet, Myanmar, Siam,

Afganistan, the Middle East, China, Indo-China, Japan, the
Caribbean, Trinidad and Tobago, Hawaii and the Pacic
Islands, Africa, Mauritius, Runion, Europe, Australia, Can-
ada, South America, the United States and elsewhere.
Every Hindu village and community has an image of the
God Gaea, and one of the many forms of Gaea is found
in every Hindu temple. The eminent scholar M. Arunacha-
lam wrote, Gaea is usually installed at the entrance to the
central sanctum, at the south, and also at the southwestern
corner in the rst court, of every iva temple. Besides, He is
placed on the rst eastern gosha (niche) on the other south-
ern wall of the ardha maapa (secondary hall) in the danc-
ing pose, known as Nartana Gaapati, in many temples. The
tip of His trunk will curve to the left and touch the modaka,
generally held in the left hand. In a few rare cases the trunk
will curve to the right to touch the modaka on a right hand.
Here He is called Valampuri (right turned) Vinyaga (Festi-
vals of Tamil Nadu, 1980, p. 112).
Roadside Shrines
While Gaea shrines are found at all Hindu temples, they
often stand alone as well. They are often quite humble, not
uncommonly a simple roadside shrine such as the one be-
tween Jaffna and Anuradhapura in Sri Lanka or along the
roadsides here and there in South India. Here travelers stop
As respected author Ratna Ma Navaratnam, devotee of to break a coconut and burn a bit of camphor before the
Sage Yogaswami of Sri Lanka, wrote: Gaea worship is Lord of Obstacles to pray for a safe and successful journey.
most effective in illumining consciousness, and hence He There is a similar shrine near the university in Madras. Many
is sought after and propitiated by the aivites, Vaishavites, years ago a young man discovered a tree that formed the
ktas, Smrtas, Kumras, Jains and Buddhists as the Dis- shape of Gaea head in its gnarled trunk. He began wor-
peller of Obstacles (Aum Gaea, The Peace of God, p. 176). shiping and soon took a vow not to leave the site. He has
Hindus worship the great God Gaea at countless pjs been there, serving as a priest and doing sdhana for several
performed daily on every continent. In temples and home decades now, without leaving the tiny compound. Travelers
shrines Lord Gaea is worshiped today in India, Sri Lanka, and students about to take their exams come to the shrine
to seek Lord Gaeas blessings. Such tree shrines enjoy the for Gaea using this measure. Hence the name Mukku-
patronage of thousands of worshipers annually. runi Pillaiyar. Also in Madurai, Lord Gaea is worshiped as
Historically His image is often found in places of dan- Vyghrapda Gaean, in female form with tiger feet. The
ger, such as steep slopes, river crossings or where two roads Gaean mrti in sukhsana pose resides at Suchindram.
cross. Here His mrti may be a rough-hewn stone or even There are two other temples in India with the female Gaea
a trunk of a bo or banyan tree which has taken the form of form. One is at a tenth-century temple dedicated to sixty-
the God Gaea. A natural stone, or svayambh (self-cre- four yogins in Bheraghat, a village near Jabalpur. The other
ated) mrti, may also be the object of worship. Researcher is the Tanumalaya Swami Temple in Suchindrum, Kerala. In
Alice Getty wrote: The most celebrated svayambh mrtis Tibet She is worshiped as Gajnan.
of Gaea are found in Kashmir, where there are three fa- A ve-headed Gaea mounted on a lion resides at
mous and most powerful formless stones which from an- Nagapattinam. At Vellore, India, Gaea is enshrined as Va-
cient times have drawn pilgrims to their shrines. One, which lampuri Vinyakar, with his trunk turned to the right in-
is near the village of Gae-bal, is in the river Lidar near stead of to the left. This mrti is considered very auspicious.
its right bank, and is still an important place of pilgrim- Highly revered Gaea shrines are also found in the pre-
age. Another rock in Kashmir which has been worshiped cincts of the iva temple of Tirunelveli, in the Kanykumr
from most ancient times as a symbol of Gaea under the temple at the southern tip of India, and in Rmeshvaram
name of Bhimasvamin is at the foot of the hill Hari-Parbat and Chidambaram. Our loving Gaea is especially beloved
near Srinagar.The most remarkable of these svayambh in Mahrshra, where eight temples form one of His most
mrtis in Kashmir is the one on a cliff along the Kishen- sacred pilgrimages, and dozens of other sites are designated
Gag known as Gae-Gati (Gaea, a Monograph on the for his adoration. At the end of this chapter we offer a list of
Elephant-Faced God, by Alice Getty, 1971, p. 22-23). fty of Indias most prominent Gaea citadels. It is said that
to make a visit on hardship pilgrimage (third-class on trains,
Renowned Gaea Temples on foot or by crawling) to 108 Gaea temples and roadside
Perhaps the most famous Gaea temple in India is the Uchi shrines is most auspicious to smooth out the karmas of the
Pillaiyar Koyil at Trichy. Uchi means at the top. This large future by dissolving, through His grace, the negative karmas
temple (also known as the Rock Fort Temple), built on a and mistakes of the past, made knowingly or unknowingly.
hilltop, commands a breathtaking view of the city and of the Penance of this sort deliberately condenses into a short pe-
river Kver. Another large Gaea temple is the Pillaiyar- riod, or puts all in one place, the suffering that would other-
patti Temple near Karaikudi in Rmanthapuram District, wise be encountered over a long span of time.
also in Tamil Nadu. In New Delhi there is the Siddhi Buddhi The garden island of Sri Lanka has fourteen well-known
Vinyagar temple situated in Vinyanagar. The Mukkuruni Gaea temples. There is an unusual Vinyaka at the iva tem-
Pillaiyar inside the huge Meenakshi Temple complex in Ma- ple in Central Java, which is presently an archeological tourist
durai, India, is also quite famous. This mrti is ten to twelve site being restored by the Indonesian government. Lord Gaea
feet tall. Mukkuruni refers to a large measure of rice (about here sits with the soles of His feet pressed together, much
forty pounds). Here the priests cook a huge modaka ball like a child would sit, or as a yog would sit in deep samdhi.
to seek Lord Gaeas blessings. Such tree shrines enjoy the for Gaea using this measure. Hence the name Mukku-
patronage of thousands of worshipers annually. runi Pillaiyar. Also in Madurai, Lord Gaea is worshiped as
Historically His image is often found in places of dan- Vyghrapda Gaean, in female form with tiger feet. The
ger, such as steep slopes, river crossings or where two roads Gaean mrti in sukhsana pose resides at Suchindram.
cross. Here His mrti may be a rough-hewn stone or even There are two other temples in India with the female Gaea
a trunk of a bo or banyan tree which has taken the form of form. One is at a tenth-century temple dedicated to sixty-
the God Gaea. A natural stone, or svayambh (self-cre- four yogins in Bheraghat, a village near Jabalpur. The other
ated) mrti, may also be the object of worship. Researcher is the Tanumalaya Swami Temple in Suchindrum, Kerala. In
Alice Getty wrote: The most celebrated svayambh mrtis Tibet She is worshiped as Gajnan.
of Gaea are found in Kashmir, where there are three fa- A ve-headed Gaea mounted on a lion resides at
mous and most powerful formless stones which from an- Nagapattinam. At Vellore, India, Gaea is enshrined as Va-
cient times have drawn pilgrims to their shrines. One, which lampuri Vinyakar, with his trunk turned to the right in-
is near the village of Gae-bal, is in the river Lidar near stead of to the left. This mrti is considered very auspicious.
its right bank, and is still an important place of pilgrim- Highly revered Gaea shrines are also found in the pre-
age. Another rock in Kashmir which has been worshiped cincts of the iva temple of Tirunelveli, in the Kanykumr
from most ancient times as a symbol of Gaea under the temple at the southern tip of India, and in Rmeshvaram
name of Bhimasvamin is at the foot of the hill Hari-Parbat and Chidambaram. Our loving Gaea is especially beloved
near Srinagar.The most remarkable of these svayambh in Mahrshra, where eight temples form one of His most
mrtis in Kashmir is the one on a cliff along the Kishen- sacred pilgrimages, and dozens of other sites are designated
Gag known as Gae-Gati (Gaea, a Monograph on the for his adoration. At the end of this chapter we offer a list of
Elephant-Faced God, by Alice Getty, 1971, p. 22-23). fty of Indias most prominent Gaea citadels. It is said that
to make a visit on hardship pilgrimage (third-class on trains,
Renowned Gaea Temples on foot or by crawling) to 108 Gaea temples and roadside
Perhaps the most famous Gaea temple in India is the Uchi shrines is most auspicious to smooth out the karmas of the
Pillaiyar Koyil at Trichy. Uchi means at the top. This large future by dissolving, through His grace, the negative karmas
temple (also known as the Rock Fort Temple), built on a and mistakes of the past, made knowingly or unknowingly.
hilltop, commands a breathtaking view of the city and of the Penance of this sort deliberately condenses into a short pe-
river Kver. Another large Gaea temple is the Pillaiyar- riod, or puts all in one place, the suffering that would other-
patti Temple near Karaikudi in Rmanthapuram District, wise be encountered over a long span of time.
also in Tamil Nadu. In New Delhi there is the Siddhi Buddhi The garden island of Sri Lanka has fourteen well-known
Vinyagar temple situated in Vinyanagar. The Mukkuruni Gaea temples. There is an unusual Vinyaka at the iva tem-
Pillaiyar inside the huge Meenakshi Temple complex in Ma- ple in Central Java, which is presently an archeological tourist
durai, India, is also quite famous. This mrti is ten to twelve site being restored by the Indonesian government. Lord Gaea
feet tall. Mukkuruni refers to a large measure of rice (about here sits with the soles of His feet pressed together, much
forty pounds). Here the priests cook a huge modaka ball like a child would sit, or as a yog would sit in deep samdhi.
Archeological Discoveries temples in Switzerland, Germany and Denmark. From my

r H. Krishnamurthi writes in Tattvloka (Feb.-March 1990): Kailsa Pham in Hawaii it has been my calling through the
Several images of Gaea have been discovered in the ex- years to gift Gaea icons to begin the worship of Hindu
cavations of Central America and Mexico. It is said that in community groups throughout the world.
Mexico the name of Gaea is Virakoa. Recently Indias
Birla Science Institute announced a new nd: A piece of Lord Gaea in America
evidence was connected with the legend of Gaeas writing The religion of the earliest known North American Indians
down the epic to the dictation of Vysa. A metal plate de- bears many analogies to and apparently has sprung up from
picting the elephant-headed Deity holding an etching stylus the same ultimate sources as our own venerable Santana
has been found in Luristan in Western Iran and has been Dharma, a fact that is evidenced by their rituals and reli-
dated to around 1200 bce (Motilal Banarsidass Newsletter gious beliefs and symbols. One of Lord Gaeas oldest sym-
Dec. 1993). bols, the swastika, was one of the central motifs used in the
designs and patterns of many American Indian tribes and
In Malaysia and Elsewhere is still seen today in their beautiful blankets and pottery. So
Among the most renowned of Gaeas temples in Malay- the great God Gaea is not really new to the Western coun-
sia are the Siddhi Vinyagar temple of Petaling Jaya and tries, but quite old. His recent coming into prominence is
the Kotta Malai Pillaiyar Temple of Kuala Lumpur on the more our remembering Him in lands where He has always
busy street of Paduraya. The latter is a small temple, but been. But it is in this twentieth century, in the decades of the
extremely powerful, said to be the most popular Gaea 70s and 80s, that Lord Gaea has come to be tradition-
temple in the land. Also notable are the Jalan Pudu (Pasar ally enshrined in magnicent multi-million-dollar Hindu
Road) Pillaiyar Temple and the Poyyata Vinyagar Temple temples. We nd Him in New York, Pittsburgh, Chicago,
of Melaka. In Hawaii our Kadavul Hindu Temple for mo- Concord, Livermore, Fremont, Denver, Houston, Nashville,
nastics and initiated members has a three-ton, six-foot- Edmonton in Canada and hundreds of other places. These
tall Gaea. At the aiva Dharmala at Rivire du Rempart, shrines have brought forth the mrti, or physical image, of
Mauritius, we have dedicated a Spiritual Park and erected a Gaea as Gajnana, the Elephant-Faced. His strong footing
grand maapam around a ve-ton, nine-foot tall, ve-faced now in all the major Hindu communities in the West is a
mrti of Gaea, Pachamukha Gaapati, in a mango grove. great blessing and a joyous time for all. Gaeas presence
In Edmonton, Canada, New Zealand and Nandi, Fiji, Seattle, in North America at the beginning of the growth of gamic
Salt Lake City, Bethesda, Denver, Scottsdale, Sebastian, An- Hinduism in the West ensures its success.
chorage and Chicago there are exquisite stone mrtis of the As Hinduism emerged in North America in the twenti-
elephant-faced God, gifted by my aadheenam to the born eth century, Gaea led the way. One of the rst traditional
Hindu communities, conferring blessings for new temples. temples to be built was the large Mah Gaapati Temple in
In Great Britain Gaea is enshrined at each of the nations Flushing, New York. As each community sought guidance
several new temples and is the presiding Deity at the Shree and direction in establishing religious roots, I constantly
Gaapati Temple in Wimbledon. He is also enshrined at urged the trustees of each temple society, who came seeking
Archeological Discoveries temples in Switzerland, Germany and Denmark. From my

r H. Krishnamurthi writes in Tattvloka (Feb.-March 1990): Kailsa Pham in Hawaii it has been my calling through the
Several images of Gaea have been discovered in the ex- years to gift Gaea icons to begin the worship of Hindu
cavations of Central America and Mexico. It is said that in community groups throughout the world.
Mexico the name of Gaea is Virakoa. Recently Indias
Birla Science Institute announced a new nd: A piece of Lord Gaea in America
evidence was connected with the legend of Gaeas writing The religion of the earliest known North American Indians
down the epic to the dictation of Vysa. A metal plate de- bears many analogies to and apparently has sprung up from
picting the elephant-headed Deity holding an etching stylus the same ultimate sources as our own venerable Santana
has been found in Luristan in Western Iran and has been Dharma, a fact that is evidenced by their rituals and reli-
dated to around 1200 bce (Motilal Banarsidass Newsletter gious beliefs and symbols. One of Lord Gaeas oldest sym-
Dec. 1993). bols, the swastika, was one of the central motifs used in the
designs and patterns of many American Indian tribes and
In Malaysia and Elsewhere is still seen today in their beautiful blankets and pottery. So
Among the most renowned of Gaeas temples in Malay- the great God Gaea is not really new to the Western coun-
sia are the Siddhi Vinyagar temple of Petaling Jaya and tries, but quite old. His recent coming into prominence is
the Kotta Malai Pillaiyar Temple of Kuala Lumpur on the more our remembering Him in lands where He has always
busy street of Paduraya. The latter is a small temple, but been. But it is in this twentieth century, in the decades of the
extremely powerful, said to be the most popular Gaea 70s and 80s, that Lord Gaea has come to be tradition-
temple in the land. Also notable are the Jalan Pudu (Pasar ally enshrined in magnicent multi-million-dollar Hindu
Road) Pillaiyar Temple and the Poyyata Vinyagar Temple temples. We nd Him in New York, Pittsburgh, Chicago,
of Melaka. In Hawaii our Kadavul Hindu Temple for mo- Concord, Livermore, Fremont, Denver, Houston, Nashville,
nastics and initiated members has a three-ton, six-foot- Edmonton in Canada and hundreds of other places. These
tall Gaea. At the aiva Dharmala at Rivire du Rempart, shrines have brought forth the mrti, or physical image, of
Mauritius, we have dedicated a Spiritual Park and erected a Gaea as Gajnana, the Elephant-Faced. His strong footing
grand maapam around a ve-ton, nine-foot tall, ve-faced now in all the major Hindu communities in the West is a
mrti of Gaea, Pachamukha Gaapati, in a mango grove. great blessing and a joyous time for all. Gaeas presence
In Edmonton, Canada, New Zealand and Nandi, Fiji, Seattle, in North America at the beginning of the growth of gamic
Salt Lake City, Bethesda, Denver, Scottsdale, Sebastian, An- Hinduism in the West ensures its success.
chorage and Chicago there are exquisite stone mrtis of the As Hinduism emerged in North America in the twenti-
elephant-faced God, gifted by my aadheenam to the born eth century, Gaea led the way. One of the rst traditional
Hindu communities, conferring blessings for new temples. temples to be built was the large Mah Gaapati Temple in
In Great Britain Gaea is enshrined at each of the nations Flushing, New York. As each community sought guidance
several new temples and is the presiding Deity at the Shree and direction in establishing religious roots, I constantly
Gaapati Temple in Wimbledon. He is also enshrined at urged the trustees of each temple society, who came seeking
guidance from Kauais Hindu Monastery in the Hawaiian Is-

land chain, to rst begin their congregations in the worship
of Gaea in order for their temple to come up quickly. We
would often present the group with a large or small stone
image of the great God and give them the blessings for His
worship to begin. Thus, at many a new temple site, a Gaea
image was established in a small shrine while construction
and fund raising proceeded. This occurred in Fiji, Edmon-
ton, Livermore, Fremont, Salt Lake City, Houston, Denver,
Chicago, Lansing, Bethesda, London, Germany and else-
where. Priests were brought from India, devotees flocked to
the shrines, the worship began, and the funds to construct
the temple began to flow. This practice has now become a
tradition in the West as Hindus have learned from experi-
ence that once Lord Gaea is worshiped, it is actually He
who builds the temple in a most wonderful and inspiring
way, and they are His helpers.
Visions of Lord Gaea
L
ord Gaeas vivied presence in the Western world
has already culminated in many special visions of Him
by both born and formally converted Hindus living not a man or a woman or a group of people who make that
in North and South America. In hopes of spiriting onward decision on the whim of personal inspiration. Rather, the
the worldwide fellowship of Hindus around the globe, a few Deity, the God, informs us that the time has come for His
such visions will be included here anonymously. temple to come up and then we, in turn, proceed to help Him
Lord Gaea has been worshiped here and there in manifest it in the material world. The message from the
North and South America in many small ways by devotees God containing the direction of when and where to build
from India for many years since the turn of the century. But His home is traditionally given by Him to holy men, gurus,
not until events in the early 1970s brought about the build- swms or sants who are respected by the community and
ing of a large and very expensive Gaea temple in New York are in personal touch with the Gods. Such religious leaders
did Lord Gaea take up a formal public residence. The se- also have spiritual insight into the religious progress of the
quence of events leading up to this temple afrmed for our community. Lord Gaea may strengthen the instructions
modern times the ancient tradition wherein the Deity Him- of such holy men through a dream or vision to a devotee.
self decides when and where His temple is to be built. It is The Mah Gaapati Temple in Flushing, New York,
guidance from Kauais Hindu Monastery in the Hawaiian Is-

land chain, to rst begin their congregations in the worship
of Gaea in order for their temple to come up quickly. We
would often present the group with a large or small stone
image of the great God and give them the blessings for His
worship to begin. Thus, at many a new temple site, a Gaea
image was established in a small shrine while construction
and fund raising proceeded. This occurred in Fiji, Edmon-
ton, Livermore, Fremont, Salt Lake City, Houston, Denver,
Chicago, Lansing, Bethesda, London, Germany and else-
where. Priests were brought from India, devotees flocked to
the shrines, the worship began, and the funds to construct
the temple began to flow. This practice has now become a
tradition in the West as Hindus have learned from experi-
ence that once Lord Gaea is worshiped, it is actually He
who builds the temple in a most wonderful and inspiring
way, and they are His helpers.
Visions of Lord Gaea
L
ord Gaeas vivied presence in the Western world
has already culminated in many special visions of Him
by both born and formally converted Hindus living not a man or a woman or a group of people who make that
in North and South America. In hopes of spiriting onward decision on the whim of personal inspiration. Rather, the
the worldwide fellowship of Hindus around the globe, a few Deity, the God, informs us that the time has come for His
such visions will be included here anonymously. temple to come up and then we, in turn, proceed to help Him
Lord Gaea has been worshiped here and there in manifest it in the material world. The message from the
North and South America in many small ways by devotees God containing the direction of when and where to build
from India for many years since the turn of the century. But His home is traditionally given by Him to holy men, gurus,
not until events in the early 1970s brought about the build- swms or sants who are respected by the community and
ing of a large and very expensive Gaea temple in New York are in personal touch with the Gods. Such religious leaders
did Lord Gaea take up a formal public residence. The se- also have spiritual insight into the religious progress of the
quence of events leading up to this temple afrmed for our community. Lord Gaea may strengthen the instructions
modern times the ancient tradition wherein the Deity Him- of such holy men through a dream or vision to a devotee.
self decides when and where His temple is to be built. It is The Mah Gaapati Temple in Flushing, New York,
began with two gentlemen from India who had been living their temporary residence at another devotees home farther
in New York for several years. One of these hailed from a down the hillside, this young lady looked out from her home
long line of temple builders; the other was a devout man and saw the Lords Gaea and Murugan walking in a circle
who performed regular religious and yoga sdhana. This of blue light up toward the seashore shrine. She described
man had returned to India. He had a vision one night. He them as completely bedecked with flowers, Gaea dressed
found himself soaring high above New York City until he in white and Murugan in orange. The Murugan mrti was
came above an abandoned church in an area near his for- that of Palani, the renunciate, and this is how He appeared
mer residence. He came over the steeple, which opened as in the vision. She also reported having seen Lord Gaea on
he moved down to land in front of the altar. Lo! there on two other occasions sitting serenely at the site of His new
the altar was Lord Gaapati Himself, who said nothing to shrine, gazing silently at her with doe-like eyes.
him but just smiled. Immediately upon awakening, with his Just a few months later, another of my devotees in Ha-
heart lled with love and the vision of the Great God still waii, an older woman who had been doing sdhana, was
fresh in his inner mind, this sant phoned the temple builder sitting in meditation when her satguru appeared before her.
who was then serving at the United Nations in New York. He started to ascend upward in this vision, and she clutched
The temple builder asked him to come to New York right his robes and went up with him until her strength failed and
away. Travel arrangements were made, and within 24 hours she fell back down. Before she landed, Lord Gaea caught
the two of them were driving around the Queens section her in His trunk and took her back up to where her satguru
of New York in search of Lord Gaapatis new home. They was seated in front of two large golden doors which opened
nally came upon the old Christian church that was the very into the world of the Gods. Lord Gaea gently set her down
one seen in the vision and which was for sale at the time! on the threshold next to her beloved guru, she said.
There could be no doubt that Lord Gaea had come and Since 1972 many other devotees have seen Lord Gaea
had shown where to put His temple. The building was subse- in their visions and dreams. For example, several pilgrims
quently purchased. After many years of hard work, with the on the 1981 India Odyssey, a spiritual pilgrimage to the holy
blessings and sanction of rlar Pandrimalaiswm, Lord lands of ancient Bhrat (India), had life-altering visions
Gaea was installed and consecrated in an orthodox shrine of Lord Gaea at the r Kumbalavalai Temple in Jaffna,
to receive traditional public worship. Sri Lanka. Such visions of Lord Gaea clarify much about
Meanwhile, nearly halfway around the world on the Kona the way this great Lord works. While the visions took place
coast of the island of Hawaii in the Pacic Ocean, a small within the subtle minds of His devotees, or our microcosm,
mrti of Lord Gaea was being worshiped at a seashore this subtle space is in fact enormous and quite a macrocosm
shrine by my aiva Siddhnta devotees. A sixteen-year-old of its own.
kumr girl who lived nearby had been performing regu- Just as Lord Gaeas vehicle, the tiny rodent, ferrets out
lar daily pj and chanting at the site. Her devotion was every secret space and hidden area of the house, so does this
blessed with several visions of the Deities Gaea and Mu- Great Mahdeva have the ability to move within the seem-
rugan. During April of 1980, at the time that new mrtis ingly most obscure and intricate areas of our minds. He is
of Lord Gaea and Lord Murugan were being delivered to the master of both the big and the small, the macrocosm
began with two gentlemen from India who had been living their temporary residence at another devotees home farther
in New York for several years. One of these hailed from a down the hillside, this young lady looked out from her home
long line of temple builders; the other was a devout man and saw the Lords Gaea and Murugan walking in a circle
who performed regular religious and yoga sdhana. This of blue light up toward the seashore shrine. She described
man had returned to India. He had a vision one night. He them as completely bedecked with flowers, Gaea dressed
found himself soaring high above New York City until he in white and Murugan in orange. The Murugan mrti was
came above an abandoned church in an area near his for- that of Palani, the renunciate, and this is how He appeared
mer residence. He came over the steeple, which opened as in the vision. She also reported having seen Lord Gaea on
he moved down to land in front of the altar. Lo! there on two other occasions sitting serenely at the site of His new
the altar was Lord Gaapati Himself, who said nothing to shrine, gazing silently at her with doe-like eyes.
him but just smiled. Immediately upon awakening, with his Just a few months later, another of my devotees in Ha-
heart lled with love and the vision of the Great God still waii, an older woman who had been doing sdhana, was
fresh in his inner mind, this sant phoned the temple builder sitting in meditation when her satguru appeared before her.
who was then serving at the United Nations in New York. He started to ascend upward in this vision, and she clutched
The temple builder asked him to come to New York right his robes and went up with him until her strength failed and
away. Travel arrangements were made, and within 24 hours she fell back down. Before she landed, Lord Gaea caught
the two of them were driving around the Queens section her in His trunk and took her back up to where her satguru
of New York in search of Lord Gaapatis new home. They was seated in front of two large golden doors which opened
nally came upon the old Christian church that was the very into the world of the Gods. Lord Gaea gently set her down
one seen in the vision and which was for sale at the time! on the threshold next to her beloved guru, she said.
There could be no doubt that Lord Gaea had come and Since 1972 many other devotees have seen Lord Gaea
had shown where to put His temple. The building was subse- in their visions and dreams. For example, several pilgrims
quently purchased. After many years of hard work, with the on the 1981 India Odyssey, a spiritual pilgrimage to the holy
blessings and sanction of rlar Pandrimalaiswm, Lord lands of ancient Bhrat (India), had life-altering visions
Gaea was installed and consecrated in an orthodox shrine of Lord Gaea at the r Kumbalavalai Temple in Jaffna,
to receive traditional public worship. Sri Lanka. Such visions of Lord Gaea clarify much about
Meanwhile, nearly halfway around the world on the Kona the way this great Lord works. While the visions took place
coast of the island of Hawaii in the Pacic Ocean, a small within the subtle minds of His devotees, or our microcosm,
mrti of Lord Gaea was being worshiped at a seashore this subtle space is in fact enormous and quite a macrocosm
shrine by my aiva Siddhnta devotees. A sixteen-year-old of its own.
kumr girl who lived nearby had been performing regu- Just as Lord Gaeas vehicle, the tiny rodent, ferrets out
lar daily pj and chanting at the site. Her devotion was every secret space and hidden area of the house, so does this
blessed with several visions of the Deities Gaea and Mu- Great Mahdeva have the ability to move within the seem-
rugan. During April of 1980, at the time that new mrtis ingly most obscure and intricate areas of our minds. He is
of Lord Gaea and Lord Murugan were being delivered to the master of both the big and the small, the macrocosm
and the microcosm. Lord Gaeas great girth is the entire

manifestation of all that is, of the ve elements of earth, air,
re, water and ether. Thus, He pervades all, not from the
outside in but from the inside out. He does not move to
pervade, for all form in its purest state is together, not far
apart. Seated unmoving on the broad, four-petalled lotus of
the mldhra chakra, Lord Gaea records and governs the
movements of vast inner oceans of actinodic energy that
appear to our physical eyes to manifest as forms so many
millions of miles apart. He is at work through all the out-
wardly gross forms of nature, and yet mounted on his tiny
mouse He can, in utter minuteness, travel about within His
devotees minds as if they were great, well-lit caverns. Such
is the mystery of the pompous elephant-faced God, the em-
bodiment of form who rides the mouse.
During pj at the Madhaya Kailsa Temple in Chennai,
devotees saw and continue to see Gaea, the elephant God,
and Hanumn, the monkey God, merging into one, as the Our Loving Gaea
alpha and omega of existence. To honor this unusual form,
in 1993 a ve-metal image, half Gaea and half Hanumn, Loving Gaea is our friend indeed.
was created and enshrined. It all started with a series of early He is our protector,
morning visions that graced devotees of the two unusual The God we go to when in need.
Gods in the great Hindu pantheon of 330 million.
The nal vision to recite is one that I had in the mid-1980s Loving Gaea knows our future and past.
of Lord Ganea walking from His temple attended by two He is our conscience,
priests. He was about to take a bath in the beautiful Indian The God we go to when we want to move fast.
Ocean in the country of Mauritius where the river meets the
sea. I was standing in the water with several sharks swimming Loving Gaea is the God on our side.
around me. Lord Gaea, accompanied by two priests, looked He is immediate,
at me and said, Just rub some oil on their noses and they The God we pray to when we want to abide.
will not harm you. This vivid mystic experience is illustrated
on the next page. Loving Gaea is our loving Lord.
Remember, such visions of this great Lord do not come He is our All,
only to the meditating yogs, but to sincere bhaktas as well The God that we shall all look toward.
those who by virtue of their sukarma receive this special grace
at particularly auspicious times in their lives.
and the microcosm. Lord Gaeas great girth is the entire

manifestation of all that is, of the ve elements of earth, air,
re, water and ether. Thus, He pervades all, not from the
outside in but from the inside out. He does not move to
pervade, for all form in its purest state is together, not far
apart. Seated unmoving on the broad, four-petalled lotus of
the mldhra chakra, Lord Gaea records and governs the
movements of vast inner oceans of actinodic energy that
appear to our physical eyes to manifest as forms so many
millions of miles apart. He is at work through all the out-
wardly gross forms of nature, and yet mounted on his tiny
mouse He can, in utter minuteness, travel about within His
devotees minds as if they were great, well-lit caverns. Such
is the mystery of the pompous elephant-faced God, the em-
bodiment of form who rides the mouse.
During pj at the Madhaya Kailsa Temple in Chennai,
devotees saw and continue to see Gaea, the elephant God,
and Hanumn, the monkey God, merging into one, as the Our Loving Gaea
alpha and omega of existence. To honor this unusual form,
in 1993 a ve-metal image, half Gaea and half Hanumn, Loving Gaea is our friend indeed.
was created and enshrined. It all started with a series of early He is our protector,
morning visions that graced devotees of the two unusual The God we go to when in need.
Gods in the great Hindu pantheon of 330 million.
The nal vision to recite is one that I had in the mid-1980s Loving Gaea knows our future and past.
of Lord Ganea walking from His temple attended by two He is our conscience,
priests. He was about to take a bath in the beautiful Indian The God we go to when we want to move fast.
Ocean in the country of Mauritius where the river meets the
sea. I was standing in the water with several sharks swimming Loving Gaea is the God on our side.
around me. Lord Gaea, accompanied by two priests, looked He is immediate,
at me and said, Just rub some oil on their noses and they The God we pray to when we want to abide.
will not harm you. This vivid mystic experience is illustrated
on the next page. Loving Gaea is our loving Lord.
Remember, such visions of this great Lord do not come He is our All,
only to the meditating yogs, but to sincere bhaktas as well The God that we shall all look toward.
those who by virtue of their sukarma receive this special grace
at particularly auspicious times in their lives.
The Favorite God

Of Mahrshra
By Dr. S. Srinivasan, from Tattvloka, Feb/Mar 1990
N
o other state in India dotes on
its presiding Deity the way Mah-
rshra does Lord Gaea. Every
year the whole land reverberates with
rhythm and music in praise of the Lord
for ten days, starting with Gaea Chat-
urth and culminating in a grand, pomp-
ous immersion ceremony on Ananta
Chaturdai day. No wonder Mahrsh-
rans cherish visiting the eight sacred temples of Vinyaka,
known as the Ashavinyaka, where the Lords image is said
to have sprung up naturally, true to the word svayambh.
Logically, the images are devoid of elaborate ornamentation.
They are stones showing only the broadest outlines of Lord
Gaeas tusked face and trunk, heavily smeared with red
sindr, applied layer over layer for centuries.
Lord Gaea was brought decades ago to the heart of
every Maharashran by Bal Gagdhara Tilak as part of a
socio-cultural movement directed against alien rulers. The
momentum it has gathered is now for all to see. Despite
intrusion of modern tastes and living habits among the
younger generation, the deep roots that Gaapati worship
has struck in the ethos of this tradition-loving state appear
well set to stay for eternity. The eight icons are located in
scenic spots scattered over three or four districts of West-
ern Mahrshra. In the good old days, with the transport
system not so well developed, visiting all of them took eight
days or more; but today one can complete the pilgrimage
in three days. There are several travel agencies in Pune that
The Favorite God

Of Mahrshra
By Dr. S. Srinivasan, from Tattvloka, Feb/Mar 1990
N
o other state in India dotes on
its presiding Deity the way Mah-
rshra does Lord Gaea. Every
year the whole land reverberates with
rhythm and music in praise of the Lord
for ten days, starting with Gaea Chat-
urth and culminating in a grand, pomp-
ous immersion ceremony on Ananta
Chaturdai day. No wonder Mahrsh-
rans cherish visiting the eight sacred temples of Vinyaka,
known as the Ashavinyaka, where the Lords image is said
to have sprung up naturally, true to the word svayambh.
Logically, the images are devoid of elaborate ornamentation.
They are stones showing only the broadest outlines of Lord
Gaeas tusked face and trunk, heavily smeared with red
sindr, applied layer over layer for centuries.
Lord Gaea was brought decades ago to the heart of
every Maharashran by Bal Gagdhara Tilak as part of a
socio-cultural movement directed against alien rulers. The
momentum it has gathered is now for all to see. Despite
intrusion of modern tastes and living habits among the
younger generation, the deep roots that Gaapati worship
has struck in the ethos of this tradition-loving state appear
well set to stay for eternity. The eight icons are located in
scenic spots scattered over three or four districts of West-
ern Mahrshra. In the good old days, with the transport
system not so well developed, visiting all of them took eight
days or more; but today one can complete the pilgrimage
in three days. There are several travel agencies in Pune that
arrange safe and comfortable trips for the pilgrims. A brief 2. Thevoor Temple to r Chintmai
resume of the shrines follows. Pilgrimage can be arranged Situated 22-kilometers from Pune,
through India embassies worldwide, each of which has ac- this village became the spiritual re-
cess to efcient travel bureaus; and friendly help in arrang- treat of many a Peshwar ruler of
ing the pilgrimage will be gladly provided. Pune, especially Mdhavarao the se-
nior. Lord Gaea here is known as
1. Morgaon Temple to ri Mayrevara Chintmai [jewel of consciousness].
Let us begin with the most important The story behind this name relates to
of the eight holy places, Morgaon, the Lords retrieving a precious stone
situated about 65-km southeast of (chintmai) for one of his devotees,
Pune and 16-km from the nearest rail- Kapila Muni, from a greedy king, Gaa. By then, however,
way station, Jejuri. Enclosed by tall Kapila Muni would rather have his Lord than the precious
stone walls forming a quadrangle, the stone. The Lord thus chose to stay with his devotee as
temple here bears some semblance to Chintmai himself. The conjoint river Ml-Muth flows
Islamic architecture characterized by by the village as it winds its way to join Chandrabhg,
minaret-like towers in the four cor- which in turn flows past Pandharpur to eventually join the
ners. Apparently it enjoyed the support of a benevolent Tugabhadr and the Kish. Morya Gosavi, the great
Muslim chieftain for awhile. An interesting feature of this Gaea devotee, used to pass through Thevoor on his trips
temple is the giant-sized stone Nandi positioned in front of between Chinchwad and Morgaon. The Lords icon, again
the Lord. It is said that centuries ago, as the Nandi was being smeared with sindr, is not much different from the others
transported to a iva temple nearby, it decided to settle in of the Ashavinyaka group, with the features hardly visible,
front of Lord Gaea and just would not move. Within the except the elephant head and trunk. But the divine impact
quadrangle surrounding the temple there are eight smaller on the devotees is potent as ever.
temples with Gaapati idols by the names Ekadanta, Ma-
hodhara, Gajnana, Lambodara, Vikaa, Naarja, Dhm- 3. Siddhatek Village Temple to r Siddhi Vinyaka
ravara and Vakratua. There are also 23 other idols of This village is 13-kilometers north-
various Gods from the Hindu pantheon, besides two sacred east of Daund railway junction, but
trees: bilva and sham. The sanctum sanctorum houses one has to cross the Bhma River by
Mayrevara [Peacock Lord], a primordial idol with a left- boat. Years ago, before a downstream
sided trunk, fully smeared with saffron and protected by the dam was built, one could walk across
hood of a cobra. It is said that the actual image is quite small the dry river bed; but today the wa-
but it looks big due to the thick layer of saffron, which falls ters are too deep. The idol of Gaea
off once in a century or so. The local people believe that this here is right-tusked. Devotees are en-
happened last in 1882 and prior to that in 1788. joined to be extra careful about the rituals and austerity
while worshiping a right-tusked Gaapati [Siddhi Vinyaka,
arrange safe and comfortable trips for the pilgrims. A brief 2. Thevoor Temple to r Chintmai
resume of the shrines follows. Pilgrimage can be arranged Situated 22-kilometers from Pune,
through India embassies worldwide, each of which has ac- this village became the spiritual re-
cess to efcient travel bureaus; and friendly help in arrang- treat of many a Peshwar ruler of
ing the pilgrimage will be gladly provided. Pune, especially Mdhavarao the se-
nior. Lord Gaea here is known as
1. Morgaon Temple to ri Mayrevara Chintmai [jewel of consciousness].
Let us begin with the most important The story behind this name relates to
of the eight holy places, Morgaon, the Lords retrieving a precious stone
situated about 65-km southeast of (chintmai) for one of his devotees,
Pune and 16-km from the nearest rail- Kapila Muni, from a greedy king, Gaa. By then, however,
way station, Jejuri. Enclosed by tall Kapila Muni would rather have his Lord than the precious
stone walls forming a quadrangle, the stone. The Lord thus chose to stay with his devotee as
temple here bears some semblance to Chintmai himself. The conjoint river Ml-Muth flows
Islamic architecture characterized by by the village as it winds its way to join Chandrabhg,
minaret-like towers in the four cor- which in turn flows past Pandharpur to eventually join the
ners. Apparently it enjoyed the support of a benevolent Tugabhadr and the Kish. Morya Gosavi, the great
Muslim chieftain for awhile. An interesting feature of this Gaea devotee, used to pass through Thevoor on his trips
temple is the giant-sized stone Nandi positioned in front of between Chinchwad and Morgaon. The Lords icon, again
the Lord. It is said that centuries ago, as the Nandi was being smeared with sindr, is not much different from the others
transported to a iva temple nearby, it decided to settle in of the Ashavinyaka group, with the features hardly visible,
front of Lord Gaea and just would not move. Within the except the elephant head and trunk. But the divine impact
quadrangle surrounding the temple there are eight smaller on the devotees is potent as ever.
temples with Gaapati idols by the names Ekadanta, Ma-
hodhara, Gajnana, Lambodara, Vikaa, Naarja, Dhm- 3. Siddhatek Village Temple to r Siddhi Vinyaka
ravara and Vakratua. There are also 23 other idols of This village is 13-kilometers north-
various Gods from the Hindu pantheon, besides two sacred east of Daund railway junction, but
trees: bilva and sham. The sanctum sanctorum houses one has to cross the Bhma River by
Mayrevara [Peacock Lord], a primordial idol with a left- boat. Years ago, before a downstream
sided trunk, fully smeared with saffron and protected by the dam was built, one could walk across
hood of a cobra. It is said that the actual image is quite small the dry river bed; but today the wa-
but it looks big due to the thick layer of saffron, which falls ters are too deep. The idol of Gaea
off once in a century or so. The local people believe that this here is right-tusked. Devotees are en-
happened last in 1882 and prior to that in 1788. joined to be extra careful about the rituals and austerity
while worshiping a right-tusked Gaapati [Siddhi Vinyaka,
Masterful Remover]. The temple complex is atop a hill which 6. Lenyadhri Cave to r Girijtmaja
stretches over a kilometer on the other side. Devotees seek- The name indicates a cave in a
ing a favor from the Lord go around the entire hill seven mountain. Gaea as r Girijt-
times in pradakshia. With no footpath or road and with maja, mountain-born, enjoys a
thorny bushes all around, this exercisecovering several ki- picturesque view of the landscape
lometers of rough terrainought to bring the Lords mercy dotted with hills all around, merg-
to the seeker! ing into a mountain range beyond,
and the Pushpavat River winding
4. Ranjangaon Shrine to r Gaapati its way in between, glistening in
Located on the highway connecting the sunlight. After climbing 283 steps, one enters the temple,
Pune and Ahmednagar is the home a single large room about 57 feet long and 51 feet wide, cut into
of r Mahgaapati [Great Lord of the rock with no supporting pillars anywhere. There are 18
Hosts]. Flanked by Buddhi and Sid- other caves of Buddhist architecture in this hill. This icon of
dhi, as his consorts are popularly Gaea has even less distinct features than the others. The
known in Mahrshra, r Mah locals believe that it is only the back of Gaea that is visible
Gaapati of Ranjangaon can even to the devotees and that the face is on the other side of the
enjoy the direct rays of the sun hill which is unapproachable. Some Peshwar rulers who
around noon time, thanks to the way tried to locate it were reportedly thwarted in their attempts.
the sanctum sanctorum is constructed. The icon of a ten-
headed Gaapati known as Mahotkata is also housed in the 7. Mahad Hamlet Temple to r Varada Vinyaka
temple complex but hidden from the view of most devotees. This is a tiny hamlet close to the
Some believe that once upon a time this was the main idol, Bombay-Pune highway near Kho-
but it was thereafter secretly hidden in fear of destruction poli, an industrial center. It is not
invaders. to be confused with Mahad, a
township on the way to Goa from
5. Ojhar Kshetra to r Vighnevara Mumbai. The temple is located
Just off the Pune-Nasik highway, this next to a tank that tends to go dry during summer, but the
kshetra is ruled by r Vighnevara green elds and trees provide abundant cool air and a quiet
[Lord of Obstacles], again flanked by atmosphere conducive to introspection and prayer. The
Buddhi and Siddhi. Two smart dvra- sanctum is open to the public and, true to Mahrshran
plakas (sentries), a wide two-tiered tradition, many devotees place their head right on the feet
prakram, a well-polished gure of a of the icon to seek blessings [of Varada Vinyaka, Lord of
mshika (mouse, the vehicle of Lord Boons]. An interesting feature of this temple is an anan-
Gaea) and two giant dpastambhas (lamp posts) all made tadpa (eternal flame) that has been kept alight since 1892.
of stone are the noteworthy features of this temple.
Masterful Remover]. The temple complex is atop a hill which 6. Lenyadhri Cave to r Girijtmaja
stretches over a kilometer on the other side. Devotees seek- The name indicates a cave in a
ing a favor from the Lord go around the entire hill seven mountain. Gaea as r Girijt-
times in pradakshia. With no footpath or road and with maja, mountain-born, enjoys a
thorny bushes all around, this exercisecovering several ki- picturesque view of the landscape
lometers of rough terrainought to bring the Lords mercy dotted with hills all around, merg-
to the seeker! ing into a mountain range beyond,
and the Pushpavat River winding
4. Ranjangaon Shrine to r Gaapati its way in between, glistening in
Located on the highway connecting the sunlight. After climbing 283 steps, one enters the temple,
Pune and Ahmednagar is the home a single large room about 57 feet long and 51 feet wide, cut into
of r Mahgaapati [Great Lord of the rock with no supporting pillars anywhere. There are 18
Hosts]. Flanked by Buddhi and Sid- other caves of Buddhist architecture in this hill. This icon of
dhi, as his consorts are popularly Gaea has even less distinct features than the others. The
known in Mahrshra, r Mah locals believe that it is only the back of Gaea that is visible
Gaapati of Ranjangaon can even to the devotees and that the face is on the other side of the
enjoy the direct rays of the sun hill which is unapproachable. Some Peshwar rulers who
around noon time, thanks to the way tried to locate it were reportedly thwarted in their attempts.
the sanctum sanctorum is constructed. The icon of a ten-
headed Gaapati known as Mahotkata is also housed in the 7. Mahad Hamlet Temple to r Varada Vinyaka
temple complex but hidden from the view of most devotees. This is a tiny hamlet close to the
Some believe that once upon a time this was the main idol, Bombay-Pune highway near Kho-
but it was thereafter secretly hidden in fear of destruction poli, an industrial center. It is not
invaders. to be confused with Mahad, a
township on the way to Goa from
5. Ojhar Kshetra to r Vighnevara Mumbai. The temple is located
Just off the Pune-Nasik highway, this next to a tank that tends to go dry during summer, but the
kshetra is ruled by r Vighnevara green elds and trees provide abundant cool air and a quiet
[Lord of Obstacles], again flanked by atmosphere conducive to introspection and prayer. The
Buddhi and Siddhi. Two smart dvra- sanctum is open to the public and, true to Mahrshran
plakas (sentries), a wide two-tiered tradition, many devotees place their head right on the feet
prakram, a well-polished gure of a of the icon to seek blessings [of Varada Vinyaka, Lord of
mshika (mouse, the vehicle of Lord Boons]. An interesting feature of this temple is an anan-
Gaea) and two giant dpastambhas (lamp posts) all made tadpa (eternal flame) that has been kept alight since 1892.
of stone are the noteworthy features of this temple.
Mahrshras
Other Gaea Temples
I
n addition to the famous Asha-
vinyaka, Mahrshra boasts
a bounty of Gaea temples
in every nook and corner, some
famous, others not so. The more
important ones include r Siddhi
Vinyaka of Bombay; r Mah Ga-
apati (famous as a matrimonial
matchmaker) at Titwala, 75-km
from Bombay; r Magala Mrti
at Chinchwad, a suburb of Pune; r
8. Pali Temple to r Ballalevara Kasva Gaapati and r Sarasbag Gaapati, both of Pune city.
About 8-kilometers off the Bombay- On the Arabian sea coast, just off Ratnagiri, Gaapatipule
Goa highway, again set amidst a houses a temple that is literally kept washed by the waves ev-
pleasant countryside dotted with ery day, an attraction for tourists and devotees. Other well-
hills and criss-crossed by rivers, one known temples are Dasabhuja Gaapati near Chiplun on
nds the village of r Ballalevara. the coastal belt, Siddhi Vinyaka at Nandgaon, Vighnyana
The name comes from Lord Gaea Gaapati at Rakshasabhuvan in Marathwada, Modakevara
saving a boy named Ballala who at Nasik and r Gaapati at Seetabardi, Nagpur. Pilgrims
even as a child spent all his time who visit all the named temples during a single trthaytr,
praying to Him. Angered by the spiritual outing, are said to have gained the ultimate bless-
boys obsessive behavior, the villagers beat him up merci- ing of the ve-armed Lord. Those rare souls who add to this
lessly, and it was Lord Gaea who intervened to save his life. list more visits to His other abodes are assuredly kept in His
There are two Gaea temples here. One has rst to visit r heart forever, enjoying the bliss of all sweet things when in
Dhundivinyaka, the idol which Ballala worshiped, before the hereafter, between births.
proceeding to r Ballalevara in the main temple. The idol
in the latter is unusually broad and enjoys early-morning
sun rays, as it sits facing the east, right at the foot of a steep
hill. During the usually heavy monsoon months, waterfalls
streak the landscape all around. A huge pachadhtu (ve-
metal) bell adorns the temple. Its sweet chimes add a special
touch of music to the various rats performed for the Lord.
Mahrshras
Other Gaea Temples
I
n addition to the famous Asha-
vinyaka, Mahrshra boasts
a bounty of Gaea temples
in every nook and corner, some
famous, others not so. The more
important ones include r Siddhi
Vinyaka of Bombay; r Mah Ga-
apati (famous as a matrimonial
matchmaker) at Titwala, 75-km
from Bombay; r Magala Mrti
at Chinchwad, a suburb of Pune; r
8. Pali Temple to r Ballalevara Kasva Gaapati and r Sarasbag Gaapati, both of Pune city.
About 8-kilometers off the Bombay- On the Arabian sea coast, just off Ratnagiri, Gaapatipule
Goa highway, again set amidst a houses a temple that is literally kept washed by the waves ev-
pleasant countryside dotted with ery day, an attraction for tourists and devotees. Other well-
hills and criss-crossed by rivers, one known temples are Dasabhuja Gaapati near Chiplun on
nds the village of r Ballalevara. the coastal belt, Siddhi Vinyaka at Nandgaon, Vighnyana
The name comes from Lord Gaea Gaapati at Rakshasabhuvan in Marathwada, Modakevara
saving a boy named Ballala who at Nasik and r Gaapati at Seetabardi, Nagpur. Pilgrims
even as a child spent all his time who visit all the named temples during a single trthaytr,
praying to Him. Angered by the spiritual outing, are said to have gained the ultimate bless-
boys obsessive behavior, the villagers beat him up merci- ing of the ve-armed Lord. Those rare souls who add to this
lessly, and it was Lord Gaea who intervened to save his life. list more visits to His other abodes are assuredly kept in His
There are two Gaea temples here. One has rst to visit r heart forever, enjoying the bliss of all sweet things when in
Dhundivinyaka, the idol which Ballala worshiped, before the hereafter, between births.
proceeding to r Ballalevara in the main temple. The idol
in the latter is unusually broad and enjoys early-morning
sun rays, as it sits facing the east, right at the foot of a steep
hill. During the usually heavy monsoon months, waterfalls
streak the landscape all around. A huge pachadhtu (ve-
metal) bell adorns the temple. Its sweet chimes add a special
touch of music to the various rats performed for the Lord.
A List of Gaea Temples Worldwide varanasi tiruchirappalli

huhirja Gaea Uchi Pillaiyar
Three great pillars have held Hinduism high, millenium after tiruinnampar
Orissa
Nirutana Vinyaka
millenium: the satgurus, scriptures and the temples. Listed chandikhole, cuttack
tirukkachyur
here are signicant Gaea temples we know of around the Mah Vinyaka
Tlamla Vinyaka,
world, with place name followed by temple name or the Kerala Karukkadi Vinyaka
mrti inside the temple. We welcome submissions to expand tiruvananthapuram tirukkadavur
this list for future printings of Loving Gaea. r Agrasala Gaapathy Kallavarana Pillaiyar
tirukkaruvil
Tamil Nadu
Maharashtra kasva Kadukkai Vinyaka
ambal tirukoddaiyur
Eight-Temple Pilgrimage Jayate Gaea Suddu Vinyaka
morgaon nagajhari river Kodi Vinyaka
anbilalanturai tirukokarnam
MayrevaraIndias Triua Sevisaitta Pillaiyar
foremost Gaea pilgrimage namalgaon Mah Gaapati
chidambaram tirumakaral
sidditek Amalramakshetra Katpaka Vinyaka
Siddhi Vinyaka (famous for prayers) Poyy Vinyaka
kudantai kirkkoddam tirumalapadi
pali nanded Gagai Gaapati
Ballala Vinyaka Citraka Gaea Sundara Gaapati
kalati tirumaraikadu
madha nasik Majanti Vinyaka
Varada Vinyaka Higalyaka Gaapati Veeragati Vinyaka
kanchipuram tirumuruganpundi
ojhar padmalaya Valampuri Vinyaka,
Vighnevara Pravlakshetra with two Kppidu Pillaiyar
Vikada Chakra Vinyaka
lenyadri Gaea murtis tirunaddiyatankudi
madras, periamedu Kaikaddi Vinyaka
Girijtmaj prabha devi, bombay r Varasiddhi Vinyaka
ranjangaon Siddhi Vinyaka tirunallur
madurai Salakkirma Vinyaka
Mah Gaapati rajur Mukkuruni Pillaiyar
theur Rjasadanakshetra tirunallaru
Siddhi Vinyaka
Chintmai rakshasabhuvan Sorna Vinyaka
mayurapuram tirunaraiyur
Vija Gaea Mayurea Vinyaka
Other Maharashtran Sites Polla Pillaiyar
sangli, krishna river nagapaddinam
adosha, nagapur area tiruntutevankudi
Gaea Pacha Mukha Vinyaka
am Vighnea Karkadaka Vinyaka
(a svayambh Gaea in- pondicherry
berola tirupattur
stalled over a ivaliga) Manakkula Pillaiyar
Laksha Vinyaka Maya Pillaiyar
titwala senpakkam
jetha kapad mkt, bombay tiruppanaiyur
Siddhi Vinyaka Mah Gaa- Temple of eleven
Siddhi Vinyaka Tunaiyirunta Pillaiyar
pati (a place of miracles) svayambh Gaeas
kalamba tiruppurampayam
Cintmai Gaea Uttar Pradesh sirgali Piralayangktta Pillaiyar
kanakesvara prayaga Aapattukatta Vinyaka
tiruvaiyaru
Rma Siddha Vinyaka Okara Gaapati di Vinyaka
A List of Gaea Temples Worldwide varanasi tiruchirappalli

huhirja Gaea Uchi Pillaiyar
Three great pillars have held Hinduism high, millenium after tiruinnampar
Orissa
Nirutana Vinyaka
millenium: the satgurus, scriptures and the temples. Listed chandikhole, cuttack
tirukkachyur
here are signicant Gaea temples we know of around the Mah Vinyaka
Tlamla Vinyaka,
world, with place name followed by temple name or the Kerala Karukkadi Vinyaka
mrti inside the temple. We welcome submissions to expand tiruvananthapuram tirukkadavur
this list for future printings of Loving Gaea. r Agrasala Gaapathy Kallavarana Pillaiyar
tirukkaruvil
Tamil Nadu
Maharashtra kasva Kadukkai Vinyaka
ambal tirukoddaiyur
Eight-Temple Pilgrimage Jayate Gaea Suddu Vinyaka
morgaon nagajhari river Kodi Vinyaka
anbilalanturai tirukokarnam
MayrevaraIndias Triua Sevisaitta Pillaiyar
foremost Gaea pilgrimage namalgaon Mah Gaapati
chidambaram tirumakaral
sidditek Amalramakshetra Katpaka Vinyaka
Siddhi Vinyaka (famous for prayers) Poyy Vinyaka
kudantai kirkkoddam tirumalapadi
pali nanded Gagai Gaapati
Ballala Vinyaka Citraka Gaea Sundara Gaapati
kalati tirumaraikadu
madha nasik Majanti Vinyaka
Varada Vinyaka Higalyaka Gaapati Veeragati Vinyaka
kanchipuram tirumuruganpundi
ojhar padmalaya Valampuri Vinyaka,
Vighnevara Pravlakshetra with two Kppidu Pillaiyar
Vikada Chakra Vinyaka
lenyadri Gaea murtis tirunaddiyatankudi
madras, periamedu Kaikaddi Vinyaka
Girijtmaj prabha devi, bombay r Varasiddhi Vinyaka
ranjangaon Siddhi Vinyaka tirunallur
madurai Salakkirma Vinyaka
Mah Gaapati rajur Mukkuruni Pillaiyar
theur Rjasadanakshetra tirunallaru
Siddhi Vinyaka
Chintmai rakshasabhuvan Sorna Vinyaka
mayurapuram tirunaraiyur
Vija Gaea Mayurea Vinyaka
Other Maharashtran Sites Polla Pillaiyar
sangli, krishna river nagapaddinam
adosha, nagapur area tiruntutevankudi
Gaea Pacha Mukha Vinyaka
am Vighnea Karkadaka Vinyaka
(a svayambh Gaea in- pondicherry
berola tirupattur
stalled over a ivaliga) Manakkula Pillaiyar
Laksha Vinyaka Maya Pillaiyar
titwala senpakkam
jetha kapad mkt, bombay tiruppanaiyur
Siddhi Vinyaka Mah Gaa- Temple of eleven
Siddhi Vinyaka Tunaiyirunta Pillaiyar
pati (a place of miracles) svayambh Gaeas
kalamba tiruppurampayam
Cintmai Gaea Uttar Pradesh sirgali Piralayangktta Pillaiyar
kanakesvara prayaga Aapattukatta Vinyaka
tiruvaiyaru
Rma Siddha Vinyaka Okara Gaapati di Vinyaka
tiruvalam colombo, chetty street jalan Ppudu lama France

Valam Vanda Vinyaka ri Muthu Vinyaga Temple r Gaean Pparis
tiruvalamsuli colombo, bambalapitiya r Manikkavinyakar Alayam
Outside Kuala Lumpur
Vellai Pillaiyar New Kathiresan Temple
behrang ulu, perak United Kingdom
tiruvarur kandy
Siddhi Vinyaka london, effra road
Vtpi Vinyaka Selva Vinyaka
ipoh r Gaapati
tiruvavaduturai katiragama
r Mah Gaapati
ivaprkasa Vinyaka Manikka Vinyaka United States
klang
tiruvetikudi anchorage, alaska
Nepal Siddhi Vinyaka
Veta Pillaiyar r Gaea
Kathmandu Valley sandakan, sabah
tiruvidaimarutur flushing, new york
bhaktapur Siddhi Vinyaka
nda Vinyaka r Mah Vallabha Gaapati
Srya Vinyaka sitiawan, perak
tiruvilimilalai Devasthanam
bungamati Siddhi Vinyaka
Padikksu Vinyaka nashville, tennessee
Kara Vinyaka
tiruvusatanam Singapore r Gaea
chobar
Kutavana Pillaiyar ceylon road phoenix, arizona
Jal Vinyaka
vallam r Senpaga Vinyaka r Gaea
kathmandu
Varasiddhi Vinyaka keong siak road salt lake city, utah
Ashoka Vinyaka
viruttasalam r Vinyaka r Gaea
Chandra Vinyaka
Mattru Uraita Pillaiyar seattle, washington
Australia
Outside Kathmandu Valley Hindu Temple
Sri Lanka magill
gorkha r Gaea
Jaffna Gaea
Vijaya Gaapati
chulipuram melbourne Canada
janakpur
Kannaikothikakkai Pillaiyar Vakratua Vinyaka edmonton
Rma Temple
inuvil Mah Gaapati
Siddha Gaea South Africa
Karunakara Pillaiyar
phulahara durban, natal Indochina
manipay
Rma/Jnak Temple Sithi Vinayaka Gaea has few of his own tem-
Maruthady Vinyagar
Girij Gaea ladysmith, natal ples in these lands, tens of thou-
murukandi
Gaeer sands of small Gaea images
Murukandi Pillaiyar Cambodia
mt. edgecombe, natal are found everywhere, and one
nallur kandala
Gaea or two larger images. He was
Kailsa Pillaiyar Padmsana Gaea
worshiped in the aivite tradi-
neervely Germany
Malaysia tion that covered these areas as
Arasakesari Pillaiyar hamm
Kuala Lumpur Vicinity early as 400-ce.
Siddhi Vinyaka
Outside Jaffna jalan brunei/pasar
haltingen Bali/Indonesia
alaveddy r Siddhi Vinyaka
Vara Siddhi Vinyaka While we do not nd temples
Kumbalavalai Pillaiyar jalan ipoh
heilbronn dedicated specically to Gaea,
batticaloa r Paranjothi Vinyaka
Vinyaka He is found in almost every iva
Mamaga Pillaiyar kuala kubu baru
shrine throughout the islands.
r Sithivinyaka
tiruvalam colombo, chetty street jalan Ppudu lama France

Valam Vanda Vinyaka ri Muthu Vinyaga Temple r Gaean Pparis
tiruvalamsuli colombo, bambalapitiya r Manikkavinyakar Alayam
Outside Kuala Lumpur
Vellai Pillaiyar New Kathiresan Temple
behrang ulu, perak United Kingdom
tiruvarur kandy
Siddhi Vinyaka london, effra road
Vtpi Vinyaka Selva Vinyaka
ipoh r Gaapati
tiruvavaduturai katiragama
r Mah Gaapati
ivaprkasa Vinyaka Manikka Vinyaka United States
klang
tiruvetikudi anchorage, alaska
Nepal Siddhi Vinyaka
Veta Pillaiyar r Gaea
Kathmandu Valley sandakan, sabah
tiruvidaimarutur flushing, new york
bhaktapur Siddhi Vinyaka
nda Vinyaka r Mah Vallabha Gaapati
Srya Vinyaka sitiawan, perak
tiruvilimilalai Devasthanam
bungamati Siddhi Vinyaka
Padikksu Vinyaka nashville, tennessee
Kara Vinyaka
tiruvusatanam Singapore r Gaea
chobar
Kutavana Pillaiyar ceylon road phoenix, arizona
Jal Vinyaka
vallam r Senpaga Vinyaka r Gaea
kathmandu
Varasiddhi Vinyaka keong siak road salt lake city, utah
Ashoka Vinyaka
viruttasalam r Vinyaka r Gaea
Chandra Vinyaka
Mattru Uraita Pillaiyar seattle, washington
Australia
Outside Kathmandu Valley Hindu Temple
Sri Lanka magill
gorkha r Gaea
Jaffna Gaea
Vijaya Gaapati
chulipuram melbourne Canada
janakpur
Kannaikothikakkai Pillaiyar Vakratua Vinyaka edmonton
Rma Temple
inuvil Mah Gaapati
Siddha Gaea South Africa
Karunakara Pillaiyar
phulahara durban, natal Indochina
manipay
Rma/Jnak Temple Sithi Vinayaka Gaea has few of his own tem-
Maruthady Vinyagar
Girij Gaea ladysmith, natal ples in these lands, tens of thou-
murukandi
Gaeer sands of small Gaea images
Murukandi Pillaiyar Cambodia
mt. edgecombe, natal are found everywhere, and one
nallur kandala
Gaea or two larger images. He was
Kailsa Pillaiyar Padmsana Gaea
worshiped in the aivite tradi-
neervely Germany
Malaysia tion that covered these areas as
Arasakesari Pillaiyar hamm
Kuala Lumpur Vicinity early as 400-ce.
Siddhi Vinyaka
Outside Jaffna jalan brunei/pasar
haltingen Bali/Indonesia
alaveddy r Siddhi Vinyaka
Vara Siddhi Vinyaka While we do not nd temples
Kumbalavalai Pillaiyar jalan ipoh
heilbronn dedicated specically to Gaea,
batticaloa r Paranjothi Vinyaka
Vinyaka He is found in almost every iva
Mamaga Pillaiyar kuala kubu baru
shrine throughout the islands.
r Sithivinyaka
Pranottar
Questions and Answers

Pranottar

CHAPTER 14: QUESTIONS AND ANSWERS 291
OW IT MAY BE ENLIGHTENING IN OUR

ex ploration of the wonderful being, Lord
Gaea, to share with you answers to some of
the questions most commonly asked about
Him by the many inquirers worldwide. Hope-
fully these insights will inspire you to draw closer to Him and
learn about His grace and His ever giving boons through
your own experiences. Yes, Lord Gaapati is a mysterious
God to most adults, but not to children. We too must be like
little children to really enjoy and understand His majesty,
mirth, wisdom and simple complexities. The God whose
symbol is the swastika, who moves in many directions all
at once, is truly, to a child, as simple as a digital on-and-off
switch. Children who grow up in the ten arms of Him who
has no second are quick and resilient mind, amenable to
change, not affected by wealth or poverty, adjustable and
secure in His daily darana before they worship other Lords
of their choice.
Devotee: What is the nature of Lord Gaea?

Gurudeva: Lord Gaea is a Mahdeva, a Great God, cre-
ated by Lord iva to assist souls in their evolution. He is the
elephant-faced Patron of Art and Science, the Lord of Ob-
stacles and Guardian of Dharma, the rst son of iva. His
will prevails as the force of righteousness, the embodiment
of ivas karmic law in all three worlds.
My satguru, Sage Yogaswami, proclaimed: The God
with the elephants face I shall never forgetakaras Son,
with massive belly and the ring in His ear, the Lord who
gave His grace to Indra, of whom mantra is His very form.
I often explain Lord Gaea in this way: Lord iva, the Al-
CHAPTER 14: QUESTIONS AND ANSWERS 291
OW IT MAY BE ENLIGHTENING IN OUR

ex ploration of the wonderful being, Lord
Gaea, to share with you answers to some of
the questions most commonly asked about
Him by the many inquirers worldwide. Hope-
fully these insights will inspire you to draw closer to Him and
learn about His grace and His ever giving boons through
your own experiences. Yes, Lord Gaapati is a mysterious
God to most adults, but not to children. We too must be like
little children to really enjoy and understand His majesty,
mirth, wisdom and simple complexities. The God whose
symbol is the swastika, who moves in many directions all
at once, is truly, to a child, as simple as a digital on-and-off
switch. Children who grow up in the ten arms of Him who
has no second are quick and resilient mind, amenable to
change, not affected by wealth or poverty, adjustable and
secure in His daily darana before they worship other Lords
of their choice.
Devotee: What is the nature of Lord Gaea?

Gurudeva: Lord Gaea is a Mahdeva, a Great God, cre-
ated by Lord iva to assist souls in their evolution. He is the
elephant-faced Patron of Art and Science, the Lord of Ob-
stacles and Guardian of Dharma, the rst son of iva. His
will prevails as the force of righteousness, the embodiment
of ivas karmic law in all three worlds.
My satguru, Sage Yogaswami, proclaimed: The God
with the elephants face I shall never forgetakaras Son,
with massive belly and the ring in His ear, the Lord who
gave His grace to Indra, of whom mantra is His very form.
I often explain Lord Gaea in this way: Lord iva, the Al-
292 LOVING GAEA CHAPTER 14: QUESTIONS AND ANSWERS 293
mighty Power, created heaven and earth and the God, Lord elephant distinguishes Himself from other Gods. He staves
Gaea, to oversee the intricate karmas and dharmas within off misfortune for those who perform penance in His name.
the heavens and all the earths. Lord Gaea was created as a He is within us and not otherwise, closer than our heartbeat,
governor and interplanetary, intergalactic Lord. His knowl- guiding our karma through the timing of events. Our Lord of
edge is innite; His judgment is just. It is none other than Obstacles prevents us from hurting ourselves through living
Lord Gaea and His mighty band of gaas that gently help under an incomplete concept or making a request unneeded
souls out of the Naraka abyss and adjust them into higher or beginning an endeavor not well thought out. He expects
consciousness after due penance has been paid, guiding us to use all of our intellectual and intuitive faculties and re-
them on the right path toward dharmic destiny. He is in- sources, to employ the knowledge available to us before sub-
tricate of mind, loving pomp, delighting in all things sweet mitting petitions to Him. It is for us to try to arrive at the
and enjoying adulation. Lord iva decreed that this son be right decision, the one that He Himself would have made
worshiped rst, even before Himself. Verily, He is the Lord in granting the acquisition. Thus, this Mahdeva, wise and
of Karma. All Mahdevas, minor Gods, devas and sentient all-powerful, truly is a great God. The ancient gamas de-
beings must worship Lord Gaea before any responsible act clare, These Lords who, it is said, on the pure path, attend
could hope to be successful. Those who do not are subject to the various duties deriving from a higher realm of my
to their own barriers. Yea, worship of Him sets the pattern are at the prow of the effects of the higher realm of my.
of ones destiny. Thus, this mighty ruler is truly a great God.
The 2,200-year old South Indian scripture Tirumantiram Devotee: Why must we supplicate Lord Gaea before begin-
says, Five-armed is He, elephant-faced, with tusks protrud- ning any worship or task?
ing, crescent-shaped, son of iva, wisdoms flower; in heart Gurudeva: At the command of God iva Himself, we sup-
enshrined, His feet I praise. plicate, that is, humbly request, Lord Gaea to clear obsta-
cles from the path of our endeavor, if it be His will. As Lord
Devotee: What is Lord Gaeas special role? of Obstacles, Gaea wields the noose and the goad, icons of
Gurudeva: He is Vighnevara, Lord of Obstacles. As such, His benevolent power of preventing or permitting events to
He controls our evolution by preventing or permitting happen in our life. Thus, we invoke His grace and wisdom
events to happen in our life. before any worship or task.
Lord Gaea holds the architects plans of the divine My satguru, Sage Yogaswami, proclaimed: May the Su-
masterpiece of universal past and future of this small world preme Guru, who bestows on me His grace, be my protec-
and all the galaxies. They were entrusted to Him when He tion! May the elephant-faced God be my protection! May
took ofce by command of God iva. His rule is compas- the fair child who wields the shapely lance be my protec-
sionate, His disciplines strong. He is equally feared and loved. tion! I have answered this question in this way: The fa-
His law is just, for justice is His mind. He enjoys adulation, ther and mother, in a properly conducted home, govern
festivity, hearing of His name, for this brings the devotee their children and prepare them to be ne citizens. The
into His court, into His presence, close to Him. Only good children ask permission from their parents before begin-
comes from Lord Gaea, who by taking the form of an ning any new endeavor. The employee asks permission from
mighty Power, created heaven and earth and the God, Lord elephant distinguishes Himself from other Gods. He staves
Gaea, to oversee the intricate karmas and dharmas within off misfortune for those who perform penance in His name.
the heavens and all the earths. Lord Gaea was created as a He is within us and not otherwise, closer than our heartbeat,
governor and interplanetary, intergalactic Lord. His knowl- guiding our karma through the timing of events. Our Lord of
edge is innite; His judgment is just. It is none other than Obstacles prevents us from hurting ourselves through living
Lord Gaea and His mighty band of gaas that gently help under an incomplete concept or making a request unneeded
souls out of the Naraka abyss and adjust them into higher or beginning an endeavor not well thought out. He expects
consciousness after due penance has been paid, guiding us to use all of our intellectual and intuitive faculties and re-
them on the right path toward dharmic destiny. He is in- sources, to employ the knowledge available to us before sub-
tricate of mind, loving pomp, delighting in all things sweet mitting petitions to Him. It is for us to try to arrive at the
and enjoying adulation. Lord iva decreed that this son be right decision, the one that He Himself would have made
worshiped rst, even before Himself. Verily, He is the Lord in granting the acquisition. Thus, this Mahdeva, wise and
of Karma. All Mahdevas, minor Gods, devas and sentient all-powerful, truly is a great God. The ancient gamas de-
beings must worship Lord Gaea before any responsible act clare, These Lords who, it is said, on the pure path, attend
could hope to be successful. Those who do not are subject to the various duties deriving from a higher realm of my
to their own barriers. Yea, worship of Him sets the pattern are at the prow of the effects of the higher realm of my.
of ones destiny. Thus, this mighty ruler is truly a great God.
The 2,200-year old South Indian scripture Tirumantiram Devotee: Why must we supplicate Lord Gaea before begin-
says, Five-armed is He, elephant-faced, with tusks protrud- ning any worship or task?
ing, crescent-shaped, son of iva, wisdoms flower; in heart Gurudeva: At the command of God iva Himself, we sup-
enshrined, His feet I praise. plicate, that is, humbly request, Lord Gaea to clear obsta-
cles from the path of our endeavor, if it be His will. As Lord
Devotee: What is Lord Gaeas special role? of Obstacles, Gaea wields the noose and the goad, icons of
Gurudeva: He is Vighnevara, Lord of Obstacles. As such, His benevolent power of preventing or permitting events to
He controls our evolution by preventing or permitting happen in our life. Thus, we invoke His grace and wisdom
events to happen in our life. before any worship or task.
Lord Gaea holds the architects plans of the divine My satguru, Sage Yogaswami, proclaimed: May the Su-
masterpiece of universal past and future of this small world preme Guru, who bestows on me His grace, be my protec-
and all the galaxies. They were entrusted to Him when He tion! May the elephant-faced God be my protection! May
took ofce by command of God iva. His rule is compas- the fair child who wields the shapely lance be my protec-
sionate, His disciplines strong. He is equally feared and loved. tion! I have answered this question in this way: The fa-
His law is just, for justice is His mind. He enjoys adulation, ther and mother, in a properly conducted home, govern
festivity, hearing of His name, for this brings the devotee their children and prepare them to be ne citizens. The
into His court, into His presence, close to Him. Only good children ask permission from their parents before begin-
comes from Lord Gaea, who by taking the form of an ning any new endeavor. The employee asks permission from
the employer before beginning any new endeavor. The sub- If you worship the elephant-faced Vinyaka,
jects in a realm ask permission from the monarch before your life will expand bountifully.
beginning any new endeavor. Why wonder we about asking If you worship the white-tusked Vinyaka,
permission from His Majesty, Lord Gaea, governor of this your desires and doubts will flee.
world, head, chieftain of our religion, before beginning any Therefore, worship Him
new endeavor? He of intricate mind and power is immedi- with love-offerings of jack, hoppers,
ate and aware of any form of sincere prayer and supplica- plantain and mango fruits
tion, humble requests to clear obstacles from the path of and thus mitigate the burden of deeds.
our endeavors, but only if that be His will. Thus, this lov- Saint Auvaiyar
ing God rules our lives, commanding acknowledgment and
adulationa truly great God is He. O, Elephant-Faced One!
You are so near and we are far from You.
Devotee: What does it mean when an obstacle is encountered You are in and we are out;
despite our sincere supplication of Lord Gaea? You are at home, while Im a stranger.
Gurudeva: It may mean that the time, the means or the goal Yet, You have destroyed my egoity.
itself is not right for our karma and dharma. The architect I shall sing Your praise forever
presents his nished plans to the engineer. They are rejected and lay my garland of songs at Your feet.
for one technical reason or another. The executive presents a Saint Nambiandiyadigal
completed letter to the president. It is rejected as not being
explicit enough in the third paragraph. The architect and He is worshiped with red flowers.
the executive were equally sincere in presenting their work. Unfailing, merciful, the origin of the worlds,
The engineer and the president were performing their duty He appears at the beginning of creation,
as well. Lord Gaea loves us. He is a loving God who guides, alone, beyond Nature, beyond the Cosmic Person.
governs and controls with speed and accuracy when the plan He who meditates on His form
is perfect, deliberates long and rejects often when the plan becomes great among the yogs.
needs revision. Take the plan back into your mind. Search Gaapati Upanishad
your own superconsciousness for the greater ideas, and re-
vise your efforts with condence. Seek for the right timing, Gaja, the elephant, is the origin and the goal.
and proceed with condence when you know the timing to The stage reached by the yog in his
be right. When the will rises and commands, even the Gods experience of samdhi is called ga, the goal,
are willing to obey, or to give immediate cooperation, to and the principle called ja, the origin,
guide and enhance our efforts. We must work our minds in is that from which the syllable
close cooperation with the mind of Lord Gaea, and then of obeisance, Aum, is said to be issued.
success is certain. Thus, this God is called Bhaktavighna- Brahm Stras
vinsana, He who destroys the obstacles of the devotees.
the employer before beginning any new endeavor. The sub- If you worship the elephant-faced Vinyaka,
jects in a realm ask permission from the monarch before your life will expand bountifully.
beginning any new endeavor. Why wonder we about asking If you worship the white-tusked Vinyaka,
permission from His Majesty, Lord Gaea, governor of this your desires and doubts will flee.
world, head, chieftain of our religion, before beginning any Therefore, worship Him
new endeavor? He of intricate mind and power is immedi- with love-offerings of jack, hoppers,
ate and aware of any form of sincere prayer and supplica- plantain and mango fruits
tion, humble requests to clear obstacles from the path of and thus mitigate the burden of deeds.
our endeavors, but only if that be His will. Thus, this lov- Saint Auvaiyar
ing God rules our lives, commanding acknowledgment and
adulationa truly great God is He. O, Elephant-Faced One!
You are so near and we are far from You.
Devotee: What does it mean when an obstacle is encountered You are in and we are out;
despite our sincere supplication of Lord Gaea? You are at home, while Im a stranger.
Gurudeva: It may mean that the time, the means or the goal Yet, You have destroyed my egoity.
itself is not right for our karma and dharma. The architect I shall sing Your praise forever
presents his nished plans to the engineer. They are rejected and lay my garland of songs at Your feet.
for one technical reason or another. The executive presents a Saint Nambiandiyadigal
completed letter to the president. It is rejected as not being
explicit enough in the third paragraph. The architect and He is worshiped with red flowers.
the executive were equally sincere in presenting their work. Unfailing, merciful, the origin of the worlds,
The engineer and the president were performing their duty He appears at the beginning of creation,
as well. Lord Gaea loves us. He is a loving God who guides, alone, beyond Nature, beyond the Cosmic Person.
governs and controls with speed and accuracy when the plan He who meditates on His form
is perfect, deliberates long and rejects often when the plan becomes great among the yogs.
needs revision. Take the plan back into your mind. Search Gaapati Upanishad
your own superconsciousness for the greater ideas, and re-
vise your efforts with condence. Seek for the right timing, Gaja, the elephant, is the origin and the goal.
and proceed with condence when you know the timing to The stage reached by the yog in his
be right. When the will rises and commands, even the Gods experience of samdhi is called ga, the goal,
are willing to obey, or to give immediate cooperation, to and the principle called ja, the origin,
guide and enhance our efforts. We must work our minds in is that from which the syllable
close cooperation with the mind of Lord Gaea, and then of obeisance, Aum, is said to be issued.
success is certain. Thus, this God is called Bhaktavighna- Brahm Stras
vinsana, He who destroys the obstacles of the devotees.
Puyotsav
Sacred Festivals
Puyotsav
Sacred Festivals
CHAPTER 15: SACRED FESTIVALS 299
Sacred Festivals
PULENT HINDU FESTIVALS ARE TIMES

of joyous celebration marked by special ob-
servances. There are many festivals each year,
several to each of the Gods. In this section we
present the major festivals that honor Lord
Gaea. Some are celebrated in the temple and others pri-
marily in the home and village. Each of Hinduisms major
denominations has its special festivals, and all share in cer-
tain celebrations. Each festival occurs at approximately the
same time of year, varying slightly according to astrological
calculations, usually based on the lunar calendar. Festivals
are characterized by acts of pietypenance, fasting, pil-
grimageand spiritual rejoicing: singing, dancing, musical
performance, parades, storytelling, scripture-reading and
elaborate pjs.
M. Arunachalam wrote in his Festivals of Tamil Nadu:
There are three aspects to every festival in the land. The
rst is the ritualistic aspectthe various steps of its celebra-
tion,performance of a pj, preliminary arrangements,
etc. The second is the legend aspectthe ancient stories
which had grown round it.The third is the philosophical
or esoteric aspect which gives signicance to the celebration
and has kept it alive through so many centuries.
Gaea Chaturth
Gaea Chaturth, also known as Vinyaka Chaturth, is
the festival day celebrating the birth of Lord Gaea. One
of the great national festivals of India, and the foremost
annual festival to Gaea, it is celebrated on the chaturth
or fourth day after the new moon in the Tamil month of
Avani (August-September). We decorate the temple and
CHAPTER 15: SACRED FESTIVALS 299
Sacred Festivals
PULENT HINDU FESTIVALS ARE TIMES

of joyous celebration marked by special ob-
servances. There are many festivals each year,
several to each of the Gods. In this section we
present the major festivals that honor Lord
Gaea. Some are celebrated in the temple and others pri-
marily in the home and village. Each of Hinduisms major
denominations has its special festivals, and all share in cer-
tain celebrations. Each festival occurs at approximately the
same time of year, varying slightly according to astrological
calculations, usually based on the lunar calendar. Festivals
are characterized by acts of pietypenance, fasting, pil-
grimageand spiritual rejoicing: singing, dancing, musical
performance, parades, storytelling, scripture-reading and
elaborate pjs.
M. Arunachalam wrote in his Festivals of Tamil Nadu:
There are three aspects to every festival in the land. The
rst is the ritualistic aspectthe various steps of its celebra-
tion,performance of a pj, preliminary arrangements,
etc. The second is the legend aspectthe ancient stories
which had grown round it.The third is the philosophical
or esoteric aspect which gives signicance to the celebration
and has kept it alive through so many centuries.
Gaea Chaturth
Gaea Chaturth, also known as Vinyaka Chaturth, is
the festival day celebrating the birth of Lord Gaea. One
of the great national festivals of India, and the foremost
annual festival to Gaea, it is celebrated on the chaturth
or fourth day after the new moon in the Tamil month of
Avani (August-September). We decorate the temple and
300 LOVING GAEA CHAPTER 15: SACRED FESTIVALS 301
home shrine with banana leaves, sugarcane and strings of the Gaea image is carried by the boys, along with the flow-
mango leaves, making it look like a small forest. We bring ers, and consigned to a running stream or to a good water
baskets of fruits and sweets, especially modaka balls, and pool or tank. So, Gaea who was shaped out of the earth,
place them before the sanctum of Lord Gaea. He receives is now returned to the same earth. This is a day for rejoic-
special pjs throughout the day and often a festival parade. ing and for seeking the blessings of the Lord of Obstacles to
Each year we obtain or make a small or large soft clay image bring wealth and success into our life.
of Gaapati and use it for worship at home for two to ten
days after Gaea Chaturth. Pandit Arunachalam notes: In Gaea Visarjana
Karnataka, India, young people make a ritual of seeing 108 Gaea Visarjana (a Sanskit word meaning departure)
Vinyakas on this occasion, so they go about visiting their names the Gaea Chaturth immersion ceremony. Es-
friends and relatives houses on this day.The worship of pecially in Mahrshra state, it takes place ten days after
Gaea on this day is supposed to confer advancement in Gaea Chaturth; though in some areas Visarjana is done
learning to the young student and success in any enterprise even on the Chaturth day itself. It is a ceremony of fond
undertaken (Festivals of Tamil Nadu, p. 110-121). farewell to a beloved God. On Chaturth day we celebrate
r Arunachalam continues with a description of the Gaeas birthday and then honor Him as our beloved guest
Chaturth Pj itself: The worship, or pj, is done as for ten days. Then on the tenth day, called chaturdai, we
usual towards the close of the forenoon. The whole house bid Him fond farewell at the ocean shore or banks of a river
and the entrance are decorated with kolam. Festoons are or babbling brook of love and watch Him float off on the
hung round the place of worship, making it into a sort of conveyance we have prepared for Him until He nally dis-
decorated maapam, or hall. Tender coconut leaves, split appears from sight into the waters. We honor His departure
and artistically designed, white in color, mango leaves dark with a grand parade, as we carry Him on a palanquin be-
green, lilies in white, and pink and crimson festoons pres- decked with flowers and accompanied by pj, music, danc-
ent a colorful appearance. The newly made clay image is ing and celebration. Clay images of Gaea specically pre-
placed facing east in a convenient place in the northern part pared for the event are ceremoniously dissolved in the ocean
of the house on a pedestal decorated in kolam design of an or other body of water at this time by devotees all over the
eight-petalled padma (lotus flower). On the padma a small world, signifying Gaeas withdrawal into all-pervasive
quantity of paddy (uncooked rice) is spread, and the Gaea consciousness. Though the Visarjana has been celebrated as
image is placed on it over a plantain leaf. Only white flow- a religious festival for thousands of years, it became espe-
ers are used for the worship. Aruhu and erukku are special cially popular early in this century.
favorites. Then all the pj rituals are gone through fully. r S.K. Deodhar explained the popularity of the Visar-
Besides, the fruits of the season, such as the wood apple jana festival in HINDUISM TODAY, July, 1988: Lokmanya Tilak
and jambu (naval), are also offered in plenty along with the from Mahrshra, who rst raised the banner for Indian
customary plantain fruits and coconuts. Usually in the independence and freedom from British rule, gave the call
rural parts, a pj is performed again the next morning or around 1910 to celebrate the Gaea festival as a public pj,
noon (punarpj) with fresh food offerings. In the evening, so as to mobilize people to come together to build up a
home shrine with banana leaves, sugarcane and strings of the Gaea image is carried by the boys, along with the flow-
mango leaves, making it look like a small forest. We bring ers, and consigned to a running stream or to a good water
baskets of fruits and sweets, especially modaka balls, and pool or tank. So, Gaea who was shaped out of the earth,
place them before the sanctum of Lord Gaea. He receives is now returned to the same earth. This is a day for rejoic-
special pjs throughout the day and often a festival parade. ing and for seeking the blessings of the Lord of Obstacles to
Each year we obtain or make a small or large soft clay image bring wealth and success into our life.
of Gaapati and use it for worship at home for two to ten
days after Gaea Chaturth. Pandit Arunachalam notes: In Gaea Visarjana
Karnataka, India, young people make a ritual of seeing 108 Gaea Visarjana (a Sanskit word meaning departure)
Vinyakas on this occasion, so they go about visiting their names the Gaea Chaturth immersion ceremony. Es-
friends and relatives houses on this day.The worship of pecially in Mahrshra state, it takes place ten days after
Gaea on this day is supposed to confer advancement in Gaea Chaturth; though in some areas Visarjana is done
learning to the young student and success in any enterprise even on the Chaturth day itself. It is a ceremony of fond
undertaken (Festivals of Tamil Nadu, p. 110-121). farewell to a beloved God. On Chaturth day we celebrate
r Arunachalam continues with a description of the Gaeas birthday and then honor Him as our beloved guest
Chaturth Pj itself: The worship, or pj, is done as for ten days. Then on the tenth day, called chaturdai, we
usual towards the close of the forenoon. The whole house bid Him fond farewell at the ocean shore or banks of a river
and the entrance are decorated with kolam. Festoons are or babbling brook of love and watch Him float off on the
hung round the place of worship, making it into a sort of conveyance we have prepared for Him until He nally dis-
decorated maapam, or hall. Tender coconut leaves, split appears from sight into the waters. We honor His departure
and artistically designed, white in color, mango leaves dark with a grand parade, as we carry Him on a palanquin be-
green, lilies in white, and pink and crimson festoons pres- decked with flowers and accompanied by pj, music, danc-
ent a colorful appearance. The newly made clay image is ing and celebration. Clay images of Gaea specically pre-
placed facing east in a convenient place in the northern part pared for the event are ceremoniously dissolved in the ocean
of the house on a pedestal decorated in kolam design of an or other body of water at this time by devotees all over the
eight-petalled padma (lotus flower). On the padma a small world, signifying Gaeas withdrawal into all-pervasive
quantity of paddy (uncooked rice) is spread, and the Gaea consciousness. Though the Visarjana has been celebrated as
image is placed on it over a plantain leaf. Only white flow- a religious festival for thousands of years, it became espe-
ers are used for the worship. Aruhu and erukku are special cially popular early in this century.
favorites. Then all the pj rituals are gone through fully. r S.K. Deodhar explained the popularity of the Visar-
Besides, the fruits of the season, such as the wood apple jana festival in HINDUISM TODAY, July, 1988: Lokmanya Tilak
and jambu (naval), are also offered in plenty along with the from Mahrshra, who rst raised the banner for Indian
customary plantain fruits and coconuts. Usually in the independence and freedom from British rule, gave the call
rural parts, a pj is performed again the next morning or around 1910 to celebrate the Gaea festival as a public pj,
noon (punarpj) with fresh food offerings. In the evening, so as to mobilize people to come together to build up a
which coincides with the pj to Ananta, the Holy Serpent.

The tenth-day immersion procession is truly spectacular
in many cities, when thousands of idols are taken to the sea
or river with a lot of music, dance, rejoicing, street-chariots
and decorations. These continue often throughout the tenth
night, up to the eleventh day morning. The celebration con-
sists of bringing an earthen idol from the market and doing
pj in the traditional style as you would do for a respected
guest who comes to your home. When it is time for a guest
to depart, we offer him gifts and food for his travel. Then
we accompany him up to the border of the village, which is
often a small stream or rivulet. As the guest enters the water
of the stream, we bid him goodbye and return home. This
old tradition is observed in the Gaea festival, by immers-
ing the earthen idol in the river, sea or tank. The observance
was originally for one and one-half days: bringing the idol
on the rst day, doing the pj, rejoicing, and immersing it
on the second day. But later many people increased the pe-
riod to celebrate the festival with more joy, devotion, music,
religious talks, etc. The Indian state of Mahrashra is re-
nowned for its Visarjana festivals which each year draw mil-
lions of participants, most notably in the cities of Bombay
and Pune. (r Deodhars description was translated from
Gujarati by r Vinyak Vishwanth Gokhale.)
It is well known that Lord Gaea has a knack for bring-
ing devotees together, and the Visarjana is one of the ways
that He does this. All forget their daily concerns, worries and
personal lives during this celebration and gather with others
in the fun. In 1988 Gaea broke new ground in his public
relations when Visarjana was held in the United States. It
was the rst large-scale interdenominational public Hindu
strong, united India, based on her holy traditions and scrip- festival held in US history. It was indeed an historic event.
tural teachings. Since then, people observe the festival, both Almost two thousand Hindus gathered in San Francisco,
at home and in public, with options of one and one-half California, on September 25 for a grand festival culminating
days to 5, 7 or 10 days. The tenth day is Ananta Chaturdai, ten days of worship and festivities begun on Gaea Cha-
which coincides with the pj to Ananta, the Holy Serpent.

The tenth-day immersion procession is truly spectacular
in many cities, when thousands of idols are taken to the sea
or river with a lot of music, dance, rejoicing, street-chariots
and decorations. These continue often throughout the tenth
night, up to the eleventh day morning. The celebration con-
sists of bringing an earthen idol from the market and doing
pj in the traditional style as you would do for a respected
guest who comes to your home. When it is time for a guest
to depart, we offer him gifts and food for his travel. Then
we accompany him up to the border of the village, which is
often a small stream or rivulet. As the guest enters the water
of the stream, we bid him goodbye and return home. This
old tradition is observed in the Gaea festival, by immers-
ing the earthen idol in the river, sea or tank. The observance
was originally for one and one-half days: bringing the idol
on the rst day, doing the pj, rejoicing, and immersing it
on the second day. But later many people increased the pe-
riod to celebrate the festival with more joy, devotion, music,
religious talks, etc. The Indian state of Mahrashra is re-
nowned for its Visarjana festivals which each year draw mil-
lions of participants, most notably in the cities of Bombay
and Pune. (r Deodhars description was translated from
Gujarati by r Vinyak Vishwanth Gokhale.)
It is well known that Lord Gaea has a knack for bring-
ing devotees together, and the Visarjana is one of the ways
that He does this. All forget their daily concerns, worries and
personal lives during this celebration and gather with others
in the fun. In 1988 Gaea broke new ground in his public
relations when Visarjana was held in the United States. It
was the rst large-scale interdenominational public Hindu
strong, united India, based on her holy traditions and scrip- festival held in US history. It was indeed an historic event.
tural teachings. Since then, people observe the festival, both Almost two thousand Hindus gathered in San Francisco,
at home and in public, with options of one and one-half California, on September 25 for a grand festival culminating
days to 5, 7 or 10 days. The tenth day is Ananta Chaturdai, ten days of worship and festivities begun on Gaea Cha-
turth. More than twenty Hindu organizations of various down that the image is made out of the mud of the ants hill.
traditions participated against the majestic backdrop of the In urban areas, hand-made supply cannot keep up with the
Golden Gate Bridge. Horns sounded, drums played and bells demand. So the makers have wooden moulds on which they
rang out pjs as hundreds of images of Gaea were dra- hand-press the kneaded clay and cast the images.
matically conveyed to the Pacic Ocean. Many worshipers
stated with delight that they felt as if they were back in India. THE PROPER ATTITUDE
The celebration proved to one and all that Hinduism had Making an image of the God must be done in the right spirit.
reached a new level of maturity in the US, as devotees boldly Swm Satyananda Saraswati of Dev Mandir in California
proclaimed their faith in such a grand public ceremony. The contributes the following instruction.
festival has been held in the San Francisco Bay Area every Take all of the love in your heart, all the longing to see
year since its inception. Australia followed suit a few years God face to face, the totality of your aspiration for Self Real-
later, and now yearly parades are held on the streets of Sid- ization, mix it with straw and earth and watch as the divine
ney by all Hindu groups joining together in public worship. image takes shape within your very proximity.
Give form to your longing, that heartfelt desire to know
Making Clay Gaeas the Divine immediately and directly, to experience the di-
Pandit Arunachalam provides an excellent description of the vine presence in intimate contemplation, and see how all
joyful activity of making clay Gaeas: The form of Gaea the elementsearth, water, re and airunite from the
is a delight not only to the artist and the sculptor but also to innite expanse of nature in order to form an image of Di-
the children.Almost all the children try their hand at pro- vinity, the reflection of God.
ducing the complete form of Gaea in clay with their own Remember the difference between trying to make a
handsthe full elephant face with its trunk curved at the statue and praying for the mrti of God to manifest through
tip, four hands, the uplifted ones carrying the goad and the us. Meditate upon the various attributes, and put your mind
noose, the left hand carrying the modaka, the right in the into the fullness of bhva, the attitude of the Deity.
pose of offering benediction, the big belly with the sacred Let all the peace, all the light, all the goodness which
thread thrown across the left shoulder, the two stumpy legs, the Deity inspires become part and parcel of your being. In-
and not omitting His mount, the little shrew [mouse]. The wardly worship the Deity, reciting the mantras and contem-
scarlet black-eyed seeds of the creeper kunrimani (the crabs plating His subtle form.
eye, Abrus precatorius) serve as the eyes of Gaea. In places Smile at that internal mrti and with the utmost sincer-
like Madras, a slender paper umbrella is added. ity request permission from God to make that divine form
The clay image is made at the moment in the morning. manifest in a manner all can perceive.
In urban areas, people purchase it. But in the rural parts it is When the image takes form, nd all the love and devo-
the pride of the urchins to make the image each for the fam- tion you can offer and breathe the soul of life into your image
ily worship. The boys vie with one another in making the of God, praying for the blessings of wisdom and peace for all.
image perfect, i.e., in making it conform to what is known
as the Ravi Varma picture as closely as possible. Rules lay
turth. More than twenty Hindu organizations of various down that the image is made out of the mud of the ants hill.
traditions participated against the majestic backdrop of the In urban areas, hand-made supply cannot keep up with the
Golden Gate Bridge. Horns sounded, drums played and bells demand. So the makers have wooden moulds on which they
rang out pjs as hundreds of images of Gaea were dra- hand-press the kneaded clay and cast the images.
matically conveyed to the Pacic Ocean. Many worshipers
stated with delight that they felt as if they were back in India. THE PROPER ATTITUDE
The celebration proved to one and all that Hinduism had Making an image of the God must be done in the right spirit.
reached a new level of maturity in the US, as devotees boldly Swm Satyananda Saraswati of Dev Mandir in California
proclaimed their faith in such a grand public ceremony. The contributes the following instruction.
festival has been held in the San Francisco Bay Area every Take all of the love in your heart, all the longing to see
year since its inception. Australia followed suit a few years God face to face, the totality of your aspiration for Self Real-
later, and now yearly parades are held on the streets of Sid- ization, mix it with straw and earth and watch as the divine
ney by all Hindu groups joining together in public worship. image takes shape within your very proximity.
Give form to your longing, that heartfelt desire to know
Making Clay Gaeas the Divine immediately and directly, to experience the di-
Pandit Arunachalam provides an excellent description of the vine presence in intimate contemplation, and see how all
joyful activity of making clay Gaeas: The form of Gaea the elementsearth, water, re and airunite from the
is a delight not only to the artist and the sculptor but also to innite expanse of nature in order to form an image of Di-
the children.Almost all the children try their hand at pro- vinity, the reflection of God.
ducing the complete form of Gaea in clay with their own Remember the difference between trying to make a
handsthe full elephant face with its trunk curved at the statue and praying for the mrti of God to manifest through
tip, four hands, the uplifted ones carrying the goad and the us. Meditate upon the various attributes, and put your mind
noose, the left hand carrying the modaka, the right in the into the fullness of bhva, the attitude of the Deity.
pose of offering benediction, the big belly with the sacred Let all the peace, all the light, all the goodness which
thread thrown across the left shoulder, the two stumpy legs, the Deity inspires become part and parcel of your being. In-
and not omitting His mount, the little shrew [mouse]. The wardly worship the Deity, reciting the mantras and contem-
scarlet black-eyed seeds of the creeper kunrimani (the crabs plating His subtle form.
eye, Abrus precatorius) serve as the eyes of Gaea. In places Smile at that internal mrti and with the utmost sincer-
like Madras, a slender paper umbrella is added. ity request permission from God to make that divine form
The clay image is made at the moment in the morning. manifest in a manner all can perceive.
In urban areas, people purchase it. But in the rural parts it is When the image takes form, nd all the love and devo-
the pride of the urchins to make the image each for the fam- tion you can offer and breathe the soul of life into your image
ily worship. The boys vie with one another in making the of God, praying for the blessings of wisdom and peace for all.
image perfect, i.e., in making it conform to what is known
as the Ravi Varma picture as closely as possible. Rules lay
A SIMPLE METHOD FOR A WOOD-BASED GAEA

By r Sateesh N. Apte M.D., Danville, California
The materials needed for a wood-based clay Ganea
are: 1)-clay (either professional sculptors clay or that gath-
ered from a river bed) or papier mach; 2) latex or other
water-based paint in yellow, red, black and flesh colors; 3)
gold-leaf paint, 4) aluminum foil, 5) paint brushes, 6) sand-
paper, 7)-putty or joint compound, 8) miscellaneous orna-
ments and cloth for dressing the mrti.
INSTRUCTIONS
1. Mix clay or papier mach to a rm but homogeneously
wet consistency.
2. Make an armature (skeleton) of wood, styrofoam or simi-
lar material.
3. Create the image by covering the armature with clay.
4. Brush the exterior smooth with a wet brush.
5. Let the image dry in a cool place, away from the sun-
light. (Drying time is usually one month for every foot in
height for a clay image, three weeks for papier mach.) Vinyaka Vratam
6. When dry, sand with coarse, then ne sandpaper. Vinyaka Vratam is a 21-day festival honoring Lord Gaea
7. Fill cracks with putty or joint compound. Sand again. beginning on the full moon day in the month of Krttikai
8. Apply a white primer and sand with very ne sandpa- November/December. During these days Vinyaka Pura,
per. or stories, are recited in the temples, and special pjs are
9. Make the image dust-free. conducted at every Gaea temple. Many devotees observe
10. Paint the torso, head, trunk and limbs in flesh color. the vrata (vow) of attending daily pj at a Gaea temple
11. Place appropriate dress (traditionally white or red silk) and taking only one meal a day, in the evening.
upon the image.
12. Paint the crown gold and the hair and eyes black. Mrkali Pillaiyar
13. Draw three stripes of vibhti on the forehead and a swas- Mrkali Pillaiyar is a month-long home religious festival
tika and an Aum on the abdomen with red paint and a held in honor of Lord Gaea. For untold thousands of
ne brush. years winter festivities and ceremonies have been held in
14. Make implements for each hand out of aluminum foil. His honor. During the Tamil month of Mrkalifrom mid-
15. Decorate the image with ornaments, flowers, etc. December to the mid-Januarywe worship Lord Pillaiyar,
the Noble Child, with special devotion, prayers and japa of
A SIMPLE METHOD FOR A WOOD-BASED GAEA

By r Sateesh N. Apte M.D., Danville, California
The materials needed for a wood-based clay Ganea
are: 1)-clay (either professional sculptors clay or that gath-
ered from a river bed) or papier mach; 2) latex or other
water-based paint in yellow, red, black and flesh colors; 3)
gold-leaf paint, 4) aluminum foil, 5) paint brushes, 6) sand-
paper, 7)-putty or joint compound, 8) miscellaneous orna-
ments and cloth for dressing the mrti.
INSTRUCTIONS
1. Mix clay or papier mach to a rm but homogeneously
wet consistency.
2. Make an armature (skeleton) of wood, styrofoam or simi-
lar material.
3. Create the image by covering the armature with clay.
4. Brush the exterior smooth with a wet brush.
5. Let the image dry in a cool place, away from the sun-
light. (Drying time is usually one month for every foot in
height for a clay image, three weeks for papier mach.) Vinyaka Vratam
6. When dry, sand with coarse, then ne sandpaper. Vinyaka Vratam is a 21-day festival honoring Lord Gaea
7. Fill cracks with putty or joint compound. Sand again. beginning on the full moon day in the month of Krttikai
8. Apply a white primer and sand with very ne sandpa- November/December. During these days Vinyaka Pura,
per. or stories, are recited in the temples, and special pjs are
9. Make the image dust-free. conducted at every Gaea temple. Many devotees observe
10. Paint the torso, head, trunk and limbs in flesh color. the vrata (vow) of attending daily pj at a Gaea temple
11. Place appropriate dress (traditionally white or red silk) and taking only one meal a day, in the evening.
upon the image.
12. Paint the crown gold and the hair and eyes black. Mrkali Pillaiyar
13. Draw three stripes of vibhti on the forehead and a swas- Mrkali Pillaiyar is a month-long home religious festival
tika and an Aum on the abdomen with red paint and a held in honor of Lord Gaea. For untold thousands of
ne brush. years winter festivities and ceremonies have been held in
14. Make implements for each hand out of aluminum foil. His honor. During the Tamil month of Mrkalifrom mid-
15. Decorate the image with ornaments, flowers, etc. December to the mid-Januarywe worship Lord Pillaiyar,
the Noble Child, with special devotion, prayers and japa of
His names. This month is the most spiritual time of the year, yana. Since Hindus do not celebrate Christmas, they often
and we meditate diligently, especially between four and six nd it difcult to relate in a meaningful way to those who
in the morning. Traditionally, all worship, prayer and spiri- do. Their children are often embarrassed when asked why
tual disciplines, or sdhanas, are commenced during the they do not receive gifts on December 25. Adults feel the
month of Mrkali, and the home is cleaned each day. need to give gifts and mail greeting cards as well as receive
them from their relatives, neighbors, friends and business
associates. Pacha Gaapati is a Hindu expression of this
natural season of worship, gift-giving and celebration.
December 25 and the days that precede and follow it
have truly become a special time of year for people of many
religions, and for the non-religious as well. In fact, this sea-
son has become so universally popular that it has virtually
become a secular cultural holiday in addition to its special
observance by certain religions. Recognizing this fact, the
U.S. Supreme Court ruled Christmas a secular, social holi-
day. This is because it has become a time for everyone to re-
joice, give and share their abundance, each in his own way.
CREATING THE PACHA GAAPATI SHRINE

Pacha Gaapati is not a temple utsava; it is a contemporary
home observance. Because of the importance of this festival
as a new beginning and mending of all mistakes of the past,
a festive shrine is created especially for the ve-day event
Pacha Gaapati in the main living room of the home. At the center of the
Pacha Gaapati is a modern Hindu festival of the Five- shrine is placed a large wooden or bronze ve-faced statue
Faced (pacha means ve) Mah GaapatiLord of of Lord Pacha Gaapati. If this is not available, any large
Categories. This festival falls during the thirty days of the picture of Lord Gaea will do. The home shrine is deco-
Mrkali Pillaiyar home festival and lasts for ve daysfrom rated in the spirit of this festive season. Lord Gaea is often
December 21 through 25. depicted as coming from the forest; therefore, pine boughs
The winter solstice has always been a festive time of year (or banana leaves) may be used. Drv grass, sugarcane and
in all countries and religions, among Hindus especially, for garlands of sweet modaka balls are used to decorate the
it is a traditional season for the worship of Lord Gaea. In home shrine. Flashing lights, tinsel and colorful hanging
Hindu Vedic Astrology this time of year marks the end of ornaments may also be added.
the suns southward movement and the beginning of its Pacha Gaapati is dressed anew each morning, prefer-
movement north, the change from dakshiyana to uttar- ably by the children, in a special color for that particular day.
His names. This month is the most spiritual time of the year, yana. Since Hindus do not celebrate Christmas, they often
and we meditate diligently, especially between four and six nd it difcult to relate in a meaningful way to those who
in the morning. Traditionally, all worship, prayer and spiri- do. Their children are often embarrassed when asked why
tual disciplines, or sdhanas, are commenced during the they do not receive gifts on December 25. Adults feel the
month of Mrkali, and the home is cleaned each day. need to give gifts and mail greeting cards as well as receive
them from their relatives, neighbors, friends and business
associates. Pacha Gaapati is a Hindu expression of this
natural season of worship, gift-giving and celebration.
December 25 and the days that precede and follow it
have truly become a special time of year for people of many
religions, and for the non-religious as well. In fact, this sea-
son has become so universally popular that it has virtually
become a secular cultural holiday in addition to its special
observance by certain religions. Recognizing this fact, the
U.S. Supreme Court ruled Christmas a secular, social holi-
day. This is because it has become a time for everyone to re-
joice, give and share their abundance, each in his own way.
CREATING THE PACHA GAAPATI SHRINE

Pacha Gaapati is not a temple utsava; it is a contemporary
home observance. Because of the importance of this festival
as a new beginning and mending of all mistakes of the past,
a festive shrine is created especially for the ve-day event
Pacha Gaapati in the main living room of the home. At the center of the
Pacha Gaapati is a modern Hindu festival of the Five- shrine is placed a large wooden or bronze ve-faced statue
Faced (pacha means ve) Mah GaapatiLord of of Lord Pacha Gaapati. If this is not available, any large
Categories. This festival falls during the thirty days of the picture of Lord Gaea will do. The home shrine is deco-
Mrkali Pillaiyar home festival and lasts for ve daysfrom rated in the spirit of this festive season. Lord Gaea is often
December 21 through 25. depicted as coming from the forest; therefore, pine boughs
The winter solstice has always been a festive time of year (or banana leaves) may be used. Drv grass, sugarcane and
in all countries and religions, among Hindus especially, for garlands of sweet modaka balls are used to decorate the
it is a traditional season for the worship of Lord Gaea. In home shrine. Flashing lights, tinsel and colorful hanging
Hindu Vedic Astrology this time of year marks the end of ornaments may also be added.
the suns southward movement and the beginning of its Pacha Gaapati is dressed anew each morning, prefer-
movement north, the change from dakshiyana to uttar- ably by the children, in a special color for that particular day.
His ve aktis are loved and adored by all members of the During each of the ve days of Pacha Gaapati, chants,
family. He appears in golden yellow on December 21. A regal songs, hymns and bhajanas are sung in His praise. Each day
gown of royal blue is presented to Him on December 22 and a different family sdhana is focused upon. The rst sdhana
one of ruby red on the 23rd. On December 24 He appears in begins the morning of December 21 and the others begin
emerald green; and on the nal day Lord Pacha Gaapati each day thereafter until the fth and nal day, December 25.
comes forth in brilliant orange to bless all who visit Him,
bestowing 365 days of wealth and abundance until returning
again next year in the form of Pacha Gaapati.
Pacha Gaapati should be celebrated in a distinctly
Hindu way. The items which should not be used are Christ-
mas trees, Santa Claus or symbols of other religions. These
symbols carry connotations that are to be avoided in Hindu
worship. Seasons greeting cards should be Hindu in design
and content. Seasons greetings to friends in other religions
can continue with thoughts of Hindu wisdom or quotes
from Hindu scripture. If properly chosen they will be ap-
preciated and cherished.
PACHA GAAPATI ACTIVITIES

Pacha Gaapati is a joyous time for the family and should
include outings, picnics, holiday feasts and exchange of cards
and gifts with relatives, friends and business associates. Each
day a traditional offering tray of sweets, fruits and incense DECEMBER 21, YELLOW
is offered to Pacha Gaapati, often prepared and presented The family sdhana for the rst day of Pacha Gaapati is to
by the children. Each day gifts are given to the children, who create a vibration of love and harmony among immediate
place them unopened before Pacha Gaapati, to open only family members. The day begins early, and the entire family
on the fth day. After each pj, the sweets are given to them works together to design and decorate the shrine with tradi-
from the offering tray as prasda. Gifts need not be extrav- tional symbols, ragoli, lamps and more. Then a grand pj
agent or expensive; they should be within the means of each is performed invoking the spirit of Pacha Gaapati in the
family. Handmade presents are by far the most precious. home. The sdhana of the day now begins. The family sits
Gaea does not want gift-giving to promote Western com- together for the purpose of easing any strained relationships
mercialism but to further the great Hindu culture. Clearly, that have arisen during the year. They make amends one
killer games should never be given. Greeting cards, ideally with another for misdeeds performed, insults given, mental
made by the children, offer Hindu art and wisdom, such as pain and injuries caused and suffered. When forgiveness is
verses from the Vedas. offered to all by one and all, they speak of each others good
His ve aktis are loved and adored by all members of the During each of the ve days of Pacha Gaapati, chants,
family. He appears in golden yellow on December 21. A regal songs, hymns and bhajanas are sung in His praise. Each day
gown of royal blue is presented to Him on December 22 and a different family sdhana is focused upon. The rst sdhana
one of ruby red on the 23rd. On December 24 He appears in begins the morning of December 21 and the others begin
emerald green; and on the nal day Lord Pacha Gaapati each day thereafter until the fth and nal day, December 25.
comes forth in brilliant orange to bless all who visit Him,
bestowing 365 days of wealth and abundance until returning
again next year in the form of Pacha Gaapati.
Pacha Gaapati should be celebrated in a distinctly
Hindu way. The items which should not be used are Christ-
mas trees, Santa Claus or symbols of other religions. These
symbols carry connotations that are to be avoided in Hindu
worship. Seasons greeting cards should be Hindu in design
and content. Seasons greetings to friends in other religions
can continue with thoughts of Hindu wisdom or quotes
from Hindu scripture. If properly chosen they will be ap-
preciated and cherished.
PACHA GAAPATI ACTIVITIES

Pacha Gaapati is a joyous time for the family and should
include outings, picnics, holiday feasts and exchange of cards
and gifts with relatives, friends and business associates. Each
day a traditional offering tray of sweets, fruits and incense DECEMBER 21, YELLOW
is offered to Pacha Gaapati, often prepared and presented The family sdhana for the rst day of Pacha Gaapati is to
by the children. Each day gifts are given to the children, who create a vibration of love and harmony among immediate
place them unopened before Pacha Gaapati, to open only family members. The day begins early, and the entire family
on the fth day. After each pj, the sweets are given to them works together to design and decorate the shrine with tradi-
from the offering tray as prasda. Gifts need not be extrav- tional symbols, ragoli, lamps and more. Then a grand pj
agent or expensive; they should be within the means of each is performed invoking the spirit of Pacha Gaapati in the
family. Handmade presents are by far the most precious. home. The sdhana of the day now begins. The family sits
Gaea does not want gift-giving to promote Western com- together for the purpose of easing any strained relationships
mercialism but to further the great Hindu culture. Clearly, that have arisen during the year. They make amends one
killer games should never be given. Greeting cards, ideally with another for misdeeds performed, insults given, mental
made by the children, offer Hindu art and wisdom, such as pain and injuries caused and suffered. When forgiveness is
verses from the Vedas. offered to all by one and all, they speak of each others good
qualities and resolve that in the days ahead they will remem- DECEMBER 25, ORANGE
ber the futility of trying to change others and the practi- The family sdhana for the nal day of Pacha Gaapati
cality of changing oneself to be the silent example for all is to bring forth love and harmony within all three worlds.
to witness. Gifts are then exchanged and placed unopened Because of sdhanas well performed during the rst four
before Pacha Gaapati. As family harmony is important to days, the family is now more open and aware of Gaeas
all Hindus, this sdhana must be taken very seriously. Grace, and their love for Him is now overflowing. On this
day the entire family experiences an outpouring of love and
DECEMBER 22, BLUE tranquility from the great God Himself. His blessings ll the
The family sdhana for the second day of Pacha Gaapati is home and the hearts of everyone within it, inspiring them
to create a vibration of love and harmony among neighbors, anew for the coming year. This exchange of affection be-
relatives and close friends and presenting them with heart- tween all members of the family and the Lord is invoked
felt. The sadhana of the day is to offer apologies and clear up and perpetuated through the day by performing ve special
any misunderstandings that exist. Relatives and friends in pjs. The rst pj is at 6am. Before the pj, personal of-
far-off places are written to or called, forgiveness is sought, fering trays are prepared and placed before His shrine. After
apologies made and tensions released. Gifts received are the pj, each one gives verbal testimony about prayers that
placed unopened before Pancha Ganapati. were answered during the past year. Hearing testimonies
strengthens the faith of everyone. Then vows of sacrice can
DECEMBER 23, RED be verbally made. Vows should improve the quality of the
The family sdhana for the third day is to create a vibration life of the individual, such as giving up smoking or correct-
of love and harmony among business associates, the casual ing other harmful habits.
merchant and the public at large. This is the day for present- The second pj is at 9am, and the third at 12 noon. The
ing gifts to merchants and customers and to honor employ- fourth pj is held at 3pm. At 6pm the fth and nal pj
ers and employees with gifts and appreciation. The sdhana of the day is held. These ve pjs to Pacha Gaapati solicit
today is the settling of all debts and disputes. Gifts received help from His devas in the home and establish the patterns
are placed unopened before the Deity. for improvement in family life. The overflowing love that is
felt today will inspire generosity in the year to come, bring-
DECEMBER 24, GREEN ing in return abundance and good fortune. All gifts received
The sdhana of day four is to draw forth the vibration of joy during the day are placed unopened before Pacha Gaapati.
and harmony that comes from music, art, drama and the The evening pj, held at six oclock, is the long-awaited
dance. Family, relatives and friends gather for satsaga to time. The ve sdhanas have been completed. Peace, love
share and enjoy their artistic gifts. When the program is over, and harmony among everyone have been restored. After the
all sit together before Pacha Gaapati, Patron of the Arts pj and before the great feast that follows, Lord Pacha-
and Guardian of Culture, discussing Hindu Dharma and mukha Gaapati Himself gives His nal darana and pra-
making plans to bring more cultural renements into each sda to one and all. Gifts are distributed and joyously opened.
household. More gifts are placed before Lord Gaapati. Happy children. Happy parents. Happy God.
qualities and resolve that in the days ahead they will remem- DECEMBER 25, ORANGE
ber the futility of trying to change others and the practi- The family sdhana for the nal day of Pacha Gaapati
cality of changing oneself to be the silent example for all is to bring forth love and harmony within all three worlds.
to witness. Gifts are then exchanged and placed unopened Because of sdhanas well performed during the rst four
before Pacha Gaapati. As family harmony is important to days, the family is now more open and aware of Gaeas
all Hindus, this sdhana must be taken very seriously. Grace, and their love for Him is now overflowing. On this
day the entire family experiences an outpouring of love and
DECEMBER 22, BLUE tranquility from the great God Himself. His blessings ll the
The family sdhana for the second day of Pacha Gaapati is home and the hearts of everyone within it, inspiring them
to create a vibration of love and harmony among neighbors, anew for the coming year. This exchange of affection be-
relatives and close friends and presenting them with heart- tween all members of the family and the Lord is invoked
felt. The sadhana of the day is to offer apologies and clear up and perpetuated through the day by performing ve special
any misunderstandings that exist. Relatives and friends in pjs. The rst pj is at 6am. Before the pj, personal of-
far-off places are written to or called, forgiveness is sought, fering trays are prepared and placed before His shrine. After
apologies made and tensions released. Gifts received are the pj, each one gives verbal testimony about prayers that
placed unopened before Pancha Ganapati. were answered during the past year. Hearing testimonies
strengthens the faith of everyone. Then vows of sacrice can
DECEMBER 23, RED be verbally made. Vows should improve the quality of the
The family sdhana for the third day is to create a vibration life of the individual, such as giving up smoking or correct-
of love and harmony among business associates, the casual ing other harmful habits.
merchant and the public at large. This is the day for present- The second pj is at 9am, and the third at 12 noon. The
ing gifts to merchants and customers and to honor employ- fourth pj is held at 3pm. At 6pm the fth and nal pj
ers and employees with gifts and appreciation. The sdhana of the day is held. These ve pjs to Pacha Gaapati solicit
today is the settling of all debts and disputes. Gifts received help from His devas in the home and establish the patterns
are placed unopened before the Deity. for improvement in family life. The overflowing love that is
felt today will inspire generosity in the year to come, bring-
DECEMBER 24, GREEN ing in return abundance and good fortune. All gifts received
The sdhana of day four is to draw forth the vibration of joy during the day are placed unopened before Pacha Gaapati.
and harmony that comes from music, art, drama and the The evening pj, held at six oclock, is the long-awaited
dance. Family, relatives and friends gather for satsaga to time. The ve sdhanas have been completed. Peace, love
share and enjoy their artistic gifts. When the program is over, and harmony among everyone have been restored. After the
all sit together before Pacha Gaapati, Patron of the Arts pj and before the great feast that follows, Lord Pacha-
and Guardian of Culture, discussing Hindu Dharma and mukha Gaapati Himself gives His nal darana and pra-
making plans to bring more cultural renements into each sda to one and all. Gifts are distributed and joyously opened.
household. More gifts are placed before Lord Gaapati. Happy children. Happy parents. Happy God.
Oh divine beings of all three worlds,

let us bring our minds to rest in
the darana of Him who has one tusk.
Vakratuya dhmahi
Let us meditate upon Him who has the
form of an elephant with a curved trunk.
Tanno danti prachodayt
May He guide us always along the right path.
Jai Gaea!
Jai Pachamukha Gaapati!
Jai Gaea! Jai! Jai!
Aum nti, nti, nti, Aum.
Victory to the Lord of Celestials!
Hail to the Five-Faced Lord of gaas!
Hail to Gaea. Jai, jai.
Aum, peace, peace, peace, Aum.
Quite honestly, however, many Hindus still celebrate

A FAMILY PRAYER AFTER PACHA GAAPATI Christmas and often ask, Whats wrong with that? My
answer is that it dilutes and weakens our noble Santana
Enjoy this prayer during the next 360 days after Pacha Dharma tradition and leads children astray. Most of those
Gaapati. May His blessings flood your home with boun- who do indulge in Christmas were educated in Christian
teous joy. May you and your family experience His boons schools. They do not, however, observe Jewish, Islamic or
of abundance, culture and sensitivity to the feelings of the many other similar gift-giving days. Each religion edu-
others that He will grant through the months ahead. Re- cates its young in a sectarian way, for religionists believe
peat the following prayer together after each pj in your that to learn one specic path is sufcient and necessary.
shrine until Lord Gaea returns again next year as Pacha Education should not be diluted by taking in a Christian
Gaapati. holiday or those of all religions under one banner. And by
the way, most Hindus do not realize that Christmas is not
Om bhur bhuva suva really an ancient holiday, but was begun in America in the
Ekadantya vidmahe early 1900s and spread out through the world from there.
Oh divine beings of all three worlds,

let us bring our minds to rest in
the darana of Him who has one tusk.
Vakratuya dhmahi
Let us meditate upon Him who has the
form of an elephant with a curved trunk.
Tanno danti prachodayt
May He guide us always along the right path.
Jai Gaea!
Jai Pachamukha Gaapati!
Jai Gaea! Jai! Jai!
Aum nti, nti, nti, Aum.
Hail to the Five-Faced Lord of gaas!
Hail to Gaea. Jai, jai.
Aum, peace, peace, peace, Aum.
Quite honestly, however, many Hindus still celebrate

A FAMILY PRAYER AFTER PACHA GAAPATI Christmas and often ask, Whats wrong with that? My
answer is that it dilutes and weakens our noble Santana
Enjoy this prayer during the next 360 days after Pacha Dharma tradition and leads children astray. Most of those
Gaapati. May His blessings flood your home with boun- who do indulge in Christmas were educated in Christian
teous joy. May you and your family experience His boons schools. They do not, however, observe Jewish, Islamic or
of abundance, culture and sensitivity to the feelings of the many other similar gift-giving days. Each religion edu-
others that He will grant through the months ahead. Re- cates its young in a sectarian way, for religionists believe
peat the following prayer together after each pj in your that to learn one specic path is sufcient and necessary.
shrine until Lord Gaea returns again next year as Pacha Education should not be diluted by taking in a Christian
Gaapati. holiday or those of all religions under one banner. And by
the way, most Hindus do not realize that Christmas is not
Om bhur bhuva suva really an ancient holiday, but was begun in America in the
Ekadantya vidmahe early 1900s and spread out through the world from there.
Mishnna Naivedyam
Sweet Offerings
Mishnna Naivedyam
Sweet Offerings
CHAPTER 16: SWEET OFFERINGS 319
Sweet Offerings
ILLAIYAR HAS A SWEET TOOTH, JUST like

everyone else. For each special pj to Him,
goodies are carefully prepared in a worshipful
mood while chanting mantras. Modaka balls
are presented, among other sweets, on trays
before Lord Gaea in temples and home shrines in over
120 countries, especially during festivals. Of course, foods
for pj are never tasted or smelled during preparation or
before being offered. They are enjoyed only after the pj, as
prasda. The spirit of modaka offering is captured in the fol-
lowing poem by one of Gaeas dearest devotees, Tirumati
S.K. Jagadeswari of Bangalore, South India.
Mudakaratta Modaka
Aum Gaapati Aum.
Aum Ga Gaapataye Nama.
Vinyaka!What is dear to Thee,
That will I offer Thee! With what fondness
Thou hold kolukattai in Thy Hand!
I know Thou like it. Thou art sweetness.
Mudakaratta modaka, with smooth rice dough,
Will I envelop and wrap
Jaggery sweet mix with sesame powder,
Cook in steamthat I serve Thee with devotion.
CHAPTER 16: SWEET OFFERINGS 319
Sweet Offerings
ILLAIYAR HAS A SWEET TOOTH, JUST like

everyone else. For each special pj to Him,
goodies are carefully prepared in a worshipful
mood while chanting mantras. Modaka balls
are presented, among other sweets, on trays
before Lord Gaea in temples and home shrines in over
120 countries, especially during festivals. Of course, foods
for pj are never tasted or smelled during preparation or
before being offered. They are enjoyed only after the pj, as
prasda. The spirit of modaka offering is captured in the fol-
lowing poem by one of Gaeas dearest devotees, Tirumati
S.K. Jagadeswari of Bangalore, South India.
Mudakaratta Modaka
Aum Gaapati Aum.
Aum Ga Gaapataye Nama.
Vinyaka!What is dear to Thee,
That will I offer Thee! With what fondness
Thou hold kolukattai in Thy Hand!
I know Thou like it. Thou art sweetness.
Mudakaratta modaka, with smooth rice dough,
Will I envelop and wrap
Jaggery sweet mix with sesame powder,
Cook in steamthat I serve Thee with devotion.
320 LOVING GAEA CHAPTER 16: SWEET OFFERINGS 321
Recipe One: Modaka Keep adding small amounts of the hot water, and work the
Ball-Like Sweets flour into a ball of dough. It should be moist but not wet
when you put it out on the table or breadboard. Knead the
The following recipe will make approximately 20 lime-sized dough thoroughly so it is even in moisture and texture.
modakas, a treat for the children and a traditional offering in Next, place water in the bottom of the iddli steamer
the temple. It takes about two hours to make them. and bring to a full boil. Spread a thin coating of ghee or oil
on a piece of banana leaf or waxed paper. Take a lump of
Ingredients and Utensils dough half the size of a lime and work it in your hands for a
1 lb. rice flour moment to remove the air and then pat it out flat and round
2 cups jaggery (or 2 cups brown sugar on the leaf, about as wide across as your palm. Make it a
with four tbsp. dark molasses added) uniform thickness so it will cook evenly. Place a lump of the
2 cups raw sesame seeds sesame-jaggery-coconut mixture into the center and wrap
2 grated coconuts (optional) the dough up around the mixture. Pinch the dough into
2 cups melted ghee or drawn butter a cone-shape over the stufng and wrap the leaf or paper
1 tsp. salt up around it. (The modakas can also be round if desired.)
banana leaf or waxed paper Repeat until you have enough to ll your steamer. Place the
a flour sifter or ne sieve assembled modakas in the steamer, spaced so as to not touch
an iddli or vegetable steamer one another. Cover and steam until done (15 to 20 minutes).
While they cook you can prepare the next batch. When cool
Directions enough to handle, dip the modakas in melted ghee. Now
Roast the sesame seeds in a pan, without oil, until golden they are ready to offer.
brown (5 to 10 minutes). Crack the seeds by rolling with a
rolling pin or pounding. Add 4 tbsp. ghee to the jaggery to Recipe Two: Pudi Kolukattai
soften it, then mix in the sesame seeds and coconut thor- Sweet Rice Flour Roll
oughly. (This mix may be refrigerated in jars for making
quick sweets simply by adding a bit of ghee and shaping the Ingredients and Utensils
dough into balls.) 2 cups rice flour
Next sift the rice flour and toast it without oil until it 1 cup jaggery or brown sugar
browns slightlyabout 5 to 7 minutes. Spread it out on a 1 shredded coconut
tray or table top when done, and allow to cool completely. 1 tsp. salt
While the rice flour is cooling, bring approximately a half an iddli or vegetable steamer
gallon of water, with a tsp. of salt, to a rolling boil. Put the a pan for toasting the flour
cooled, toasted rice flour in a bowl and make a well in the banana leaf or tray
middle. Slowly pour a small amount of the hot water into the
well and begin working it into the rice flour with your hands.
Recipe One: Modaka Keep adding small amounts of the hot water, and work the
Ball-Like Sweets flour into a ball of dough. It should be moist but not wet
when you put it out on the table or breadboard. Knead the
The following recipe will make approximately 20 lime-sized dough thoroughly so it is even in moisture and texture.
modakas, a treat for the children and a traditional offering in Next, place water in the bottom of the iddli steamer
the temple. It takes about two hours to make them. and bring to a full boil. Spread a thin coating of ghee or oil
on a piece of banana leaf or waxed paper. Take a lump of
Ingredients and Utensils dough half the size of a lime and work it in your hands for a
1 lb. rice flour moment to remove the air and then pat it out flat and round
2 cups jaggery (or 2 cups brown sugar on the leaf, about as wide across as your palm. Make it a
with four tbsp. dark molasses added) uniform thickness so it will cook evenly. Place a lump of the
2 cups raw sesame seeds sesame-jaggery-coconut mixture into the center and wrap
2 grated coconuts (optional) the dough up around the mixture. Pinch the dough into
2 cups melted ghee or drawn butter a cone-shape over the stufng and wrap the leaf or paper
1 tsp. salt up around it. (The modakas can also be round if desired.)
banana leaf or waxed paper Repeat until you have enough to ll your steamer. Place the
a flour sifter or ne sieve assembled modakas in the steamer, spaced so as to not touch
an iddli or vegetable steamer one another. Cover and steam until done (15 to 20 minutes).
While they cook you can prepare the next batch. When cool
Directions enough to handle, dip the modakas in melted ghee. Now
Roast the sesame seeds in a pan, without oil, until golden they are ready to offer.
brown (5 to 10 minutes). Crack the seeds by rolling with a
rolling pin or pounding. Add 4 tbsp. ghee to the jaggery to Recipe Two: Pudi Kolukattai
soften it, then mix in the sesame seeds and coconut thor- Sweet Rice Flour Roll
oughly. (This mix may be refrigerated in jars for making
quick sweets simply by adding a bit of ghee and shaping the Ingredients and Utensils
dough into balls.) 2 cups rice flour
Next sift the rice flour and toast it without oil until it 1 cup jaggery or brown sugar
browns slightlyabout 5 to 7 minutes. Spread it out on a 1 shredded coconut
tray or table top when done, and allow to cool completely. 1 tsp. salt
While the rice flour is cooling, bring approximately a half an iddli or vegetable steamer
gallon of water, with a tsp. of salt, to a rolling boil. Put the a pan for toasting the flour
cooled, toasted rice flour in a bowl and make a well in the banana leaf or tray
middle. Slowly pour a small amount of the hot water into the
well and begin working it into the rice flour with your hands.
Directions Directions
Heat the rice flour in a dry skillet until lightly toasted, then Fry the sesame seeds, without oil, until light brown, then
spread it out on a tray or table top to cool. Sprinkle a little mix with the jaggery. Then, using a pestle and mortar, rolling
water on it and add the salt, jaggery and coconut. Mix to- pin or blender, powder this mixture and set it aside. Heat
gether, adding water only as needed. When it is well kneaded the rice flour until lightly toasted, and spread it out on a tray
and rm, pinch the dough off into as many lime-sized balls or table top to cool. While it cools, add the salt to 8 cups of
as it will make. Roll into balls, or squeeze in the right hand water in a pan and bring to a strong boil. Gather the cooled,
to create a st-shaped kolukattai. Bring water in the steamer toasted rice flour in a bowl and make a well in the middle.
to a boil and arrange the kolukattais in it, wrapped in ba- Slowly pour a small amount of the hot water into the well
nana leaves as in recipe #1. Steam until the balls are a light in the rice flour and begin working it into the rice flour with
brown in color. Arrange on a banana leaf or tray and serve your hands. Keep adding small amounts of the hot water,
to Lord Gaea. working it together into a ball of dough. It should be moist
but not wet when you put it out on the table or breadboard.
Recipe Three: Yallu Kolukattai Knead the dough thoroughly so it is even in moisture and
Sesame Seed and Sweet Rice Roll texture. When it can be handled, squeeze the dough into
lime-sized balls and set them aside.
This type of kolukattai is commonly prepared in South India Smear a bit of oil or ghee on a banana leaf, tray or table
for Gaea Chaturth festivals. top and roll or knead one of the dough balls out on it to a
patty about 3 inches in diameter. Place a full tablespoon of
Ingredients and Utensils the sesame and sugar mixture in the middle and fold the
1 cup sesame seeds patty over in a crescent shape, pinching it closed where the
1 cup jaggery or brown sugar edges meet. Repeat the process for the rest of the balls.
4 cups rice flour Bring the water in your vegetable or iddli steamer to
1 tsp. salt a boil and insert the steaming rack or a plate with small
oil or ghee holes in it. The rack should be fairly flat and be covered
8 cups water over with a layer of cheesecloth or cotton weave. Arrange
a steamer with flat rack the kolukattai on the flat rack, as many as will t without
a skillet for toasting flour touching. Cover and steam for 15 to 20 minutes, or until
a small piece of cheesecloth done, depending on the size of your steamer. When nished,
a mortar and pestle, rolling pin or blender transfer them to a plate or banana leaf and allow to cool.
banana leaf or tray Serve to Gaea as His fondest sweet. With any remaining
sesame-sugar mixture you may make small Gaea gures.
Keep them along with the cooked ones for pj. Betel leaves,
nuts and fruits may be offered with these.
Directions Directions
Heat the rice flour in a dry skillet until lightly toasted, then Fry the sesame seeds, without oil, until light brown, then
spread it out on a tray or table top to cool. Sprinkle a little mix with the jaggery. Then, using a pestle and mortar, rolling
water on it and add the salt, jaggery and coconut. Mix to- pin or blender, powder this mixture and set it aside. Heat
gether, adding water only as needed. When it is well kneaded the rice flour until lightly toasted, and spread it out on a tray
and rm, pinch the dough off into as many lime-sized balls or table top to cool. While it cools, add the salt to 8 cups of
as it will make. Roll into balls, or squeeze in the right hand water in a pan and bring to a strong boil. Gather the cooled,
to create a st-shaped kolukattai. Bring water in the steamer toasted rice flour in a bowl and make a well in the middle.
to a boil and arrange the kolukattais in it, wrapped in ba- Slowly pour a small amount of the hot water into the well
nana leaves as in recipe #1. Steam until the balls are a light in the rice flour and begin working it into the rice flour with
brown in color. Arrange on a banana leaf or tray and serve your hands. Keep adding small amounts of the hot water,
to Lord Gaea. working it together into a ball of dough. It should be moist
but not wet when you put it out on the table or breadboard.
Recipe Three: Yallu Kolukattai Knead the dough thoroughly so it is even in moisture and
Sesame Seed and Sweet Rice Roll texture. When it can be handled, squeeze the dough into
lime-sized balls and set them aside.
This type of kolukattai is commonly prepared in South India Smear a bit of oil or ghee on a banana leaf, tray or table
for Gaea Chaturth festivals. top and roll or knead one of the dough balls out on it to a
patty about 3 inches in diameter. Place a full tablespoon of
Ingredients and Utensils the sesame and sugar mixture in the middle and fold the
1 cup sesame seeds patty over in a crescent shape, pinching it closed where the
1 cup jaggery or brown sugar edges meet. Repeat the process for the rest of the balls.
4 cups rice flour Bring the water in your vegetable or iddli steamer to
1 tsp. salt a boil and insert the steaming rack or a plate with small
oil or ghee holes in it. The rack should be fairly flat and be covered
8 cups water over with a layer of cheesecloth or cotton weave. Arrange
a steamer with flat rack the kolukattai on the flat rack, as many as will t without
a skillet for toasting flour touching. Cover and steam for 15 to 20 minutes, or until
a small piece of cheesecloth done, depending on the size of your steamer. When nished,
a mortar and pestle, rolling pin or blender transfer them to a plate or banana leaf and allow to cool.
banana leaf or tray Serve to Gaea as His fondest sweet. With any remaining
sesame-sugar mixture you may make small Gaea gures.
Keep them along with the cooked ones for pj. Betel leaves,
nuts and fruits may be offered with these.
Sdhv Auvaiyr M
Saint Auvaiyar Ma
Sdhv Auvaiyr M
Saint Auvaiyar Ma
CHAPTER 17: SAINT AUVAIYAR MA 327
Divine Mother Auvaiyar
UITE A LONG TIME AGO, IN THE NINTH

century, there lived in the south Indian Tamil
land a woman saint known as Auvai or Auvai-
yar, a Tamil appellation for a respected senior
mother or lady. Abandoned by her parents at
birth, Auvaiyar was raised by a family of Panars, who were
wandering minstrels. As a young girl, she was deeply devoted
to religion and literary pursuits and wanted to serve the peo-
ple. Known for her intelligence and extraordinary beauty, she
had many aristocratic suitors, and pressure was brought to
bear for arranging her marriage. While most young women
would welcome such attention, it was for Auvaiyar more
threat than opportunity. Her interests were philosophical
and devotional, and her life revolved around her love of iva.
She did not want to make a man the center of that universe.
Faced with the impending marriage that her family would
surely arrange, Auvaiyar wept and prayed before her chosen
Deity, Vighnevara, to save her from this fate: Oh, my Lord,
these people are only after my youth and beauty; but I
want to dedicate myself to the Goddess of learning and to
the spread of learning. Please take away my youth and my
beauty so that I can have peace and follow my chosen way of
life. Gaea heard her prayer, and in the days that followed
her skin wrinkled, hair grayed, eyes dulled, limbs stiffened
and breasts sagged. Looking at her reflection in the village
well, the maiden was overcome with joy, knowing she was
safe from the world, knowing that her loving Gaea had
graciously answered her prayers.
Auvaiyar left the shelter of home, where most people nd
security, and wandered far and wide in the palmyra-covered
Tamil kingdoms of Chola, Pya and Chera. Her life was
Divine Mother Auvaiyar
UITE A LONG TIME AGO, IN THE NINTH

century, there lived in the south Indian Tamil
land a woman saint known as Auvai or Auvai-
yar, a Tamil appellation for a respected senior
mother or lady. Abandoned by her parents at
birth, Auvaiyar was raised by a family of Panars, who were
wandering minstrels. As a young girl, she was deeply devoted
to religion and literary pursuits and wanted to serve the peo-
ple. Known for her intelligence and extraordinary beauty, she
had many aristocratic suitors, and pressure was brought to
bear for arranging her marriage. While most young women
would welcome such attention, it was for Auvaiyar more
threat than opportunity. Her interests were philosophical
and devotional, and her life revolved around her love of iva.
She did not want to make a man the center of that universe.
Faced with the impending marriage that her family would
surely arrange, Auvaiyar wept and prayed before her chosen
Deity, Vighnevara, to save her from this fate: Oh, my Lord,
these people are only after my youth and beauty; but I
want to dedicate myself to the Goddess of learning and to
the spread of learning. Please take away my youth and my
beauty so that I can have peace and follow my chosen way of
life. Gaea heard her prayer, and in the days that followed
her skin wrinkled, hair grayed, eyes dulled, limbs stiffened
and breasts sagged. Looking at her reflection in the village
well, the maiden was overcome with joy, knowing she was
safe from the world, knowing that her loving Gaea had
graciously answered her prayers.
Auvaiyar left the shelter of home, where most people nd
security, and wandered far and wide in the palmyra-covered
Tamil kingdoms of Chola, Pya and Chera. Her life was
328 LOVING GAEA CHAPTER 17: SAINT AUVAIYAR MA 329
simple, dedicated to the practice of yoga and to following appeared before her, lifted her in His gentle trunk and de-
her gurus instructions. As her spiritual sdhana bore fruit, livered her to the ivaloka, to Mount Kailsa, before the two
she slowly matured into spreading the tantras, the mystical friends arrived. When Seraman Perumal inquired how it
teachings of the siddhars, the wisdom of God iva and the was that she had arrived ahead of them, she sang this in her
Gods. Her innumerable literary and philosophical works, unique and charming Tamil:
for both children and elders, cover the entire gamut of hu-
man experience and testify to her profound wisdom. Her O king, is there anything unattainable
royal benefactors, among whom were r r r Adiyaman, To them who intensely contemplate
Pari, Kari and Seraman, are historical gures distinguished On the fragrant feet of the son
by their bravery and benevolence. These mahrjas patron- Of Ummaiyal, of sweet and comely speech?
ized her cultural works so that her fame spread far and wide. The thunderous thud of the swift elephant
She is now acclaimed as the wisest woman of all ages in the And that of the agile horse must give place
chronicles of Indian culture. To that of the rider of this old dame!
Auvaiyar Ma was a contemporary and close associate He is none other than the mighty Mahgaapati.
of two noble iva bhaktas, Sundarar and Seraman Perumal,
ruler of the Chera kingdom, both extolled as great aiva
saints in Sekkilars epic hagiography, the Periyapuranam. Vinyaka Ahaval
One day, near the end of her life, it is said that Auvaiyar Adoration to the Remover of Obstacles
was in the midst of her daily worship of her beloved Gaea. Translated from Tamil by Tiru K. Swaminathan
She had a vision in which Saint Sundarar was proceeding to (From Om Gaea, the Peace of God)
Mount Kailsa, ivas abode, with his comrade, King Sera-
man. Sundarar was riding a white elephant, and Seraman Cool, fragrant lotus feet
was on a white horse. They were as aware of her as she with anklets tinkling sweet,
was of them. She became disturbed and tried to rush her gold girdle, flower-soft garment
worship, lled with a yearning to join her spiritual friends setting off the comely hips,
on their last journey. But Lord Gaea appeared and told pot-belly and big, heavy tusk,
her to nish her rituals calmly and without haste, with the elephant-face with the bright red mark,
promise that she would be taken to Kailsa ahead of her two ve hands, the goad, the noose,
friends. Thereupon she entered her trance even more deeply blue body dwelling in the heart,
and sang the renowned hymn of praise entitled Vinyaka pendulous jaws, four mighty shoulders,
Ahaval. (This great song of religious devotion to Gaea three eyes and the three required marks,
is sung to this day throughout the Tamil land at the time two ears, the gold crown gleaming,
of Gaea worship, particularly during the annual Gaea the breast aglow with the triple thread,
Chaturth festival.) As she nished her worship and placed O Being, bright and beautiful!
the sacramental offering at His gracious feet, Vinyaka Wish-yielding elephant, born of the
Master of Mystery in Mount Kailsa,
simple, dedicated to the practice of yoga and to following appeared before her, lifted her in His gentle trunk and de-
her gurus instructions. As her spiritual sdhana bore fruit, livered her to the ivaloka, to Mount Kailsa, before the two
she slowly matured into spreading the tantras, the mystical friends arrived. When Seraman Perumal inquired how it
teachings of the siddhars, the wisdom of God iva and the was that she had arrived ahead of them, she sang this in her
Gods. Her innumerable literary and philosophical works, unique and charming Tamil:
for both children and elders, cover the entire gamut of hu-
man experience and testify to her profound wisdom. Her O king, is there anything unattainable
royal benefactors, among whom were r r r Adiyaman, To them who intensely contemplate
Pari, Kari and Seraman, are historical gures distinguished On the fragrant feet of the son
by their bravery and benevolence. These mahrjas patron- Of Ummaiyal, of sweet and comely speech?
ized her cultural works so that her fame spread far and wide. The thunderous thud of the swift elephant
She is now acclaimed as the wisest woman of all ages in the And that of the agile horse must give place
chronicles of Indian culture. To that of the rider of this old dame!
Auvaiyar Ma was a contemporary and close associate He is none other than the mighty Mahgaapati.
of two noble iva bhaktas, Sundarar and Seraman Perumal,
ruler of the Chera kingdom, both extolled as great aiva
saints in Sekkilars epic hagiography, the Periyapuranam. Vinyaka Ahaval
One day, near the end of her life, it is said that Auvaiyar Adoration to the Remover of Obstacles
was in the midst of her daily worship of her beloved Gaea. Translated from Tamil by Tiru K. Swaminathan
She had a vision in which Saint Sundarar was proceeding to (From Om Gaea, the Peace of God)
Mount Kailsa, ivas abode, with his comrade, King Sera-
man. Sundarar was riding a white elephant, and Seraman Cool, fragrant lotus feet
was on a white horse. They were as aware of her as she with anklets tinkling sweet,
was of them. She became disturbed and tried to rush her gold girdle, flower-soft garment
worship, lled with a yearning to join her spiritual friends setting off the comely hips,
on their last journey. But Lord Gaea appeared and told pot-belly and big, heavy tusk,
her to nish her rituals calmly and without haste, with the elephant-face with the bright red mark,
promise that she would be taken to Kailsa ahead of her two ve hands, the goad, the noose,
friends. Thereupon she entered her trance even more deeply blue body dwelling in the heart,
and sang the renowned hymn of praise entitled Vinyaka pendulous jaws, four mighty shoulders,
Ahaval. (This great song of religious devotion to Gaea three eyes and the three required marks,
is sung to this day throughout the Tamil land at the time two ears, the gold crown gleaming,
of Gaea worship, particularly during the annual Gaea the breast aglow with the triple thread,
Chaturth festival.) As she nished her worship and placed O Being, bright and beautiful!
the sacramental offering at His gracious feet, Vinyaka Wish-yielding elephant, born of the
Master of Mystery in Mount Kailsa,
mouse-rider, fond of the three famed fruits, of the moon; the water lilys friend,
desiring to make me yours this instant, the sixteen states of the prasda mantra;
you like a mother have appeared before me revealed to me in thoughtful wisdom
and cut the delusion of unending births. the six-faced form and the meanings four;
You have come and entered my heart, disclosed to me the subtle body
imprinting clear the ve prime letters, and the eight separate modes of being;
set foot in the world in the form of a guru, the orice of Brahman opened,
declared the nal truth is this, gladly, giving me miraculous powers,
graciously shown the way of life unfading. by your sweet grace, and mukti, too;
With that unfailing weapon, your glance, revealed my Self to me and by your grace
you have put an end to my heinous sins, swept away accumulated karma,
poured in my ear uncloying precepts, stilled my mind in tranquil calm
laid bare for me the clarity beyond speech and thought;
of ever-fresh awareness, claried my intellect, plunged me
sweetly given me your sweet grace in bliss which is the common ground
for rm control of the senses ve, of light and darkness.
taught how to still the organs of action; Boundless beatitude you have given me,
snapped my two-fold karma and dispelled ended all affliction, shown the way of grace:
my darkness, giving, out of grace, iva eternal at the core of sound,
a place for me in all four states; ivaliga within the heart,
dissolved the illusion of triple lth, atom within atom, vast beyond all vastness,
taught me how to shut the ve sweetness hid in the hardened node.
sense gates of the nine-door temple, You have steadied me clear in human form
xed me rm in the six yogic centers, all besmeared with holy ashes;
stilled my speech, taught me added me to the congregation
the writ of i and pigal, of your servants true and trusty;
shown me at last the head of sushum. made me experience in my heart
To the tongue of the serpent that sinks and soars the inmost meaning of the ve letters;
you have brought the force sustaining the three restored my real state to me;
bright spheres of sun, moon and re and rule me now, O Master of Wisdom,
the mantra unspoken asleep in the snake Vinyaka. Your feet alone,
and explicitly uttered it; O Master of Wisdom, Vinyaka,
imparted the skill of raising by breath your feet alone, are my sole refuge.
the raging flame of mldhra;
explained the secret of immortality,
the suns movement and the charm
mouse-rider, fond of the three famed fruits, of the moon; the water lilys friend,
desiring to make me yours this instant, the sixteen states of the prasda mantra;
you like a mother have appeared before me revealed to me in thoughtful wisdom
and cut the delusion of unending births. the six-faced form and the meanings four;
You have come and entered my heart, disclosed to me the subtle body
imprinting clear the ve prime letters, and the eight separate modes of being;
set foot in the world in the form of a guru, the orice of Brahman opened,
declared the nal truth is this, gladly, giving me miraculous powers,
graciously shown the way of life unfading. by your sweet grace, and mukti, too;
With that unfailing weapon, your glance, revealed my Self to me and by your grace
you have put an end to my heinous sins, swept away accumulated karma,
poured in my ear uncloying precepts, stilled my mind in tranquil calm
laid bare for me the clarity beyond speech and thought;
of ever-fresh awareness, claried my intellect, plunged me
sweetly given me your sweet grace in bliss which is the common ground
for rm control of the senses ve, of light and darkness.
taught how to still the organs of action; Boundless beatitude you have given me,
snapped my two-fold karma and dispelled ended all affliction, shown the way of grace:
my darkness, giving, out of grace, iva eternal at the core of sound,
a place for me in all four states; ivaliga within the heart,
dissolved the illusion of triple lth, atom within atom, vast beyond all vastness,
taught me how to shut the ve sweetness hid in the hardened node.
sense gates of the nine-door temple, You have steadied me clear in human form
xed me rm in the six yogic centers, all besmeared with holy ashes;
stilled my speech, taught me added me to the congregation
the writ of i and pigal, of your servants true and trusty;
shown me at last the head of sushum. made me experience in my heart
To the tongue of the serpent that sinks and soars the inmost meaning of the ve letters;
you have brought the force sustaining the three restored my real state to me;
bright spheres of sun, moon and re and rule me now, O Master of Wisdom,
the mantra unspoken asleep in the snake Vinyaka. Your feet alone,
and explicitly uttered it; O Master of Wisdom, Vinyaka,
imparted the skill of raising by breath your feet alone, are my sole refuge.
the raging flame of mldhra;
explained the secret of immortality,
the suns movement and the charm
Saint Auvaiyars
Approach to Vinyaka
By Ratna Ma Navaratnam
S
aint Auvaiyars ode to Vinyaka is one
of the most popular canonical hymns
of adoration, noted for its poetic dic-
tion, vivid imagery and yogic insights. It
is a work of paramount importance, as it
communicates the quintessence of the wor-
ship of Gaea. He confers power and peace
of the Supreme Para-iva to His votaries.
In the Ahaval (p. 329331), lines 1-14
delineate the form of Vinyaka. Lines 15-72
depict the detailed action of divine grace
bestowed on His devotees. In the whole
poem Saint Auvaiyar addresses Gaea in three places only.
O wish-fullling elephant! is followed by The one who
rides the mouse, and nally comes Peerless Vinyaka, Mas-
ter of Wisdom. She describes in great detail the way His
grace worked on her and transformed her life. She shares
her enthusiastic experience of grace with the world just be-
fore she departs from this life. The symbol of divine grace
is conveyed by the image of the feet of Gaea. She com-
mences her poem by extolling the feet in words that vibrate
with melody. In the middle and at the end of the poem, too,
we nd the allusion to the sacred feet of grace, signifying
that the poem has been based on the foundation of grace,
outflowing from the elder son of iva, Vittaka Vinyaka.
Thus the hymn Vinyaka Ahaval is a highly mystical
work. It consists of seventy-two lines of poetry. The author
begins the poem with a salutation to the holy feet of Gaa-
pati. His feet are mystically placed at the tail end of the spinal
Saint Auvaiyars
Approach to Vinyaka
By Ratna Ma Navaratnam
S
aint Auvaiyars ode to Vinyaka is one
of the most popular canonical hymns
of adoration, noted for its poetic dic-
tion, vivid imagery and yogic insights. It
is a work of paramount importance, as it
communicates the quintessence of the wor-
ship of Gaea. He confers power and peace
of the Supreme Para-iva to His votaries.
In the Ahaval (p. 329331), lines 1-14
delineate the form of Vinyaka. Lines 15-72
depict the detailed action of divine grace
bestowed on His devotees. In the whole
poem Saint Auvaiyar addresses Gaea in three places only.
O wish-fullling elephant! is followed by The one who
rides the mouse, and nally comes Peerless Vinyaka, Mas-
ter of Wisdom. She describes in great detail the way His
grace worked on her and transformed her life. She shares
her enthusiastic experience of grace with the world just be-
fore she departs from this life. The symbol of divine grace
is conveyed by the image of the feet of Gaea. She com-
mences her poem by extolling the feet in words that vibrate
with melody. In the middle and at the end of the poem, too,
we nd the allusion to the sacred feet of grace, signifying
that the poem has been based on the foundation of grace,
outflowing from the elder son of iva, Vittaka Vinyaka.
Thus the hymn Vinyaka Ahaval is a highly mystical
work. It consists of seventy-two lines of poetry. The author
begins the poem with a salutation to the holy feet of Gaa-
pati. His feet are mystically placed at the tail end of the spinal
column called mldhra, which generates the heat neces- the pitfalls of disillusionment caused by pernicious desires
sary for the functioning of the inner organs. His feet guard, and egoism. The lofty trunk is the fth hand, which holds
as it were, the source of the bodily energy from extinction the water pot in an act of oblation, signifying His perennial
and are a symbol of grace. From His feet emanate the seven grace and the Pure Awareness of the One in many.
modulations of the musical notes, giving rise to the succinct His countenance glows in sky-blue hue. His shoulders
vibrations of mantras. The primordial vibration from the appear strong and balanced. The gleam of the sun, moon
mldhra, the eternal substratum, gives rise to the cosmic and re emanates from His triple eyes, illuminating the cav-
dance full of dynamic motion around and within. So potent erns of the heart and the crevices of the outer world. The
are His lotus feet of grace. Meditating on His feet, the poet- light of Truth radiates in His countenance as the principle of
ess describes the vision of the beauteous formation of the delusion recedes, leaving its pronounced marks on the face
body of Gaea, so symmetrical and subdued, radiating light of Gaea. How wonderful are His expansive ears, remind-
with the golden hip-chain and white, silken attire. He is a ing us that, Heard melodies are sweet, but those unheard
living presence to Mother Auvai and not an image of stone. are sweeter. So muses the saintly poetess who experiences
Ma Auvai sees, in her yogic perception, the impressive the wordless music of the primordial Aum, wafting from His
nature of Vinyakas countenance. She sees one tusk broken fan-like ears and awakening her to the sublime awareness of
and kept in one of His hands, while the other tusk adorns Reality. The splendor of His crown and the insignia of the
His comely elephant face and is the source of mitigating triple strand of initiation on His chest mark the extending
countless malicious forces. Eka dantye vighna vinine. vistas of light and sound mingling in the oneness of Gaea.
Gaeas elephant face, adorned with the red mark on the Auvaiyar Ma thus is transported in bliss at the vision
forehead, beams with beauteous smile at the votary who of the wish-fullling elephant-faced form of Vinyaka. Lest
sings His praise. The twinkle in His eye symbolizes His aus- the grandeur of the supernal light dazzle her, she turns her
picious nature. His ve hands signify the ve-fold activities gaze at His immanent form again. Ma views Him enjoying
of the manifested cosmos. There is ceaseless creation, vigi- the triple delicious fruits and is amazed at the incongruity
lant preservation followed by dissolution of all that is tran- of Pillaiyars riding on His rat mount! It reminds her that
sient. Then occurs the phase of involution, a subtle veiling life is a bundle of contradictions and contrasts. The massive
leading to the stage of anugraha, revelation. It is the reemer- elephant with His immense strength and prudence is no less
gence, through grace, with sound and light. It permeates the important than the humble mouse.
outer cosmos as well as the inner realm of Being. All come within the purview of the all-knowing God
In this context, the divine mother views Gaeas ve iva and are either scourged or saved by their own actions.
arms. She sees in one hand the displaced tusk ready to be His main intent is to wean the heart of man from the dark-
used as a writing stylus, symbolizing the creative function. ness of ignorance to the light of wisdom and Truth. The
The other hand, holding the modaka sweet, indicates the divine mother recollects the immense love bestowed on
ever-watchful, protective care and the assurance of the re- her by Gaea. He pointed the way, and fortied with the
ward of fulllment. The goad and the noose in the other mystic mantra of the guru, she communicates the inevita-
two hands are the deterrent weapons to safeguard man from ble bliss of realization when she exclaims He, my true Self,
column called mldhra, which generates the heat neces- the pitfalls of disillusionment caused by pernicious desires
sary for the functioning of the inner organs. His feet guard, and egoism. The lofty trunk is the fth hand, which holds
as it were, the source of the bodily energy from extinction the water pot in an act of oblation, signifying His perennial
and are a symbol of grace. From His feet emanate the seven grace and the Pure Awareness of the One in many.
modulations of the musical notes, giving rise to the succinct His countenance glows in sky-blue hue. His shoulders
vibrations of mantras. The primordial vibration from the appear strong and balanced. The gleam of the sun, moon
mldhra, the eternal substratum, gives rise to the cosmic and re emanates from His triple eyes, illuminating the cav-
dance full of dynamic motion around and within. So potent erns of the heart and the crevices of the outer world. The
are His lotus feet of grace. Meditating on His feet, the poet- light of Truth radiates in His countenance as the principle of
ess describes the vision of the beauteous formation of the delusion recedes, leaving its pronounced marks on the face
body of Gaea, so symmetrical and subdued, radiating light of Gaea. How wonderful are His expansive ears, remind-
with the golden hip-chain and white, silken attire. He is a ing us that, Heard melodies are sweet, but those unheard
living presence to Mother Auvai and not an image of stone. are sweeter. So muses the saintly poetess who experiences
Ma Auvai sees, in her yogic perception, the impressive the wordless music of the primordial Aum, wafting from His
nature of Vinyakas countenance. She sees one tusk broken fan-like ears and awakening her to the sublime awareness of
and kept in one of His hands, while the other tusk adorns Reality. The splendor of His crown and the insignia of the
His comely elephant face and is the source of mitigating triple strand of initiation on His chest mark the extending
countless malicious forces. Eka dantye vighna vinine. vistas of light and sound mingling in the oneness of Gaea.
Gaeas elephant face, adorned with the red mark on the Auvaiyar Ma thus is transported in bliss at the vision
forehead, beams with beauteous smile at the votary who of the wish-fullling elephant-faced form of Vinyaka. Lest
sings His praise. The twinkle in His eye symbolizes His aus- the grandeur of the supernal light dazzle her, she turns her
picious nature. His ve hands signify the ve-fold activities gaze at His immanent form again. Ma views Him enjoying
of the manifested cosmos. There is ceaseless creation, vigi- the triple delicious fruits and is amazed at the incongruity
lant preservation followed by dissolution of all that is tran- of Pillaiyars riding on His rat mount! It reminds her that
sient. Then occurs the phase of involution, a subtle veiling life is a bundle of contradictions and contrasts. The massive
leading to the stage of anugraha, revelation. It is the reemer- elephant with His immense strength and prudence is no less
gence, through grace, with sound and light. It permeates the important than the humble mouse.
outer cosmos as well as the inner realm of Being. All come within the purview of the all-knowing God
In this context, the divine mother views Gaeas ve iva and are either scourged or saved by their own actions.
arms. She sees in one hand the displaced tusk ready to be His main intent is to wean the heart of man from the dark-
used as a writing stylus, symbolizing the creative function. ness of ignorance to the light of wisdom and Truth. The
The other hand, holding the modaka sweet, indicates the divine mother recollects the immense love bestowed on
ever-watchful, protective care and the assurance of the re- her by Gaea. He pointed the way, and fortied with the
ward of fulllment. The goad and the noose in the other mystic mantra of the guru, she communicates the inevita-
two hands are the deterrent weapons to safeguard man from ble bliss of realization when she exclaims He, my true Self,
lled my whole being. In this poem, Mother Auvai melts Gaea, floods all the six psychic centers of consciousness
in love, like Saint Manikkavasagar, as she recalls in tran- within Auvai Ma and consummates the supreme awareness
quility her yogic vision and the experience of the inner self of the Self. Such is the mystic import of the mothers poem
mingling in the greater Self! To experience the Reality of on Vinyaka, which starts like a catalog of His iconographi-
the Supreme Self and communicate it to the world of suf- cal details and consummates in the highest communion
fering humanityhere where men sit and hear each other with Aum Gaea.
groanis the noblest service of all the realized seers in the From lines fty-ve to the end, the pendulum of the in-
fold of Hinduism. dividual being swings in harmony to the symphony of the
Problems arising from the origins of Lord Gaapati, son universal being. Neither discord nor limitation nor separa-
of iva, His place in the Hindu pantheon and the truth of tion can be sensed in the experience of the divine mother
the many legends that have grown up around Him all pale from this stage. Auvai Mas descriptions of illumination
into insignicance before the living testimony of the noble are highly mystical and elude the comprehension of those
poetess Auvaiyar in her wonderful praise of Vinyaka. Who who have not yet experienced such yogic fulllment. Yet, her
can deny the truth of her awareness of the Supreme Being communication of the intangible rings of sincerity and sub-
and dismiss her translucent experience as ephemeral out- limity. The steps to control the inhalation and exhalation by
pouring of an overworked mind? suitable chanting of mantras, leading the vital force from
Mother Auvai is the witness, and her poem is the living one center of consciousness to the other centers gradually,
testament of Gaeas grace and how He came into her in- have all been made so vividly clear to Mother that her per-
ner being as a guru and endowed her with insight of truth ception intuits through the yogic cord to the highest cen-
by placing His gracious feet on her head. Faithfully has she ter at the crown of the head. The serpent power, kualin
recorded the steps of the religious practice (sdhana) that akti, as this subtle re is termed, once awakened can effect
took her from the grip of the mundane world to the ab- wondrous transformation in the personality. The tongue is
sorption in bliss divine. Deep concentration is the secret of made so potent as to experience innite power of expres-
mastering the avenues of the deluding senses. And the more sion. Yet, at the same time, the inexpressible, inaudible man-
she meditates on the oppressive limitations exercised by the tra known as ajapa is also made vividly clear to her as the
principles of time and space and the sway of the thirty-six gravitational pra, or life force. Beyond Aum is the silent
categories (tattvas) of manifestation, the deeper is her with- melody of ajapa, heard and yet unheard, in the vibration of
drawal into the interior of her being, where the phantom of inhaling, retention and exhaling of the life breath every frac-
duality ceases to lure her. The mystic mantra Aum perme- tional second of our existence. That is He: the ever-elusive,
ates her whole being. Her japa is impregnated with ceaseless life-giving, immortal and immaculate Gaea.
remembrance of the vibrant word. Many have been the expositions on this aspect of
We follow her from behind, rapt in mute wonder, as step meditation by the rhythmic modulation of the life breath.
by step she leads us into the mysteries of the yoga mrga, Mother Auvai reveals in unmistakable terms of poesy the
so ably propounded by sages like Patajali, Vasishha and indenable and subtlest of the subtle aspects of experiential
Nrada. The dormant akti, once ignited by the grace of awareness of the Supreme Sat. The re in its dormant state
lled my whole being. In this poem, Mother Auvai melts Gaea, floods all the six psychic centers of consciousness
in love, like Saint Manikkavasagar, as she recalls in tran- within Auvai Ma and consummates the supreme awareness
quility her yogic vision and the experience of the inner self of the Self. Such is the mystic import of the mothers poem
mingling in the greater Self! To experience the Reality of on Vinyaka, which starts like a catalog of His iconographi-
the Supreme Self and communicate it to the world of suf- cal details and consummates in the highest communion
fering humanityhere where men sit and hear each other with Aum Gaea.
groanis the noblest service of all the realized seers in the From lines fty-ve to the end, the pendulum of the in-
fold of Hinduism. dividual being swings in harmony to the symphony of the
Problems arising from the origins of Lord Gaapati, son universal being. Neither discord nor limitation nor separa-
of iva, His place in the Hindu pantheon and the truth of tion can be sensed in the experience of the divine mother
the many legends that have grown up around Him all pale from this stage. Auvai Mas descriptions of illumination
into insignicance before the living testimony of the noble are highly mystical and elude the comprehension of those
poetess Auvaiyar in her wonderful praise of Vinyaka. Who who have not yet experienced such yogic fulllment. Yet, her
can deny the truth of her awareness of the Supreme Being communication of the intangible rings of sincerity and sub-
and dismiss her translucent experience as ephemeral out- limity. The steps to control the inhalation and exhalation by
pouring of an overworked mind? suitable chanting of mantras, leading the vital force from
Mother Auvai is the witness, and her poem is the living one center of consciousness to the other centers gradually,
testament of Gaeas grace and how He came into her in- have all been made so vividly clear to Mother that her per-
ner being as a guru and endowed her with insight of truth ception intuits through the yogic cord to the highest cen-
by placing His gracious feet on her head. Faithfully has she ter at the crown of the head. The serpent power, kualin
recorded the steps of the religious practice (sdhana) that akti, as this subtle re is termed, once awakened can effect
took her from the grip of the mundane world to the ab- wondrous transformation in the personality. The tongue is
sorption in bliss divine. Deep concentration is the secret of made so potent as to experience innite power of expres-
mastering the avenues of the deluding senses. And the more sion. Yet, at the same time, the inexpressible, inaudible man-
she meditates on the oppressive limitations exercised by the tra known as ajapa is also made vividly clear to her as the
principles of time and space and the sway of the thirty-six gravitational pra, or life force. Beyond Aum is the silent
categories (tattvas) of manifestation, the deeper is her with- melody of ajapa, heard and yet unheard, in the vibration of
drawal into the interior of her being, where the phantom of inhaling, retention and exhaling of the life breath every frac-
duality ceases to lure her. The mystic mantra Aum perme- tional second of our existence. That is He: the ever-elusive,
ates her whole being. Her japa is impregnated with ceaseless life-giving, immortal and immaculate Gaea.
remembrance of the vibrant word. Many have been the expositions on this aspect of
We follow her from behind, rapt in mute wonder, as step meditation by the rhythmic modulation of the life breath.
by step she leads us into the mysteries of the yoga mrga, Mother Auvai reveals in unmistakable terms of poesy the
so ably propounded by sages like Patajali, Vasishha and indenable and subtlest of the subtle aspects of experiential
Nrada. The dormant akti, once ignited by the grace of awareness of the Supreme Sat. The re in its dormant state
has been ignited by the spark that blazoned from the inhal- pervading intermingle in Auvaiyar Mas cosmic vision as
ing breath. We perceive the awakened kualin in Auvai she swims in the ineffable experience of the undifferenti-
Ma arising as a coiled snake at the touch of the flame. It ated Supreme. She can only communicate with us in the
ascends up the mystic center of consciousness, experiencing language of symbols. Sweeter than ambrosia and subtler
the most inexplicable powers at each of the centers. Finally, than the subtlest of the atoms is it.
it reaches the zenith, where bliss ineffable transmutes her Who can know the Real? Only those who have exper-
whole being into the radiance of light eternal, whence the ienced it. Having entered into the beatic bliss of the liber-
light of the sun, moon and stars appear but reflections of ated, it is the nature of such experience to seek and abide in
the true glory of the effulgent Self. Blessed is the saint whose an everlasting allegiance with all who have attained. Their
attainment is so absolute and perfect. insignia of renunciation and purity are self-evident. Saint
The Mother resumes her normal consciousness and re- Auvaiyars outpourings, embodied in the purest form of po-
calls her vision of ecstasy. What has my Gaea done to me? esy, tug at our heart strings, as her worship of the image
She ponders and is lled with an unquenchable devotion, as of Gaapati transcends from the physical and subtle phases
she proclaims the greatest of her utterances in the whole of to the state of supreme awareness of Oneness. The radiant
this magnicent poem: wisdom has been her priceless boon from the one-pointed
worship of Gaea. It overwhelms Auvaiyar with such a
Given me miraculous powers
surging love for humanity that she communicates the in-
by your sweet grace, and mukti too;
communicable by the assurance so positive and veritable to
revealed myself to me,
take up the incantation of the mantra of Five Letters, Pach-
Stilled my mind in tranquil calm.
kshara. It is the panacea for the ills of human existence.
The perplexing question of who am I, which has baffled Gaea will be the illuminator, the guru, who can effect
humanity down the ages, has been solved by Saint Auvaiyar: this transguration. Therefore, the mother bids one and
all to surrender all at the gracious feet of the Lord of Wis-
By His grace beatic, He makes me know my Self.
dom. All the Hindu seers proclaim the one supreme Truth
That art nondual, eternal, real, pure existence,
of realization by the act of self-surrender before the self-
pure consciousness and everlasting bliss.
luminous ivaone of whose rays divine is Pillaiyar, the
Gone forever are the network of limitations exercised by honored son with manifold names who is testied in di-
actions of past births, and the roots are exterminated forever verse forms of worship. Thus the worship of Aum Gaea
and ever by the power of Gaea. Mother Auvai nds herself by the renowned seer Auvaiyar reveals the wondrous Truth
in tranquil quiescence: speechless, mindless, immersed in that the self has been illumined by the Self and abides in
the glory of illumination within. No more opposing factors the Self. Then all appearances of otherness and of dualism
of dualism, no more darkness in the transcendent lumin- (dvaita) vanish. There only remains the real Self within as
osity of Gaea! Absorbed in divine bliss, afflictions recede. well as outside the ego-self.
It is the way of grace, and we follow her from afar as she Divine Mother Auvais poem on Vinyaka gives a super-
ascends on wings of self-knowledge. The immanent and all experience (anubhava) of reality by means of the spiritual
has been ignited by the spark that blazoned from the inhal- pervading intermingle in Auvaiyar Mas cosmic vision as
ing breath. We perceive the awakened kualin in Auvai she swims in the ineffable experience of the undifferenti-
Ma arising as a coiled snake at the touch of the flame. It ated Supreme. She can only communicate with us in the
ascends up the mystic center of consciousness, experiencing language of symbols. Sweeter than ambrosia and subtler
the most inexplicable powers at each of the centers. Finally, than the subtlest of the atoms is it.
it reaches the zenith, where bliss ineffable transmutes her Who can know the Real? Only those who have exper-
whole being into the radiance of light eternal, whence the ienced it. Having entered into the beatic bliss of the liber-
light of the sun, moon and stars appear but reflections of ated, it is the nature of such experience to seek and abide in
the true glory of the effulgent Self. Blessed is the saint whose an everlasting allegiance with all who have attained. Their
attainment is so absolute and perfect. insignia of renunciation and purity are self-evident. Saint
The Mother resumes her normal consciousness and re- Auvaiyars outpourings, embodied in the purest form of po-
calls her vision of ecstasy. What has my Gaea done to me? esy, tug at our heart strings, as her worship of the image
She ponders and is lled with an unquenchable devotion, as of Gaapati transcends from the physical and subtle phases
she proclaims the greatest of her utterances in the whole of to the state of supreme awareness of Oneness. The radiant
this magnicent poem: wisdom has been her priceless boon from the one-pointed
worship of Gaea. It overwhelms Auvaiyar with such a
Given me miraculous powers
surging love for humanity that she communicates the in-
by your sweet grace, and mukti too;
communicable by the assurance so positive and veritable to
revealed myself to me,
take up the incantation of the mantra of Five Letters, Pach-
Stilled my mind in tranquil calm.
kshara. It is the panacea for the ills of human existence.
The perplexing question of who am I, which has baffled Gaea will be the illuminator, the guru, who can effect
humanity down the ages, has been solved by Saint Auvaiyar: this transguration. Therefore, the mother bids one and
all to surrender all at the gracious feet of the Lord of Wis-
By His grace beatic, He makes me know my Self.
dom. All the Hindu seers proclaim the one supreme Truth
That art nondual, eternal, real, pure existence,
of realization by the act of self-surrender before the self-
pure consciousness and everlasting bliss.
luminous ivaone of whose rays divine is Pillaiyar, the
Gone forever are the network of limitations exercised by honored son with manifold names who is testied in di-
actions of past births, and the roots are exterminated forever verse forms of worship. Thus the worship of Aum Gaea
and ever by the power of Gaea. Mother Auvai nds herself by the renowned seer Auvaiyar reveals the wondrous Truth
in tranquil quiescence: speechless, mindless, immersed in that the self has been illumined by the Self and abides in
the glory of illumination within. No more opposing factors the Self. Then all appearances of otherness and of dualism
of dualism, no more darkness in the transcendent lumin- (dvaita) vanish. There only remains the real Self within as
osity of Gaea! Absorbed in divine bliss, afflictions recede. well as outside the ego-self.
It is the way of grace, and we follow her from afar as she Divine Mother Auvais poem on Vinyaka gives a super-
ascends on wings of self-knowledge. The immanent and all experience (anubhava) of reality by means of the spiritual
practice enjoined in the yoga pathway. The sun is hidden the opening of brahmarandhra, on top of the head, where
from our sight by the clouds. So, too, the reality of the Self is it brings about the union of the being with iva. The vital
obscured by illusion. The ego can hide our real Self from our power of the vibration of the litany of Okara, the word
consciousness. Yet, human life cannot exist without our real symbol of Gaea, brings about the cooperation of the Di-
Self, even though apparently hidden, just as day cannot exist vine and effects the union with iva at sahasrra. It is the
without the diffused light of the sun, however hidden by fog goal of all types of yoga. The way of yoga leads to the im-
or mist. The dominance of the ego by thoughts raised by the mortality of the liberated one, supplemented by the infusion
mind (manas) can conceal the real Self from our conscious- of bhakti. Saint Auvaiyar Ma attempted the yoga, the bhakti
ness. The ego is the I-maker (ahakra) and is inseparable and the jna pathway in the worship of loving Gaea in
from the Self (tma). Aum is the symbol of reality when we order to gain the apperception of Reality.
start from the inner being, and Nama ivya is the real- We discern in the poem on Vinyaka the underlying
ity when we start from mans experience of the outer world. principle of the One in the many, and the many converg-
The Mothers incantation in her immortal poem validates ing into the One. The iconography of Lord Gaea accentu-
her experience of the truth of Pau-Pati. Their common ates the resonance of the sacred syllable Aum, culminating
symbol is Aum, and the form is that of Gaea. in the experience of the oneness of Truth. ishi Tirumu-
Mother Auvai explains in her poem that Gaea is the lar, who lived before Saint Auvaiyar, had given immortal
Deity of yogs. He typies the coupling of two mutually expression to the efcacy of the mantra Aum in a gem of
complementary elements yoked together with a view to ob- Tirumantiram.
taining unity in being and in action, the unication of the
Okara abides as the Primal Word.
respective individual and universal aspects, of the jivtma
Okara manifests in the many forms.
and the Paramtma. It is the drawing together of man to his
Okara activates all true experiences.
inner ruler (antarymin) enthroned in his own Self.
Okara leads to nal liberation.
The theme of kualin is intimately connected with the
cult of Gaapati worship. The human body consists of the By the Grace of Gaea, the Supreme is
ve elements, and these merge into one another by the con- revealed to Auvaiyar as self-luminous
trol of the breath, and through the reciting of the formulae, and self-evident. His grace is the al-
until consciousness dissolves into the original matter. chemy that transforms the wise lan-
Yoga is the disciplined effort that draws the individu- guage into wisdom itself, where all
ality of man, united with his personality, to the Lord (a) means of expression merge into That which is, Aum Tat
pervading beyond and to the all-Knower (ayamtma) who Sat. The divine mother Auvaiyar attained the goal of the
comprehends from within. He who reaches this end is a highest awareness of the Supreme iva by her earnest wor-
yog. According to Auvaiyar Ma, consciousness in the form ship of Vinyaka. In the footsteps of this votary, let us, with
of a serpent sleeps within the body and can be awakened one accord, sing her litany of love and walk in the presence
by japa techniques to penetrate, one after another, the six of Pillaiyar, the Son of iva, and realize His grace within our
chakras, or superimposed circles of the body, until it reaches own real Self.
practice enjoined in the yoga pathway. The sun is hidden the opening of brahmarandhra, on top of the head, where
from our sight by the clouds. So, too, the reality of the Self is it brings about the union of the being with iva. The vital
obscured by illusion. The ego can hide our real Self from our power of the vibration of the litany of Okara, the word
consciousness. Yet, human life cannot exist without our real symbol of Gaea, brings about the cooperation of the Di-
Self, even though apparently hidden, just as day cannot exist vine and effects the union with iva at sahasrra. It is the
without the diffused light of the sun, however hidden by fog goal of all types of yoga. The way of yoga leads to the im-
or mist. The dominance of the ego by thoughts raised by the mortality of the liberated one, supplemented by the infusion
mind (manas) can conceal the real Self from our conscious- of bhakti. Saint Auvaiyar Ma attempted the yoga, the bhakti
ness. The ego is the I-maker (ahakra) and is inseparable and the jna pathway in the worship of loving Gaea in
from the Self (tma). Aum is the symbol of reality when we order to gain the apperception of Reality.
start from the inner being, and Nama ivya is the real- We discern in the poem on Vinyaka the underlying
ity when we start from mans experience of the outer world. principle of the One in the many, and the many converg-
The Mothers incantation in her immortal poem validates ing into the One. The iconography of Lord Gaea accentu-
her experience of the truth of Pau-Pati. Their common ates the resonance of the sacred syllable Aum, culminating
symbol is Aum, and the form is that of Gaea. in the experience of the oneness of Truth. ishi Tirumu-
Mother Auvai explains in her poem that Gaea is the lar, who lived before Saint Auvaiyar, had given immortal
Deity of yogs. He typies the coupling of two mutually expression to the efcacy of the mantra Aum in a gem of
complementary elements yoked together with a view to ob- Tirumantiram.
taining unity in being and in action, the unication of the
Okara abides as the Primal Word.
respective individual and universal aspects, of the jivtma
Okara manifests in the many forms.
and the Paramtma. It is the drawing together of man to his
Okara activates all true experiences.
inner ruler (antarymin) enthroned in his own Self.
Okara leads to nal liberation.
The theme of kualin is intimately connected with the
cult of Gaapati worship. The human body consists of the By the Grace of Gaea, the Supreme is
ve elements, and these merge into one another by the con- revealed to Auvaiyar as self-luminous
trol of the breath, and through the reciting of the formulae, and self-evident. His grace is the al-
until consciousness dissolves into the original matter. chemy that transforms the wise lan-
Yoga is the disciplined effort that draws the individu- guage into wisdom itself, where all
ality of man, united with his personality, to the Lord (a) means of expression merge into That which is, Aum Tat
pervading beyond and to the all-Knower (ayamtma) who Sat. The divine mother Auvaiyar attained the goal of the
comprehends from within. He who reaches this end is a highest awareness of the Supreme iva by her earnest wor-
yog. According to Auvaiyar Ma, consciousness in the form ship of Vinyaka. In the footsteps of this votary, let us, with
of a serpent sleeps within the body and can be awakened one accord, sing her litany of love and walk in the presence
by japa techniques to penetrate, one after another, the six of Pillaiyar, the Son of iva, and realize His grace within our
chakras, or superimposed circles of the body, until it reaches own real Self.
Pillaiyar Stuti
In Praise of Pillaiyar
Pillaiyar Stuti
CHAPTER 18: IN PRAISE OF PILLAIYAR 345
A Collection of Tamil Devotional Poetry Rendered
Into English by Sagaratna Dr. S.M. Ponniah
ANGING FROM TIRUMULAR TO KASSI-

appa ivchrya, fteen different devotees have
composed this anthology of Tamil hymns in
praise of Gaapati, the Lord of Hosts, popu-
larly known as Pillaiyar. They are sung daily
in Hindu homes and temples where Tamil is spoken. An
attempt has been made to give their meanings in English,
but they need to be sung in prescribed Tamil tunes to attain
maximum effect. In accordance with gamic tradition, all
cultural concerts, literary endeavors and religious rites and
rituals must begin with an invocatory verse seeking the grace
of the Lord Gaapati to ensure success. The hymns of invo-
cation found here help strengthen the belief that through
love and devotion and ultimate surrender to God, man can
attain moksha.
TIRUMANTIRAM, INVOCATION

,
.

Implant in your intelligence the worshipful feet of Um-

akaras son, the rst-born, ve-handed, elephant-faced,
elegant One with twin white tusks curved like the crescent-
moon. He is wisdoms embodiment.
CHAPTER 18: IN PRAISE OF PILLAIYAR 345
A Collection of Tamil Devotional Poetry Rendered
Into English by Sagaratna Dr. S.M. Ponniah
ANGING FROM TIRUMULAR TO KASSI-

appa ivchrya, fteen different devotees have
composed this anthology of Tamil hymns in
praise of Gaapati, the Lord of Hosts, popu-
larly known as Pillaiyar. They are sung daily
in Hindu homes and temples where Tamil is spoken. An
attempt has been made to give their meanings in English,
but they need to be sung in prescribed Tamil tunes to attain
maximum effect. In accordance with gamic tradition, all
cultural concerts, literary endeavors and religious rites and
rituals must begin with an invocatory verse seeking the grace
of the Lord Gaapati to ensure success. The hymns of invo-
cation found here help strengthen the belief that through
love and devotion and ultimate surrender to God, man can
attain moksha.
TIRUMANTIRAM, INVOCATION

,
.

Implant in your intelligence the worshipful feet of Um-

akaras son, the rst-born, ve-handed, elephant-faced,
elegant One with twin white tusks curved like the crescent-
moon. He is wisdoms embodiment.
346 LOVING GAEA CHAPTER 18: IN PRAISE OF PILLAIYAR 347
TIRUMANTIRAM glory, attain their hearts desires and become freed from the
fetters of karma.

SAINT AUVAIYAR
. , ,
,
If you but utter Gaapati, our Lords name, the gaunt karmic
ills that bind us fast will become loose; the Lord of Death .
himself will in submission raise his hands in worship. There-
fore, dutifully utter daily Gaapatis gracious name which Those who worship without fail the grace-granting feet of
will, without fail, your karmic bonds sever. Gaea with flowers fresh and fragrant shall acquire elo-
quence of speech and fruitful friendshipbesides gaining
TIRUJNA SAMBANDARS TIRUKKATAIKKAPPU the graceful glance of the lotus-seated Lakshms eyes, which
will ensure every human happiness on earth.

SAINT AUVAIYAR
. ,

The bountiful Being who reigns over Vallivalams shrine, ,
united with Um-Mahevar, the Mother of the Universe,
manifesting in manifold forms, bestowed upon His devotees
the elephant-visaged God in order to remove their obstacles I shall offer to you, O Lord, the delicacies four: fresh milk,
and impediments and to confer His grace upon all who fol- pure honey, cane sugar with cereals mixed, O elephant-vis-
low the eternal aivite path. aged, bright-jewelled Lord of the Universe, if you will enrich
me with the triple-treasured Tamil tongue acclaimed by the
ARATAMPATIYA PERUNTEVANAR ancient academies.
;
- KABILADEVARS IRATTAI MANI MALAI

! ,

Those who worship the redeeming feet of the single-tusked, .
elephant-visaged Lord of the heavenly hosts, who record-
ed with His tusk the Mahbhrata battle upon the snow- Vinyaka cuts asunder the very roots of all human suffering
capped hills of the Himlayan mountains, will gain great and sorrow. Vinyaka destroys all desires. Vinyaka is Lord
TIRUMANTIRAM glory, attain their hearts desires and become freed from the
fetters of karma.

SAINT AUVAIYAR
. , ,
,
If you but utter Gaapati, our Lords name, the gaunt karmic
ills that bind us fast will become loose; the Lord of Death .
himself will in submission raise his hands in worship. There-
fore, dutifully utter daily Gaapatis gracious name which Those who worship without fail the grace-granting feet of
will, without fail, your karmic bonds sever. Gaea with flowers fresh and fragrant shall acquire elo-
quence of speech and fruitful friendshipbesides gaining
TIRUJNA SAMBANDARS TIRUKKATAIKKAPPU the graceful glance of the lotus-seated Lakshms eyes, which
will ensure every human happiness on earth.

SAINT AUVAIYAR
. ,

The bountiful Being who reigns over Vallivalams shrine, ,
united with Um-Mahevar, the Mother of the Universe,
manifesting in manifold forms, bestowed upon His devotees
the elephant-visaged God in order to remove their obstacles I shall offer to you, O Lord, the delicacies four: fresh milk,
and impediments and to confer His grace upon all who fol- pure honey, cane sugar with cereals mixed, O elephant-vis-
low the eternal aivite path. aged, bright-jewelled Lord of the Universe, if you will enrich
me with the triple-treasured Tamil tongue acclaimed by the
ARATAMPATIYA PERUNTEVANAR ancient academies.
;
- KABILADEVARS IRATTAI MANI MALAI

! ,

Those who worship the redeeming feet of the single-tusked, .
elephant-visaged Lord of the heavenly hosts, who record-
ed with His tusk the Mahbhrata battle upon the snow- Vinyaka cuts asunder the very roots of all human suffering
capped hills of the Himlayan mountains, will gain great and sorrow. Vinyaka destroys all desires. Vinyaka is Lord
indeed of heaven and earth. Surrender, therefore, unto Him

with hearts that melt with devotion. .
KABILADEVARS IRATTAI MANI MALAI O rst-born son of iva who adorns His head with sacred
, ashes, beloved of Umsundar, Kumrans companion, be-
, loved of Hari! O dark-hued, elephant-visaged, elegant Lord
, of heavenly hosts, my divine guru, unto you, O Lord, I sur-
. render myself. O matchless Lord! Embodiment of wisdom
and all excellenceO portly Gaapati, unto your golden feet
Your words and deeds shall with success meet. Eloquence and I surrender myself. O precious jewel bright! O heavenly light!
eminence shall be your rewards. Therefore, worship Him even O Lord of the universe, I surrender unto you.
as the celestials raise their hands high in adoration and love
of the elephant-visaged Vinyaka, the matchless Lord. FROM NAMBI ANDAR NAMBI

KABILADEVARS IRATTAI MANI MALAI

-

.

Your burdensome bonds of karma will but disintegrate
and dissolve if you but worship the grace-granting feet of
Gaapati, the Lord of Hosts bestowed upon us all by the
triple-eyed Lord iva, whose ruddy locks are entwined by
a serpent strand and whose head is adorned by honey-rich,
golden-bright konrai blooms which ll the air around with
their fragrance. .
NAKKIRADEVA NAYANARS VINYAKA AHAVAL You are indeed my father and mother both, my kith
and kinthe innite Lord, wisdoms embodiment, substance
of all sound and the Vedas four. You are indeed Hari and the
lotus-seated Brahma, akti and Sadiva, the triune beings.
The dauntless destroyer of the roving cities three, that dared
to defy you! You are the Lord of heaven and earth, devotion
and its binding force, moksha and its meaning. O matchless
indeed of heaven and earth. Surrender, therefore, unto Him

with hearts that melt with devotion. .
KABILADEVARS IRATTAI MANI MALAI O rst-born son of iva who adorns His head with sacred
, ashes, beloved of Umsundar, Kumrans companion, be-
, loved of Hari! O dark-hued, elephant-visaged, elegant Lord
, of heavenly hosts, my divine guru, unto you, O Lord, I sur-
. render myself. O matchless Lord! Embodiment of wisdom
and all excellenceO portly Gaapati, unto your golden feet
Your words and deeds shall with success meet. Eloquence and I surrender myself. O precious jewel bright! O heavenly light!
eminence shall be your rewards. Therefore, worship Him even O Lord of the universe, I surrender unto you.
as the celestials raise their hands high in adoration and love
of the elephant-visaged Vinyaka, the matchless Lord. FROM NAMBI ANDAR NAMBI

KABILADEVARS IRATTAI MANI MALAI

-

.

Your burdensome bonds of karma will but disintegrate
and dissolve if you but worship the grace-granting feet of
Gaapati, the Lord of Hosts bestowed upon us all by the
triple-eyed Lord iva, whose ruddy locks are entwined by
a serpent strand and whose head is adorned by honey-rich,
golden-bright konrai blooms which ll the air around with
their fragrance. .
NAKKIRADEVA NAYANARS VINYAKA AHAVAL You are indeed my father and mother both, my kith
and kinthe innite Lord, wisdoms embodiment, substance
of all sound and the Vedas four. You are indeed Hari and the
lotus-seated Brahma, akti and Sadiva, the triune beings.
The dauntless destroyer of the roving cities three, that dared
to defy you! You are the Lord of heaven and earth, devotion
and its binding force, moksha and its meaning. O matchless
Lord! My life is yours, and you are my sole support. But for In order that, O man, the heavens and earth may prosper
your grace, friends Ive none. O Indwelling Lord, Ill speak and thrive, the Vedic ways endure and the sacred Tamil
only of your glory! tongue be renowned the world over, worship without fail
the sagacious, ve-handed, triple-eyed, elephant-visaged
NAMBI ANDAR NAMBI Vinyaka of victory.

KUMRA GURUPARAR
-
, -
.

The triple-eyed Pillaiyar, enshrined under the shade of the
flower-lled punnai tree in splendid Naraiyur Park, thinking .
of me, enslaved me, removed all my ills and impediments
and conferred upon me His innite grace. My thoughts are Those who sing with devotion this garland of twice-ve
of Him and none else on earth. hymns in praise of the elephant enshrined at famed Varas
washed by the sacred Gagknown by His devotees as
SEKKILARS PERIYAPURAM huhirja Gaapati, the ve-handed Lordshall surely
attain in time the heavenly abode above.

KASSIYAPPA IVCHRYS KANDAPURAM
.

Before I venture to narrate in vivid Tamil verse the moving
great story of the ennobling lives of the saintly sixty-three .
enslaved by the Lord iva, I shall rst retain in my mind the
guiding hand of the dark-hued, high-crowned, ve-handed In order that your birth becomes free of its fetter and you
Gaapati, in order that we may all gain by His divine grace attain with ease human perfection on earth, worship, O man,
the enriching rewards of this endeavor. with devotion true the flower-like feet of the triple-eyed,
elephant-visaged divine guru, Mahgaapati, who grants
UMPATI IVAM without fail all your wishes.

ARUNAGIRINTHARS TIRUPUGAL
, ,
.
Lord! My life is yours, and you are my sole support. But for In order that, O man, the heavens and earth may prosper
your grace, friends Ive none. O Indwelling Lord, Ill speak and thrive, the Vedic ways endure and the sacred Tamil
only of your glory! tongue be renowned the world over, worship without fail
the sagacious, ve-handed, triple-eyed, elephant-visaged
NAMBI ANDAR NAMBI Vinyaka of victory.

KUMRA GURUPARAR
-
, -
.

The triple-eyed Pillaiyar, enshrined under the shade of the
flower-lled punnai tree in splendid Naraiyur Park, thinking .
of me, enslaved me, removed all my ills and impediments
and conferred upon me His innite grace. My thoughts are Those who sing with devotion this garland of twice-ve
of Him and none else on earth. hymns in praise of the elephant enshrined at famed Varas
washed by the sacred Gagknown by His devotees as
SEKKILARS PERIYAPURAM huhirja Gaapati, the ve-handed Lordshall surely
attain in time the heavenly abode above.

KASSIYAPPA IVCHRYS KANDAPURAM
.

Before I venture to narrate in vivid Tamil verse the moving
great story of the ennobling lives of the saintly sixty-three .
enslaved by the Lord iva, I shall rst retain in my mind the
guiding hand of the dark-hued, high-crowned, ve-handed In order that your birth becomes free of its fetter and you
Gaapati, in order that we may all gain by His divine grace attain with ease human perfection on earth, worship, O man,
the enriching rewards of this endeavor. with devotion true the flower-like feet of the triple-eyed,
elephant-visaged divine guru, Mahgaapati, who grants
UMPATI IVAM without fail all your wishes.

ARUNAGIRINTHARS TIRUPUGAL
, ,
.
Ill seek in worship the feet of the one who dwells within the
minds of the learnedone whose rm hand is lled with
the pomegranate fruit and delicacies sweet.
Ill offer flowers fresh for the one who destroys the in-
herited karmic ills of all His devoteesthe broad-shoul-
. dered being born of Umakara whose head is adorned by
the crescent moon and the konrais bloom.
O ve-handed Lord! By your innate wisdom you gained the Ill offer fragrant flowers unto the redeeming feet of
coveted fruit from Umakaras hand. O matchless Lord portly Gaapati, born of Gaurakara, the rst-born, who
who relishes the nectar churned by the celestials out of the did inscribe with His own tusk the Mahbhrata epic.
shimmering sea, did you not venture forth your beloved Upon the Himlayan peaks Ill worship true the re-
brother to help wed the doe-eyed Valli upon the Kuruchi deeming feet of the valiant one who dared to break the
hill? O refuge of your devotees! My labored life on earth you chariot wheel of the three-eyed Lord, whose mere laughter
must support and sustain. Enslave me by your grace. destroyed the roving cities three of the adharmic asuras.
Ill worship the feet of the wise being who, by His timely
ARUNAGIRINTHARS TIRUPUGAL intervention on Blaubrahmayas behalf, performed the
marriage rites of youthful Kumaran and the doe-eyed Valli
upon the Kuruchi Hill.

ABHIRAMI PATTARS ABHIRAMI ANTATI

()

.

O dark-hued Gaapati, son of Umsundar who mothered
the seven worlds and is ensconced in the Lord of Tillai,
. He who is ever adorned by bright konrai blooms and chem-
paka garlands. Dwell you must, O Lord, within my mind and
being as I sing of Abhirami, the paragon of beauty, in this
anthology of a hundred hymns by your benign grace.
Ill seek in worship the feet of the one who dwells within the
minds of the learnedone whose rm hand is lled with
the pomegranate fruit and delicacies sweet.
Ill offer flowers fresh for the one who destroys the in-
herited karmic ills of all His devoteesthe broad-shoul-
. dered being born of Umakara whose head is adorned by
the crescent moon and the konrais bloom.
O ve-handed Lord! By your innate wisdom you gained the Ill offer fragrant flowers unto the redeeming feet of
coveted fruit from Umakaras hand. O matchless Lord portly Gaapati, born of Gaurakara, the rst-born, who
who relishes the nectar churned by the celestials out of the did inscribe with His own tusk the Mahbhrata epic.
shimmering sea, did you not venture forth your beloved Upon the Himlayan peaks Ill worship true the re-
brother to help wed the doe-eyed Valli upon the Kuruchi deeming feet of the valiant one who dared to break the
hill? O refuge of your devotees! My labored life on earth you chariot wheel of the three-eyed Lord, whose mere laughter
must support and sustain. Enslave me by your grace. destroyed the roving cities three of the adharmic asuras.
Ill worship the feet of the wise being who, by His timely
ARUNAGIRINTHARS TIRUPUGAL intervention on Blaubrahmayas behalf, performed the
marriage rites of youthful Kumaran and the doe-eyed Valli
upon the Kuruchi Hill.

ABHIRAMI PATTARS ABHIRAMI ANTATI

()

.

O dark-hued Gaapati, son of Umsundar who mothered
the seven worlds and is ensconced in the Lord of Tillai,
. He who is ever adorned by bright konrai blooms and chem-
paka garlands. Dwell you must, O Lord, within my mind and
being as I sing of Abhirami, the paragon of beauty, in this
anthology of a hundred hymns by your benign grace.
RMALIGA ADIGALS TIRU ARUTPA SEKKILARS PERIYAPURAM

,
, -

, ,
.

O rst-born, elephant-visaged harbinger for good tidings .
who guides mankind unto the attainment of mukti; the im-
manent Lord, ve-handed son of iva of the sacred tresses,
unto your feet I surrender myself. The throbbing senses ve become by the eyes absorbed, the
intrinsic organs four become in the mind absorbed and the
TIRUPPALLANDU, BY SENTHANAR innate guas three become transformed into one sattvic state
for those who behold the singular dance of joy by Him who
adorns His tresses long with the crescent moon, delighting
in everlasting bliss, immersed in an ocean of love.

BENEDICTORY VERSE BY KASSIAPPA IVCHRYA
,

. ,

Your devotees, O Lord, are gathered in groups to dance in joy ,
and sing your praise. The music of the flute and the vs
string resound in the heavens in praise of you who rides
the white bull and rules over Tiru-arur. Weve come to join .
your dear devotees whove enslaved themselves for succeed-
ing generations. We are gathered to sing your eternal glory. May the rain-rich clouds descend without fail and enrich
this earth. May the monarchs rule this resplendent earth with
unfailing justice. May all living beings of this enduring earth
live without want. May all righteous deeds, governed by the
Vedas four, prevail upon this earth. May the sacricial res
and deeds of penance grow in abundance. May the glorious
aivite truths become renowned the world over.
RMALIGA ADIGALS TIRU ARUTPA SEKKILARS PERIYAPURAM

,
, -

, ,
.

O rst-born, elephant-visaged harbinger for good tidings .
who guides mankind unto the attainment of mukti; the im-
manent Lord, ve-handed son of iva of the sacred tresses,
unto your feet I surrender myself. The throbbing senses ve become by the eyes absorbed, the
intrinsic organs four become in the mind absorbed and the
TIRUPPALLANDU, BY SENTHANAR innate guas three become transformed into one sattvic state
for those who behold the singular dance of joy by Him who
adorns His tresses long with the crescent moon, delighting
in everlasting bliss, immersed in an ocean of love.

BENEDICTORY VERSE BY KASSIAPPA IVCHRYA
,

. ,

Your devotees, O Lord, are gathered in groups to dance in joy ,
and sing your praise. The music of the flute and the vs
string resound in the heavens in praise of you who rides
the white bull and rules over Tiru-arur. Weve come to join .
your dear devotees whove enslaved themselves for succeed-
ing generations. We are gathered to sing your eternal glory. May the rain-rich clouds descend without fail and enrich
this earth. May the monarchs rule this resplendent earth with
unfailing justice. May all living beings of this enduring earth
live without want. May all righteous deeds, governed by the
Vedas four, prevail upon this earth. May the sacricial res
and deeds of penance grow in abundance. May the glorious
aivite truths become renowned the world over.
Gaea Bhajanam
Singing to Gaea
Gaea Bhajanam
Singing to Gaea
CHAPTER 19: SINGING TO GAEA 359
Singing to Gaea
OMETIMES WE FEEL A GREAT LOVE OF

God; sometimes the grace of Gaea lls us
with such enthusiasm and joy that our heart
bursts in an overflowing expression of devo-
tion. Our bhakti turns the word into song,
which in turn is offered back to the Deity whence came this
gift of divine love and bliss. There may also be other times
when our heart is dry, our mind distracted; we feel forlorn
and distant from Gaea. At such times devotional singing
is a simple, sure way to raise our spirits up to a level where
we can commune with Gaea once again. Or we may nd
ourself together with other Hindus who want to join in fel-
lowship to joyfully afrm our religion and praise the Gods
that guide us. So we join together in song. In Hinduism this
form of worship, called bhajana or krtana, is an age-old
tradition, ranging from simple melodious repetition of the
names of the Lord to the singing of inspired song/poems of
great devotees. Presented here are a few songs in modern
notation to aid international group participation. But re-
member that Hindu music has never been rigid like Western
classical music, where a small deviation is viewed as error. In
Hindu music melodies often vary from one village to another,
singer to singer, one satsaga to another. Innite diversity,
tolerance and flexibility is a central theme of Hinduism and
its sacred music as well. Deep devotion is the standard. Par-
ticular notes, in time, in tune or not are hardly noticed. If you
are singing with genuine feelings and awareness, then even
the song itself will be transcended. Before presenting some
of these hymns for us all to use together, let us rst consider
the deeper meaning of bhajana as elucidated in a talk I gave
at Kauai Aadheenam in Hawaii on October 16, 1978.
Singing to Gaea
OMETIMES WE FEEL A GREAT LOVE OF

God; sometimes the grace of Gaea lls us
with such enthusiasm and joy that our heart
bursts in an overflowing expression of devo-
tion. Our bhakti turns the word into song,
which in turn is offered back to the Deity whence came this
gift of divine love and bliss. There may also be other times
when our heart is dry, our mind distracted; we feel forlorn
and distant from Gaea. At such times devotional singing
is a simple, sure way to raise our spirits up to a level where
we can commune with Gaea once again. Or we may nd
ourself together with other Hindus who want to join in fel-
lowship to joyfully afrm our religion and praise the Gods
that guide us. So we join together in song. In Hinduism this
form of worship, called bhajana or krtana, is an age-old
tradition, ranging from simple melodious repetition of the
names of the Lord to the singing of inspired song/poems of
great devotees. Presented here are a few songs in modern
notation to aid international group participation. But re-
member that Hindu music has never been rigid like Western
classical music, where a small deviation is viewed as error. In
Hindu music melodies often vary from one village to another,
singer to singer, one satsaga to another. Innite diversity,
tolerance and flexibility is a central theme of Hinduism and
its sacred music as well. Deep devotion is the standard. Par-
ticular notes, in time, in tune or not are hardly noticed. If you
are singing with genuine feelings and awareness, then even
the song itself will be transcended. Before presenting some
of these hymns for us all to use together, let us rst consider
the deeper meaning of bhajana as elucidated in a talk I gave
at Kauai Aadheenam in Hawaii on October 16, 1978.
Singing to the Gods:

Hindu Hymns of Invocation
An Inspired Talk on the Power of Satsaga
T
he Hindu approach to God is well-dened and mys-
tically oriented. It condently proclaims that every
soul is created by God and is destined to return to
God; and it provides through its vast cultural and scriptural
heritage both the intellectual insight and the pragmatic
means for following that path and attaining lifes ultimate
objective, spiritual realization. One of the legacies inher-
ited by all Hindus is the rich and varied collection of sacred
hymns, sung alone in the privacy of early morning worship
or in gatherings of like-minded devotees whose combined
invocations bring forth in each par-
ticipant heightened communion with
the Divine. There are many ways that
Hindus offer devotion through chant-
ing and song. Through the sdhana
of japa yoga, the holy names of the
Deities and sacred mantras are chanted
both silently and aloud as a constant remembering. Pil-
grims to the temple will assemble in the outer chambers
to hear skilled musicians and singers well-versed in age-
old devotional arts, fully capable of turning the mind to-
ward God and away from the world through the subtlety
and beauty of their lyrical offerings. Religious epics and
stories lled with history and with parable are related to
large congregations through dramatic choral presenta-
tion. Devotees gather in small and large groups through-
out the world to chant in unison, generally led in turn by
one among them and then another, singing their praises to
the Gods to the accompaniment of the harmonium, drums,
Singing to the Gods:

Hindu Hymns of Invocation
An Inspired Talk on the Power of Satsaga
T
he Hindu approach to God is well-dened and mys-
tically oriented. It condently proclaims that every
soul is created by God and is destined to return to
God; and it provides through its vast cultural and scriptural
heritage both the intellectual insight and the pragmatic
means for following that path and attaining lifes ultimate
objective, spiritual realization. One of the legacies inher-
ited by all Hindus is the rich and varied collection of sacred
hymns, sung alone in the privacy of early morning worship
or in gatherings of like-minded devotees whose combined
invocations bring forth in each par-
ticipant heightened communion with
the Divine. There are many ways that
Hindus offer devotion through chant-
ing and song. Through the sdhana
of japa yoga, the holy names of the
Deities and sacred mantras are chanted
both silently and aloud as a constant remembering. Pil-
grims to the temple will assemble in the outer chambers
to hear skilled musicians and singers well-versed in age-
old devotional arts, fully capable of turning the mind to-
ward God and away from the world through the subtlety
and beauty of their lyrical offerings. Religious epics and
stories lled with history and with parable are related to
large congregations through dramatic choral presenta-
tion. Devotees gather in small and large groups through-
out the world to chant in unison, generally led in turn by
one among them and then another, singing their praises to
the Gods to the accompaniment of the harmonium, drums,
362 LOVING GAEA CHAPTER 19: SINGING TO GAEA 363
tambr and cymbals. This is called bhajana. It is cer- almost anywhere. Each Hindu has his or her own guardian
tainly the most popular form of Hindu devotional singing. devas who are never far away, always available and willing
For thousands of years Hindus have gathered in con- to assist from an inner world of consciousness, from the
clave to share hours of the outpouring of their love of the Second World, or astral plane. These guardian devas attend
Gods. Their chants have lled the temple chambers, the vil- Hindus from the time of birth or from a previous birth or
lage hall and the private courtyard; but mostly it has lled from a ceremony or event occurring anytime in life when
and thrilled those who participated with a full heart. In the they enter the great assembly known as the Hindu religion.
advanced stages of bhakti it matters little whether we are When two or more Hindus gather, each brings to that as-
alone or with others when chanting the names of the Lord, semblydepending upon the personal sdhana that the
for that mature state is steadfast in the higher devotional Hindu has performed in this life and in past liveshis own
sensibilities, unruffled by the external world of name and devas to add to the throng.
form. Yet few have attained the serene heights of perfect de- As sincere devotees meet, the inner-plane devas form a
votion, and fewer still are steady enough to maintain such conclave in the same room, invisible to the physical sight
states once reached. The steadying support of others who but fully visible to the inner sight and sensed through the
also share spiritual goals in life can enhance the individ- feeling of sanctity that pervades the atmosphere of the
ual aspirants efforts, keeping him rmly on the Santana room. As the singing of the Hindu hymns commences,
Dharma, the Eternal Path. When these sacred gatherings are other Second World devas are drawn according to the sum
regular, either daily or weekly, they generate a spiritual dy- of devotional intensity. These devas sing together in the in-
namic in the lives of all who participate, a shared energy to ner planes in concert with the First World bhajana, and that
which all contribute and from which all can draw. calls others, until a multitude of beings in the Second World
join in the same chorus as is being sung in the First World.
The Working Together of Three Worlds
Bhajana is an essential part of the Sincerity of Purpose
Hindu religious life. My satguru, Sage We must realize that when we sing bhajana the devas of the
Yogaswami of Columbuthurai, Sri Second World and even the Gods of the Third World hear our
Lanka, placed great importance on intonations and are aware too of the depth of our devotion.
chanting. He would say, Sing, sing, They are fully aware of us, though we may be only partially
sing. Morning, noon and evening we aware of them. They know and appreciate the meaning of
will chant with joyful hearts the blessed name of iva. Sing the words that we chant. For this reason it is very necessary
always of the Lord and meditate on Him who bestows vir- that each one deeply understand the meaning of the words,
tue, wealth, happiness and liberation. even when those words are in Sanskrit. The meaning, the
We join a revered band of devotees when we chant the tones of the voice, the thought behind the meaning, the feel-
praises of God. Hindus sing to God, to the Gods, to the mul- ing behind the thoughtall these give power to the bhajana,
titudes of devas within their temples and home shrines who add their beauty to the sounds that radiate out from our
will gather around devotees when they congregate together love and devotion, taking that meaning, thought, feeling
tambr and cymbals. This is called bhajana. It is cer- almost anywhere. Each Hindu has his or her own guardian
tainly the most popular form of Hindu devotional singing. devas who are never far away, always available and willing
For thousands of years Hindus have gathered in con- to assist from an inner world of consciousness, from the
clave to share hours of the outpouring of their love of the Second World, or astral plane. These guardian devas attend
Gods. Their chants have lled the temple chambers, the vil- Hindus from the time of birth or from a previous birth or
lage hall and the private courtyard; but mostly it has lled from a ceremony or event occurring anytime in life when
and thrilled those who participated with a full heart. In the they enter the great assembly known as the Hindu religion.
advanced stages of bhakti it matters little whether we are When two or more Hindus gather, each brings to that as-
alone or with others when chanting the names of the Lord, semblydepending upon the personal sdhana that the
for that mature state is steadfast in the higher devotional Hindu has performed in this life and in past liveshis own
sensibilities, unruffled by the external world of name and devas to add to the throng.
form. Yet few have attained the serene heights of perfect de- As sincere devotees meet, the inner-plane devas form a
votion, and fewer still are steady enough to maintain such conclave in the same room, invisible to the physical sight
states once reached. The steadying support of others who but fully visible to the inner sight and sensed through the
also share spiritual goals in life can enhance the individ- feeling of sanctity that pervades the atmosphere of the
ual aspirants efforts, keeping him rmly on the Santana room. As the singing of the Hindu hymns commences,
Dharma, the Eternal Path. When these sacred gatherings are other Second World devas are drawn according to the sum
regular, either daily or weekly, they generate a spiritual dy- of devotional intensity. These devas sing together in the in-
namic in the lives of all who participate, a shared energy to ner planes in concert with the First World bhajana, and that
which all contribute and from which all can draw. calls others, until a multitude of beings in the Second World
join in the same chorus as is being sung in the First World.
The Working Together of Three Worlds
Bhajana is an essential part of the Sincerity of Purpose
Hindu religious life. My satguru, Sage We must realize that when we sing bhajana the devas of the
Yogaswami of Columbuthurai, Sri Second World and even the Gods of the Third World hear our
Lanka, placed great importance on intonations and are aware too of the depth of our devotion.
chanting. He would say, Sing, sing, They are fully aware of us, though we may be only partially
sing. Morning, noon and evening we aware of them. They know and appreciate the meaning of
will chant with joyful hearts the blessed name of iva. Sing the words that we chant. For this reason it is very necessary
always of the Lord and meditate on Him who bestows vir- that each one deeply understand the meaning of the words,
tue, wealth, happiness and liberation. even when those words are in Sanskrit. The meaning, the
We join a revered band of devotees when we chant the tones of the voice, the thought behind the meaning, the feel-
praises of God. Hindus sing to God, to the Gods, to the mul- ing behind the thoughtall these give power to the bhajana,
titudes of devas within their temples and home shrines who add their beauty to the sounds that radiate out from our
will gather around devotees when they congregate together love and devotion, taking that meaning, thought, feeling
and sound from this macrocosm into the microcosm of the

devonic world and through that into a greater macrocosm
where the Gods live. High tones penetrate deepest, pierc-
ing through the microcosm into the great macrocosm that
we know as the inner worlds. Also, concentration of mind,
awareness of meaning and sincerity of inner feeling add to
the ability of the chant to penetrate to spiritual depths or, in
their absence, to remain little more than a sweet song hardly
distinguishable from any other song.
Singing is Prayer and Thanksgiving

Most Hindu chants are a joyous praising of the Divine. They
can also be a reminder that there are subtle inner worlds
of existence, a pleading that we may be more aware of
them and more in harmony with their great beauties and
truths, and an invocation of the Gods and even of certain
benets which they are empowered to bestow. Our hymns
are a thanksgiving for all that we have, for all the good that
has been granted to us in life by our Gods, or during an
immediate time span. Of course, we are only capable of
such thanksgiving when we inwardly feel grateful, content
within ourselves and not dissatised with our dharma, not of the devotees inner feeling and thinking states during
struggling to oppose our karma in this life but to fulll it bhajana than the devotee himself.
by bringing it into harmony with our religion. True thanks One bathes before coming to satsaga or bhajana. One
must be offered, or true petitions made, with the mind and prepares the mind and the emotion, knowing that he is, in a
emotions and thought in a single accord as the Sanskrit lyr- sense, on stage and performing before beings of great intel-
ics are enunciated. How would the God perceive a devotee ligence who are able from their microcosm to look into this
who is chanting something to him, pleading to him through macrocosm. These Gods are being invoked, and they will
the tones of his voice, but simultaneously thinking about attend if the invocation is properly and sincerely performed
something totally different and unrelatedor if he is not with a devout heart and a mind that is one-pointed in spiri-
thinking at all but merely mouthing meaningless syllables? tual pursuit. The devas in the Second Worldwhich is the
Obviously the devotee will be inwardly seen as insincere and world of astral or mental bodieswill respond because
shallow, saying things that he doesnt really mean. It would their function, their fulllment and dharma on their plane of
be unwise to assume that the Gods are incapable of perceiv- consciousness is to help evolution in the First World, physi-
ing such states of mind. They are, in fact, more fully aware cal plane, and thereby further evolve themselves. They are
and sound from this macrocosm into the microcosm of the

devonic world and through that into a greater macrocosm
where the Gods live. High tones penetrate deepest, pierc-
ing through the microcosm into the great macrocosm that
we know as the inner worlds. Also, concentration of mind,
awareness of meaning and sincerity of inner feeling add to
the ability of the chant to penetrate to spiritual depths or, in
their absence, to remain little more than a sweet song hardly
distinguishable from any other song.
Singing is Prayer and Thanksgiving

Most Hindu chants are a joyous praising of the Divine. They
can also be a reminder that there are subtle inner worlds
of existence, a pleading that we may be more aware of
them and more in harmony with their great beauties and
truths, and an invocation of the Gods and even of certain
benets which they are empowered to bestow. Our hymns
are a thanksgiving for all that we have, for all the good that
has been granted to us in life by our Gods, or during an
immediate time span. Of course, we are only capable of
such thanksgiving when we inwardly feel grateful, content
within ourselves and not dissatised with our dharma, not of the devotees inner feeling and thinking states during
struggling to oppose our karma in this life but to fulll it bhajana than the devotee himself.
by bringing it into harmony with our religion. True thanks One bathes before coming to satsaga or bhajana. One
must be offered, or true petitions made, with the mind and prepares the mind and the emotion, knowing that he is, in a
emotions and thought in a single accord as the Sanskrit lyr- sense, on stage and performing before beings of great intel-
ics are enunciated. How would the God perceive a devotee ligence who are able from their microcosm to look into this
who is chanting something to him, pleading to him through macrocosm. These Gods are being invoked, and they will
the tones of his voice, but simultaneously thinking about attend if the invocation is properly and sincerely performed
something totally different and unrelatedor if he is not with a devout heart and a mind that is one-pointed in spiri-
thinking at all but merely mouthing meaningless syllables? tual pursuit. The devas in the Second Worldwhich is the
Obviously the devotee will be inwardly seen as insincere and world of astral or mental bodieswill respond because
shallow, saying things that he doesnt really mean. It would their function, their fulllment and dharma on their plane of
be unwise to assume that the Gods are incapable of perceiv- consciousness is to help evolution in the First World, physi-
ing such states of mind. They are, in fact, more fully aware cal plane, and thereby further evolve themselves. They are
spiritual helpers, working with the First World to open it up to rise to a devotional mood as you are singing to the Gods,
to the Third World. All the worlds work together when Hindu a mood that itself carries you into Gaeas protective ref-
devotees gather together. The astral beings who work on the uge, a mood that awakens you to the presence of Gaeas
lower astral plane contact more evolved beings in the higher love and compassion. If you are singing to the Gods with
Second World who are able to themselves work with the in- such genuine feelings, then the song itself has been tran-
dividual and to invoke the Third World. The Personal Deity scended even while you are in the midst of your lyrical wor-
is thus reached, and the blessings flood forth from within. ship. Now this is very important. That makes your chanting
It is very important that we are sincere when we chant truly benecial, benecial not only for yourself and those
these holy hymns that have reverberated in the nerve sys- who are with you but for all mankind.
tems of uncounted seekers and sages down through the You could be singing Gaea araam, araam Gaea
millennia. We would not want to be seen as insincere or inmost beautifully, with no thought deeper than enjoying the
attentive, saying one thing and thinking another, or saying sounds and realizing that you were on key and another in
and thinking one thing and feeling another. Presenting our- the room was not. Or you could be singing and at the same
selves to the Gods through prayerful song or just appearing time thinking about some problem that came up during the
before them in the temple precincts, we want to be in a most day or an event that will take place in the days to come.
pious and profound state of mind. Ordinary affairs must be Little benet is to be derived from such an approach to
temporarily relinquished, along with ordinary feelings and bhajana. Similarly, when the time comes at a later date for
thoughts. Yet, you would not want to pretend either. If you you to be initiated into the art of meditation, there will be no
are unhappy when you come to the temple, they must see real meditation if the mind is allowed to wander aimlessly,
that unhappiness; and you must not try to cloud or conceal mulling over things of the past and imaginings of the future.
it from them or yourself. Then they can help. The Gods are Bhajana too, is a sdhana that requires preparation, atten-
going to see you the way you are from their vantage point in tion and concentration. It is not an external performance
the microcosm looking out and into this macrocosm. meant to entertain the participants. It is an internal perfor-
mance that invokes the inner-plane Gods and draws aware-
Depth of Meaning and Feeling ness deep within. Approach your chanting as a devotional
For those of you who may not know the Sanskrit language, sdhana. Let it be a time of communion with the deepest
it is necessary to make a special effort to understand, in strata of consciousness within you and a communication
English or in the language with which you are most famil- with the Gods. Study the chants. Memorize their meanings
iar, what is being chanted in Sanskrit during bhajana. When so that as your voice goes out into the physical room your
we chant together Gaea araam, it is essential that we awareness simultaneously pierces into inner dimensions.
know that it means I take refuge in the darana of Lord From your own experience in the world you can under-
Gaea. Even knowing the meaning is not enough. You stand how the Gods naturally perceive an aspirant whose
must actually take refuge in the overpowering feeling of body is joining in the bhajana but whose mind is elsewhere.
Gaeas presence as you visualize His mrti or form. You People have come to you and said things that they did not
must also be able to awaken to the higher emotional realms, mean. People have talked with you and you knew that they
spiritual helpers, working with the First World to open it up to rise to a devotional mood as you are singing to the Gods,
to the Third World. All the worlds work together when Hindu a mood that itself carries you into Gaeas protective ref-
devotees gather together. The astral beings who work on the uge, a mood that awakens you to the presence of Gaeas
lower astral plane contact more evolved beings in the higher love and compassion. If you are singing to the Gods with
Second World who are able to themselves work with the in- such genuine feelings, then the song itself has been tran-
dividual and to invoke the Third World. The Personal Deity scended even while you are in the midst of your lyrical wor-
is thus reached, and the blessings flood forth from within. ship. Now this is very important. That makes your chanting
It is very important that we are sincere when we chant truly benecial, benecial not only for yourself and those
these holy hymns that have reverberated in the nerve sys- who are with you but for all mankind.
tems of uncounted seekers and sages down through the You could be singing Gaea araam, araam Gaea
millennia. We would not want to be seen as insincere or inmost beautifully, with no thought deeper than enjoying the
attentive, saying one thing and thinking another, or saying sounds and realizing that you were on key and another in
and thinking one thing and feeling another. Presenting our- the room was not. Or you could be singing and at the same
selves to the Gods through prayerful song or just appearing time thinking about some problem that came up during the
before them in the temple precincts, we want to be in a most day or an event that will take place in the days to come.
pious and profound state of mind. Ordinary affairs must be Little benet is to be derived from such an approach to
temporarily relinquished, along with ordinary feelings and bhajana. Similarly, when the time comes at a later date for
thoughts. Yet, you would not want to pretend either. If you you to be initiated into the art of meditation, there will be no
are unhappy when you come to the temple, they must see real meditation if the mind is allowed to wander aimlessly,
that unhappiness; and you must not try to cloud or conceal mulling over things of the past and imaginings of the future.
it from them or yourself. Then they can help. The Gods are Bhajana too, is a sdhana that requires preparation, atten-
going to see you the way you are from their vantage point in tion and concentration. It is not an external performance
the microcosm looking out and into this macrocosm. meant to entertain the participants. It is an internal perfor-
mance that invokes the inner-plane Gods and draws aware-
Depth of Meaning and Feeling ness deep within. Approach your chanting as a devotional
For those of you who may not know the Sanskrit language, sdhana. Let it be a time of communion with the deepest
it is necessary to make a special effort to understand, in strata of consciousness within you and a communication
English or in the language with which you are most famil- with the Gods. Study the chants. Memorize their meanings
iar, what is being chanted in Sanskrit during bhajana. When so that as your voice goes out into the physical room your
we chant together Gaea araam, it is essential that we awareness simultaneously pierces into inner dimensions.
know that it means I take refuge in the darana of Lord From your own experience in the world you can under-
Gaea. Even knowing the meaning is not enough. You stand how the Gods naturally perceive an aspirant whose
must actually take refuge in the overpowering feeling of body is joining in the bhajana but whose mind is elsewhere.
Gaeas presence as you visualize His mrti or form. You People have come to you and said things that they did not
must also be able to awaken to the higher emotional realms, mean. People have talked with you and you knew that they
were thinking about something entirely different and the religion. They should attend group bhajanas often. The
thinking only absent-mindedly about the conversation. You family itself can chant together in the shrine room each day
have observed the results when people approach anything for at least a few minutes.
half-heartedly, perhaps preferring that they were somewhere We want to take it all in, take in the tone, take in the
else doing something else. Nothing permanent and valuable thought, take in the feeling, take in the knowledgetake
is ever accomplished even on the gross physical plane by it all back to the source, back to the microcosm where you
such an approach. Then how much more important is it were living ten months before you were born in this physical
that the subtle worlds, the deeper states of consciousness, be world. You were there in the microcosm, fully aware, fully
approached with mindfulness? matured, working out your own spiritual destiny through
helping those on this plane, awaiting another birth that
The Group Helps the Individual would catapult you into an even greater evolution when you
A group that is chanting regularly, singing to the Gods day returned to the microcosm. So the microcosm is nothing
after day after day, gives the devas great power, a channel with which you are not familiar. You came out of the micro-
through which they can reach out and help other Hindus in cosm and will return to it after the purpose of this birth has
the community and around the world. Within a hundred- been fullled. It is really more your home than any structure
mile radius inner-plane helpers assigned to guide Hindus, on this earth could ever be. So you are just contacting home
who are perhaps not religious Hindus, would come to the when you invoke the Second World. It is nothing difcult.
bhajana on the astral plane and be renewed themselves. In- It is relatively easy, and you can do it night after night af-
ner-plane helpers may also be renewed and inspired. ter night as you sing here to the Gods. Know that there are
A large satsaga or bhajana conducted regularly at the people listening, people just like you, people on the lower
same time can summon these thousands and thousands of astral plane and people on the higher astral planes. They too
guardian devas together in a single conclave, renewing and join in the chanting where they are. If you had an inner ear,
inspiring them. Then they go back to the First World Hindu you could stop chanting and they would all be heard chant-
whom they are bound to guard and guide and in turn uplift ing simultaneously. This has been done; these inner-plane
and inspire him. He may be lifted out of the fog of the outer chants have been heard. The more regular the bhajana, the
mind in its morass of confusions and become inspired to deeper it penetrates into the inner worlds. We believe that
pay closer attention to his religion. He may awaken a de- religion is the working together of the three worlds, and in
sire to go to the temple, to serve others more selflessly, and our bhajana this working together is a joyous ritual simulta-
on and on. Such things can happen just because a group neously celebrated on all planes of consciousness.
of devotees get together and sing to God, feel what they
are singing, know the meaning of the words they are say- Association with Other Devotees
ing and the implications within the meaning of the words. One of the great benets to be derived from bhajana is the
Of course, children love to sing; and bhajana is universally association with other devotees, others of your religion who
enjoyed by children of all ages, providing one of the most believe as you do and whose strength is added to your own.
wonderful ways to bring your sons and daughters fully into This is known as satsaga. Satsaga is the traditional meet-
were thinking about something entirely different and the religion. They should attend group bhajanas often. The
thinking only absent-mindedly about the conversation. You family itself can chant together in the shrine room each day
have observed the results when people approach anything for at least a few minutes.
half-heartedly, perhaps preferring that they were somewhere We want to take it all in, take in the tone, take in the
else doing something else. Nothing permanent and valuable thought, take in the feeling, take in the knowledgetake
is ever accomplished even on the gross physical plane by it all back to the source, back to the microcosm where you
such an approach. Then how much more important is it were living ten months before you were born in this physical
that the subtle worlds, the deeper states of consciousness, be world. You were there in the microcosm, fully aware, fully
approached with mindfulness? matured, working out your own spiritual destiny through
helping those on this plane, awaiting another birth that
The Group Helps the Individual would catapult you into an even greater evolution when you
A group that is chanting regularly, singing to the Gods day returned to the microcosm. So the microcosm is nothing
after day after day, gives the devas great power, a channel with which you are not familiar. You came out of the micro-
through which they can reach out and help other Hindus in cosm and will return to it after the purpose of this birth has
the community and around the world. Within a hundred- been fullled. It is really more your home than any structure
mile radius inner-plane helpers assigned to guide Hindus, on this earth could ever be. So you are just contacting home
who are perhaps not religious Hindus, would come to the when you invoke the Second World. It is nothing difcult.
bhajana on the astral plane and be renewed themselves. In- It is relatively easy, and you can do it night after night af-
ner-plane helpers may also be renewed and inspired. ter night as you sing here to the Gods. Know that there are
A large satsaga or bhajana conducted regularly at the people listening, people just like you, people on the lower
same time can summon these thousands and thousands of astral plane and people on the higher astral planes. They too
guardian devas together in a single conclave, renewing and join in the chanting where they are. If you had an inner ear,
inspiring them. Then they go back to the First World Hindu you could stop chanting and they would all be heard chant-
whom they are bound to guard and guide and in turn uplift ing simultaneously. This has been done; these inner-plane
and inspire him. He may be lifted out of the fog of the outer chants have been heard. The more regular the bhajana, the
mind in its morass of confusions and become inspired to deeper it penetrates into the inner worlds. We believe that
pay closer attention to his religion. He may awaken a de- religion is the working together of the three worlds, and in
sire to go to the temple, to serve others more selflessly, and our bhajana this working together is a joyous ritual simulta-
on and on. Such things can happen just because a group neously celebrated on all planes of consciousness.
of devotees get together and sing to God, feel what they
are singing, know the meaning of the words they are say- Association with Other Devotees
ing and the implications within the meaning of the words. One of the great benets to be derived from bhajana is the
Of course, children love to sing; and bhajana is universally association with other devotees, others of your religion who
enjoyed by children of all ages, providing one of the most believe as you do and whose strength is added to your own.
wonderful ways to bring your sons and daughters fully into This is known as satsaga. Satsaga is the traditional meet-
ing of Hindu Truth-seekers, gathered often to read from and able to give our thoughts entirely to the high purposes
scripture or to receive upadea from a swm or their own of the satsaga; and with everyone present doing this, a dy-
satguru. The company of good men and women who them- namic vibration is created, an environment that is condu-
selves exemplify the Hindu ideals, who are striving, who are cive to further progress on the spiritual path.
devout and virtuous, is to be sought after. Such association
will immeasurably enhance your own efforts. Sharing Individual Karmas
It is very important in the world today that Hindu peo- There are many religious groups throughout the world
ple gather together and express themselves in a religious sharing the same philosophy and beliefs, chanting the same
way. Satsaga groups are formed all over the world wher- bhajanas and meeting together regularly. Some of these
ever Hindus are found. The greatness of Hinduism lies in groups are productive, while others are unproductive. The
its diversity, and this diversity is also its greatest strength. actual results which manifest as a consequence of the gath-
This applies to the religion as a whole as well as to various ering of a satsaga group are totally dependent upon the
groups within it. No single satsaga group will be quite like combined karma of the group as a whole.
another, yet those within it must be in agreement on at least The one mind of the group is made up of both the posi-
the major points of the philosophy that it represents. tive and negative karmas of each member. This does not
When you join a satsaga group, this becomes your re- mean that if a group is unproductive or unhappy that cer-
ligious experience and focus. It is different from the experi- tain members should be singled out and sent away, for that
ence of worship in the temple, and it is different from pri- would only serve to create yet a greater unseemly karma
vate meditation and devotions in your home shrine. When for the outcast as well as for the group that inadvisedly cast
you go to worship in the temple, you are there alone even him out. Rather this indicates that the group must perform
though others may be present. It is a most sacred and in- a deeper sdhana, a greater disciplined effort, that it must
dividual experience, a time set aside for communion with make a special effort to feel inwardly the meaning of the
your personal Deity. Within the satsaga group, however, words as they are chanted and be in tune with the extrater-
within that kind of saga, you are sharing your devotion restrial vibratory rate of the devonic world. The group may
with others. You temporarily set aside your own mind, your also ponder whether the social period is excessively long,
karma, for a period of time and work your mind within the whether too much emphasis is being placed on the foods
context of the group, which is the combined mind or karma being served and whether one or more members are bring-
of those present. This by no means should be taken to be a ing their personal karmic implications and involvements
total involvement or entangling of the various karmas, but into the group rather than taking these matters to the feet of
is a temporary combining or merging of karmas for those the Lord. Above all, the group should realize that a problem
few hours each week when the satsaga meets together. exists within the mind of the group, which is no particular
I have often said that the individual helps the group and individuals fault or problem. It is simply an effect of ac-
the group helps the individual. This is to be clearly seen in cumulated and combined karmas of the entire membership
the working of group devotions and chanting in satsaga and must be faced in this impersonal way.
groups. We are inspired, lifted above our personal concerns A productive group is also a harmonious group, a useful
ing of Hindu Truth-seekers, gathered often to read from and able to give our thoughts entirely to the high purposes
scripture or to receive upadea from a swm or their own of the satsaga; and with everyone present doing this, a dy-
satguru. The company of good men and women who them- namic vibration is created, an environment that is condu-
selves exemplify the Hindu ideals, who are striving, who are cive to further progress on the spiritual path.
devout and virtuous, is to be sought after. Such association
will immeasurably enhance your own efforts. Sharing Individual Karmas
It is very important in the world today that Hindu peo- There are many religious groups throughout the world
ple gather together and express themselves in a religious sharing the same philosophy and beliefs, chanting the same
way. Satsaga groups are formed all over the world wher- bhajanas and meeting together regularly. Some of these
ever Hindus are found. The greatness of Hinduism lies in groups are productive, while others are unproductive. The
its diversity, and this diversity is also its greatest strength. actual results which manifest as a consequence of the gath-
This applies to the religion as a whole as well as to various ering of a satsaga group are totally dependent upon the
groups within it. No single satsaga group will be quite like combined karma of the group as a whole.
another, yet those within it must be in agreement on at least The one mind of the group is made up of both the posi-
the major points of the philosophy that it represents. tive and negative karmas of each member. This does not
When you join a satsaga group, this becomes your re- mean that if a group is unproductive or unhappy that cer-
ligious experience and focus. It is different from the experi- tain members should be singled out and sent away, for that
ence of worship in the temple, and it is different from pri- would only serve to create yet a greater unseemly karma
vate meditation and devotions in your home shrine. When for the outcast as well as for the group that inadvisedly cast
you go to worship in the temple, you are there alone even him out. Rather this indicates that the group must perform
though others may be present. It is a most sacred and in- a deeper sdhana, a greater disciplined effort, that it must
dividual experience, a time set aside for communion with make a special effort to feel inwardly the meaning of the
your personal Deity. Within the satsaga group, however, words as they are chanted and be in tune with the extrater-
within that kind of saga, you are sharing your devotion restrial vibratory rate of the devonic world. The group may
with others. You temporarily set aside your own mind, your also ponder whether the social period is excessively long,
karma, for a period of time and work your mind within the whether too much emphasis is being placed on the foods
context of the group, which is the combined mind or karma being served and whether one or more members are bring-
of those present. This by no means should be taken to be a ing their personal karmic implications and involvements
total involvement or entangling of the various karmas, but into the group rather than taking these matters to the feet of
is a temporary combining or merging of karmas for those the Lord. Above all, the group should realize that a problem
few hours each week when the satsaga meets together. exists within the mind of the group, which is no particular
I have often said that the individual helps the group and individuals fault or problem. It is simply an effect of ac-
the group helps the individual. This is to be clearly seen in cumulated and combined karmas of the entire membership
the working of group devotions and chanting in satsaga and must be faced in this impersonal way.
groups. We are inspired, lifted above our personal concerns A productive group is also a harmonious group, a useful
group. Its members will want to distribute religious litera- important that we use our energies well, that we do not waste
ture as a natural overflow of the energies that well up from energy, do not waste our lives. Satsaga groups can search
within them during the satsaga. They will want to give food out ways to help the many thousands of Hindus who have
to the hungry. They will not be able to neglect the needy. migrated from the Holy Land to all parts of the world and
They will naturally want to host a Hindu family newly ar- would benet from a kind word and a compassionate smile.
rived in their community, to visit Hindus in the hospital,
to write letters for them, talk to them and see that they are Conducting Satsaga
properly cared for. There are so many practical things that There are many ways that satsaga groups can be conducted,
a satsaga group can and should involve itself with, but this and there will be established groups with their own rou-
is possible only when all members are of a one mind, a one tines. New groups just being formed may wish to follow our
harmony.
If the group is an unproductive group, it will be found
to be a group that is inharmonious and argumentative, one
in which the asuric forces are perhaps more prevalent than
the devonic forces. This must be dealt with positively, not
run away from or avoided. If asuric forces have penetrated
the group, it is best to chant sitting in a circle, thereby creat-
ing enough magnetism to lift the consciousness of the en-
tire satsaga simultaneously. If the group is a harmonious schedule of twenty minutes of bhajana followed by twenty
group, then all may sit, as at traditional Hindu gatherings, minutes of scriptural reading or upadea and then another
with the women on one side of the room and the men on twenty minutes of bhajana, making a total of one hour. It is
the other. It is always preferable to sit on the floor, for that customary to have satsaga groups move from one home to
releases certain forces from within the body that can greatly another each week or each month, and of course the leader
enhance the spiritual life of man. When we worship in a and host of the satsaga that week is always the person in
temple, we receive individual attention from the great be- whose home the group is meeting. He or she would select
ings of the Second and Third Worlds. That is our time for the reading or recording to be used that week, or arrange for
personal communication with the inner worlds, with the a talk by a swm or other spiritual leader. The host would
inner realms of our own being. But satsaga is different, also arrange the room, preparing a small altar which could
and that difference should be realized by all present. It is a have a picture of the DeityLord Gaea is agreeable to
group religious experience. It enhances both the personal alland pictures of the gurus of the various members of
karma of every member as well as the collective karma of the satsaga, for all will not necessarily share the same pre-
the one mind which is the saga itself. ceptor. As a satsaga group grows in strength and maturity,
I urge each satsaga group to look sincerely into its pro- these and other ways of helping our fellow man will blos-
ductivity and to seek creative ways that it can be useful to som forth. That is the rst sign that the satsaga has done its
its members and to the community in which it lives. It is work on the inside, has begun to fulll its purpose.
group. Its members will want to distribute religious litera- important that we use our energies well, that we do not waste
ture as a natural overflow of the energies that well up from energy, do not waste our lives. Satsaga groups can search
within them during the satsaga. They will want to give food out ways to help the many thousands of Hindus who have
to the hungry. They will not be able to neglect the needy. migrated from the Holy Land to all parts of the world and
They will naturally want to host a Hindu family newly ar- would benet from a kind word and a compassionate smile.
rived in their community, to visit Hindus in the hospital,
to write letters for them, talk to them and see that they are Conducting Satsaga
properly cared for. There are so many practical things that There are many ways that satsaga groups can be conducted,
a satsaga group can and should involve itself with, but this and there will be established groups with their own rou-
is possible only when all members are of a one mind, a one tines. New groups just being formed may wish to follow our
harmony.
If the group is an unproductive group, it will be found
to be a group that is inharmonious and argumentative, one
in which the asuric forces are perhaps more prevalent than
the devonic forces. This must be dealt with positively, not
run away from or avoided. If asuric forces have penetrated
the group, it is best to chant sitting in a circle, thereby creat-
ing enough magnetism to lift the consciousness of the en-
tire satsaga simultaneously. If the group is a harmonious schedule of twenty minutes of bhajana followed by twenty
group, then all may sit, as at traditional Hindu gatherings, minutes of scriptural reading or upadea and then another
with the women on one side of the room and the men on twenty minutes of bhajana, making a total of one hour. It is
the other. It is always preferable to sit on the floor, for that customary to have satsaga groups move from one home to
releases certain forces from within the body that can greatly another each week or each month, and of course the leader
enhance the spiritual life of man. When we worship in a and host of the satsaga that week is always the person in
temple, we receive individual attention from the great be- whose home the group is meeting. He or she would select
ings of the Second and Third Worlds. That is our time for the reading or recording to be used that week, or arrange for
personal communication with the inner worlds, with the a talk by a swm or other spiritual leader. The host would
inner realms of our own being. But satsaga is different, also arrange the room, preparing a small altar which could
and that difference should be realized by all present. It is a have a picture of the DeityLord Gaea is agreeable to
group religious experience. It enhances both the personal alland pictures of the gurus of the various members of
karma of every member as well as the collective karma of the satsaga, for all will not necessarily share the same pre-
the one mind which is the saga itself. ceptor. As a satsaga group grows in strength and maturity,
I urge each satsaga group to look sincerely into its pro- these and other ways of helping our fellow man will blos-
ductivity and to seek creative ways that it can be useful to som forth. That is the rst sign that the satsaga has done its
its members and to the community in which it lives. It is work on the inside, has begun to fulll its purpose.
A Special Collection
Of Hymns to Lord Gaea
For Young and Old Alike
O
n the following pages we have assembled several
hymns for individual or group singing and chanting.
We have put the chants into Western musical nota-
tion so they can be played easily on a harmonium. A free
translation of the Sanskrit into English has also been added
to inspire high-minded thought and visualization based
on the meaning of the songs. Usually one person leads the
group, and then another, with the leader chanting the verse
initially, then the entire group repeating that verse once. The
leader then chants the second verse, and so on. Often the
leader, if he or she is musically adept, will make embellish-
ments on the musical line; but the group generally repeats
the verse in its simple form. Many chants start off slowly
and gradually pick up in both speed and volume. The length
of the chant is left to the leaders discretion, but usually is
best when limited to ve or ten minutes.
These songs may be used during formal bhajana and
informally to yourself at other times during the day. Sing
them during your morning meditations and silently to
yourself throughout the day. Sing them before meals and to
the children just before they go to sleep. Sing them as you
work and in the car as you travel. When you are discouraged,
sing. When you are inspired and creative, sing. When you
are upset, sing. When you nd yourself waiting somewhere
and feeling there is nothing to do, sing to the Gods. Sing
with a full heart. As you sing, listen for the silence within the
sounds; for that silence is itself the voice of God.
A Special Collection
Of Hymns to Lord Gaea
For Young and Old Alike
O
n the following pages we have assembled several
hymns for individual or group singing and chanting.
We have put the chants into Western musical nota-
tion so they can be played easily on a harmonium. A free
translation of the Sanskrit into English has also been added
to inspire high-minded thought and visualization based
on the meaning of the songs. Usually one person leads the
group, and then another, with the leader chanting the verse
initially, then the entire group repeating that verse once. The
leader then chants the second verse, and so on. Often the
leader, if he or she is musically adept, will make embellish-
ments on the musical line; but the group generally repeats
the verse in its simple form. Many chants start off slowly
and gradually pick up in both speed and volume. The length
of the chant is left to the leaders discretion, but usually is
best when limited to ve or ten minutes.
These songs may be used during formal bhajana and
informally to yourself at other times during the day. Sing
them during your morning meditations and silently to
yourself throughout the day. Sing them before meals and to
the children just before they go to sleep. Sing them as you
work and in the car as you travel. When you are discouraged,
sing. When you are inspired and creative, sing. When you
are upset, sing. When you nd yourself waiting somewhere
and feeling there is nothing to do, sing to the Gods. Sing
with a full heart. As you sing, listen for the silence within the
sounds; for that silence is itself the voice of God.
Git VIGHEVARA GT
Composed by Prandaradsa
Gt means song. Gts can be Malahari Rga Rpaka Tla
. .
sung solo or in unison by a arohana: s r1 m1 p d1 s avarohana: s d1 p m1 g3 r1 s
group. The pace is relaxed. The
o .| .
s 4s
words aid in devotional visual- . . .
m p | d r | r s | d p m p
ization. We seek to invoke the
darana and akti of Lord
Gaea, picturing Him in our
minds while concentrating on His divine attributes. A deep r Ga a n tha Sindhu ra var a
communion with the joyous Lord is attained. Vighnevara Siddha ch ra a Ga a se vi tha
Gt is often the rst taught to beginning students of Hindu Sa ka la vi dy dhi p ji tha
music. Sing with all your heart this ode to our Loving
Gaea. He will hear. Yes, He will hear. It is important to r m |p d m p | d p | m g r s
realize that, with His big ears and His astute mind, He knows
everything at every point in time, even when eating a
modaka. This is amusing. So, sing out loud; sing boldly His Ka ru na s ga ra ka ri va dha na
songs; and His grace will pour upon you with all the abun-
Sid dha Vi n ya ka the na mo na mo
dance under His control (which is, actually, all abundance).
sar vo tha ma the na mo na mo
SONG TO THE LORD OF OBSTACLES
s r | m g r | s r | g r s
verse 1 O Gaea, You are the red-colored leader
of the gaas, the ocean of compassion,
O elephant-faced Lord. Lam bo da ra la ku mi ka ra
r m | p d m p | d p | m g r s
verse 2 The siddhas and chraas ever in Your service,
the grantor of all attainment. O Vinyaka, we
bow to You again and again.
verse 3 Master of all arts and knowledge, the best
Am b su ta Am ma ra vi nu tha
one of all, we bow to You again and again.
s r | m g r | s r | g r s ||
refrain Big-bellied Lord who blesses all with prosperity,
Prvats son, you are praised by all the Gods.
Lam bo da ra la ku mi ka ra
Git VIGHEVARA GT
Composed by Prandaradsa
Gt means song. Gts can be Malahari Rga Rpaka Tla
. .
sung solo or in unison by a arohana: s r1 m1 p d1 s avarohana: s d1 p m1 g3 r1 s
group. The pace is relaxed. The
o .| .
s 4s
words aid in devotional visual- . . .
m p | d r | r s | d p m p
ization. We seek to invoke the
darana and akti of Lord
Gaea, picturing Him in our
minds while concentrating on His divine attributes. A deep r Ga a n tha Sindhu ra var a
communion with the joyous Lord is attained. Vighnevara Siddha ch ra a Ga a se vi tha
Gt is often the rst taught to beginning students of Hindu Sa ka la vi dy dhi p ji tha
music. Sing with all your heart this ode to our Loving
Gaea. He will hear. Yes, He will hear. It is important to r m |p d m p | d p | m g r s
realize that, with His big ears and His astute mind, He knows
everything at every point in time, even when eating a
modaka. This is amusing. So, sing out loud; sing boldly His Ka ru na s ga ra ka ri va dha na
songs; and His grace will pour upon you with all the abun-
Sid dha Vi n ya ka the na mo na mo
dance under His control (which is, actually, all abundance).
sar vo tha ma the na mo na mo
SONG TO THE LORD OF OBSTACLES
s r | m g r | s r | g r s
verse 1 O Gaea, You are the red-colored leader
of the gaas, the ocean of compassion,
O elephant-faced Lord. Lam bo da ra la ku mi ka ra
r m | p d m p | d p | m g r s
verse 2 The siddhas and chraas ever in Your service,
the grantor of all attainment. O Vinyaka, we
bow to You again and again.
verse 3 Master of all arts and knowledge, the best
Am b su ta Am ma ra vi nu tha
one of all, we bow to You again and again.
s r | m g r | s r | g r s ||
refrain Big-bellied Lord who blesses all with prosperity,
Prvats son, you are praised by all the Gods.
Lam bo da ra la ku mi ka ra
Dhynam GAEA DHYNAM

Hamsadhwani Rga Free Time
Dhynam means meditation. This form . .
arohana: s r2 g3 p n3 s avarohana: s n3 p g3 r2 s
of song is usually done solo, slowly, in . . . . . . .
g g . . .
r g r g, r r g g
free time, with no instruments other than
a drone. More prayer than music, the
words of a dhynam are often from our
ancient Sanskrit scriptures. For singers, it Ga j na nam Bh tha Ga thi
is a devotional offering. For listeners, the
words direct the mind to commune si-
lently with Loving Gaea. A short meditative silence fol-
lowing any dhynam is traditional. Not enough can be said
Se vi tam
about meditation. It is the perfection of the peaceful mind. . . . n p n
. Ka pi tha jam
. . bu
n g
.
What makes the mind not peaceful? Well, Gaea would ex- n r r r r, s s
plain in His exemplary way, Among the realms beyond My
reach, one is fear. Still, He can help, for fear is within His
control, even though it resides as the emotion within the
chakra directly below the mldhra chakra upon which He Pha la
. s ra ba kshi tam . .U m
p s . .
sits: the four-petalled lotus of great beauty and strength ris- s s s s s s p s
ing above the waters of memory. Further below Him is the
chakra of anger and rage in which the mind gives up its
control to asuric forces. He, our loving Lord, prays for those
in the state of anger, because mind and emotions out of su tam o ka vi n a
control seals us from His grace. So, sing the song to lift up
. k ra
n n, p ps np p
the purusha into its own pristine glory, and begin to change.
That is the message of our loving God.
GAEA DHYNAM, a--------------------- m na m mi

MEDITATION ON OUR LOVING GAEA
p g g g g r g g r, r rgrs
Translation: O elephant-faced Lord Who is served by all
creatures and satised with the juice of kapittha and jambu
fruits, son of Um, remover of sufferings and pains, O Re-
mover of Obstacles, Vignevara, I bow at Your lotus feet. Vigh ne va ra p da pa ka jam
Dhynam GAEA DHYNAM

Hamsadhwani Rga Free Time
Dhynam means meditation. This form . .
arohana: s r2 g3 p n3 s avarohana: s n3 p g3 r2 s
of song is usually done solo, slowly, in . . . . . . .
g g . . .
r g r g, r r g g
free time, with no instruments other than
a drone. More prayer than music, the
words of a dhynam are often from our
ancient Sanskrit scriptures. For singers, it Ga j na nam Bh tha Ga thi
is a devotional offering. For listeners, the
words direct the mind to commune si-
lently with Loving Gaea. A short meditative silence fol-
lowing any dhynam is traditional. Not enough can be said
Se vi tam
about meditation. It is the perfection of the peaceful mind. . . . n p n
. Ka pi tha jam
. . bu
n g
.
What makes the mind not peaceful? Well, Gaea would ex- n r r r r, s s
plain in His exemplary way, Among the realms beyond My
reach, one is fear. Still, He can help, for fear is within His
control, even though it resides as the emotion within the
chakra directly below the mldhra chakra upon which He Pha la
. s ra ba kshi tam . .U m
p s . .
sits: the four-petalled lotus of great beauty and strength ris- s s s s s s p s
ing above the waters of memory. Further below Him is the
chakra of anger and rage in which the mind gives up its
control to asuric forces. He, our loving Lord, prays for those
in the state of anger, because mind and emotions out of su tam o ka vi n a
control seals us from His grace. So, sing the song to lift up
. k ra
n n, p ps np p
the purusha into its own pristine glory, and begin to change.
That is the message of our loving God.
GAEA DHYNAM, a--------------------- m na m mi

MEDITATION ON OUR LOVING GAEA
p g g g g r g g r, r rgrs
Translation: O elephant-faced Lord Who is served by all
creatures and satised with the juice of kapittha and jambu
fruits, son of Um, remover of sufferings and pains, O Re-
mover of Obstacles, Vignevara, I bow at Your lotus feet. Vigh ne va ra p da pa ka jam
Bhajana JAYA GAAPATI AUM
Bhajana means adoration or worship, often Popular Melody di Tla

by responsive group singing. A leader sings Be Victorious, Gaapati!
a phrase; the group repeats it exactly. Bhaja- Lord Gaapati, Victory unto Thee!
nas usually have a strong rhythm, sometimes . . . . . .
p s s s s p p g| g p s n| s; |
slow and steady and then fast, sparking attention, and rais-
ing the group energy. Bhajana is dynamic japa. The goal is
concentrated communion with the God. Three bhajanas
follow, two from tradition and one from recent times. Ga a pa ti Aum
. ja ya Ga a. pa. ti Aum .
. . . . . . . m g r. | r.
r r r s r s r | g s, |
GAEA ARAAM
Lord Gaea, you are my refuge.
Hasadhwani Rga di Tla Ga a pa ti Aum ja ya Ga a pa ti Aum
. . . . .
arohana: s r2 g3 p n3 s avarohana: s n3 p g3 r2 s . . . m g. r. | . . . . . . .
. . . . . . . . . . g g r g r s r | r gr s r |
s s s s r s n p |g p s n sn s s |
Ga a pa ti Ga a pa ti
. . .
g g| . . . . .
Ga e a a
. . . . . .ra am a ra nam Ga e a
. . . . . .
n n n n s r s r s |s ; |
r r r s r r | s. s r g|r s ,s |
Ga a pa ti Aum Ja
. ya. Ga a pa ti Aum
. . . . . p . . . . . .
Ga e a a ra am a ra am Ga e a m m m m m m| g g r s |r s ; |
. . . . . . . . . . . . . .
g g r p p g | r g g r s | r g g |
Ga a pa ti Aum Ja ya Ga a pa ti Aum
Ga e a a ra am a ra am Ga e a . . .
g g . . . . .
. . . . . . . . . . . . . n n n n s | r s r s | s; ||
r r r s r r | s s r g|r s , s ||
Ga e a a ra am a ra amGa e a
Bhajana JAYA GAAPATI AUM
Bhajana means adoration or worship, often Popular Melody di Tla

by responsive group singing. A leader sings Be Victorious, Gaapati!
a phrase; the group repeats it exactly. Bhaja- Lord Gaapati, Victory unto Thee!
nas usually have a strong rhythm, sometimes . . . . . .
p s s s s p p g| g p s n| s; |
slow and steady and then fast, sparking attention, and rais-
ing the group energy. Bhajana is dynamic japa. The goal is
concentrated communion with the God. Three bhajanas
follow, two from tradition and one from recent times. Ga a pa ti Aum
. ja ya Ga a. pa. ti Aum .
. . . . . . . m g r. | r.
r r r s r s r | g s, |
GAEA ARAAM
Lord Gaea, you are my refuge.
Hasadhwani Rga di Tla Ga a pa ti Aum ja ya Ga a pa ti Aum
. . . . .
arohana: s r2 g3 p n3 s avarohana: s n3 p g3 r2 s . . . m g. r. | . . . . . . .
. . . . . . . . . . g g r g r s r | r gr s r |
s s s s r s n p |g p s n sn s s |
Ga a pa ti Ga a pa ti
. . .
g g| . . . . .
Ga e a a
. . . . . .ra am a ra nam Ga e a
. . . . . .
n n n n s r s r s |s ; |
r r r s r r | s. s r g|r s ,s |
Ga a pa ti Aum Ja
. ya. Ga a pa ti Aum
. . . . . p . . . . . .
Ga e a a ra am a ra am Ga e a m m m m m m| g g r s |r s ; |
. . . . . . . . . . . . . .
g g r p p g | r g g r s | r g g |
Ga e a a ra am a ra am Ga e a . . .
g g . . . . .
. . . . . . . . . . . . . n n n n s | r s r s | s; ||
r r r s r r | s s r g|r s , s ||
Ga e a a ra am a ra amGa e a
PACHAMUKHA GAAPATI r, r r s |p n n | s; |
This song was inspired by the eight-foot-tall granite statue of

Pachamukha Gaapati that we installed on the north shore
of Mauritius, the Pearl of the Indian Ocean. This majestic Ra ksha Ra ksha Ga j na na
ve-faced, ten-armed Gaapati looks east toward India over p, m r; | s g m | p; |
azure blue seasa towering reminder of the original home
of the nations Hindus and of the importance of harmony in
life. The greatest linguist of all time is He who holds time
in ten hands, balancing it moment to moment by slightly Lhar mo nie dans la fa mille
moving His magnicent trunk. Yes, language is no mystery Lhar mo nie en so cie t
to our loving Lord. He knows them all. The islands ofcial Lhar mo nie dans les af fairs
language, French, and its sweet child Creole are perfect me- Vive la culture et la re li gion
diums for bhajana. All Creole vernaculars of the world are Lamour Di vine et la cha ri t
dear to His ears. They are languages of the heart. m m m m p p p p |m m m | r mr s |
verses: O Five-faced Lord of Gaas, let there be harmo-
ny in the family, in society and in all our busi-
ness affairs. Long live culture and our religion.
Pa cha mu kha Ga apa ti Ga j na na
Grant us love of God and charity for all.
Pa cha mu kha Ga apa ti Gajava da na
refrain: O Elephant-Lord, protect and heal us. Pa cha mu kha Ga apa ti Ga j na na
INVOCATION DE CINQ GAEA AKTIS Pa cha mu kha Ga apa ti Ga j na na
Nattai Rga di Tla
. .
arohana: s g3 m1 p n3 s avarohana: s n3 p m1 g3 m1r3 s
r, r r s, | p n n| s; ||
p, m r r | s g m |p ; |
Lhar mo nie dans la fa mille

Lhar mo nie en so cie t
Pa hi Pa hi Ga j na na Lhar mo nie dans les af fairs
m, m p p | m m m m | r mr s | Vive la culture et la re li gion
Lamour Di vine et la cha ri t
Pa hi Pa hi Ga ja va da na
PACHAMUKHA GAAPATI r, r r s |p n n | s; |
This song was inspired by the eight-foot-tall granite statue of

Pachamukha Gaapati that we installed on the north shore
of Mauritius, the Pearl of the Indian Ocean. This majestic Ra ksha Ra ksha Ga j na na
ve-faced, ten-armed Gaapati looks east toward India over p, m r; | s g m | p; |
azure blue seasa towering reminder of the original home
of the nations Hindus and of the importance of harmony in
life. The greatest linguist of all time is He who holds time
in ten hands, balancing it moment to moment by slightly Lhar mo nie dans la fa mille
moving His magnicent trunk. Yes, language is no mystery Lhar mo nie en so cie t
to our loving Lord. He knows them all. The islands ofcial Lhar mo nie dans les af fairs
language, French, and its sweet child Creole are perfect me- Vive la culture et la re li gion
diums for bhajana. All Creole vernaculars of the world are Lamour Di vine et la cha ri t
dear to His ears. They are languages of the heart. m m m m p p p p |m m m | r mr s |
verses: O Five-faced Lord of Gaas, let there be harmo-
ny in the family, in society and in all our busi-
ness affairs. Long live culture and our religion.
Pa cha mu kha Ga apa ti Ga j na na
Grant us love of God and charity for all.
refrain: O Elephant-Lord, protect and heal us. Pa cha mu kha Ga apa ti Ga j na na
INVOCATION DE CINQ GAEA AKTIS Pa cha mu kha Ga apa ti Ga j na na
Nattai Rga di Tla
. .
r, r r s, | p n n| s; ||
p, m r r | s g m |p ; |
Lhar mo nie dans la fa mille

Lhar mo nie en so cie t
Pa hi Pa hi Ga j na na Lhar mo nie dans les af fairs
m, m p p | m m m m | r mr s | Vive la culture et la re li gion
Lamour Di vine et la cha ri t
Pa hi Pa hi Ga ja va da na
Natchintanai TANDI MUKHAN TANAI

Nattai Rga di Tla
The venerable sage, sn Yogaswami of Jaffna, . .
Sri Lanka, sang many songs of God, Gods and
his beloved guru which contained profound ;, s g m p ; m p | ; , m, p m|g m r r|
religious and metaphysical teachings. These
songs were called Natchintanai, meaning good
thoughts. In one famous ode to the One God
iva, Yogaswami invokes Gaea in the rst Tan dimukha ta nai San ka ranmain ta nai
verse, before proceeding to sing of the One. Using tradi-
tional images, he alludes to a famous story where Lord s; m p m g m r r | s; g g g |m p m|
Gaea gave His grace to Lord Indra, king of the Vedic devas.
He also speaks of the ancient mystery teaching that Lord
Gaeas form is the mantra Aum itself. Thus did Yogaswami
afrm the teaching to worship our loving Lord Gaea rst
before beginning any worship or task. Ton di va yi ra nai To da nise vi ya
. . . . . . .
p | ;, g g m p s s s| ; s g s | s p p|
Invocation of the Elephant-Faced Lord
O elephant-faced Lord, son of akara
with voluminous belly and earrings, who granted
grace to Indra, the king of the devas.
nai In di ra nuk ka rul In da i rai va
You who are of mantra form I will never forget.
. . .
p | ;, p s sp s p m |;, m, p m | g m r s||
Throughout time, Lord Gaea as Aum has come into
the lives of the elemental beings, men, women, children and
even the Gods themselves. For His is the ofce of gatekeeper.
Nothing can begin without a nod of approval; and nothing
can end without giving thanks and showing appreciation to nai man di rarupa nai nan mara ve ne
Him, for every end is a new beginning. Loving Gaea has a
mystical symbol, the swastika. It represents the power of the
matured mind: a mind that has flexibility; a mind that has
resilience; a mind that has compassion; a mind that has the
twice-born strength to nish what has been begun; a mind
that is in touch with the divineabove, below and to either
side. The swastika represents Gaea, to be sure.
Natchintanai TANDI MUKHAN TANAI

Nattai Rga di Tla
The venerable sage, sn Yogaswami of Jaffna, . .
Sri Lanka, sang many songs of God, Gods and
his beloved guru which contained profound ;, s g m p ; m p | ; , m, p m|g m r r|
religious and metaphysical teachings. These
songs were called Natchintanai, meaning good
thoughts. In one famous ode to the One God
iva, Yogaswami invokes Gaea in the rst Tan dimukha ta nai San ka ranmain ta nai
verse, before proceeding to sing of the One. Using tradi-
tional images, he alludes to a famous story where Lord s; m p m g m r r | s; g g g |m p m|
Gaea gave His grace to Lord Indra, king of the Vedic devas.
He also speaks of the ancient mystery teaching that Lord
Gaeas form is the mantra Aum itself. Thus did Yogaswami
afrm the teaching to worship our loving Lord Gaea rst
before beginning any worship or task. Ton di va yi ra nai To da nise vi ya
. . . . . . .
p | ;, g g m p s s s| ; s g s | s p p|
Invocation of the Elephant-Faced Lord
O elephant-faced Lord, son of akara
with voluminous belly and earrings, who granted
grace to Indra, the king of the devas.
nai In di ra nuk ka rul In da i rai va
You who are of mantra form I will never forget.
. . .
p | ;, p s sp s p m |;, m, p m | g m r s||
Throughout time, Lord Gaea as Aum has come into
the lives of the elemental beings, men, women, children and
even the Gods themselves. For His is the ofce of gatekeeper.
Nothing can begin without a nod of approval; and nothing
can end without giving thanks and showing appreciation to nai man di rarupa nai nan mara ve ne
Him, for every end is a new beginning. Loving Gaea has a
mystical symbol, the swastika. It represents the power of the
matured mind: a mind that has flexibility; a mind that has
resilience; a mind that has compassion; a mind that has the
twice-born strength to nish what has been begun; a mind
that is in touch with the divineabove, below and to either
side. The swastika represents Gaea, to be sure.
Gaapati Prahelik
Gaea Puzzles
Gaapati Prahelik
Gaea Puzzles
CHAPTER 20: GAEA PUZZLES 389
Gaea Puzzles
HE PLAYFUL, POWERFUL CHILD OF UM

is Bla Gaea, one of Lord Gaeas favorite
forms. Here we venture a few forays into the
world of high-minded fun and wordful frolic.
Enjoy. This is playful svadhyya. Svadhyya is a
key concept in Hinduism, one of the classical yamas, or car-
dinal guidelines of conduct, expounded by the ancient Ntha
ishi Patajali and others. It is the deliberate focused activity
of self-upliftment through scriptural study, memorization
of holy verses, reading elevating tales of spiritual giants and
listening to religious discourses. We use our time involving
the mind and intellect in pursuits that lead us onward toward
the goal of moksha, rather than dispersing consciousness
through pointless ramication. But it need not be all so seri-
ous. For children and youthful minds, play can also be sva-
dhyyarecreation that lls the mind with religious impres-
sions. Hindu art and culture overflows with an unsurpassed
richness of spiritual play. This chapter is a small contribution
to that vast river of dharmas fun and games.
Lord Gaea rules the mldhra, the chakra of mem-
ory. Yogic insight shows that memorization of spiritual teach-
ings, chants and concepts, a seemingly mere rote process, in
fact works a transformation of the energies of the ml-
dhra. We actively remold the contents of the subconscious,
rening the nature, sublimating and transmuting instinctive
energies. May these few games invoke and indelibly stamp
upon our minds the great teachings and culture of dharma
held in the mind of our beloved Lord Gaea. Seers say even
heavenly devas delight in word play of a spiritual nature.
CHAPTER 20: GAEA PUZZLES 389
Gaea Puzzles
HE PLAYFUL, POWERFUL CHILD OF UM

is Bla Gaea, one of Lord Gaeas favorite
forms. Here we venture a few forays into the
world of high-minded fun and wordful frolic.
Enjoy. This is playful svadhyya. Svadhyya is a
key concept in Hinduism, one of the classical yamas, or car-
dinal guidelines of conduct, expounded by the ancient Ntha
ishi Patajali and others. It is the deliberate focused activity
of self-upliftment through scriptural study, memorization
of holy verses, reading elevating tales of spiritual giants and
listening to religious discourses. We use our time involving
the mind and intellect in pursuits that lead us onward toward
the goal of moksha, rather than dispersing consciousness
through pointless ramication. But it need not be all so seri-
ous. For children and youthful minds, play can also be sva-
dhyyarecreation that lls the mind with religious impres-
sions. Hindu art and culture overflows with an unsurpassed
richness of spiritual play. This chapter is a small contribution
to that vast river of dharmas fun and games.
Lord Gaea rules the mldhra, the chakra of mem-
ory. Yogic insight shows that memorization of spiritual teach-
ings, chants and concepts, a seemingly mere rote process, in
fact works a transformation of the energies of the ml-
dhra. We actively remold the contents of the subconscious,
rening the nature, sublimating and transmuting instinctive
energies. May these few games invoke and indelibly stamp
upon our minds the great teachings and culture of dharma
held in the mind of our beloved Lord Gaea. Seers say even
heavenly devas delight in word play of a spiritual nature.
390 LOVING GAEA CHAPTER 20: GAEA PUZZLES 391
The Puzzle of the Guardian of Bhrat Across Continued Down Continued

21. A iva temple facing ___ is a 12. Cane elds are _______.
re-temple. (Abbreviation!) 15. Gaea is known __ the Lord of Ob-
1 2 3 4 5 6
22. The God we always worship rst. stacles.
25. Hindus pray to Gaea to ___ 17. The big chakra that Gaea sits
7 8 9 10 them in good and happy ways. upon deep in the microcosm.
11 12 13 26. Gaea loves all the animals in 19. Lord Gaea lives in
all the _____ in the world. the _____ World.
14 15
29. Gaea works slowly and 20. Gaea _______ forgets the
16 17 patiently, never in _____. prayers of His close devotees.
30. The Gaga is a sacred 21. Hindu holy scriptures in Sanskrit.
18 19 20 21
_____ to all Hindus. 22. The weapon Gaea uses to
22 23 24 25 32. Twice. knock obstacles out of our
26 27
33. Hindus worship Gaea with path and spur us onward.
___ and yellow flowers. 23. A big word for help.
28 29 30 31 35. Another name for Vishu. 24. Gaea has the head of an _______.
32 33 34 35 36 37. Gaea is even brighter 27. OH.
than the ____. 28. Gaea always knows how to
37 38 39
39. Gaeas favorite sweet. answer our prayers just right
40 41 42 40. _____ gather honey from flowers. because His ________ is so great.
41. Gaea always makes careful 31. Gaeas memory is so great
43 44 45 46
decisions, never a ____ decision. He _________ things that
47 48 49 50 51 43. Kailsa is in the Himlayan happened millions of years ago.
52 53
_________. 34. Indian thin flour pancake.
46. The lower instinctive mind, 36. The subtle inner ethers.
54 55 56 seat of desire and governor of 38. When Murugan tried to win the
57 58 sensory and motor organs. contest with His brother, He flew
47. Gaea pjs start as early as around the world _______.
3:00 __ in the morning. 40. Gaeas _____ is bigger than
48. Gaea is Lord ivas eldest ____. any computer in the world.
Across Down
49. Indian variety of basil often 42. The ngaswara and conch are
1. Sacred syllables chanted by Hindus. 1. The fruit Gaea won in a
used for japa beads. two types of temple _____.
4. The chakra that Gaea sits upon contest with his brother.
51. Having two. 43. Lord Gaea is a ____deva.
is a four-petalled ______ . 2. Gaea ___ too many
52. First two letters of the number of 44. The rst two letters of the rst
7. Gaeas vhana (vehicle) modaka balls one day.
most famous Gaea temples digit on your foot.
8. Gaea is full of _____. 3. Gifts to the poor and crippled.
11. ______ elds are sacred 5. Devotees who are having a special
in Maharashtra. 45. Gaea likes a lot of ______
53. Kolam designs are ______ on the in His sweet goodies.
to Lord Gaea. Gaea archana often carry
13. Gaea is sometimes called their offerings on a ______.
floor in front of Gaea shrines. 50. Even though Gaea has little
54. Gaea pjs ll you with ____. eyes, He still ____ everything.
the Lord of _______. 6. Gaea _____ the Mahbhrata
55. Gaeas ______ flows through 53. Many different organic substances
14. Gaea is very ____. with one of his tusks.
our minds and all form. are used to ___ the beautifully
15. Gaea has four _____. 7. The monsoons of Southeast Asia
57. Indian women wear _______. colored Indian fabrics.
16. Gaea uses a _____ and a goad bring severe tropical _____.
58. Incense has a beautiful ______. 56. The rst initial of ivas
to help him do his work. 9. The traditional Hindu wedding is
18. Divine servant. Used at the called a _________ ceremony. two sons.
end of a devotees name. 10. Just looking at the mrti of
19. What you say to Gaea when Gaea makes you feel _______.
he answers your prayer. 11. First and last letters of bean
pod that tastes like chocolate.
The Puzzle of the Guardian of Bhrat Across Continued Down Continued

21. A iva temple facing ___ is a 12. Cane elds are _______.
re-temple. (Abbreviation!) 15. Gaea is known __ the Lord of Ob-
1 2 3 4 5 6
22. The God we always worship rst. stacles.
25. Hindus pray to Gaea to ___ 17. The big chakra that Gaea sits
7 8 9 10 them in good and happy ways. upon deep in the microcosm.
11 12 13 26. Gaea loves all the animals in 19. Lord Gaea lives in
all the _____ in the world. the _____ World.
14 15
29. Gaea works slowly and 20. Gaea _______ forgets the
16 17 patiently, never in _____. prayers of His close devotees.
30. The Gaga is a sacred 21. Hindu holy scriptures in Sanskrit.
18 19 20 21
_____ to all Hindus. 22. The weapon Gaea uses to
22 23 24 25 32. Twice. knock obstacles out of our
26 27
33. Hindus worship Gaea with path and spur us onward.
___ and yellow flowers. 23. A big word for help.
28 29 30 31 35. Another name for Vishu. 24. Gaea has the head of an _______.
32 33 34 35 36 37. Gaea is even brighter 27. OH.
than the ____. 28. Gaea always knows how to
37 38 39
39. Gaeas favorite sweet. answer our prayers just right
40 41 42 40. _____ gather honey from flowers. because His ________ is so great.
41. Gaea always makes careful 31. Gaeas memory is so great
43 44 45 46
decisions, never a ____ decision. He _________ things that
47 48 49 50 51 43. Kailsa is in the Himlayan happened millions of years ago.
52 53
_________. 34. Indian thin flour pancake.
46. The lower instinctive mind, 36. The subtle inner ethers.
54 55 56 seat of desire and governor of 38. When Murugan tried to win the
57 58 sensory and motor organs. contest with His brother, He flew
47. Gaea pjs start as early as around the world _______.
3:00 __ in the morning. 40. Gaeas _____ is bigger than
48. Gaea is Lord ivas eldest ____. any computer in the world.
Across Down
49. Indian variety of basil often 42. The ngaswara and conch are
1. Sacred syllables chanted by Hindus. 1. The fruit Gaea won in a
used for japa beads. two types of temple _____.
4. The chakra that Gaea sits upon contest with his brother.
51. Having two. 43. Lord Gaea is a ____deva.
is a four-petalled ______ . 2. Gaea ___ too many
52. First two letters of the number of 44. The rst two letters of the rst
7. Gaeas vhana (vehicle) modaka balls one day.
most famous Gaea temples digit on your foot.
8. Gaea is full of _____. 3. Gifts to the poor and crippled.
11. ______ elds are sacred 5. Devotees who are having a special
in Maharashtra. 45. Gaea likes a lot of ______
53. Kolam designs are ______ on the in His sweet goodies.
to Lord Gaea. Gaea archana often carry
13. Gaea is sometimes called their offerings on a ______.
floor in front of Gaea shrines. 50. Even though Gaea has little
54. Gaea pjs ll you with ____. eyes, He still ____ everything.
the Lord of _______. 6. Gaea _____ the Mahbhrata
55. Gaeas ______ flows through 53. Many different organic substances
14. Gaea is very ____. with one of his tusks.
our minds and all form. are used to ___ the beautifully
15. Gaea has four _____. 7. The monsoons of Southeast Asia
57. Indian women wear _______. colored Indian fabrics.
16. Gaea uses a _____ and a goad bring severe tropical _____.
58. Incense has a beautiful ______. 56. The rst initial of ivas
to help him do his work. 9. The traditional Hindu wedding is
18. Divine servant. Used at the called a _________ ceremony. two sons.
end of a devotees name. 10. Just looking at the mrti of
19. What you say to Gaea when Gaea makes you feel _______.
he answers your prayer. 11. First and last letters of bean
pod that tastes like chocolate.
[Mah Clue for this whole puzzle: All words are Sanskrit.]
The Puzzle of the Lord of Dharma Across Down

1. Lord Gaeas seed mantra. 2. The third-eye chakra.
5. Good karma, righteous action, 3. Spiritual practice of devotedly
merit. repeating a mantra, generally
8. Eternal, something which should a specied number of
be done without fail always daily repetitions while
at the right time. counting on a ml.
10. The second goal of human 4. A name of Supreme God
existence, wealth. as The Auspicious One.
11. The rst goal of human 5. Bad karma, sin, wrong-doing.
existence, love, pleasure. 6. A pot of water on which a
16. Demon place. Hindu concept husked coconut is nested
of hell; lower realm of the on ve mango leaves.
Second World in which souls 7. The soul.
temporarily experience self- 9. Lord Gaeas vhana, the
created hellish states of mind. mouse, traditionally associated
18. What you are when you with abundance.
always follow dharma. A 12. Delusion, fascination with and
person good enough to go to attachment to material existence.
the temple and do pj. 13. Individual or group singing
20. Our most important scriptures. of devotional songs, hymns.
22. The inert, dark, heavy, dull, 14. Rosary for performing japa,
ignorant quality of nature. recitation of holy names.
24. A hall, generally in a 15. A round sweet goody made of rice,
temple or monastery. coconut, sugar, etc. Esoterically, it
25. Same as moksha. corresponds to siddhi (attainment
or fulllment) the gladdening
fulllment of pure joy.
17. The Deity of re.
19. The Primal Sound.
21. The name of the light that
is waved during pj.
22. That, pure Being.
23. Immanent Truth.
[Mah Clue for this whole puzzle: All words are Sanskrit.]
The Puzzle of the Lord of Dharma Across Down

1. Lord Gaeas seed mantra. 2. The third-eye chakra.
5. Good karma, righteous action, 3. Spiritual practice of devotedly
merit. repeating a mantra, generally
8. Eternal, something which should a specied number of
be done without fail always daily repetitions while
at the right time. counting on a ml.
10. The second goal of human 4. A name of Supreme God
existence, wealth. as The Auspicious One.
11. The rst goal of human 5. Bad karma, sin, wrong-doing.
existence, love, pleasure. 6. A pot of water on which a
16. Demon place. Hindu concept husked coconut is nested
of hell; lower realm of the on ve mango leaves.
Second World in which souls 7. The soul.
temporarily experience self- 9. Lord Gaeas vhana, the
created hellish states of mind. mouse, traditionally associated
18. What you are when you with abundance.
always follow dharma. A 12. Delusion, fascination with and
person good enough to go to attachment to material existence.
the temple and do pj. 13. Individual or group singing
20. Our most important scriptures. of devotional songs, hymns.
22. The inert, dark, heavy, dull, 14. Rosary for performing japa,
ignorant quality of nature. recitation of holy names.
24. A hall, generally in a 15. A round sweet goody made of rice,
temple or monastery. coconut, sugar, etc. Esoterically, it
25. Same as moksha. corresponds to siddhi (attainment
or fulllment) the gladdening
fulllment of pure joy.
17. The Deity of re.
19. The Primal Sound.
21. The name of the light that
is waved during pj.
22. That, pure Being.
23. Immanent Truth.
Across of a career, home and family.

3. Same as moksha. 12. The calm, quiescent, peaceful,
The Puzzle of the Fruit of Truth 4. Merging the individual mind with still quality of nature.
the universal mind of God within. 14. A word meaning of the stars.
5. Peace. Anything in the subtle non-physical
8. A Mahdeva, or great God, created dimension of the Second World.
by Lord iva to assist souls in their 15. Primal life force of the breath.
evolution. The elephant-faced 16. Great Deva or Great Shining
Patron of Art and Science, rst son One. A name of iva.
of iva, Remover of Obstacles. 18. The symbol and mantra denoting
10. Teacher, guide, remover of darkness. God and the Primal Sound.
13. Loving Gaea holds a sprig of 19. Loving Gaea uses this
this wish-fullling tree to tell us implement to cast karmas back
that all our wishes will be gratied. on devotees for resolution, never
We have but to tell Him our letting up until completion.
needs, that is all, just tell Him. 20. Loving Gaea tells of this fruit: It
17. Loving Gaea has this snake as was given to Me from Lord ivas
His pet. Many are afraid of such own hand after performing My
creatures, but He tells us that it is rst wisdom act. It represents
the kualin within all and each the highest spiritual fruition.
one can rise above all adversity. 22. Its hot in summertime, so Loving
20. Symbolic hand gestures used in Gaea sits whisking away the
pj, dance and haha yoga. past within the minds of devotees
21. Dedicated striving and practice. with this cooling device.
23. A stringed instrument with two
round dried pumpkins on the
ends, that makes heavenly music.
Down
1. A period of time that
spans many ages.
2. Loving Gaea uses this instrument
to prod the lazy ahead in their
birth karmas whenever they tarry.
6. Without qualities. Refers to
the Absolute God, Paraiva
or Parabrahman.
7. Accomplished or skillful one.
Someone who is dedicated to
spiritual practices is usually celibate,
wears white and is not a sannysin.
9. Loving Gaea knows there are
difcult times ahead for some of
His devotees. He protects them
with this implement in gentle ways
from evils they have attracted.
11. Householder; family man or
woman. The period of human life
after brahmacharya, or studentship,
is over, the individual establishing
Across of a career, home and family.

3. Same as moksha. 12. The calm, quiescent, peaceful,
The Puzzle of the Fruit of Truth 4. Merging the individual mind with still quality of nature.
the universal mind of God within. 14. A word meaning of the stars.
5. Peace. Anything in the subtle non-physical
8. A Mahdeva, or great God, created dimension of the Second World.
by Lord iva to assist souls in their 15. Primal life force of the breath.
evolution. The elephant-faced 16. Great Deva or Great Shining
Patron of Art and Science, rst son One. A name of iva.
of iva, Remover of Obstacles. 18. The symbol and mantra denoting
10. Teacher, guide, remover of darkness. God and the Primal Sound.
13. Loving Gaea holds a sprig of 19. Loving Gaea uses this
this wish-fullling tree to tell us implement to cast karmas back
that all our wishes will be gratied. on devotees for resolution, never
We have but to tell Him our letting up until completion.
needs, that is all, just tell Him. 20. Loving Gaea tells of this fruit: It
17. Loving Gaea has this snake as was given to Me from Lord ivas
His pet. Many are afraid of such own hand after performing My
creatures, but He tells us that it is rst wisdom act. It represents
the kualin within all and each the highest spiritual fruition.
one can rise above all adversity. 22. Its hot in summertime, so Loving
20. Symbolic hand gestures used in Gaea sits whisking away the
pj, dance and haha yoga. past within the minds of devotees
21. Dedicated striving and practice. with this cooling device.
23. A stringed instrument with two
round dried pumpkins on the
ends, that makes heavenly music.
Down
1. A period of time that
spans many ages.
2. Loving Gaea uses this instrument
to prod the lazy ahead in their
birth karmas whenever they tarry.
6. Without qualities. Refers to
the Absolute God, Paraiva
or Parabrahman.
7. Accomplished or skillful one.
Someone who is dedicated to
spiritual practices is usually celibate,
wears white and is not a sannysin.
9. Loving Gaea knows there are
difcult times ahead for some of
His devotees. He protects them
with this implement in gentle ways
from evils they have attracted.
11. Householder; family man or
woman. The period of human life
after brahmacharya, or studentship,
is over, the individual establishing
The Puzzle of the Lord of Spiritual Mysteries Across Down

4. Faith. 1. Small circle of red powder
5. Loving Gaea, like His brother (kukuma) placed between and just
Murugan, holds this great power. above the eyebrows. It symbolizes
It flashes in the sky during storms, the opening of the third eye, seeing
spirit over mind, mind over matter. with superconscious soul vision.
6. A not spiritual being living in the 2. Loving Gaea edits all these
Second World on the lower astral scriptures on this and other planets.
plane, sometimes called a demon. 3. Sacred art of drawing intricate
8. The animal that each Hindu God decorative patterns at the
is depicted as riding on, symbolic entrance to a home or temple or
of a function of the God. at ceremonial sites with the rice
11. God. Can refer to the image powder or colored powdered pulses.
or mrti installed in a temple 7. Hinduisms revealed scriptures.
or to the Mahdeva whom 9. Loving Gaea uses this rope-like
the murthi represents. device to draw close those He
12. A troop of devas, especially used in loves and save strayed ones in
reference to Lord ivas attendants extraordinary ways.
under Lord Gaeas supervision. 10. Spiritual attainment or power,
17. The last portion of the Vedas. superconscious abilities, fulllment.
They teach philosophy through 13. Triple-pointed lance representing
people asking questions and ivas three-in-one power:
wise ishis giving answers. Love, Wisdom and Action.
19. Loving Gaea broke this, His 14. Loving Gaea sits at Lord
beautiful right tusk in a sacricial ivas holy feet with japa
act, using it as a stylus to get the job ml made of these seeds.
done. By this act He demonstrates 15. The chakra located at the base of
that what we begin we must nish. the spine and governing memory,
22. Inner plane being of light. time and space where Loving
23. The ancient Hindu symbol of Gaea sits inside each person.
auspiciousness and good fortune. 16. Sanskrit word meaning
A square cross with broken arms. deed or act; the principle
25. The ery, restless quality of nature. of cause and effect. Also, the
26. A sweet nut from a palm tree hard totality of our actions and
as a rock, but soft and white inside. their concomitant reactions in
27. What He shoots from his bow. this and all previous lives.
18. Divine law; the law of being; the
way of righteousness or that
which holds ones true nature.
20. Loving Gaea makes us grow
healthy food by the desire for this
simple underground vegetable.
21. Loving Gaea wants us to be like
this flower that comes from the
depths of the mud opening into the
bud high above the waters edge.
24. The nectar of immortality that
Loving Gaea keeps in his pot.
The Puzzle of the Lord of Spiritual Mysteries Across Down

4. Faith. 1. Small circle of red powder
5. Loving Gaea, like His brother (kukuma) placed between and just
Murugan, holds this great power. above the eyebrows. It symbolizes
It flashes in the sky during storms, the opening of the third eye, seeing
spirit over mind, mind over matter. with superconscious soul vision.
6. A not spiritual being living in the 2. Loving Gaea edits all these
Second World on the lower astral scriptures on this and other planets.
plane, sometimes called a demon. 3. Sacred art of drawing intricate
8. The animal that each Hindu God decorative patterns at the
is depicted as riding on, symbolic entrance to a home or temple or
of a function of the God. at ceremonial sites with the rice
11. God. Can refer to the image powder or colored powdered pulses.
or mrti installed in a temple 7. Hinduisms revealed scriptures.
or to the Mahdeva whom 9. Loving Gaea uses this rope-like
the murthi represents. device to draw close those He
12. A troop of devas, especially used in loves and save strayed ones in
reference to Lord ivas attendants extraordinary ways.
under Lord Gaeas supervision. 10. Spiritual attainment or power,
17. The last portion of the Vedas. superconscious abilities, fulllment.
They teach philosophy through 13. Triple-pointed lance representing
people asking questions and ivas three-in-one power:
wise ishis giving answers. Love, Wisdom and Action.
19. Loving Gaea broke this, His 14. Loving Gaea sits at Lord
beautiful right tusk in a sacricial ivas holy feet with japa
act, using it as a stylus to get the job ml made of these seeds.
done. By this act He demonstrates 15. The chakra located at the base of
that what we begin we must nish. the spine and governing memory,
22. Inner plane being of light. time and space where Loving
23. The ancient Hindu symbol of Gaea sits inside each person.
auspiciousness and good fortune. 16. Sanskrit word meaning
A square cross with broken arms. deed or act; the principle
25. The ery, restless quality of nature. of cause and effect. Also, the
26. A sweet nut from a palm tree hard totality of our actions and
as a rock, but soft and white inside. their concomitant reactions in
27. What He shoots from his bow. this and all previous lives.
18. Divine law; the law of being; the
way of righteousness or that
which holds ones true nature.
20. Loving Gaea makes us grow
healthy food by the desire for this
simple underground vegetable.
21. Loving Gaea wants us to be like
this flower that comes from the
depths of the mud opening into the
bud high above the waters edge.
24. The nectar of immortality that
Loving Gaea keeps in his pot.
1 2 3 4
G A M J
5
J P U N Y A I
6 7 8 9
K A N I T Y A P V M
10 11 12
A R T H A P K A M A U
13
L M B A O S
14 15
A A H M M H H
16 17
N N A R A K A L O K A I
A J L G D K
18 19 20 21
P A T R A A N A V E D A S
U N I K I
22 23 24
M T A M A S M A N D A P A M
A A A
25
M U K T I T
Solution for the Puzzle of Dharma
1 2 3 4 5 6
M A N T R A L O T U S
7 8 9 10
R A T L O V E H R C
11 12 13
C A N E G M I D H A R M A R
14 15
B I G A R M S V P Y I
16 17
N O O S E A P M B
18 19 20 21
D A S E T H A N K Y O U S E
22 23 24 25
G A N E S H A E L E A D
26 27
Z O O S L I V A S
28 29 30 31
W H A S T E R I V E R D T
32 33 34 35 36
I D I P D R E D H A R I
37 38 39
S U N S H M O D A K A
40 41 42
D O T A B E E S R A S H
43 44 45 46
M O U N T A I N S R M A N A S O
47 48 49 50 51
A M S O N T U L S A B I H R
52 53
H T C G E I E D R A W N
54 55 56
A L O V E A E N E R G Y S
57 58
P S A R I S S M E L L
Solution for the Guardian of Bhrat The Lord Who Is Hidden in All Things
399 CHAPTER 20: GAEA PUZZLES LOVING GAEA 398
1 2 3 4
G A M J
5
J P U N Y A I
6 7 8 9
K A N I T Y A P V M
10 11 12
A R T H A P K A M A U
13
L M B A O S
14 15
A A H M M H H
16 17
N N A R A K A L O K A I
A J L G D K
18 19 20 21
P A T R A A N A V E D A S
U N I K I
22 23 24
M T A M A S M A N D A P A M
A A A
25
M U K T I T
Solution for the Puzzle of Dharma
1 2 3 4 5 6
M A N T R A L O T U S
7 8 9 10
R A T L O V E H R C
11 12 13
C A N E G M I D H A R M A R
14 15
B I G A R M S V P Y I
16 17
N O O S E A P M B
18 19 20 21
D A S E T H A N K Y O U S E
22 23 24 25
G A N E S H A E L E A D
26 27
Z O O S L I V A S
28 29 30 31
W H A S T E R I V E R D T
32 33 34 35 36
I D I P D R E D H A R I
37 38 39
S U N S H M O D A K A
40 41 42
D O T A B E E S R A S H
43 44 45 46
M O U N T A I N S R M A N A S O
47 48 49 50 51
A M S O N T U L S A B I H R
52 53
H T C G E I E D R A W N
54 55 56
A L O V E A E N E R G Y S
57 58
P S A R I S S M E L L
Solution for the Guardian of Bhrat The Lord Who Is Hidden in All Things
1 2
P
3 4
O K R A D D H A
1 2
T O S
Y G
5
T L I G H T N I N G 3
6 7 M U K T I O
A S U R A R 4
8 9 G Y O G A
R M V A H A N A 5 6
10 A N T I D
S U O 7
I S
I T O
8 9
11 12 R G A N E A
D E I T Y G A N A S
D E G D X
13 14 10
H T R G U R U H E
15 16 11 12
I M K R U G N A S
17 18 13 14 15
U P A N I S H A D S D R K A L P A V R I K S H A
L R D H R I S R A T
19
A M E D A N T A 16
H T A M T
20
R D A N R K 17
A R N A G A V
A H T M S 18
21 22 S A A H P A
D A L D E V A H
T L A R
I R O A 19 20
23 24 H M M U D R A S
S W A S T I K A
21
H U M
A B H Y A S A E N
25 22
S R A J A S C N V A F
23
I E G A V I N A
26
C O C O N U T O A N
27
A R R O W
Solution for the Lord of Mysteries Solution for the Fruit of Truth
1 2
P
3 4
O K R A D D H A
1 2
T O S
Y G
5
T L I G H T N I N G 3
6 7 M U K T I O
A S U R A R 4
8 9 G Y O G A
R M V A H A N A 5 6
10 A N T I D
S U O 7
I S
I T O
8 9
11 12 R G A N E A
D E I T Y G A N A S
D E G D X
13 14 10
H T R G U R U H E
15 16 11 12
I M K R U G N A S
17 18 13 14 15
U P A N I S H A D S D R K A L P A V R I K S H A
L R D H R I S R A T
19
A M E D A N T A 16
H T A M T
20
R D A N R K 17
A R N A G A V
A H T M S 18
21 22 S A A H P A
D A L D E V A H
T L A R
I R O A 19 20
23 24 H M M U D R A S
S W A S T I K A
21
H U M
A B H Y A S A E N
25 22
S R A J A S C N V A F
23
I E G A V I N A
26
C O C O N U T O A N
27
A R R O W
Solution for the Lord of Mysteries Solution for the Fruit of Truth
Hindudharma
Mahattamo Vivadharma
@ % @
Hinduism:
The Greatest Religion
In the World
Hindudharma
Mahattamo Vivadharma
@ % @
Hinduism:
The Greatest Religion
In the World
CHAPTER 21: THE GREATEST RELIGION IN THE WORLD 405
Hinduism: the Greatest

Religion in the World
NDOUBTEDLY, RELIGION IS MANS ASSO-

ciation with the Divine, and the ultimate ob-
jective of religion is realization of Truth. Forms
which symbolize Truth are only indications;
they are not Truth itself, which transcends
all conceptualization. The mind in its efforts to understand
Truth through reasoning must always fail, for Truth tran-
scends the very mind which seeks to embrace it.
Hinduism is unique among the worlds religions. I
boldly proclaim it the greatest religion in the world. To be-
gin with, it is mankinds oldest spiritual declaration, the very
fountainhead of faith on the planet. Hinduisms venerable
age has seasoned it to maturity. It is the only religion, to my
knowledge, which is not founded in a single historic event
or prophet, but which itself precedes recorded history. Hin-
duism has been called the cradle of spirituality, and the
mother of all religions, partially because it has influenced
virtually every major religion and partly because it can ab-
sorb all other religions, honor and embrace their scriptures,
their saints, their philosophy. This is possible because Hin-
duism looks compassionately on all genuine spiritual effort
and knows unmistakably that all souls are evolving toward
union with the Divine, and all are destined, without excep-
tion, to achieve spiritual enlightenment and liberation in
this or a future life.
Of course, any religion in the world is a mind stratum
within people, isnt it? It is a group of people who think
consciously, subconsciously and subsuperconsciously alike
and who are guided by their own superconsciousness and
the superconsciousness of their leaders which make up the
CHAPTER 21: THE GREATEST RELIGION IN THE WORLD 405
Hinduism: the Greatest

Religion in the World
NDOUBTEDLY, RELIGION IS MANS ASSO-

ciation with the Divine, and the ultimate ob-
jective of religion is realization of Truth. Forms
which symbolize Truth are only indications;
they are not Truth itself, which transcends
all conceptualization. The mind in its efforts to understand
Truth through reasoning must always fail, for Truth tran-
scends the very mind which seeks to embrace it.
Hinduism is unique among the worlds religions. I
boldly proclaim it the greatest religion in the world. To be-
gin with, it is mankinds oldest spiritual declaration, the very
fountainhead of faith on the planet. Hinduisms venerable
age has seasoned it to maturity. It is the only religion, to my
knowledge, which is not founded in a single historic event
or prophet, but which itself precedes recorded history. Hin-
duism has been called the cradle of spirituality, and the
mother of all religions, partially because it has influenced
virtually every major religion and partly because it can ab-
sorb all other religions, honor and embrace their scriptures,
their saints, their philosophy. This is possible because Hin-
duism looks compassionately on all genuine spiritual effort
and knows unmistakably that all souls are evolving toward
union with the Divine, and all are destined, without excep-
tion, to achieve spiritual enlightenment and liberation in
this or a future life.
Of course, any religion in the world is a mind stratum
within people, isnt it? It is a group of people who think
consciously, subconsciously and subsuperconsciously alike
and who are guided by their own superconsciousness and
the superconsciousness of their leaders which make up the
406 LOVING GAEA CHAPTER 21: THE GREATEST RELIGION IN THE WORLD 407
force eld which we call a religion. It does not exist out- soever in Hinduism of an only path. A devout Hindu is
side the mind. People of a certain religion have all been im- supportive of all efforts that lead to a pure and virtuous
pressed with the same experiences. They have all accepted life and would consider it unthinkable to dissuade a sincere
the same or similar beliefs and attitudes, and their mutual devotee from his chosen faith. This is the Hindu mind, and
concurrence creates the bonds of fellowship and purpose, this is what we teach, what we practice and what we offer
of doctrine and communion. aspirants on the path.
The people who are Hinduism share a mind structure. We often send people back to their own religion, for
They can understand, acknowledge, accept and love the Hindu doctrine would consider it an unseemly karma to
peoples of all religions, encompass them within their mind draw someone away simply because he believed differently.
as being ne religious people. The Hindu truly believes that To the Hindu, conduct and the inner processes of the souls
there is a single Eternal Path, but he does not believe that maturation are more essential than the particular religion
any one religion is the only valid religion or the only reli- one may be by the accidents of birth, culture or geography.
gion that will lead the soul to salvation. Rather, the Eternal The Hindu knows that he might unknowingly disturb thed-
Path is seen reflected in all religions. harma of the individual if he pulls him away from his religious
To put it another way, the will of God or the Gods is at roots, and that would cause an unsavory karma for them
work in all genuine worship and service. It is said in Hindu both. He knows, too, that it is not necessary that all people
scripture that Truth is one. Paths are many. The search for believe exactly the same way or call God by the same name.
Truth, for God, is called the Santana Dharma, or the Eternal
Path, because it is inherent in the soul itself, where religion A Religion of Experience
begins. This path, this return to the Source, is ever existent Still, Hinduism is also extremely sectarian, altogether ada-
in man, and is at work whether he is aware of the processes mant in its beliefs. Its doctrines of karma and reincarnation,
or not. There is not this mans search and that mans search. its philosophy of nonviolence and compassion, its certainty
Where does the impetus come from? It comes from the in- of mystical realities and experience and its universality are
side of man himself. Thus, Hinduism is ever vibrant and held with unshakable conviction. Perhaps this is due to the
alive, for it depends on this original source of inspiration, fact that Hinduism is a religion more of experience than of
this rst impulse of the spirit within, giving it an energy and doctrine. It prefers to say to its followers, This is the nature
a vibrancy that is renewable eternally in the now. of Truth, and these are the means by which that Truth may
Naturally, the Hindu feels that his faith is the broadest, be realized. Here are the traditions which have withstood
the most practical and effective instrument of spiritual un- time and proved most effective. Now you may test them in
foldment, but he includes in his Hindu mind all the reli- your own life, prove them to yourself. And we will help as
gions of the world as expressions of the one Eternal Path we can. Hinduism will never say, You must do or believe
and understands each proportionately in accordance with thusly or be condemned. In Hinduism it is believed that
its doctrines and dogma. He knows that certain beliefs and none is eternally condemned. That loving acceptance and
inner attitudes are more conducive to spiritual growth than unremitting faith in the goodness of life is another reason I
others, and that all religions are, therefore, not the same. boldly say that Hinduism is the greatest religion in the world.
They differ in important ways. Yet, there is no sense what-
force eld which we call a religion. It does not exist out- soever in Hinduism of an only path. A devout Hindu is
side the mind. People of a certain religion have all been im- supportive of all efforts that lead to a pure and virtuous
pressed with the same experiences. They have all accepted life and would consider it unthinkable to dissuade a sincere
the same or similar beliefs and attitudes, and their mutual devotee from his chosen faith. This is the Hindu mind, and
concurrence creates the bonds of fellowship and purpose, this is what we teach, what we practice and what we offer
of doctrine and communion. aspirants on the path.
The people who are Hinduism share a mind structure. We often send people back to their own religion, for
They can understand, acknowledge, accept and love the Hindu doctrine would consider it an unseemly karma to
peoples of all religions, encompass them within their mind draw someone away simply because he believed differently.
as being ne religious people. The Hindu truly believes that To the Hindu, conduct and the inner processes of the souls
there is a single Eternal Path, but he does not believe that maturation are more essential than the particular religion
any one religion is the only valid religion or the only reli- one may be by the accidents of birth, culture or geography.
gion that will lead the soul to salvation. Rather, the Eternal The Hindu knows that he might unknowingly disturb thed-
Path is seen reflected in all religions. harma of the individual if he pulls him away from his religious
To put it another way, the will of God or the Gods is at roots, and that would cause an unsavory karma for them
work in all genuine worship and service. It is said in Hindu both. He knows, too, that it is not necessary that all people
scripture that Truth is one. Paths are many. The search for believe exactly the same way or call God by the same name.
Truth, for God, is called the Santana Dharma, or the Eternal
Path, because it is inherent in the soul itself, where religion A Religion of Experience
begins. This path, this return to the Source, is ever existent Still, Hinduism is also extremely sectarian, altogether ada-
in man, and is at work whether he is aware of the processes mant in its beliefs. Its doctrines of karma and reincarnation,
or not. There is not this mans search and that mans search. its philosophy of nonviolence and compassion, its certainty
Where does the impetus come from? It comes from the in- of mystical realities and experience and its universality are
side of man himself. Thus, Hinduism is ever vibrant and held with unshakable conviction. Perhaps this is due to the
alive, for it depends on this original source of inspiration, fact that Hinduism is a religion more of experience than of
this rst impulse of the spirit within, giving it an energy and doctrine. It prefers to say to its followers, This is the nature
a vibrancy that is renewable eternally in the now. of Truth, and these are the means by which that Truth may
Naturally, the Hindu feels that his faith is the broadest, be realized. Here are the traditions which have withstood
the most practical and effective instrument of spiritual un- time and proved most effective. Now you may test them in
foldment, but he includes in his Hindu mind all the reli- your own life, prove them to yourself. And we will help as
gions of the world as expressions of the one Eternal Path we can. Hinduism will never say, You must do or believe
and understands each proportionately in accordance with thusly or be condemned. In Hinduism it is believed that
its doctrines and dogma. He knows that certain beliefs and none is eternally condemned. That loving acceptance and
inner attitudes are more conducive to spiritual growth than unremitting faith in the goodness of life is another reason I
others, and that all religions are, therefore, not the same. boldly say that Hinduism is the greatest religion in the world.
They differ in important ways. Yet, there is no sense what-
Within Hinduism, as within every religious system, are or psychic centers within the nerve system. Inner states of
the practical means of attaining the purity, the knowledge superconsciousness are explored and mapped fully in Hin-
and the serenity of life. Each Hindu is enjoined to attend a duism, from the clear white light to the sights and sounds
pj every day, preferably at a certain and consistent time. which flood the awakened inner consciousness of man. In
He must observe the laws of virtue and the codes of eth- the West it is the mystically awakened soul who is drawn to
ics. He must serve others, support religion within his com- Hinduism for understanding of inner states of conscious-
munity. He should occasionally pilgrimage to sacred shrines ness, discovering after ardent seeking that Hinduism pos-
and temples and partake in the sacraments. If he is more sesses answers which do not exist elsewhere and is capable
advanced, an older soul, then he is expected, expects of of guiding awareness into ever-deepening mind strata.
himself, to undertake certain forms of sdhana and tapas,
of discipline and asceticism. Hinduisms Unbounded Tolerance
Though it is broad and open in the freedom of the mind In apparent conflict, the scriptures written thousands of
to inquire, Hinduism is narrowly strict in its expectations years ago explain how we should live, and saints and ishis
of devoteesthe more awakened the soul, the higher the and seers throughout the ages have told us that it is impos-
demands and responsibilities placed upon him. And though sible to live that way. So, Hinduism has a great tolerance for
other systems of belief are fully acceptable mind structures those who strive and a great forgiveness for those who fail. It
within the structure of the higher mind, there is no way out looks in awe at those who succeed in living a life according
of Hinduism. There is no excommunication. There is no to its own strict ethics. In Hinduism, we have many, many
means of severance. Theres no leaving Hinduism once you saints. You dont have to die to be acknowledged a saint in
have formally accepted and been accepted. Why is that? That our religion, you have to live. The Hindus, perhaps beyond
is because Hinduism contains the whole of religion within it- all other people on the earth, realize the difculties of living
self. There is no other religion which one can adopt by leav- in a human body and look in awe at those who achieve true
ing Hinduism, only other aspects of the one religion which is spirituality.
the sum of them all, the Eternal Path, the Santana Dharma. The Hindu believes in reincarnation. He believes that he
I would say that, if it lacked all the qualities of open- is not the body in which he lives, but the soul or awareness
mindedness and compassion and tolerance just mentioned, which takes on a body for a denite purpose. He believes he
Hinduism would be the greatest religion on the basis of is going to get a better body in a better birth, that the pro-
its profound mysticism alone. No other faith boasts such cess does not begin and end in a single life, that the process
a deep and enduring comprehension of the mysteries of is continuous, reaching beyond the limits that one life may
existence, or possesses so vast a metaphysical system. The impose on inner progress. Of course, his belief in karma
storehouse of religious revelations in Hinduism cannot be assures him that a better birth, that progress inwardly will
reckoned. I know of its equal nowhere. It contains the entire come only if he behaves in a certain way. He knows that if he
system of yoga, of meditation and contemplation and Self does not behave according to the natural laws, to the Hindu
Realization. Nowhere else is there such insightful revelation ethics, that he will suffer for his transgressions in a future
of the inner bodies of man, the subtle pras and the chakras, life, or future lives, that he may by his own actions earn the
Within Hinduism, as within every religious system, are or psychic centers within the nerve system. Inner states of
the practical means of attaining the purity, the knowledge superconsciousness are explored and mapped fully in Hin-
and the serenity of life. Each Hindu is enjoined to attend a duism, from the clear white light to the sights and sounds
pj every day, preferably at a certain and consistent time. which flood the awakened inner consciousness of man. In
He must observe the laws of virtue and the codes of eth- the West it is the mystically awakened soul who is drawn to
ics. He must serve others, support religion within his com- Hinduism for understanding of inner states of conscious-
munity. He should occasionally pilgrimage to sacred shrines ness, discovering after ardent seeking that Hinduism pos-
and temples and partake in the sacraments. If he is more sesses answers which do not exist elsewhere and is capable
advanced, an older soul, then he is expected, expects of of guiding awareness into ever-deepening mind strata.
himself, to undertake certain forms of sdhana and tapas,
of discipline and asceticism. Hinduisms Unbounded Tolerance
Though it is broad and open in the freedom of the mind In apparent conflict, the scriptures written thousands of
to inquire, Hinduism is narrowly strict in its expectations years ago explain how we should live, and saints and ishis
of devoteesthe more awakened the soul, the higher the and seers throughout the ages have told us that it is impos-
demands and responsibilities placed upon him. And though sible to live that way. So, Hinduism has a great tolerance for
other systems of belief are fully acceptable mind structures those who strive and a great forgiveness for those who fail. It
within the structure of the higher mind, there is no way out looks in awe at those who succeed in living a life according
of Hinduism. There is no excommunication. There is no to its own strict ethics. In Hinduism, we have many, many
means of severance. Theres no leaving Hinduism once you saints. You dont have to die to be acknowledged a saint in
have formally accepted and been accepted. Why is that? That our religion, you have to live. The Hindus, perhaps beyond
is because Hinduism contains the whole of religion within it- all other people on the earth, realize the difculties of living
self. There is no other religion which one can adopt by leav- in a human body and look in awe at those who achieve true
ing Hinduism, only other aspects of the one religion which is spirituality.
the sum of them all, the Eternal Path, the Santana Dharma. The Hindu believes in reincarnation. He believes that he
I would say that, if it lacked all the qualities of open- is not the body in which he lives, but the soul or awareness
mindedness and compassion and tolerance just mentioned, which takes on a body for a denite purpose. He believes he
Hinduism would be the greatest religion on the basis of is going to get a better body in a better birth, that the pro-
its profound mysticism alone. No other faith boasts such cess does not begin and end in a single life, that the process
a deep and enduring comprehension of the mysteries of is continuous, reaching beyond the limits that one life may
existence, or possesses so vast a metaphysical system. The impose on inner progress. Of course, his belief in karma
storehouse of religious revelations in Hinduism cannot be assures him that a better birth, that progress inwardly will
reckoned. I know of its equal nowhere. It contains the entire come only if he behaves in a certain way. He knows that if he
system of yoga, of meditation and contemplation and Self does not behave according to the natural laws, to the Hindu
Realization. Nowhere else is there such insightful revelation ethics, that he will suffer for his transgressions in a future
of the inner bodies of man, the subtle pras and the chakras, life, or future lives, that he may by his own actions earn the
necessity of a so-called inferior birth, earn the right to start cosm. For the Hindu, surrender to the Divine Will that cre-
over where he left off in the birth in which he failed. ated and pervades and guides the universe is essential. The
The belief in karma and reincarnation is exclusively Hindu believes that these beings guide our experiences on
Hindu, and yet many people in the world today, whether Earth, actually consciously guide the evolutionary processes.
they call themselves religious or not, are coming to the same Therefore, he worships these beings as greater beings than
conclusions, not from being told to believe but in a natural himself, and he maintains a subjective attitude toward them,
way, from the inside out. This belief in more than a single wondering if he is attuned with these grand forces of the
life brings to the Hindu a great sense of peace. He knows universe, if his personal will is in phase with what these
that the maturity of the soul takes many lives, perhaps hun- great beings would have him do. This gives birth to a great
dreds of lives. If he is not perfect right now, then at least he culture, a great attitude, a great tolerance and kindness one
knows that he is progressing, that there will be many oppor- to another. It gives rise to humility in the approach to life
tunities for learning and growing. This eliminates anxiety, not a weak or false humility, but a strong and mature sense
gives the serene perception that everything is all right as it is. of the grand presence and purpose of life before which the
There is no sense of a time limit, of an impending end or an head naturally bows.
ultimate judgment of his actions and attitudes. This under- There are said to be millions of Gods in the Hindu pan-
standing that the soul evolves gives the Hindu remarkable theon, though only a few major Deities are actually wor-
insight into the human condition and appreciation for all shiped in the temples. That God may be worshiped as the
men in all stages of spiritual development. Divine Father or a Sainted Mother or the King of kings is
Hinduism is so broad. Within it there is a place for the one of the blessings of Hinduism. It offers to each a per-
insane and a place for the saint. There is a place for the beg- sonal and signicant contact, and each Hindu will choose
gar and for those who support beggars. There is a place for that aspect of the Deity which most appeals to his inner
the intelligent person and plenty of room for the fool. The needs and sensibilities. That can be confusing to some,
beauty of Hinduism is that it does not demand of every soul but not to the Hindu. Within his religion is monism and
perfection in this life, a necessary conclusion for those who dualism,monotheism and polytheism, and a rich array of
believe in a single lifetime during which human perfection other theological views.
or grace must be achieved. Belief in reincarnation gives the God in Hinduism is accepted as both transcendent and
Hindu an acceptance of every level of humanity. Some souls immanent, both beyond the mind and the very substra-
are simply older souls than others, but all are inherently the tum of the mind. The ideal of the Hindu is to think of God
same, inherently immortal and of the nature of the Divine. always, every moment, and to be ever conscious of Gods
presence. This does not mean the transcendent God, the
Hindu Views of the Divine Absolute Lord. That is for the yog to ponder in his con-
In Hinduism it is believed that the Gods are living, think- templative discipline. That is for the well-perfected Hindu
ing, dynamic beings who live in a different world, in an who has worshiped faithfully in the temples, studied deeply
inner world in the microcosm within this world in which the scriptures and found his satguru. For most Hindus, God
there exists a greater macrocosm than this visible macro- means the Gods, one of the many personal devas and Mah-
necessity of a so-called inferior birth, earn the right to start cosm. For the Hindu, surrender to the Divine Will that cre-
over where he left off in the birth in which he failed. ated and pervades and guides the universe is essential. The
The belief in karma and reincarnation is exclusively Hindu believes that these beings guide our experiences on
Hindu, and yet many people in the world today, whether Earth, actually consciously guide the evolutionary processes.
they call themselves religious or not, are coming to the same Therefore, he worships these beings as greater beings than
conclusions, not from being told to believe but in a natural himself, and he maintains a subjective attitude toward them,
way, from the inside out. This belief in more than a single wondering if he is attuned with these grand forces of the
life brings to the Hindu a great sense of peace. He knows universe, if his personal will is in phase with what these
that the maturity of the soul takes many lives, perhaps hun- great beings would have him do. This gives birth to a great
dreds of lives. If he is not perfect right now, then at least he culture, a great attitude, a great tolerance and kindness one
knows that he is progressing, that there will be many oppor- to another. It gives rise to humility in the approach to life
tunities for learning and growing. This eliminates anxiety, not a weak or false humility, but a strong and mature sense
gives the serene perception that everything is all right as it is. of the grand presence and purpose of life before which the
There is no sense of a time limit, of an impending end or an head naturally bows.
ultimate judgment of his actions and attitudes. This under- There are said to be millions of Gods in the Hindu pan-
standing that the soul evolves gives the Hindu remarkable theon, though only a few major Deities are actually wor-
insight into the human condition and appreciation for all shiped in the temples. That God may be worshiped as the
men in all stages of spiritual development. Divine Father or a Sainted Mother or the King of kings is
Hinduism is so broad. Within it there is a place for the one of the blessings of Hinduism. It offers to each a per-
insane and a place for the saint. There is a place for the beg- sonal and signicant contact, and each Hindu will choose
gar and for those who support beggars. There is a place for that aspect of the Deity which most appeals to his inner
the intelligent person and plenty of room for the fool. The needs and sensibilities. That can be confusing to some,
beauty of Hinduism is that it does not demand of every soul but not to the Hindu. Within his religion is monism and
perfection in this life, a necessary conclusion for those who dualism,monotheism and polytheism, and a rich array of
believe in a single lifetime during which human perfection other theological views.
or grace must be achieved. Belief in reincarnation gives the God in Hinduism is accepted as both transcendent and
Hindu an acceptance of every level of humanity. Some souls immanent, both beyond the mind and the very substra-
are simply older souls than others, but all are inherently the tum of the mind. The ideal of the Hindu is to think of God
same, inherently immortal and of the nature of the Divine. always, every moment, and to be ever conscious of Gods
presence. This does not mean the transcendent God, the
Hindu Views of the Divine Absolute Lord. That is for the yog to ponder in his con-
In Hinduism it is believed that the Gods are living, think- templative discipline. That is for the well-perfected Hindu
ing, dynamic beings who live in a different world, in an who has worshiped faithfully in the temples, studied deeply
inner world in the microcosm within this world in which the scriptures and found his satguru. For most Hindus, God
there exists a greater macrocosm than this visible macro- means the Gods, one of the many personal devas and Mah-
devas which prevail in our religion. This means a personal in their immensity and in their ability to canalize the three
great soul which may never have known physical birth, a worlds, the First World of physical, outer existence and the
being which pervades the planet, pervades form with His inner Second and Third Worlds.
mind and Being, and which guides evolution. Such a God is Hindu temples are not centered around a priest or min-
capable of offering protection and direction to the followers ister, though there may be a holy man associated with a
of Hinduism. The Hindu is supposed to think of God ev- temple whose advice is cautiously and quietly sought.
ery minute of every day, to see God everywhere. Of course, There is no sermon, no mediator, no director to guide the
most of us dont think of God even one minute a day. Thats worship of pilgrims. The temple is the home of the Deities,
the reason that each Hindu is obliged to conduct or attend and each devotee goes according to his own timing and
at least one religious service, one pj or ceremony, every for his own particular needs. Some may go to weep and
day in his temple or home shrine. This turns his mind in- seek consolation in times of sorrow, while simultaneously
ward to God and the Gods. others will be there to rejoice in their good fortune and to
Hinduism, Santana Dharma, is an Eastern religion, and sing Gods name in thanksgiving. Naturally, the sacraments
the Eastern religions are very different from those of the of name-giving and marriage and so forth are closely as-
West. For one thing, they are more introspective. Hinduism sociated with the temple. One has only to attend a Hindu
gave birth to Buddhism, for Buddha was born and died a temple during festival days to capture the great energy and
good Hindu. And it gave birth to other religions of the East, vitality of this ancient religion.
to Taoism, to Jainism, to Sikhism and others. In its second section, philosophy, Hinduism has influ-
enced the deep religious thinkers of all cultures through
Three Pillars: Temples, Philosophy and Preceptors known history. There is not a single philosophy which can
There are three distinct aspects of Hinduism: the tem- be labeled Hinduism. Rather, it is a network of many phi-
ples, the philosophy and the satguru. It is very fortunate losophies, some seeming to impertinently contradict the
that in the last two decades Hindu temples have nearly validity of others, yet on deeper reflection are seen as in-
circumferenced the world. There are temples in Europe, in tegral aspects of a single radiant mind flow. In the area of
North America, in South America, Australia, in Africa and philosophy must be included the enormous array of scrip-
throughout Southeast Asia. The Hindu temple and stone ture, hymns, mantras, devotional bhajana and philosophi-
images in it work as a channel for the Deity, for the Gods, cal texts which are certainly unequaled in the world.
who hover over the stone image and in their subtle etheric In the natural order of things, temple worship pre-
forms change peoples lives through changing the nerve cedes philosophy. It all starts with the temple, with this
currents within them through their darana. People come sacred house of the Deities, this sanctied site where the
to a sanctied temple and go away, and in that process they three worlds communicate, where the inner and outer mesh
are slowly changed from the inside out. They have changed and merge. It is there that devotees change. They become
because their very life force has changed, their mind has more like the perfect beings that live in the temple, become
been changed and their emotions have undergone a subtle the voice of the Deity, writing down what is taught them
transformation. The temples of Hinduism are magnicent from the inside, and their writings, if they are faithful to
devas which prevail in our religion. This means a personal in their immensity and in their ability to canalize the three
great soul which may never have known physical birth, a worlds, the First World of physical, outer existence and the
being which pervades the planet, pervades form with His inner Second and Third Worlds.
mind and Being, and which guides evolution. Such a God is Hindu temples are not centered around a priest or min-
capable of offering protection and direction to the followers ister, though there may be a holy man associated with a
of Hinduism. The Hindu is supposed to think of God ev- temple whose advice is cautiously and quietly sought.
ery minute of every day, to see God everywhere. Of course, There is no sermon, no mediator, no director to guide the
most of us dont think of God even one minute a day. Thats worship of pilgrims. The temple is the home of the Deities,
the reason that each Hindu is obliged to conduct or attend and each devotee goes according to his own timing and
at least one religious service, one pj or ceremony, every for his own particular needs. Some may go to weep and
day in his temple or home shrine. This turns his mind in- seek consolation in times of sorrow, while simultaneously
ward to God and the Gods. others will be there to rejoice in their good fortune and to
Hinduism, Santana Dharma, is an Eastern religion, and sing Gods name in thanksgiving. Naturally, the sacraments
the Eastern religions are very different from those of the of name-giving and marriage and so forth are closely as-
West. For one thing, they are more introspective. Hinduism sociated with the temple. One has only to attend a Hindu
gave birth to Buddhism, for Buddha was born and died a temple during festival days to capture the great energy and
good Hindu. And it gave birth to other religions of the East, vitality of this ancient religion.
to Taoism, to Jainism, to Sikhism and others. In its second section, philosophy, Hinduism has influ-
enced the deep religious thinkers of all cultures through
Three Pillars: Temples, Philosophy and Preceptors known history. There is not a single philosophy which can
There are three distinct aspects of Hinduism: the tem- be labeled Hinduism. Rather, it is a network of many phi-
ples, the philosophy and the satguru. It is very fortunate losophies, some seeming to impertinently contradict the
that in the last two decades Hindu temples have nearly validity of others, yet on deeper reflection are seen as in-
circumferenced the world. There are temples in Europe, in tegral aspects of a single radiant mind flow. In the area of
North America, in South America, Australia, in Africa and philosophy must be included the enormous array of scrip-
throughout Southeast Asia. The Hindu temple and stone ture, hymns, mantras, devotional bhajana and philosophi-
images in it work as a channel for the Deity, for the Gods, cal texts which are certainly unequaled in the world.
who hover over the stone image and in their subtle etheric In the natural order of things, temple worship pre-
forms change peoples lives through changing the nerve cedes philosophy. It all starts with the temple, with this
currents within them through their darana. People come sacred house of the Deities, this sanctied site where the
to a sanctied temple and go away, and in that process they three worlds communicate, where the inner and outer mesh
are slowly changed from the inside out. They have changed and merge. It is there that devotees change. They become
because their very life force has changed, their mind has more like the perfect beings that live in the temple, become
been changed and their emotions have undergone a subtle the voice of the Deity, writing down what is taught them
transformation. The temples of Hinduism are magnicent from the inside, and their writings, if they are faithful to
the superconscious message of the God, become scripture but the real strength and wisdom of Hinduism is its diver-
and make up the philosophies of Hinduism. The philoso- sity, its variety. There are so many sects within Hinduism
phies then stand alone as the voice of the religion. They are that you could spend a lifetime studying them and never be-
taught in the universities, discussed among scholars, medi- gin to assess them all. More is there than any single human
tated upon by yogs and devout seekers. It is possible to be being could assimilate in a single lifetime. Hinduism, there-
a good Hindu by only learning the philosophy and never fore, has the magnetism to draw us back into its immensity
going to the temple, or by simply going to the temple and life after life. Each sect may be said to be a full religion in its
never hearing of the deeper philosophies. own right, with all the increments of faith, with no neces-
Hinduism has still another section within it, and that sary part missing. Therefore, each sect works for the indi-
is the guruthe teacher, the illuminator, the spiritual pre- viduals within it completely, and each tolerates all the other
ceptor. The guru is the remover of darkness. He is one who sects. It does not totally divorce itself from the other sects,
knows the philosophy, who knows the inner workings of denying their beliefs, but simply separates to stress or ex-
the temple, and who in himself is the philosopher and the pound a limited area of the vast philosophy, apart from all
temple. The guru is he who can enliven the spirit within others, to be understood by the limited faculties of man.
people. Like the temple and the philosophy, he stands alone, These various sects and divisions within Hinduism all
apart from the institutions of learning, apart from sites of spring from a one source. Most Hindus believe in the tran-
pilgrimage. He is himself the source of knowledge, and he is scendental God as well as the personal Lord or God, and yet
himself the pilgrims destination. there is within the boundaries of the faith room for the non-
Should all the temples be destroyed, they would spring believer, for the atheist or for the agnostic who is assessing
up again from the seeds of philosophy, or from the presence and developing his beliefs. This brings another unique as-
of a realized man. And if all the scriptures and philosophical set to our religionthe absence of heresy. There is no such
treatises were burned, they would be written again from the thing as a heretic in Hinduism, for there is no single right
same source. So Hinduism cannot be destroyed. It can never perspective or belief. Doctrine and sdhana are not consid-
be destroyed. It exists as the spirit of religion within each ered absolutes, but the means to an absolute end, and they
being. Its three aspects, the temple, the philosophy and the can be tailored to individual needs and natures. My satguru
satguru, individually procient, taken together make Hin- would say that different prescriptions are required for dif-
duism the most vital and abundant religion in the world. ferent ailments.
In Hinduism there is no person or spiritual author-
Hinduisms Fathomless Diversity ity who stands between man and God. In fact, Hinduism
Hinduism has a grand diversity among its many sects. That teaches just the opposite. The priests in the temples are the
diversity is itself a strength, showing how broad and en- servants of the Deity, the helper, the keeper of the Gods
compassing Hinduism is. It does not seek to have all devo- house. He prepares and puries the atmosphere of the tem-
tees believe exactly alike. In fact, it has no central authority, ple, but he does not intervene between the devotee and his
no single organized institution which could ever proclaim Godwhichever of the many Gods within our religion that
or enforce such sameness. There is an immense inner unity, he may be worshiping. Without a mediator, responsibility
the superconscious message of the God, become scripture but the real strength and wisdom of Hinduism is its diver-
and make up the philosophies of Hinduism. The philoso- sity, its variety. There are so many sects within Hinduism
phies then stand alone as the voice of the religion. They are that you could spend a lifetime studying them and never be-
taught in the universities, discussed among scholars, medi- gin to assess them all. More is there than any single human
tated upon by yogs and devout seekers. It is possible to be being could assimilate in a single lifetime. Hinduism, there-
a good Hindu by only learning the philosophy and never fore, has the magnetism to draw us back into its immensity
going to the temple, or by simply going to the temple and life after life. Each sect may be said to be a full religion in its
never hearing of the deeper philosophies. own right, with all the increments of faith, with no neces-
Hinduism has still another section within it, and that sary part missing. Therefore, each sect works for the indi-
is the guruthe teacher, the illuminator, the spiritual pre- viduals within it completely, and each tolerates all the other
ceptor. The guru is the remover of darkness. He is one who sects. It does not totally divorce itself from the other sects,
knows the philosophy, who knows the inner workings of denying their beliefs, but simply separates to stress or ex-
the temple, and who in himself is the philosopher and the pound a limited area of the vast philosophy, apart from all
temple. The guru is he who can enliven the spirit within others, to be understood by the limited faculties of man.
people. Like the temple and the philosophy, he stands alone, These various sects and divisions within Hinduism all
apart from the institutions of learning, apart from sites of spring from a one source. Most Hindus believe in the tran-
pilgrimage. He is himself the source of knowledge, and he is scendental God as well as the personal Lord or God, and yet
himself the pilgrims destination. there is within the boundaries of the faith room for the non-
Should all the temples be destroyed, they would spring believer, for the atheist or for the agnostic who is assessing
up again from the seeds of philosophy, or from the presence and developing his beliefs. This brings another unique as-
of a realized man. And if all the scriptures and philosophical set to our religionthe absence of heresy. There is no such
treatises were burned, they would be written again from the thing as a heretic in Hinduism, for there is no single right
same source. So Hinduism cannot be destroyed. It can never perspective or belief. Doctrine and sdhana are not consid-
be destroyed. It exists as the spirit of religion within each ered absolutes, but the means to an absolute end, and they
being. Its three aspects, the temple, the philosophy and the can be tailored to individual needs and natures. My satguru
satguru, individually procient, taken together make Hin- would say that different prescriptions are required for dif-
duism the most vital and abundant religion in the world. ferent ailments.
In Hinduism there is no person or spiritual author-
Hinduisms Fathomless Diversity ity who stands between man and God. In fact, Hinduism
Hinduism has a grand diversity among its many sects. That teaches just the opposite. The priests in the temples are the
diversity is itself a strength, showing how broad and en- servants of the Deity, the helper, the keeper of the Gods
compassing Hinduism is. It does not seek to have all devo- house. He prepares and puries the atmosphere of the tem-
tees believe exactly alike. In fact, it has no central authority, ple, but he does not intervene between the devotee and his
no single organized institution which could ever proclaim Godwhichever of the many Gods within our religion that
or enforce such sameness. There is an immense inner unity, he may be worshiping. Without a mediator, responsibility
is placed fully upon the individual. There is no one to in- Within Hinduism is a Place for Everyone
tercede on his behalf. He is responsible for his actions, for Hinduism is as broad as humanity is, as diverse as people
his thoughts, for his emotions, for his relationship with his are diverse. It is for the rich and the poor, for the mystic
God. He must work out his beliefs from the inside with- and the materialist. It is for the sage and the fool. None is
out undue dependence upon external influences. Of course, excluded. In a Hindu temple you can nd every variety of
there is much help, as much as may be needed, from those humanity. The man of accumulated wealth is there, sup-
who have previously gone through what he is now going porting the institutions that have grown up around the
through. It is not enough that he adopts an authorized- temple, seeking to spend his abundance wisely and for its
dogma. He must study and bring the teachings to life from best purpose so that good merit may be earned for his next
within himself. life. The pauper is there, begging in hopes that perhaps he
Within the philosophy, each philosopher proclaims will eat tomorrow and the God will inspire some devotee to
that God can be found within man if man practices the give him a coin or two. So, a Hindu temple is a reflection of
proper precepts of yoga and delves within himself through life, set in the midst of the life of the community. It is not
hiskualin force. The guru himself teaches the awakening making an effort to be better than the life of the village, only
of that force and how God can be realized in His transcen- to serve that life and direct it to its next stage of evolution.
dental as well as His personal aspect within the sphere of The same Hindu mind which can consume within it all the
ones own personal experience in this very lifetime if he but religions of the world can and does consume within it all of
pursues the path and is obedient. the peoples of the world who are drawn to the temple by the
Hinduism is unique because God and man, mind and akti, the power, of the temple. Such is the great embracing
God, instinctive mind, intellectual mind and supercon- compassion of our religion.
scious mind, can merge as one, according to the evolution The greatness of Hinduism cannot be compared with
of the individual. Each one, according to his own self-cre- other religions. There is no basis for comparison. Hindu-
atedkarma, has his own fulllment. Those in the rst stages ism, the Eternal way or Santana Dharma, has no beginning,
ofevolution, whose interests and experiences are basically therefore will certainly have no end. It was never created,
instinctive, who possess little intellect or mental prowess, and therefore it cannot be destroyed. It is a God-centric
are guided by their emotions and impulses, are generally religion. The center of it is God. All of the other religions
fearful. They have a personal experience of the Deity in are prophet-centric. The center of those religions is a great
the temple, but it is generally a fearful experience. They are saint or sage, a prophet, a messenger or messiah, some God-
afraid of God. Alongside of them during a pj is a great Realized person who has lived on earth and died. Perhaps
ishi who has had many hundreds of lives on this planet. He he was born to create that particular sect, that particular
has his own personal experience of God, but it is an experi- religion, needed by the people of a certain part of the world
ence of love, of oneness and of union. There they are, side by at a certain time in history. The Hindus acknowledge this
side. Each experience of God is as real to one as to the other. and recognize all of the worlds religious leaders as great
There is no one in-between, no arbitrator of the experience prophets, as great souls, as great incarnations, perhaps, of
to compel the one to see God exactly as the other one does. the Gods, or as great beings who have through their real-
is placed fully upon the individual. There is no one to in- Within Hinduism is a Place for Everyone
tercede on his behalf. He is responsible for his actions, for Hinduism is as broad as humanity is, as diverse as people
his thoughts, for his emotions, for his relationship with his are diverse. It is for the rich and the poor, for the mystic
God. He must work out his beliefs from the inside with- and the materialist. It is for the sage and the fool. None is
out undue dependence upon external influences. Of course, excluded. In a Hindu temple you can nd every variety of
there is much help, as much as may be needed, from those humanity. The man of accumulated wealth is there, sup-
who have previously gone through what he is now going porting the institutions that have grown up around the
through. It is not enough that he adopts an authorized- temple, seeking to spend his abundance wisely and for its
dogma. He must study and bring the teachings to life from best purpose so that good merit may be earned for his next
within himself. life. The pauper is there, begging in hopes that perhaps he
Within the philosophy, each philosopher proclaims will eat tomorrow and the God will inspire some devotee to
that God can be found within man if man practices the give him a coin or two. So, a Hindu temple is a reflection of
proper precepts of yoga and delves within himself through life, set in the midst of the life of the community. It is not
hiskualin force. The guru himself teaches the awakening making an effort to be better than the life of the village, only
of that force and how God can be realized in His transcen- to serve that life and direct it to its next stage of evolution.
dental as well as His personal aspect within the sphere of The same Hindu mind which can consume within it all the
ones own personal experience in this very lifetime if he but religions of the world can and does consume within it all of
pursues the path and is obedient. the peoples of the world who are drawn to the temple by the
Hinduism is unique because God and man, mind and akti, the power, of the temple. Such is the great embracing
God, instinctive mind, intellectual mind and supercon- compassion of our religion.
scious mind, can merge as one, according to the evolution The greatness of Hinduism cannot be compared with
of the individual. Each one, according to his own self-cre- other religions. There is no basis for comparison. Hindu-
atedkarma, has his own fulllment. Those in the rst stages ism, the Eternal way or Santana Dharma, has no beginning,
ofevolution, whose interests and experiences are basically therefore will certainly have no end. It was never created,
instinctive, who possess little intellect or mental prowess, and therefore it cannot be destroyed. It is a God-centric
are guided by their emotions and impulses, are generally religion. The center of it is God. All of the other religions
fearful. They have a personal experience of the Deity in are prophet-centric. The center of those religions is a great
the temple, but it is generally a fearful experience. They are saint or sage, a prophet, a messenger or messiah, some God-
afraid of God. Alongside of them during a pj is a great Realized person who has lived on earth and died. Perhaps
ishi who has had many hundreds of lives on this planet. He he was born to create that particular sect, that particular
has his own personal experience of God, but it is an experi- religion, needed by the people of a certain part of the world
ence of love, of oneness and of union. There they are, side by at a certain time in history. The Hindus acknowledge this
side. Each experience of God is as real to one as to the other. and recognize all of the worlds religious leaders as great
There is no one in-between, no arbitrator of the experience prophets, as great souls, as great incarnations, perhaps, of
to compel the one to see God exactly as the other one does. the Gods, or as great beings who have through their real-
ization and inward practices incarnated themselves into, or nysin at the Gaea Temple in New York describe this in
transformed themselves into, eminent religious leaders and a most wonderful and profound way, Siva is the re. akti
attracted devotees to them to give forth the precepts of life is the heat of that re. Gaea is the red color of that re.
all over again and thus guide a tribe or a nation or a race Murugan is the light of that re.
into a better way of life. There are nearly a billion Hindus in the world today.
The Hindu mind can encompass this, appreciate it, for Thats roughly four times the population of the entire United
it is rmly settled in a God-centric religion. The center of States. Every sixth person on the planet is a Hindu. Hindu-
Hinduism is the Absolute, the timeless, formless, spaceless ism attends to the needs of each one. It is the only religion
God who manifests as Pure Consciousness and as the most that has such breadth and depth. Hinduism contains the
perfect form conceivable, the Primal Soul. He radiates out Deities and the sanctied temples, the esoteric knowledge
from that form as a myriad of Gods and Goddesses who in- of inner states of consciousness, yoga and the disciplines of
habit the temples and bless the people, inspire the scriptures, meditation. It possesses a gentle compassion and a genuine
inspire the spiritual leaders and uplift humanity in general. tolerance and appreciation for other religions. It remains
It is a one God in many forms. We recently heard a san- undogmatic and open to inquiry. It believes in a just world
in which every soul is guided by karma to the ultimate goal
of Self Realization, leading to moksha, freedom from rebirth.
It rests content in the knowledge of the divine origin of the
soul, its passage through one life and another until maturity
has been reached. It offers guidance to all who take refuge
in it, from the nonbeliever to the most evolved mahishi. It
cherishes the largest storehouse of scripture and philosophy
on the earth, and the oldest. It is endowed with a tradition
of saints and sages, of realized men and women, unrivaled
on the earth. It is the sum of these, and more, which makes
me boldly declare that Hinduism is the greatest religion in
the world.
ization and inward practices incarnated themselves into, or nysin at the Gaea Temple in New York describe this in
transformed themselves into, eminent religious leaders and a most wonderful and profound way, Siva is the re. akti
attracted devotees to them to give forth the precepts of life is the heat of that re. Gaea is the red color of that re.
all over again and thus guide a tribe or a nation or a race Murugan is the light of that re.
into a better way of life. There are nearly a billion Hindus in the world today.
The Hindu mind can encompass this, appreciate it, for Thats roughly four times the population of the entire United
it is rmly settled in a God-centric religion. The center of States. Every sixth person on the planet is a Hindu. Hindu-
Hinduism is the Absolute, the timeless, formless, spaceless ism attends to the needs of each one. It is the only religion
God who manifests as Pure Consciousness and as the most that has such breadth and depth. Hinduism contains the
perfect form conceivable, the Primal Soul. He radiates out Deities and the sanctied temples, the esoteric knowledge
from that form as a myriad of Gods and Goddesses who in- of inner states of consciousness, yoga and the disciplines of
habit the temples and bless the people, inspire the scriptures, meditation. It possesses a gentle compassion and a genuine
inspire the spiritual leaders and uplift humanity in general. tolerance and appreciation for other religions. It remains
It is a one God in many forms. We recently heard a san- undogmatic and open to inquiry. It believes in a just world
in which every soul is guided by karma to the ultimate goal
of Self Realization, leading to moksha, freedom from rebirth.
It rests content in the knowledge of the divine origin of the
soul, its passage through one life and another until maturity
has been reached. It offers guidance to all who take refuge
in it, from the nonbeliever to the most evolved mahishi. It
cherishes the largest storehouse of scripture and philosophy
on the earth, and the oldest. It is endowed with a tradition
of saints and sages, of realized men and women, unrivaled
on the earth. It is the sum of these, and more, which makes
me boldly declare that Hinduism is the greatest religion in
the world.
Hind Katham Bhyate
How to Become
A Hindu
Hind Katham Bhyate
How to Become
A Hindu
CHAPTER 22: HOW TO BECOME A HINDU 423
How to Become a Hindu

From HINDUISM TODAY, January, 2000
ERITABLY, CONVERSION IS A RED HOT

topic in India this month, what with the Popes
visit in November and the US Baptists insult-
ing October prayers for the conversion of 900
million people lost in the hopeless darkness
of Hinduism. Those who know history know that the con-
cept of changing ones faith is nothing new for Hinduism.
Long before Islam or Christianity had even begun, Jainism
and Buddhism contended with the Santana Dharma for
the allegiance of Indias masses. Great Hindu saints, such
as Adi Sankara, Appar and Sundarar, gained fame in large
part through their opposition to these nascent religions
an opposition so successful as to practically abolish both in
the land of their birth. The other edge of conversions sword
gured when South Indian kings colonized Cambodia, Bali
and other parts of Southeast Asia, for in those days, the way
of things was the way of kings: the religion of the ruler was
the religion of the subjects.
While Hindus are worried about Christian efforts to
save the Pagans, millions in the West are quietly adopt-
ing Hinduism in a remarkable and little-discussed silent
conversion, a conversion no less powerful and far more ex-
tensive than in the past. Sincere seekers in Europe, Africa
and the Americas are starting to call themselves Hindu and
seek formal entrance into the faith. They are the result of
150 years of Hindu philosophy surging out from India in
several waves: rst as scriptural translations, then itinerant
holy men such as Swm Vivekananda and most recently
as part of the diaspora of Hindus out of India, Sri Lanka
and Nepal, and the resulting establishment of temples and
ashrams in nearly every country of the world. The central
CHAPTER 22: HOW TO BECOME A HINDU 423
How to Become a Hindu

From HINDUISM TODAY, January, 2000
ERITABLY, CONVERSION IS A RED HOT

topic in India this month, what with the Popes
visit in November and the US Baptists insult-
ing October prayers for the conversion of 900
million people lost in the hopeless darkness
of Hinduism. Those who know history know that the con-
cept of changing ones faith is nothing new for Hinduism.
Long before Islam or Christianity had even begun, Jainism
and Buddhism contended with the Santana Dharma for
the allegiance of Indias masses. Great Hindu saints, such
as Adi Sankara, Appar and Sundarar, gained fame in large
part through their opposition to these nascent religions
an opposition so successful as to practically abolish both in
the land of their birth. The other edge of conversions sword
gured when South Indian kings colonized Cambodia, Bali
and other parts of Southeast Asia, for in those days, the way
of things was the way of kings: the religion of the ruler was
the religion of the subjects.
While Hindus are worried about Christian efforts to
save the Pagans, millions in the West are quietly adopt-
ing Hinduism in a remarkable and little-discussed silent
conversion, a conversion no less powerful and far more ex-
tensive than in the past. Sincere seekers in Europe, Africa
and the Americas are starting to call themselves Hindu and
seek formal entrance into the faith. They are the result of
150 years of Hindu philosophy surging out from India in
several waves: rst as scriptural translations, then itinerant
holy men such as Swm Vivekananda and most recently
as part of the diaspora of Hindus out of India, Sri Lanka
and Nepal, and the resulting establishment of temples and
ashrams in nearly every country of the world. The central
424 LOVING GAEA CHAPTER 22: HOW TO BECOME A HINDU 425
Hindu concepts of karma, dharma and reincarnation are Hinduism may appear unnecessary, for by one common
now understood by tens of millions not born in the faith denition Hinduism is a way of life, a culture, both religious
but exposed to it through music, lm and television, and and secular. The Hindu is not accustomed to thinking of his
even commercial advertising. religion as a clearly dened system, distinct and different
There remains a signicant contingent of orthodox Hin- from other systems, for it lls his every experience. It encom-
dus today who rmly preach that Hinduism does not accept passes all of life. This pure, simple view has to do, in part,
converts. They believe that one must be born a Hindu. Out- with Hinduisms all-embracing quality, to accept so many
siders, no matter how learned or devoted, must wait un- variations of belief and practice into itself. But this view ig-
til another lifetime to enter the faith. Leave alone that this nores the true distinctions between this way of life and the
opinion goes against historical fact, many modern Hindu ways of the worlds other great religions. There is no deny-
scholars readily acknowledge that Hinduism does indeed ing that Hinduism is also a distinct world religion, and to
accept converts. In 1899, Swm Vivekananda proclaimed, hold otherwise in todays world is a stance fraught with risk.
Why, born aliens have been converted in the past by crowds, If Hinduism is not a religion, then it is not entitled to
and the process is still going on. This statement not only the same rights and protections given to religion by the na-
applies to aboriginal tribes, to outlying nations, and to al- tions of the world. As just one example, in colonial Trini-
most all our conquerors before the Mohammedan conquest, dad, Hinduism was not recognized as a religion, Hindu
but also to all those castes who nd a special origin in the marriages were therefore considered illegal, Hindu children
Puranas. I hold that they have been aliens thus adopted. illegitimate and unqualied to inherit property. A great deal
Dr. S. Radhakrishnan, former president of India, conrms of Hindu ancestral property was forfeited to the colonial
the swms views in a brief passage from his well-known Christian government. The claim that Hinduism is not a
book, The Hindu View of Life: In a sense, Hinduism may religion weakens its position socially and legally with re-
be regarded as the rst example in the world of a mission- spect to other religions in the world community.
ary religion. Only its missionary spirit is different from that Among Hinduisms four major denominations Vaish-
associated with the proselytizing creeds. It did not regard avism, aivism, aktism and Smrtismonly the Smrta
it as its mission to convert humanity to any one opinion. lineage, represented by the various akarchryas in In-
Worshippers of different Gods and followers of different dia such as of Sringeri and Puri, does not accept converts.
rites were taken into the Hindu fold. The ancient practice of Smrta priests serving in American temples have consis-
vrtyastoma, described fully in the Taya Brhmaa, shows tently refused to perform the nmakaraa samskra, the
that not only individuals but whole tribes were absorbed name-giving ceremony for non-Hindus by which they could
into Hinduism. Many modern sects accept outsiders. Dvalas enter the religion. But the spiritual leaders and priests of
Smiti lays down rules for the simple purication of people the remaining sectsrepresenting perhaps ninety percent
forcibly converted to other faiths, or of womenfolk deled of Hindusactively engage in conversion rites.
and conned for years, and even of people who, for worldly The hundreds of Hindu swms, pandits and lay per-
advantage, embrace other faiths. sons who regularly travel outside India are a relatively pas-
To the born Hindu of today, the question of entering sive band, offering a reasoned presentation of beliefs that
Hindu concepts of karma, dharma and reincarnation are Hinduism may appear unnecessary, for by one common
now understood by tens of millions not born in the faith denition Hinduism is a way of life, a culture, both religious
but exposed to it through music, lm and television, and and secular. The Hindu is not accustomed to thinking of his
even commercial advertising. religion as a clearly dened system, distinct and different
There remains a signicant contingent of orthodox Hin- from other systems, for it lls his every experience. It encom-
dus today who rmly preach that Hinduism does not accept passes all of life. This pure, simple view has to do, in part,
converts. They believe that one must be born a Hindu. Out- with Hinduisms all-embracing quality, to accept so many
siders, no matter how learned or devoted, must wait un- variations of belief and practice into itself. But this view ig-
til another lifetime to enter the faith. Leave alone that this nores the true distinctions between this way of life and the
opinion goes against historical fact, many modern Hindu ways of the worlds other great religions. There is no deny-
scholars readily acknowledge that Hinduism does indeed ing that Hinduism is also a distinct world religion, and to
accept converts. In 1899, Swm Vivekananda proclaimed, hold otherwise in todays world is a stance fraught with risk.
Why, born aliens have been converted in the past by crowds, If Hinduism is not a religion, then it is not entitled to
and the process is still going on. This statement not only the same rights and protections given to religion by the na-
applies to aboriginal tribes, to outlying nations, and to al- tions of the world. As just one example, in colonial Trini-
most all our conquerors before the Mohammedan conquest, dad, Hinduism was not recognized as a religion, Hindu
but also to all those castes who nd a special origin in the marriages were therefore considered illegal, Hindu children
Puranas. I hold that they have been aliens thus adopted. illegitimate and unqualied to inherit property. A great deal
Dr. S. Radhakrishnan, former president of India, conrms of Hindu ancestral property was forfeited to the colonial
the swms views in a brief passage from his well-known Christian government. The claim that Hinduism is not a
book, The Hindu View of Life: In a sense, Hinduism may religion weakens its position socially and legally with re-
be regarded as the rst example in the world of a mission- spect to other religions in the world community.
ary religion. Only its missionary spirit is different from that Among Hinduisms four major denominations Vaish-
associated with the proselytizing creeds. It did not regard avism, aivism, aktism and Smrtismonly the Smrta
it as its mission to convert humanity to any one opinion. lineage, represented by the various akarchryas in In-
Worshippers of different Gods and followers of different dia such as of Sringeri and Puri, does not accept converts.
rites were taken into the Hindu fold. The ancient practice of Smrta priests serving in American temples have consis-
vrtyastoma, described fully in the Taya Brhmaa, shows tently refused to perform the nmakaraa samskra, the
that not only individuals but whole tribes were absorbed name-giving ceremony for non-Hindus by which they could
into Hinduism. Many modern sects accept outsiders. Dvalas enter the religion. But the spiritual leaders and priests of
Smiti lays down rules for the simple purication of people the remaining sectsrepresenting perhaps ninety percent
forcibly converted to other faiths, or of womenfolk deled of Hindusactively engage in conversion rites.
and conned for years, and even of people who, for worldly The hundreds of Hindu swms, pandits and lay per-
advantage, embrace other faiths. sons who regularly travel outside India are a relatively pas-
To the born Hindu of today, the question of entering sive band, offering a reasoned presentation of beliefs that
listeners are only expected to consider and accept or reject. believing in, following or respecting the eternal values of
There is no proselytizing, no tearing down of other faiths. life, ethical and spiritual, which have sprung up in Bharat-
Hindu philosophy lacks the missionary compulsion to bring khand [India] and includes any person calling himself a
the whole world into its fold in a kind of spiritual colonialism Hindu. While self-declaration remains the basic way to en-
and cultural invasion. That kind of conversion, which has ter the Hindu faith, the VHPs 1998 Dharma Samsad meet-
gone on in India for centuries now, has seriously disrupted ing in America called for the development of a process for
communities, turned son against father, wife against hus- accepting willing non-Hindus into the Hindu fold, which
band, friend against friend. Coupled with the enticement of is an important concern among Hindus living in America.
material gain and destruction of ancient traditions, it has de- Those concerns include intermarriage, the need for a non-
stroyed lives. The Hindu form of preaching does none of this.
A direct result of hundreds of swms and yogs coming
to the West, and of tens of thousands of Westerners jour-
neying to India, is the desire by some non-Hindus to be-
come Hindu. The question then is, How? This is an issue
that we faced ve decades ago. Instructed by the great saint
of Sri Lanka, Satguru Siva Yogaswami, to build a bridge
between East and West, I began my mission in America in
1957 and soon tackled the thorny issue of just how to enter
the Hindu fold. As with many Americans, I had no prior
religion. Hinduism was my rst. This early experience, in
my twenties, set the pattern for my ministry in the years to
come. We call the pattern Ethical Conversion, a six-step
method that results in a sincere and lasting commitment to
the Hindu faith. The ivchrya priests of India explained
to me that it would take three generations to fully establish Hindu spouse to adopt the religion of his or her mate and
Hinduism in a new country. raise their children in a purely Hindu home. Another is the
The most innovative step in ethical conversionand standing policy of most Indian swamis in the West to not
what truly makes it ethicalis severing from any former formally convert their devotees to Hinduism. They give a
faiths. The devotee is asked to go back to his prior religious Hindu rst name, and create what may be called an Ardha-
leader, priest, rabbi, etc., and explain his change of belief in HinduHalf-Hinduwho nds himself separated by
a face-to-face meeting. The leader may attempt to talk the newfound belief and practice from his old faith, but not
devotee out of his intention, or honor the depth of his new fully embraced by his new one. The situation gets especially
commitment and understanding. precarious when it comes to raising children. Are they Hin-
Why such a formal process? In 1966, the Vishva Hindu dus, or what? The practical outcome in the last twenty years
Parishad issued this denition: Hindu means a person is that they are raised with no faith.
listeners are only expected to consider and accept or reject. believing in, following or respecting the eternal values of
There is no proselytizing, no tearing down of other faiths. life, ethical and spiritual, which have sprung up in Bharat-
Hindu philosophy lacks the missionary compulsion to bring khand [India] and includes any person calling himself a
the whole world into its fold in a kind of spiritual colonialism Hindu. While self-declaration remains the basic way to en-
and cultural invasion. That kind of conversion, which has ter the Hindu faith, the VHPs 1998 Dharma Samsad meet-
gone on in India for centuries now, has seriously disrupted ing in America called for the development of a process for
communities, turned son against father, wife against hus- accepting willing non-Hindus into the Hindu fold, which
band, friend against friend. Coupled with the enticement of is an important concern among Hindus living in America.
material gain and destruction of ancient traditions, it has de- Those concerns include intermarriage, the need for a non-
stroyed lives. The Hindu form of preaching does none of this.
A direct result of hundreds of swms and yogs coming
to the West, and of tens of thousands of Westerners jour-
neying to India, is the desire by some non-Hindus to be-
come Hindu. The question then is, How? This is an issue
that we faced ve decades ago. Instructed by the great saint
of Sri Lanka, Satguru Siva Yogaswami, to build a bridge
between East and West, I began my mission in America in
1957 and soon tackled the thorny issue of just how to enter
the Hindu fold. As with many Americans, I had no prior
religion. Hinduism was my rst. This early experience, in
my twenties, set the pattern for my ministry in the years to
come. We call the pattern Ethical Conversion, a six-step
method that results in a sincere and lasting commitment to
the Hindu faith. The ivchrya priests of India explained
to me that it would take three generations to fully establish Hindu spouse to adopt the religion of his or her mate and
Hinduism in a new country. raise their children in a purely Hindu home. Another is the
The most innovative step in ethical conversionand standing policy of most Indian swamis in the West to not
what truly makes it ethicalis severing from any former formally convert their devotees to Hinduism. They give a
faiths. The devotee is asked to go back to his prior religious Hindu rst name, and create what may be called an Ardha-
leader, priest, rabbi, etc., and explain his change of belief in HinduHalf-Hinduwho nds himself separated by
a face-to-face meeting. The leader may attempt to talk the newfound belief and practice from his old faith, but not
devotee out of his intention, or honor the depth of his new fully embraced by his new one. The situation gets especially
commitment and understanding. precarious when it comes to raising children. Are they Hin-
Why such a formal process? In 1966, the Vishva Hindu dus, or what? The practical outcome in the last twenty years
Parishad issued this denition: Hindu means a person is that they are raised with no faith.
By setting a standard of ethical conversion, Hindus nominations, sampradyas or philosophical systems. He then
can also help alter the otherwise predatory nature of reli- writes a point-counterpoint comparing Hinduism with
gious conversion. If, to apply the idea to another faith, every each such school of thought, carefully noting the similari-
Hindu who wanted to become a Christian went successfully ties and differences. Part two of this assignment is to com-
through an ethical conversion, there would be no claims by plete a written analysis of all former pledges or vows (such
Hindus that he had been bribed, coerced, enticed or oth- as those taken at conrmation), indicating when and why
erwise forced into the change. Of course, there would also each point mentioned in those vows was abandoned. This
be a lot fewer conversions! Finally, this is a time when reli- point-counterpoint is presented to a Hindu elder for review
gions are looking for ways to get along better. Unfortunately, and comment.
the disruptive conversion tactics of missionary religions are
rarely on the agenda at global meetings. By advocating ethi- 3. Severing from former mentors
cal conversion, Hindus can overcome the single greatest ob- Formal severance is required if the devotee was ofcially
stacle to interfaith harmony. a member of a particular religious denomination, such as
the Catholic Church. If he did not formally belong to any
SIX STEPS TO ETHICAL CONVERSION religious denomination or institution, he goes on to step
After teaching Hinduism in America for more than fty four. To complete formal severance, he returns to the former
years, we at Himlayan Academy have become expert at institution and attends services or lectures for a few weeks.
helping sincere and ardent non-Hindus to enter the Hindu Then, accompanied by a relative or friend as a witness, he
faith in a sincere and lasting manner. Our decades of experi- meets personally with the minister, priest, rabbi, imam or
ence have resulted in the following six steps. This is strictly mentor. The devotee explains that he will be joining the
a program of self-conversion. The motivation comes solely Hindu religion and wishes to sever ties with this church or
from the individual, and the steps are rigorous enough to institution. The object is to give the minister the face-to-face
require continual demonstration of sincerity. opportunity to talk the devotee out of his change of faith. If
the devotee successfully conveys his sincerity to the minister,
1. Joining a Hindu community he requests an ofcial letter of severance, stating that he is
First and most importantly, the devotee mixes socially with no longer a member of the former institution. The minister
and earns acceptance into an established Hindu community. or priest may not give a letter, may give a release verbally
He worships regularly at the communitys satsagas or tem- or may refuse to give any form of release. Even in the latter
ples, makes yearly pilgrimages, performs daily pj and sd- situation, having declared his apostasy, the inner severance
hanas within the home and strives to live up to the culture. is accomplished. In the case of the Catholic Church, anyone
who adopts another religion is automatically an apostate
2. Point-counterpoint and not allowed to receive communion, confession, pen-
The devotee undertakes certain assigned studies according ance or other rites of the Church.
to the Hindu denomination he seeks to enter. Simultane-
ously, he makes a formal analysis of his former religions, de-
By setting a standard of ethical conversion, Hindus nominations, sampradyas or philosophical systems. He then
can also help alter the otherwise predatory nature of reli- writes a point-counterpoint comparing Hinduism with
gious conversion. If, to apply the idea to another faith, every each such school of thought, carefully noting the similari-
Hindu who wanted to become a Christian went successfully ties and differences. Part two of this assignment is to com-
through an ethical conversion, there would be no claims by plete a written analysis of all former pledges or vows (such
Hindus that he had been bribed, coerced, enticed or oth- as those taken at conrmation), indicating when and why
erwise forced into the change. Of course, there would also each point mentioned in those vows was abandoned. This
be a lot fewer conversions! Finally, this is a time when reli- point-counterpoint is presented to a Hindu elder for review
gions are looking for ways to get along better. Unfortunately, and comment.
the disruptive conversion tactics of missionary religions are
rarely on the agenda at global meetings. By advocating ethi- 3. Severing from former mentors
cal conversion, Hindus can overcome the single greatest ob- Formal severance is required if the devotee was ofcially
stacle to interfaith harmony. a member of a particular religious denomination, such as
the Catholic Church. If he did not formally belong to any
SIX STEPS TO ETHICAL CONVERSION religious denomination or institution, he goes on to step
After teaching Hinduism in America for more than fty four. To complete formal severance, he returns to the former
years, we at Himlayan Academy have become expert at institution and attends services or lectures for a few weeks.
helping sincere and ardent non-Hindus to enter the Hindu Then, accompanied by a relative or friend as a witness, he
faith in a sincere and lasting manner. Our decades of experi- meets personally with the minister, priest, rabbi, imam or
ence have resulted in the following six steps. This is strictly mentor. The devotee explains that he will be joining the
a program of self-conversion. The motivation comes solely Hindu religion and wishes to sever ties with this church or
from the individual, and the steps are rigorous enough to institution. The object is to give the minister the face-to-face
require continual demonstration of sincerity. opportunity to talk the devotee out of his change of faith. If
the devotee successfully conveys his sincerity to the minister,
1. Joining a Hindu community he requests an ofcial letter of severance, stating that he is
First and most importantly, the devotee mixes socially with no longer a member of the former institution. The minister
and earns acceptance into an established Hindu community. or priest may not give a letter, may give a release verbally
He worships regularly at the communitys satsagas or tem- or may refuse to give any form of release. Even in the latter
ples, makes yearly pilgrimages, performs daily pj and sd- situation, having declared his apostasy, the inner severance
hanas within the home and strives to live up to the culture. is accomplished. In the case of the Catholic Church, anyone
who adopts another religion is automatically an apostate
2. Point-counterpoint and not allowed to receive communion, confession, pen-
The devotee undertakes certain assigned studies according ance or other rites of the Church.
to the Hindu denomination he seeks to enter. Simultane-
ously, he makes a formal analysis of his former religions, de-
4. Adopting a Hindu name 5. The Nmakaraa Samskra

The devotee then proceeds to have a legal change of name. The name-giving sacrament, nmakaraa samskra, can be
The new name is placed on his passport, drivers license and held at any Hindu temple. Before the ceremony, the devo-
all important nancial or legal instruments, including credit tee informs family, relatives and close friends of his or her
cards, library cards and bank accounts. Even before formal name change and intended entrance into Hinduism. At the
entrance to Hinduism, the devotee is encouraged to begin sacred name-giving rite, the Hindu name is formally re-
using his Hindu namerst and lastat all times. ceived, vows are taken and a certicate is signed, document-
ing the former name and the new name, place of ceremony
and signature of the priest and at least three witnesses.-At
left is a sample nmakaraa certicate for this purpose.
Aum Gaea!
Nmakaraa Saskra 6. Announcing the name-giving

After the severance and name-giving, the devotee publishes
Hindu Name-Giving Sacrament
a three-day announcement in a local newspaper stating that
I, _________________________________ ,
Hindu Name of Devotee (Please Print)
the name-change has been completed and that he or she has
formerly known as _________________________________, having declared of my own volition accep- entered the Hindu religion through the nmakaraa sam-
tance of the principles of the Santana Dharma and having formally severed all previous non-Hindu reli-
gious affiliations, attachments and commitments, hereby humbly petition entrance into the ( aiva skra. The devotee should keep a copy of these announce-
Vaishava kta Smrta other) ______________________ sect of the Hindu religion through the
traditional nmakaraa saskra and plead for recognition by the community of devotees witnessing this
sacred rite of this irrevocable adoption of or conversion to Hinduism. I have completed a study of the Hindu
ments and all other documents related to the conversion
teachings and hereby proclaim my acceptance of the following nine beliefs of Hinduism and my promise to
fulfill to the best of my ability the pacha nitya karmas: worship, upsan; holy days, utsava, virtuous living,
(such as letters from attorneys and elders) as part of a dos-
dharma; pilgrimage, trthaytr; and rites of passage, saskra. I now avow to the nine beliefs by reading
them aloud. Aum.
sier verifying the name-giving, as these may be needed in
1. I believe in the divinity of the Vedas, the worlds most ancient scrip-
ture, and venerate the gamas as equally revealed. These primordial
hymns are Gods word and the bedrock of Santana Dharma, the eter-
will be eternally deprived of this destiny.
6. I believe that divine beings exist in unseen worlds and that temple
worship, rituals, sacraments as well as personal devotionals create a
the future, such as when seeking acceptance into a conser-
nal religion which has neither beginning nor end. communion with these devas and Gods.
2. I believe in a one, all-pervasive Supreme Being who is both immanent d 7. I believe that a spiritually awakened master, or satguru, is essential
and transcendent, both Creator and Unmanifest Reality. to know the Transcendent Absolute, as are personal discipline,
vative Hindu organization or seeking permanent residency
3. I believe that the universe undergoes endless cycles of creation, preser-
vation and dissolution.
4. I believe in karma, the law of cause and effect by which each individ-
good conduct, purification, pilgrimage, self-inquiry and medita-
tion.
8. I believe that all life is sacred, to be loved and revered, and therefore
or citizenship in a foreign country. Similarly, many temples
ual creates his own destiny by his thoughts, words and deeds.
5. I believe that the soul reincarnates, evolving through many births
until all karmas have been resolved, and moksha, spiritual knowledge
practice ahis, noninjury.
9. I believe that no particular religion teaches the only way to salvation
above all others, but that all genuine religious paths are facets of Go s
in India and other countries will ask to see the passport or
and liberation from the cycle of rebirth, is attained. Not a single soul Pure Love and Light, deserving tolerance and understanding.
other appropriate proof of Hindu identity before admit-
___________________ Hindu name: ___________________
Signature: former name:
ting devotees of non-Indian origin for more than casual
It is Hereby Certified
that this devotee, born in ________________________________ on ________________ and now residing
at__________________________________________, was, at a nmakaraa samskra held at the temple
worship.
known as ________________________________, located in ________________________, on the auspi-
cious day of _________________, duly given a Hindu name in accordance with the traditions of Santana
Dharma before the Deity, the Mahdevas and the devas and the congregation of devotees. This person is THE CEREMONY OF WELCOMING HOME
thus bound eternally and immutably to the Hindu religion as a member of this most ancient faith with full
rights of access to all public Hindu temples, shrines and institutions throughout the world from this day on-
ward. Through this magical Vedic ceremony guardian devas have been invoked from the Antarloka to pro- The vrtyastoma ceremony (vow pronouncement), dating
tect, guide and defend this devotee.
__________________________________________ ______________________________________
back to the Taya Brhmaa of the ig Veda, is performed
OFFICIATING PRIEST
__________________________________________
ELDER WITNESS
______________________________________
for Hindus returning to India from abroad and for those
ASSISTANT PRIEST ELDER WITNESS
_______________________________________________________
who have embraced other faiths. One nds a wide range
ELDER WITNESS
of converts in India, from communities such as the Syrian
Malabar Christians who adopted Christianity shortly after
4. Adopting a Hindu name 5. The Nmakaraa Samskra

The devotee then proceeds to have a legal change of name. The name-giving sacrament, nmakaraa samskra, can be
The new name is placed on his passport, drivers license and held at any Hindu temple. Before the ceremony, the devo-
all important nancial or legal instruments, including credit tee informs family, relatives and close friends of his or her
cards, library cards and bank accounts. Even before formal name change and intended entrance into Hinduism. At the
entrance to Hinduism, the devotee is encouraged to begin sacred name-giving rite, the Hindu name is formally re-
using his Hindu namerst and lastat all times. ceived, vows are taken and a certicate is signed, document-
ing the former name and the new name, place of ceremony
and signature of the priest and at least three witnesses.-At
left is a sample nmakaraa certicate for this purpose.
Aum Gaea!
Nmakaraa Saskra 6. Announcing the name-giving

After the severance and name-giving, the devotee publishes
Hindu Name-Giving Sacrament
a three-day announcement in a local newspaper stating that
I, _________________________________ ,
Hindu Name of Devotee (Please Print)
the name-change has been completed and that he or she has
formerly known as _________________________________, having declared of my own volition accep- entered the Hindu religion through the nmakaraa sam-
tance of the principles of the Santana Dharma and having formally severed all previous non-Hindu reli-
gious affiliations, attachments and commitments, hereby humbly petition entrance into the ( aiva skra. The devotee should keep a copy of these announce-
Vaishava kta Smrta other) ______________________ sect of the Hindu religion through the
traditional nmakaraa saskra and plead for recognition by the community of devotees witnessing this
sacred rite of this irrevocable adoption of or conversion to Hinduism. I have completed a study of the Hindu
ments and all other documents related to the conversion
teachings and hereby proclaim my acceptance of the following nine beliefs of Hinduism and my promise to
fulfill to the best of my ability the pacha nitya karmas: worship, upsan; holy days, utsava, virtuous living,
(such as letters from attorneys and elders) as part of a dos-
dharma; pilgrimage, trthaytr; and rites of passage, saskra. I now avow to the nine beliefs by reading
them aloud. Aum.
sier verifying the name-giving, as these may be needed in
1. I believe in the divinity of the Vedas, the worlds most ancient scrip-
ture, and venerate the gamas as equally revealed. These primordial
hymns are Gods word and the bedrock of Santana Dharma, the eter-
will be eternally deprived of this destiny.
6. I believe that divine beings exist in unseen worlds and that temple
worship, rituals, sacraments as well as personal devotionals create a
the future, such as when seeking acceptance into a conser-
nal religion which has neither beginning nor end. communion with these devas and Gods.
2. I believe in a one, all-pervasive Supreme Being who is both immanent d 7. I believe that a spiritually awakened master, or satguru, is essential
and transcendent, both Creator and Unmanifest Reality. to know the Transcendent Absolute, as are personal discipline,
vative Hindu organization or seeking permanent residency
3. I believe that the universe undergoes endless cycles of creation, preser-
vation and dissolution.
4. I believe in karma, the law of cause and effect by which each individ-
good conduct, purification, pilgrimage, self-inquiry and medita-
tion.
8. I believe that all life is sacred, to be loved and revered, and therefore
or citizenship in a foreign country. Similarly, many temples
ual creates his own destiny by his thoughts, words and deeds.
5. I believe that the soul reincarnates, evolving through many births
until all karmas have been resolved, and moksha, spiritual knowledge
practice ahis, noninjury.
9. I believe that no particular religion teaches the only way to salvation
above all others, but that all genuine religious paths are facets of Go s
in India and other countries will ask to see the passport or
and liberation from the cycle of rebirth, is attained. Not a single soul Pure Love and Light, deserving tolerance and understanding.
other appropriate proof of Hindu identity before admit-
___________________ Hindu name: ___________________
Signature: former name:
ting devotees of non-Indian origin for more than casual
It is Hereby Certified
that this devotee, born in ________________________________ on ________________ and now residing
at__________________________________________, was, at a nmakaraa samskra held at the temple
worship.
known as ________________________________, located in ________________________, on the auspi-
cious day of _________________, duly given a Hindu name in accordance with the traditions of Santana
Dharma before the Deity, the Mahdevas and the devas and the congregation of devotees. This person is THE CEREMONY OF WELCOMING HOME
thus bound eternally and immutably to the Hindu religion as a member of this most ancient faith with full
rights of access to all public Hindu temples, shrines and institutions throughout the world from this day on-
ward. Through this magical Vedic ceremony guardian devas have been invoked from the Antarloka to pro- The vrtyastoma ceremony (vow pronouncement), dating
tect, guide and defend this devotee.
__________________________________________ ______________________________________
back to the Taya Brhmaa of the ig Veda, is performed
OFFICIATING PRIEST
__________________________________________
ELDER WITNESS
______________________________________
for Hindus returning to India from abroad and for those
ASSISTANT PRIEST ELDER WITNESS
_______________________________________________________
who have embraced other faiths. One nds a wide range
ELDER WITNESS
of converts in India, from communities such as the Syrian
Malabar Christians who adopted Christianity shortly after
that religions founding, to the Muslim converts of a thou- VRTYASTOMA CERTIFICATE

sand years ago, to Indians converted in the last few genera- Below is a vrtyastoma certicate that can be photocopied
tions. Especially in the case of many recent converts, the (enlarged) to document this purication ceremony held at
conversion is often supercial, and the return to Hinduism any temple. This sacrament marks the formal reentrance
is a simple matter of ceremonial recognition. In other cases, into a particular sect of Hinduism, through the acceptance
complete reeducation is required. of established members and the blessings of Gods and devas
There are many organizations in India active in recon- invoked through rites performed by an authorized priest.
version, some motivated by fears of non-Hindu dominance
in regions once all Hindu. The Masurrama in Mumbai
specializes in reconversions through a uddhi raddha cer-
emony, bringing dozens of converts back into the Santana
Dharma each month. Masurrama founder, Dharma Bhas-
kar Masurkar Maharaj, set a strong precedent in 1928 when
he organized the purication rite for 1,150 devotees in Goa
who had previously converted to Christianity. About the
same time, Swami Agamanandaji of the Ramakisha Mis-
sion in Kerala reconverted hundreds to Hinduism, as did
Narayana Guru. More recently, two South Indian ashrams
Madurai Aadheenam and Kundrakuddi Aadheenamhave
brought thousands of Indians back into Hinduism in mass
conversion rites. Since the early 1960s, the Vishva Hindu
Parishad has reportedly reconverted a half-million individ-
uals through uddhi ceremonies all over India. The VHP ac-
tivities are extremely distressing to the Christian mission-
aries who, according to an analysis published in Hinduism
Today, February, 1989, spent about us$6,000 to win over
each convert.
It is vital that reconversion campaigns are followed up
with continuing education, social improvement, commu-
nity temple building and priest training to create fully self-
sustaining groups.
that religions founding, to the Muslim converts of a thou- VRTYASTOMA CERTIFICATE

sand years ago, to Indians converted in the last few genera- Below is a vrtyastoma certicate that can be photocopied
tions. Especially in the case of many recent converts, the (enlarged) to document this purication ceremony held at
conversion is often supercial, and the return to Hinduism any temple. This sacrament marks the formal reentrance
is a simple matter of ceremonial recognition. In other cases, into a particular sect of Hinduism, through the acceptance
complete reeducation is required. of established members and the blessings of Gods and devas
There are many organizations in India active in recon- invoked through rites performed by an authorized priest.
version, some motivated by fears of non-Hindu dominance
in regions once all Hindu. The Masurrama in Mumbai
specializes in reconversions through a uddhi raddha cer-
emony, bringing dozens of converts back into the Santana
Dharma each month. Masurrama founder, Dharma Bhas-
kar Masurkar Maharaj, set a strong precedent in 1928 when
he organized the purication rite for 1,150 devotees in Goa
who had previously converted to Christianity. About the
same time, Swami Agamanandaji of the Ramakisha Mis-
sion in Kerala reconverted hundreds to Hinduism, as did
Narayana Guru. More recently, two South Indian ashrams
Madurai Aadheenam and Kundrakuddi Aadheenamhave
brought thousands of Indians back into Hinduism in mass
conversion rites. Since the early 1960s, the Vishva Hindu
Parishad has reportedly reconverted a half-million individ-
uals through uddhi ceremonies all over India. The VHP ac-
tivities are extremely distressing to the Christian mission-
aries who, according to an analysis published in Hinduism
Today, February, 1989, spent about us$6,000 to win over
each convert.
It is vital that reconversion campaigns are followed up
with continuing education, social improvement, commu-
nity temple building and priest training to create fully self-
sustaining groups.
CONCLUSION 435
Conclusion
Nirvahaam
@
N
OW WE HAVE TOLD GAEAS STORY AND
HAVE BEEN REWARDED WITH THE KINDLY
RESPONSES OF EMINENT, SCHOLARLY SWMS,
satgurus and co-religionists who sent so many generous
contributions and remarks which helped make it 99 per-
cent perfect. We know it could be one percent better, but
rest in the feeling that we did our humble best. Praying
to our loving Gaea is a must for each Hindu and ardha-
Hindu to be able to succeed and then sustain their enter-
prises. For this beloved God looks far into the future and
expects family wealth not to be a temporary prosperity for
one generation or two, but a sustainable fortune for many
more generations into the future of futures. So a prayer
now and again is worth the praying. The wealth of knowl-
edge is immense about this principal bearer of Hinduism,
the pope of it all (the God whom even Rudra-Brahm-
Vishu Himself acknowledged and gave a place of honor).
We presumed no hope to capture all His glorious subtle-
ties within these few pagesjust enough to know how to
proceed in His worship, receive His love and commence
well-thought-out plans with His grace. This mystic God
knows no bounds. He is the channel to all the 330 million
Gods and Supreme God of the Vedas. To be sure, Gaea
is boundless and as universal as gravity, responding to our
every need just a little faster than the speed of light. Believe
it. Its true. We affectionately conclude Loving Gaea, re-
membering Him as the patron of culture, protector of trav-
elers, the door opener and the guardian of destiny, guiding
Dharmas future.
CONCLUSION 435
Conclusion
Nirvahaam
@
N
OW WE HAVE TOLD GAEAS STORY AND
HAVE BEEN REWARDED WITH THE KINDLY
RESPONSES OF EMINENT, SCHOLARLY SWMS,
satgurus and co-religionists who sent so many generous
contributions and remarks which helped make it 99 per-
cent perfect. We know it could be one percent better, but
rest in the feeling that we did our humble best. Praying
to our loving Gaea is a must for each Hindu and ardha-
Hindu to be able to succeed and then sustain their enter-
prises. For this beloved God looks far into the future and
expects family wealth not to be a temporary prosperity for
one generation or two, but a sustainable fortune for many
more generations into the future of futures. So a prayer
now and again is worth the praying. The wealth of knowl-
edge is immense about this principal bearer of Hinduism,
the pope of it all (the God whom even Rudra-Brahm-
Vishu Himself acknowledged and gave a place of honor).
We presumed no hope to capture all His glorious subtle-
ties within these few pagesjust enough to know how to
proceed in His worship, receive His love and commence
well-thought-out plans with His grace. This mystic God
knows no bounds. He is the channel to all the 330 million
Gods and Supreme God of the Vedas. To be sure, Gaea
is boundless and as universal as gravity, responding to our
every need just a little faster than the speed of light. Believe
it. Its true. We affectionately conclude Loving Gaea, re-
membering Him as the patron of culture, protector of trav-
elers, the door opener and the guardian of destiny, guiding
Dharmas future.
436 SANSKIT PRONUNCIATION GLOSSARY 437
Sanskrit Pronunciation Glossary

Ucchraa Vykhy abdval
;;;;
c
;;;;
VOWELS CEREBRAL CONSONANTS SIBILANTS aadheenam: MjP d k Endowment, foundation, in-
Vowels marked like are Pronounced with the sure (palatal)
sounded twice as long as tongue turned up and stitution, establishment, estate, property. A aivite Hindu
sh shut (cerebral)
;;;;
the short vowels. The four back against the roof of
monastery and temple complex in the South Indian
dipthongs, e, ai, o, au, are the mouth. These are also s saint (dental)
aiva Siddhnta tradition. Also known as maha or pha,
;;;;
always sounded long, but known as retroflex. ANUSVRA \ ()
never marked as such. as in Kailsa Pha. The aadheenam head, or pontiff, is
true Represents the nasal of the
a as in about

type of letter it precedes;
called the Guru Mahsannidhnam or Aadheenakarthar.
h nuthook
tar, father
e.g.: = aga. Translit- abhaya mudr: The hand gesture common in
drum
erated as , or the actual
i ll, lily
Hindu icons, betokening fear not, in which the ngers of the right hand
h redhaired nasal, e.g., . At the end of
machine
are raised and the palm faces forward. See: mudr.
none words it is often (m).

u full, bush
abhimna: Egoism.
DENTAL CONSONANTS AYOGAVAHA abhisheka: Sprinkling; ablution. Ritual bathing of the Deitys im-
allude Sounded with the tip of An accentuated Vedic form
i merrily the tongue at the back of of anusvra preceding age with water, curd, milk, honey, ghee, rosewater, etc. A special form of
the upper front teeth. The is used pj prescribed by gamic injunction. Also performed in the inauguration
marine .
following short vowels,
li revelry t tub of religious and political monarchs and other special blessings. See: pj.
and follows long vowels.
e prey th anthill abhysa: A Throwing towards. Dedicated striving and practice.
VISRGA ( ) ablution: Snna. A washing of the body, especially as a religious ceremony.
ai aisle d dot
Pronounced like huh (with
o go, stone dh adhere a short, stopping sound), Absolute: Lower case (absolute): real, not dependent on anything else, not
n not or hih, after i, and e. relative. Upper case (Absolute): Ultimate Reality, the unmanifest, unchang-
au Haus
LABIAL CONSONANTS AVAGRAHA % ing and transcendent Paraivautterly nonrelational to even the most
GUTTURAL CONSONANTS Sounded at the lips. Marks the deletion of ini- subtle level of consciousness. It is the Self God, the essence of mans soul.
Sounded in the throat. tial a after e or o (because
p pot Same as Absolute Being and Absolute Reality.
k kite, seek of sandi). Thus: %
ph path abstain: To hold oneself back, to refrain from or doing without. To avoid a
kh inkhorn DAIA desire, negative action or habit.
b bear M marks end of sentence.
g gamble abyss: A bottomless pit. The dark states of consciousness into which one
bh abhor MM marks end of stanza.
gh loghouse may fall as a result of serious misbehavior; the seven chakras (psychic cen-
m map
sing SPECIAL CHARACTERS
ters) or talas (realms of consciousness) below the mldhra chakra, which
SEMIVOWELS j a nasalized
PALATAL CONSONANTS y yet (palatal) sound, like gya or jya. is located at the base of the spine. See: chakra, loka.
Sounded at the roof of the chrya: @ Going toward; approaching. A highly respected teacher.
mouth. @ r road (cereb.) = + ksh
l lull (dental) The wise one who practices what he preaches. A title generally bestowed
ch church CONVENTIONS
v voice (labial), through dksh and ordination, such as in the ivchrya priest tradition.
h chain 1. is transliterated as

but more like w when fol- ch, and as cch.
actinic: Spiritual, creating light. Adjective derived from the Greek aktis, ray.
j jump lowing a consonant, as in Of or pertaining to consciousness in its pure, unadulterated state.
2. Geographical names, e.g.,
jh hedgehog the word swm. Himalaya, generally are actinodic: Spiritual-magnetic; a mixture of odic and actinic force. Actinic re-
hinge h hear (guttural) given without diacriticals. fers to consciousness in its pure, unadulterated state. Odic energy, the force
of attraction and repulsion between people, and between people and their
436 SANSKIT PRONUNCIATION GLOSSARY 437
Sanskrit Pronunciation Glossary

Ucchraa Vykhy abdval
;;;;
c
;;;;
VOWELS CEREBRAL CONSONANTS SIBILANTS aadheenam: MjP d k Endowment, foundation, in-
Vowels marked like are Pronounced with the sure (palatal)
sounded twice as long as tongue turned up and stitution, establishment, estate, property. A aivite Hindu
sh shut (cerebral)
;;;;
the short vowels. The four back against the roof of
monastery and temple complex in the South Indian
dipthongs, e, ai, o, au, are the mouth. These are also s saint (dental)
aiva Siddhnta tradition. Also known as maha or pha,
;;;;
always sounded long, but known as retroflex. ANUSVRA \ ()
never marked as such. as in Kailsa Pha. The aadheenam head, or pontiff, is
true Represents the nasal of the
a as in about

type of letter it precedes;
called the Guru Mahsannidhnam or Aadheenakarthar.
h nuthook
tar, father
e.g.: = aga. Translit- abhaya mudr: The hand gesture common in
drum
erated as , or the actual
i ll, lily
Hindu icons, betokening fear not, in which the ngers of the right hand
h redhaired nasal, e.g., . At the end of
machine
are raised and the palm faces forward. See: mudr.
none words it is often (m).

u full, bush
abhimna: Egoism.
DENTAL CONSONANTS AYOGAVAHA abhisheka: Sprinkling; ablution. Ritual bathing of the Deitys im-
allude Sounded with the tip of An accentuated Vedic form
i merrily the tongue at the back of of anusvra preceding age with water, curd, milk, honey, ghee, rosewater, etc. A special form of
the upper front teeth. The is used pj prescribed by gamic injunction. Also performed in the inauguration
marine .
following short vowels,
li revelry t tub of religious and political monarchs and other special blessings. See: pj.
and follows long vowels.
e prey th anthill abhysa: A Throwing towards. Dedicated striving and practice.
VISRGA ( ) ablution: Snna. A washing of the body, especially as a religious ceremony.
ai aisle d dot
Pronounced like huh (with
o go, stone dh adhere a short, stopping sound), Absolute: Lower case (absolute): real, not dependent on anything else, not
n not or hih, after i, and e. relative. Upper case (Absolute): Ultimate Reality, the unmanifest, unchang-
au Haus
LABIAL CONSONANTS AVAGRAHA % ing and transcendent Paraivautterly nonrelational to even the most
GUTTURAL CONSONANTS Sounded at the lips. Marks the deletion of ini- subtle level of consciousness. It is the Self God, the essence of mans soul.
Sounded in the throat. tial a after e or o (because
p pot Same as Absolute Being and Absolute Reality.
k kite, seek of sandi). Thus: %
ph path abstain: To hold oneself back, to refrain from or doing without. To avoid a
kh inkhorn DAIA desire, negative action or habit.
b bear M marks end of sentence.
g gamble abyss: A bottomless pit. The dark states of consciousness into which one
bh abhor MM marks end of stanza.
gh loghouse may fall as a result of serious misbehavior; the seven chakras (psychic cen-
m map
sing SPECIAL CHARACTERS
ters) or talas (realms of consciousness) below the mldhra chakra, which
SEMIVOWELS j a nasalized
PALATAL CONSONANTS y yet (palatal) sound, like gya or jya. is located at the base of the spine. See: chakra, loka.
Sounded at the roof of the chrya: @ Going toward; approaching. A highly respected teacher.
mouth. @ r road (cereb.) = + ksh
l lull (dental) The wise one who practices what he preaches. A title generally bestowed
ch church CONVENTIONS
v voice (labial), through dksh and ordination, such as in the ivchrya priest tradition.
h chain 1. is transliterated as

but more like w when fol- ch, and as cch.
actinic: Spiritual, creating light. Adjective derived from the Greek aktis, ray.
j jump lowing a consonant, as in Of or pertaining to consciousness in its pure, unadulterated state.
2. Geographical names, e.g.,
jh hedgehog the word swm. Himalaya, generally are actinodic: Spiritual-magnetic; a mixture of odic and actinic force. Actinic re-
hinge h hear (guttural) given without diacriticals. fers to consciousness in its pure, unadulterated state. Odic energy, the force
of attraction and repulsion between people, and between people and their
438 LOVING GAEA GLOSSARY 439
things, manifests as masculine (aggressive) and feminine (passive), arising virtue upon which all others depend.
from the pigal and i currents. ajapa: Non-recitation. Silent incantation of a mantra. See: japa.
adage: An old saying that has been popularly accepted as truth. j chakra: Command wheel. The third-eye center. See: chakra.
adept: Highly skilled; expert. In religion, one who has mastered certain spiri- ka: Space. The sky. Free, open space. Ether, the fth and most
tual practices or disciplines. An advanced yog. subtle of the ve elementsearth, air, re, water and ether. Empirically,
adharma: @ Unrighteousness.-The opposite of dharma. Thoughts, the raried space or ethereal fluid plasma that pervades the universes, in-
words or deeds that transgress divine law. Unrighteousness, irreligiousness; ner and outer. Esoterically, mind, the superconscious strata holding all that
demerit. See: dharma, ppa, sin. exists and all that potentially exists, wherein all happenings are recorded
adhyya: Chapter. and can be read by clairvoyants. It is through psychic entry into this tran-
adopt: To recognize as ones own, especially an idea, principle, or even a reli- scendental ka that cosmic knowledge is gathered and the entire circle of
gion and henceforth live with it and by it. timepast, present and futurecan be known. See: mind (universal).
adulate: To praise, revere, admire or flatter highly. akshata: Unbroken. Unmilled, uncooked rice, often mixed with tur-
advaita: Non-dual; not two-fold. Nonduality or monism. The philo- meric, offered as a sacred substance during pj or in blessings for indi-
sophical doctrine that Ultimate Reality consists of a one principal substance, viduals at weddings and other ceremonies. See: pj.
or God. Opposite of dvaita, dualism. Advaita is the primary philosophical alakra: A Ornamentation. Adornment worn by the Deity.
stance of the Vedic Upanishads and of Hinduism, interpreted differently by all-pervasive: Diffused throughout or existing in every part of the universe.
the many ishis, gurus, pandits and philosophers. amendable: Pliable, willing, open to.
adversity: A state of misfortune, difculty and trouble; the cause of such. mra: Mango.
advocate: To speak or write in support of; to be in favor of. amita: Immortality. Literally, without death (mita). The nectar of
afrmation: Didhavchana. Firm statement. A positive declaration or as- divine bliss which flows down from the sahasrra chakra when one enters
sertion. A statement repeated regularly while concentrating on the mean- very deep states of meditation.
ing and mental images invoked, often used to attain a desired result. amitakumbha: Pot of immortality. This emblem held by loving
afrmation of faith: A brief statement of ones faith and essential beliefs. Gaea contains the divine amita that flows from the sahasrra chakra
affliction: Pain; suffering; distress. during deep meditation. It is the nectar of immortality.
affluence: An abundance of riches; wealth; opulence; plenty. ananasa: Pineapple.
gama: The tradition that has come down. An enormous collection nanda: Bliss. The pure joy, ecstasy or enstasy, of God-conscious-
of Sanskrit scriptures which, along with the Vedas, are revered as ruti (re- ness or spiritual experience. In its highest sense, nanda is expressed in
vealed scripture). The gamas are the primary source and authority for the famous Vedic description of God: Sat-chit-nanda, existence-con-
ritual, yoga and temple construction. Each of the major denominations sciousness-blissthe divine or superconscious mind of all souls. See: God
aivism, Vaishavism and ktismhas its unique gama texts. Realization.
agarbhatti: @% Stick incense. (Gujarati) See: Incense. ava mala: Impurity of smallness; nitizing principle. The
agni: Fire. 1) One of the ve elements, pachabhta. 2) God of the el- individualizing veil of duality that enshrouds the soul. It is the source of
ement re, invoked through Vedic ritual known as yaja, agnikraka, homa nitude and ignorance, the most basic of the three bonds (ava, karma
and havana. The God Agni is the divine messenger who receives prayers and my) which temporarily limit the soul. The presence of ava mala is
and oblations and conveys them to the heavenly spheres. See: yaja. what causes the misapprehension about the nature of God, soul and world,
ahakra: I-maker. Personal ego. The mental faculty of individua- the notion of being separate and distinct from God and the universe. See:
tion; sense of duality and separateness from others. Sense of I-ness, me evolution of the soul, grace, mala, soul.
and mine. Ahakra is characterized by the sense of I-ness (abhimna), ajali mudr: Reverence gesture. Also called pramjali. A
mine-ness, identifying with the body (madyam), planning for ones own gesture of respect and greeting, in which the two palms are held gently
happiness (mamasukha), brooding over sorrow (mamadukha) and pos- together and slightly cupped. Often accompanied by the verbal salutation
sessiveness (mama idam). See: ava mala, ego. namaskra, meaning reverent salutation. See: mudr, namaskra.
ahis: Noninjury, nonviolence or nonhurtfulness. Refraining akua: Goad, the elephant prod, symbol of Lord Gaeas power to
from causing harm to others, physically, mentally or emotionally. Ahis remove obstacles from the devotees path, and to spur the dullards onward.
is the rst and most important of the yamas (restraints). It is the cardinal Antarloka: @ Inner plane,-or in-between world. The astral plane.
things, manifests as masculine (aggressive) and feminine (passive), arising virtue upon which all others depend.
from the pigal and i currents. ajapa: Non-recitation. Silent incantation of a mantra. See: japa.
adage: An old saying that has been popularly accepted as truth. j chakra: Command wheel. The third-eye center. See: chakra.
adept: Highly skilled; expert. In religion, one who has mastered certain spiri- ka: Space. The sky. Free, open space. Ether, the fth and most
tual practices or disciplines. An advanced yog. subtle of the ve elementsearth, air, re, water and ether. Empirically,
adharma: @ Unrighteousness.-The opposite of dharma. Thoughts, the raried space or ethereal fluid plasma that pervades the universes, in-
words or deeds that transgress divine law. Unrighteousness, irreligiousness; ner and outer. Esoterically, mind, the superconscious strata holding all that
demerit. See: dharma, ppa, sin. exists and all that potentially exists, wherein all happenings are recorded
adhyya: Chapter. and can be read by clairvoyants. It is through psychic entry into this tran-
adopt: To recognize as ones own, especially an idea, principle, or even a reli- scendental ka that cosmic knowledge is gathered and the entire circle of
gion and henceforth live with it and by it. timepast, present and futurecan be known. See: mind (universal).
adulate: To praise, revere, admire or flatter highly. akshata: Unbroken. Unmilled, uncooked rice, often mixed with tur-
advaita: Non-dual; not two-fold. Nonduality or monism. The philo- meric, offered as a sacred substance during pj or in blessings for indi-
sophical doctrine that Ultimate Reality consists of a one principal substance, viduals at weddings and other ceremonies. See: pj.
or God. Opposite of dvaita, dualism. Advaita is the primary philosophical alakra: A Ornamentation. Adornment worn by the Deity.
stance of the Vedic Upanishads and of Hinduism, interpreted differently by all-pervasive: Diffused throughout or existing in every part of the universe.
the many ishis, gurus, pandits and philosophers. amendable: Pliable, willing, open to.
adversity: A state of misfortune, difculty and trouble; the cause of such. mra: Mango.
advocate: To speak or write in support of; to be in favor of. amita: Immortality. Literally, without death (mita). The nectar of
afrmation: Didhavchana. Firm statement. A positive declaration or as- divine bliss which flows down from the sahasrra chakra when one enters
sertion. A statement repeated regularly while concentrating on the mean- very deep states of meditation.
ing and mental images invoked, often used to attain a desired result. amitakumbha: Pot of immortality. This emblem held by loving
afrmation of faith: A brief statement of ones faith and essential beliefs. Gaea contains the divine amita that flows from the sahasrra chakra
affliction: Pain; suffering; distress. during deep meditation. It is the nectar of immortality.
affluence: An abundance of riches; wealth; opulence; plenty. ananasa: Pineapple.
gama: The tradition that has come down. An enormous collection nanda: Bliss. The pure joy, ecstasy or enstasy, of God-conscious-
of Sanskrit scriptures which, along with the Vedas, are revered as ruti (re- ness or spiritual experience. In its highest sense, nanda is expressed in
vealed scripture). The gamas are the primary source and authority for the famous Vedic description of God: Sat-chit-nanda, existence-con-
ritual, yoga and temple construction. Each of the major denominations sciousness-blissthe divine or superconscious mind of all souls. See: God
aivism, Vaishavism and ktismhas its unique gama texts. Realization.
agarbhatti: @% Stick incense. (Gujarati) See: Incense. ava mala: Impurity of smallness; nitizing principle. The
agni: Fire. 1) One of the ve elements, pachabhta. 2) God of the el- individualizing veil of duality that enshrouds the soul. It is the source of
ement re, invoked through Vedic ritual known as yaja, agnikraka, homa nitude and ignorance, the most basic of the three bonds (ava, karma
and havana. The God Agni is the divine messenger who receives prayers and my) which temporarily limit the soul. The presence of ava mala is
and oblations and conveys them to the heavenly spheres. See: yaja. what causes the misapprehension about the nature of God, soul and world,
ahakra: I-maker. Personal ego. The mental faculty of individua- the notion of being separate and distinct from God and the universe. See:
tion; sense of duality and separateness from others. Sense of I-ness, me evolution of the soul, grace, mala, soul.
and mine. Ahakra is characterized by the sense of I-ness (abhimna), ajali mudr: Reverence gesture. Also called pramjali. A
mine-ness, identifying with the body (madyam), planning for ones own gesture of respect and greeting, in which the two palms are held gently
happiness (mamasukha), brooding over sorrow (mamadukha) and pos- together and slightly cupped. Often accompanied by the verbal salutation
sessiveness (mama idam). See: ava mala, ego. namaskra, meaning reverent salutation. See: mudr, namaskra.
ahis: Noninjury, nonviolence or nonhurtfulness. Refraining akua: Goad, the elephant prod, symbol of Lord Gaeas power to
from causing harm to others, physically, mentally or emotionally. Ahis remove obstacles from the devotees path, and to spur the dullards onward.
is the rst and most important of the yamas (restraints). It is the cardinal Antarloka: @ Inner plane,-or in-between world. The astral plane.
See: loka. rya: @ Honorable, noble or respectable one; a master, lord.-

antarymin: @ Inner controller. The conscience, the knowing sn: Mrhd; Teacher; master. A title of honor for a respected guru.
voice of the soul. ascetic: A person who leads a life of contemplation and rigorous self-denial,
anthology: A choice flower collection of prose or poetry excerpts. shunning comforts and pleasures for religious purposes.
antyeshi: { Last rites. Funeral. See: death, saskra. ash: See: vibhti.
anubhava: Perception, apprehension; experience. Personal experi- ashavibhti: { Eight powers. Supernormal siddhis mentioned in
ence; understanding; impressions on the mind not derived from memory. numerous texts: 1) anim: to be as small as an atom; 2) mahim: to become
anugraha akti: # Graceful or favoring power. Revealing grace. innitely large; 3) laghim: super-lightness, levitation; 4) prpti: pervasive-
God ivas power of illumination, through which the soul is freed from the ness, extension, to be anywhere at will; 5) prakmya: fulllment of desires;
bonds of ava, karma and my and ultimately attains liberation, moksha. 6) vashitva: control of natural forces; 7) iititva: supremacy over nature;
See: ava mala, grace, Naarja. 8) kma-avasayitva: complete satisfaction. See also: siddhi.
apostate: One who has abandoned what he formerly believed in. Ashavinyaka: The Eight [obstacle] removers. Eight Gaea
Appar: mg;gh Father. Endearing name for Tirunavukarasu (ca 700), one of mrtis that attract thousands of pilgrims each year at eight temples in
four Tamil saints, Samaychryas, who reconverted aivites who had em- Mahrashra on the outskirts of Pune in Morgaon, Thevoor, Siddhatek,
braced Jainism. Calling himself the servant of Gods servants, he composed Ranjangaon, Ojhar Kshetra, Lenyadhri Cave, Mahad and Pali.
magnicent hymns in praise of iva. See: Nayanar. rama: Place of striving. From ram, to exert energy. Hermitage;
appellative: A name; title. order of life. Holy sanctuary; the residence and teaching center of a sd-
rayaka: Forest treatise. Third section of each of the four Vedas. hu, saint, swm, ascetic or guru; often includes lodging for students. Also
Texts containing esoteric, mystical knowledge, largely on the inner mean- names lifes four stages.
ings and functions of the Vedic yaja, or re ceremonies. See: Vedas. rama dharma: @ Laws of lifes orders. See: dharma.
rat: Light. The circling or waving of a lampusually fed with astral: Of the subtle, nonphysical sphere (astral plane) which exists between
ghee, camphor or oilbefore a holy person or the temple Deity at the high the physical and causal planes. See also: astral plane.
point of pj. The flame is then presented to the devotees, each passing his astral body: The subtle, nonphysical body (skshma arra) in which the soul
or her hands through it and bringing them to the eyes three times, thereby functions in the astral plane, the inner world also called Antarloka. The
receiving the blessings. rat can also be performed as the briefest form of astral body includes the pric sheath (pramaya koa), the instinctive-
pj. See: archana, pj. intellectual sheath (manomaya koa) and the cognitive sheath (vijnama-
archana: @ A special, personal, abbreviated pj done by temple priests ya koa)with the pric sheath dropping off at the death of the physical
in which the name, birthstar and family lineage of a devotee are recited to body. See: koa, soul.
invoke individual guidance and blessings. Archana also refers to chanting astral plane: From the word astral, meaning of the stars. Belonging to the
the names of the Deity, which is a central part of every pj. See: pj. subtle, non-physical dimension also known as the Antarloka, or Second
ardent: Intensely enthusiastic or devoted; warm or intense in feeling. World. Astral forces exist in the Second World but can be felt psychically
ardha-Hindu: @ Half-Hindu. A devotee who has adopted Hindu be- in the First. See also: loka.
lief and culture to a great extent but has not formally entered the religion astrology: Science of celestial influences. See: jyotisha.
through ceremony and taking a Hindu rst and last name. Also refers to asura: Evil spirit; demon. (Opposite of sura, meaning deva; God.) A
Easterners born into the faith who adopt non-Hindu names. being of the lower astral plane, Naraka. Asuras can and do interact with the
arduous: Difcult; requiring much labor, energy or strain. physical plane, causing major and minor problems in peoples lives. Asuras
artha: @ Goal or purpose; wealth, substance, property, money. Also has do evolve and do not remain permanently in this state. See: Naraka.
the meaning of utility; desire. See: dharma, purushrtha. asuric: Of the nature of an asura, not spiritual.
aruhu grass: mWfk;g[y Tamil name for a common type of grass sacred to atala: Bottomless region.-The rst chakra below the mldhra, at
Lord Gaea, used as an offering in archana and for making wreaths for the hip level. Region of fear and lust. See: chakra, loka, Naraka.
the Deity image. Also known in Tamil as hariali, in Sanskrit it is called atheism: The rejection of all religion or religious belief, or simply the belief
drv, and botanically as Cynodon dactylon. See also: drv. that God or Gods do not exist.
Arunagirinathar: mUzfphpehjh; South Indian aivite poet saint (ca 1500). tman: The soul; the breath; the principle of life and sensation. The
Also, a title for a respected guru meaning teacher; master. soul in its entiretyas the soul body (nandamaya koa) and its essence
See: loka. rya: @ Honorable, noble or respectable one; a master, lord.-

antarymin: @ Inner controller. The conscience, the knowing sn: Mrhd; Teacher; master. A title of honor for a respected guru.
voice of the soul. ascetic: A person who leads a life of contemplation and rigorous self-denial,
anthology: A choice flower collection of prose or poetry excerpts. shunning comforts and pleasures for religious purposes.
antyeshi: { Last rites. Funeral. See: death, saskra. ash: See: vibhti.
anubhava: Perception, apprehension; experience. Personal experi- ashavibhti: { Eight powers. Supernormal siddhis mentioned in
ence; understanding; impressions on the mind not derived from memory. numerous texts: 1) anim: to be as small as an atom; 2) mahim: to become
anugraha akti: # Graceful or favoring power. Revealing grace. innitely large; 3) laghim: super-lightness, levitation; 4) prpti: pervasive-
God ivas power of illumination, through which the soul is freed from the ness, extension, to be anywhere at will; 5) prakmya: fulllment of desires;
bonds of ava, karma and my and ultimately attains liberation, moksha. 6) vashitva: control of natural forces; 7) iititva: supremacy over nature;
See: ava mala, grace, Naarja. 8) kma-avasayitva: complete satisfaction. See also: siddhi.
apostate: One who has abandoned what he formerly believed in. Ashavinyaka: The Eight [obstacle] removers. Eight Gaea
Appar: mg;gh Father. Endearing name for Tirunavukarasu (ca 700), one of mrtis that attract thousands of pilgrims each year at eight temples in
four Tamil saints, Samaychryas, who reconverted aivites who had em- Mahrashra on the outskirts of Pune in Morgaon, Thevoor, Siddhatek,
braced Jainism. Calling himself the servant of Gods servants, he composed Ranjangaon, Ojhar Kshetra, Lenyadhri Cave, Mahad and Pali.
magnicent hymns in praise of iva. See: Nayanar. rama: Place of striving. From ram, to exert energy. Hermitage;
appellative: A name; title. order of life. Holy sanctuary; the residence and teaching center of a sd-
rayaka: Forest treatise. Third section of each of the four Vedas. hu, saint, swm, ascetic or guru; often includes lodging for students. Also
Texts containing esoteric, mystical knowledge, largely on the inner mean- names lifes four stages.
ings and functions of the Vedic yaja, or re ceremonies. See: Vedas. rama dharma: @ Laws of lifes orders. See: dharma.
rat: Light. The circling or waving of a lampusually fed with astral: Of the subtle, nonphysical sphere (astral plane) which exists between
ghee, camphor or oilbefore a holy person or the temple Deity at the high the physical and causal planes. See also: astral plane.
point of pj. The flame is then presented to the devotees, each passing his astral body: The subtle, nonphysical body (skshma arra) in which the soul
or her hands through it and bringing them to the eyes three times, thereby functions in the astral plane, the inner world also called Antarloka. The
receiving the blessings. rat can also be performed as the briefest form of astral body includes the pric sheath (pramaya koa), the instinctive-
pj. See: archana, pj. intellectual sheath (manomaya koa) and the cognitive sheath (vijnama-
archana: @ A special, personal, abbreviated pj done by temple priests ya koa)with the pric sheath dropping off at the death of the physical
in which the name, birthstar and family lineage of a devotee are recited to body. See: koa, soul.
invoke individual guidance and blessings. Archana also refers to chanting astral plane: From the word astral, meaning of the stars. Belonging to the
the names of the Deity, which is a central part of every pj. See: pj. subtle, non-physical dimension also known as the Antarloka, or Second
ardent: Intensely enthusiastic or devoted; warm or intense in feeling. World. Astral forces exist in the Second World but can be felt psychically
ardha-Hindu: @ Half-Hindu. A devotee who has adopted Hindu be- in the First. See also: loka.
lief and culture to a great extent but has not formally entered the religion astrology: Science of celestial influences. See: jyotisha.
through ceremony and taking a Hindu rst and last name. Also refers to asura: Evil spirit; demon. (Opposite of sura, meaning deva; God.) A
Easterners born into the faith who adopt non-Hindu names. being of the lower astral plane, Naraka. Asuras can and do interact with the
arduous: Difcult; requiring much labor, energy or strain. physical plane, causing major and minor problems in peoples lives. Asuras
artha: @ Goal or purpose; wealth, substance, property, money. Also has do evolve and do not remain permanently in this state. See: Naraka.
the meaning of utility; desire. See: dharma, purushrtha. asuric: Of the nature of an asura, not spiritual.
aruhu grass: mWfk;g[y Tamil name for a common type of grass sacred to atala: Bottomless region.-The rst chakra below the mldhra, at
Lord Gaea, used as an offering in archana and for making wreaths for the hip level. Region of fear and lust. See: chakra, loka, Naraka.
the Deity image. Also known in Tamil as hariali, in Sanskrit it is called atheism: The rejection of all religion or religious belief, or simply the belief
drv, and botanically as Cynodon dactylon. See also: drv. that God or Gods do not exist.
Arunagirinathar: mUzfphpehjh; South Indian aivite poet saint (ca 1500). tman: The soul; the breath; the principle of life and sensation. The
Also, a title for a respected guru meaning teacher; master. soul in its entiretyas the soul body (nandamaya koa) and its essence
(Parakti and Paraiva). One of Hinduisms most fundamental tenets is yurveda: @ Science of life, science of longevity. A holistic system of
that we are the tman, not the physical body, emotions, external mind or medicine and health native to ancient India. The aims of yurveda are yus,
personality. See: Paramtman, soul. long life, and rogya, diseaselessness, which facilitate progress toward ul-
tmrtha Pj: @ Personal worship rite. Home pj. See: pj. timate spiritual goals. Health is achieved by balancing energies (especially
;;;;
atone: To make amends or reconcile. See: ppa, penance, sin. the doshas, bodily humors) at all levels of being.
attainment: Acquisition, achievement or realization through effort. Spiritual
;;;;
accomplishment. Bla Gaapati: A name and traditional
attire: Clothes, especially rich or ne apparel; nery. mrti, or image, of Gaea meaning the little (or
;;;;
Aum: F or Often spelled Om. The mystic syllable of Hinduism, placed at young) one. He holds ve kinds of sweets: banana,
the beginning of most sacred writings. A symbol of loving Gaea. As a man- mango, sugar cane, jackfruit and modaka.
;;;;
tra, it is pronounced aw (as in law), oo (as in zoo), mm. The dot above, called blasthpana: Initial establishing. The re-
anusvra, represents the Soundless Sound, Paranda. In common usage in ligious rites of rmly determining and blessing the site
several Indian languages, aum means yes, verily or hail. See also: nda. of a new temple.
aura: The luminous colorful eld of subtle energy radiating within and Ballalevara: Lord of Ballala [after the name of a young devo-
around the human body, extending out from three to seven feet. The colors tee]. The Gaea mrti enshrined at the Pali Temple of Mahrshra.
of the aura change constantly according to the ebb and flow of ones state of begrudgingly: Given with ill will or reluctance.
consciousness, thoughts, moods and emotions. See: mind (ve states). betoken: To be a token or sign of; indicate; show.
auspicious: Magala. Favorable, of good omen, boding well. One of the cen- Bhagnadanta: He of broken tusk. An epithet of loving Gaea.
tral concepts in Hindu life. Astrology denes a method for determining bhajana: Spiritual song. Individual or group singing of devotional
times that are favorable for various human endeavors. See: jyotisha. songs, hymns and chants. See also: krtana.
austerity: Self-denial and discipline, physical or mental, performed for ac- bhakta: # Devotee. A worshiper. One who is surrendered to the Divine.
quiring powers (siddhis), attaining grace, conquering the instinctive na- bhakti: # Devotion. Surrender to God, Gods or guru. Bhakti extends
ture and burning the seeds of past karmas. See: penance, tapas. from the simplest expression of devotion to the ego-decimating principle
Auvaiyar: xsitahh; A woman saint of Tamil Nadu (ca 800 ce), a con- of prapatti, which is total surrender. Bhakti is the foundation of all denom-
temporary of Saint Sundarar, devotee of Lord Gaea and Krttikeya, or inations of Hinduism, as well as yoga schools throughout the world. See:
Murugan, and one of the greatest literary gures in ancient India. (See bhakti yoga, darana, prapatti, prasda, sacrice, surrender, yaja.
Chapter 17.) Among the most famous are Atti Chudi, Konrai Ventan, Ula- Bhakti Gaapati: # Dear to devotees is a popular mrti, unique
ka Niti, Muturai and Nalvali. Her Tamil primer is studied by children to in that He holds a coconut and a bowl of pudding, mango and banana.
this day. An earlier traditional date for Auvaiyar of 200 bce is from a story bhakti yoga: # Union through devotion. Bhakti yoga is the practice
about her and Saint Tiruvalluvar. of devotional disciplines, worship, prayer, chanting and singing with the
avasth: Condition or state of consciousness or experience. In aim of awakening love in the heart and opening oneself to Gods grace.
Vedic perceptions of consciousness, avasth refers to four states of being Bhakti may be directed toward God, Gods or ones spiritual preceptor.
discussed in the Mkya Upanishad: jgrat (or vaivnara), wakeful- Bhakti yoga is embodied in Patajalis Yoga Darana in the second limb,
ness; svapna (or taijasa), dreaming; sushupti, deep sleep; and turya, niyama (observances), as devotion (varapraidhna). See: prapatti, yaja.
the fourth, state, of superconsciousness. A fth state, beyond turya, is bhagima: Posture. The position of the limbs, as of a mrti.
turytta. Bhrata: The ancient and original name of Indian lands and the con-
avatra: Descent. A God born in a human (or animal) body. A cen- stitutional name of independent India (Bhrat In Hindi). Also, Bhratavar-
tral concept of ktism, Smrtism and Vaishavism. See: incarnation, Isha sha land of Bhrata, a legendary monarch and sage.
Devat, Vaishavism. Bhratkhand: Land of Bhrat, India.
avidy: Y Spiritual ignorance. Wrongful understanding of the nature bhava: Concentrated feeling, emotion, mature bhakti.
of reality. Mistaking the impermanent for the everlasting. Bhloka: Earth world. The physical plane. See: loka.
awareness: Skshin, or chit. Individual consciousness, perception, knowing; bhmik: Earth; ground; soil. Preface; introduction to a book. From
the witness of perception, the inner eye of the soul. The souls ability to bh, to become, exist; arise, come into being.
sense, see or know and to be conscious of this knowing. See: consciousness. bja mantra: & Seed syllable. A Sanskrit sound associated with a
(Parakti and Paraiva). One of Hinduisms most fundamental tenets is yurveda: @ Science of life, science of longevity. A holistic system of
that we are the tman, not the physical body, emotions, external mind or medicine and health native to ancient India. The aims of yurveda are yus,
personality. See: Paramtman, soul. long life, and rogya, diseaselessness, which facilitate progress toward ul-
tmrtha Pj: @ Personal worship rite. Home pj. See: pj. timate spiritual goals. Health is achieved by balancing energies (especially
;;;;
atone: To make amends or reconcile. See: ppa, penance, sin. the doshas, bodily humors) at all levels of being.
attainment: Acquisition, achievement or realization through effort. Spiritual
;;;;
accomplishment. Bla Gaapati: A name and traditional
attire: Clothes, especially rich or ne apparel; nery. mrti, or image, of Gaea meaning the little (or
;;;;
Aum: F or Often spelled Om. The mystic syllable of Hinduism, placed at young) one. He holds ve kinds of sweets: banana,
the beginning of most sacred writings. A symbol of loving Gaea. As a man- mango, sugar cane, jackfruit and modaka.
;;;;
tra, it is pronounced aw (as in law), oo (as in zoo), mm. The dot above, called blasthpana: Initial establishing. The re-
anusvra, represents the Soundless Sound, Paranda. In common usage in ligious rites of rmly determining and blessing the site
several Indian languages, aum means yes, verily or hail. See also: nda. of a new temple.
aura: The luminous colorful eld of subtle energy radiating within and Ballalevara: Lord of Ballala [after the name of a young devo-
around the human body, extending out from three to seven feet. The colors tee]. The Gaea mrti enshrined at the Pali Temple of Mahrshra.
of the aura change constantly according to the ebb and flow of ones state of begrudgingly: Given with ill will or reluctance.
consciousness, thoughts, moods and emotions. See: mind (ve states). betoken: To be a token or sign of; indicate; show.
auspicious: Magala. Favorable, of good omen, boding well. One of the cen- Bhagnadanta: He of broken tusk. An epithet of loving Gaea.
tral concepts in Hindu life. Astrology denes a method for determining bhajana: Spiritual song. Individual or group singing of devotional
times that are favorable for various human endeavors. See: jyotisha. songs, hymns and chants. See also: krtana.
austerity: Self-denial and discipline, physical or mental, performed for ac- bhakta: # Devotee. A worshiper. One who is surrendered to the Divine.
quiring powers (siddhis), attaining grace, conquering the instinctive na- bhakti: # Devotion. Surrender to God, Gods or guru. Bhakti extends
ture and burning the seeds of past karmas. See: penance, tapas. from the simplest expression of devotion to the ego-decimating principle
Auvaiyar: xsitahh; A woman saint of Tamil Nadu (ca 800 ce), a con- of prapatti, which is total surrender. Bhakti is the foundation of all denom-
temporary of Saint Sundarar, devotee of Lord Gaea and Krttikeya, or inations of Hinduism, as well as yoga schools throughout the world. See:
Murugan, and one of the greatest literary gures in ancient India. (See bhakti yoga, darana, prapatti, prasda, sacrice, surrender, yaja.
Chapter 17.) Among the most famous are Atti Chudi, Konrai Ventan, Ula- Bhakti Gaapati: # Dear to devotees is a popular mrti, unique
ka Niti, Muturai and Nalvali. Her Tamil primer is studied by children to in that He holds a coconut and a bowl of pudding, mango and banana.
this day. An earlier traditional date for Auvaiyar of 200 bce is from a story bhakti yoga: # Union through devotion. Bhakti yoga is the practice
about her and Saint Tiruvalluvar. of devotional disciplines, worship, prayer, chanting and singing with the
avasth: Condition or state of consciousness or experience. In aim of awakening love in the heart and opening oneself to Gods grace.
Vedic perceptions of consciousness, avasth refers to four states of being Bhakti may be directed toward God, Gods or ones spiritual preceptor.
discussed in the Mkya Upanishad: jgrat (or vaivnara), wakeful- Bhakti yoga is embodied in Patajalis Yoga Darana in the second limb,
ness; svapna (or taijasa), dreaming; sushupti, deep sleep; and turya, niyama (observances), as devotion (varapraidhna). See: prapatti, yaja.
the fourth, state, of superconsciousness. A fth state, beyond turya, is bhagima: Posture. The position of the limbs, as of a mrti.
turytta. Bhrata: The ancient and original name of Indian lands and the con-
avatra: Descent. A God born in a human (or animal) body. A cen- stitutional name of independent India (Bhrat In Hindi). Also, Bhratavar-
tral concept of ktism, Smrtism and Vaishavism. See: incarnation, Isha sha land of Bhrata, a legendary monarch and sage.
Devat, Vaishavism. Bhratkhand: Land of Bhrat, India.
avidy: Y Spiritual ignorance. Wrongful understanding of the nature bhava: Concentrated feeling, emotion, mature bhakti.
of reality. Mistaking the impermanent for the everlasting. Bhloka: Earth world. The physical plane. See: loka.
awareness: Skshin, or chit. Individual consciousness, perception, knowing; bhmik: Earth; ground; soil. Preface; introduction to a book. From
the witness of perception, the inner eye of the soul. The souls ability to bh, to become, exist; arise, come into being.
sense, see or know and to be conscious of this knowing. See: consciousness. bja mantra: & Seed syllable. A Sanskrit sound associated with a
particular Deity used for invocation during mystic rites. Veda; concerned mainly with details of yaja, or sacricial re worship, and
bindu: A drop, small particle, dot. 1) The seed or source of creation. 2) specic duties and rules of conduct for priests, but also rich in philosophi-
Small dot worn on the forehead between the eyebrows or in the middle of cal lore. 2) The rst of the four varas, or social classes, comprising pious
the forehead, made of red powder (kukuma), sandalpaste, clay, cosmetics souls of exceptional learning, including priests, educators and humanitys
or other substance. It is a sign that one is a Hindu. Mystically, it represents visionary guides. Also spelled brhmin. See: brahmin, vara dharma, Vedas.
the third eye, or the minds eye, which sees things that the physical eyes Brahmaaspati: Divine artisan. Lord of the Holy Word.
cannot see. See also: tilaka. Brahma: Egg of God, or Cosmic egg. The cosmos; inner and
blessing: Good wishes; benediction. Seeking and giving blessings is ex- outer universe. See: loka, three worlds, world.
tremely central in Hindu life, nurtured in the precepts of kruya (grace), brahmarandhra: Door of Brahman. See: door of Brahman.
akti (energy), darana (encountering/seeing the divine), prasda (blessed Brahma Stra(s): & Threads (aphorisms) of the Absolute. Also known
offerings), pj (invocation), trthaytr (pilgrimage), dksh (initiation), as the Vednta Stras, composed by Bdaryaa (ca 400 bce) as the rst
aktipta (descent of grace), saskras (rites of passage), snnidhya (holy known systematic exposition of Upanishadic thought. Its 550 aphorisms
presence) and sdhana (inner-attunement disciplines). are so brief as to be virtually unintelligible without commentary. It was
bond (bondage): See: evolution of the soul, mala, pa. through interpretations of this text, as well as the Upanishads themselves
boon: Varadna. A welcome blessing, a gracious benet received. An unex- and the Bhagavad Gt, that later schools of Vednta expressed and formu-
pected benet or bonus. See: blessing, grace. lated their own views of the Upanishadic tenets. See: Upanishad,Vednta.
bountiful: Giving abundantly and without restraint; plentiful. brahmin (brhmaa): Mature or evolved soul. The class of pious
Brahm: The name of God in His aspect of Creator. aivites consider souls of exceptional learning. From Brhman, growth, expansion, evolution,
Brahm, Vishu and Rudra to be three of ve aspects of iva. Smrtas group development, swelling of the spirit or soul. The mature soul is the exem-
Brahm, Vishu and iva as a holy trinity in which iva is the destroyer. plar of wisdom, tolerance, forbearance and humility.
Brahm the Creator is not to be confused with 1) Brahman, the Transcen- brahminical tradition: The hereditary religious practices of the Vedic brah-
dent Supreme of the Upanishads; 2) Brhmaa, Vedic texts; 3) brhmaa, mins, such as reciting mantras, and personal rules for daily living.
the Hindu priest caste (also spelled brhmin). See: Brahman, Paramevara. Bihaspati: Lord of Prayer. Vedic preceptor of the Gods and Lord
brahmachr: He who is moving in God. An unmarried male of the Word, sometimes identied with Lord Gaea. See: Gaea.
spiritual aspirant who practices continence, observes religious disciplines, Buddha: The Enlightened. Usually the title of Siddhrtha Gautama (ca
including sdhana, devotion and service and who may be under simple 624544 bce), a prince born of the kya clana aivite Hindu tribe in
vows. Also names one in the student stage (age 1224, or until marriage). eastern India on the Nepalese border. He renounced the world and became
See: rama dharma. a monk. After his enlightenment he preached the doctrines upon which his
brahmachri: Feminine counterpart of brahmachr. followers later founded Buddhism. See also: Buddhism.
brahmacharya: @ Path to God, or moving in God. Sexual purity buddhi: Intellect, reason, logic. The intellectual or disciplined mind.
restraint of lust and the instinctive nature. See: yama-niyama. It is a faculty of manomaya koa, the instinctive-intellectual sheath. See:
Brahman: Supreme Being; expansive spirit. From the root bih, intellectual mind, koa, mind (individual).
to grow, increase, expand. Name of God or Supreme Deity in the Vedas, Buddhi and Siddhi: Wisdom and attainment (or fulllment);
where He is described as 1) the Transcendent Absolute, 2) the all-pervading names of the two symbolic consorts of Lord Gaea.
energy and 3) the Supreme Lord or Primal Soul. These three correspond Buddhism: The religion based on the teachings of Siddhrtha Gautama,
to iva in His three perfections. Thus, aivites know Brahman and iva to known as the Buddha (ca 624544 bce). He refuted the idea of mans hav-
be one and the same God. Nirgua Brahman: God without qualities ing an immortal soul and did not preach of any Supreme Deity. Instead he
(gua), i.e., formless, Absolute Reality, Parabrahman, or Paraivatotally taught that man should seek to overcome greed, hatred and delusion and
transcending gua (quality), manifest existence and even Parakti, all of attain enlightenment through realizing the Four Noble Truths and follow-
which exhibit perceivable qualities. Sagua Brahman: God with quali- ing the Eightfold Path. See also: Buddha.
ties; iva in His perfections of Parakti and ParamevaraGod as su-
perconscious, omnipresent, all-knowing, all-loving and all-powerful. See:
Paramevara, Parakti, Paraiva.
Brhmaa: Knower of God. 1) One of four primary sections of each
particular Deity used for invocation during mystic rites. Veda; concerned mainly with details of yaja, or sacricial re worship, and
bindu: A drop, small particle, dot. 1) The seed or source of creation. 2) specic duties and rules of conduct for priests, but also rich in philosophi-
Small dot worn on the forehead between the eyebrows or in the middle of cal lore. 2) The rst of the four varas, or social classes, comprising pious
the forehead, made of red powder (kukuma), sandalpaste, clay, cosmetics souls of exceptional learning, including priests, educators and humanitys
or other substance. It is a sign that one is a Hindu. Mystically, it represents visionary guides. Also spelled brhmin. See: brahmin, vara dharma, Vedas.
the third eye, or the minds eye, which sees things that the physical eyes Brahmaaspati: Divine artisan. Lord of the Holy Word.
cannot see. See also: tilaka. Brahma: Egg of God, or Cosmic egg. The cosmos; inner and
blessing: Good wishes; benediction. Seeking and giving blessings is ex- outer universe. See: loka, three worlds, world.
tremely central in Hindu life, nurtured in the precepts of kruya (grace), brahmarandhra: Door of Brahman. See: door of Brahman.
akti (energy), darana (encountering/seeing the divine), prasda (blessed Brahma Stra(s): & Threads (aphorisms) of the Absolute. Also known
offerings), pj (invocation), trthaytr (pilgrimage), dksh (initiation), as the Vednta Stras, composed by Bdaryaa (ca 400 bce) as the rst
aktipta (descent of grace), saskras (rites of passage), snnidhya (holy known systematic exposition of Upanishadic thought. Its 550 aphorisms
presence) and sdhana (inner-attunement disciplines). are so brief as to be virtually unintelligible without commentary. It was
bond (bondage): See: evolution of the soul, mala, pa. through interpretations of this text, as well as the Upanishads themselves
boon: Varadna. A welcome blessing, a gracious benet received. An unex- and the Bhagavad Gt, that later schools of Vednta expressed and formu-
pected benet or bonus. See: blessing, grace. lated their own views of the Upanishadic tenets. See: Upanishad,Vednta.
bountiful: Giving abundantly and without restraint; plentiful. brahmin (brhmaa): Mature or evolved soul. The class of pious
Brahm: The name of God in His aspect of Creator. aivites consider souls of exceptional learning. From Brhman, growth, expansion, evolution,
Brahm, Vishu and Rudra to be three of ve aspects of iva. Smrtas group development, swelling of the spirit or soul. The mature soul is the exem-
Brahm, Vishu and iva as a holy trinity in which iva is the destroyer. plar of wisdom, tolerance, forbearance and humility.
Brahm the Creator is not to be confused with 1) Brahman, the Transcen- brahminical tradition: The hereditary religious practices of the Vedic brah-
dent Supreme of the Upanishads; 2) Brhmaa, Vedic texts; 3) brhmaa, mins, such as reciting mantras, and personal rules for daily living.
the Hindu priest caste (also spelled brhmin). See: Brahman, Paramevara. Bihaspati: Lord of Prayer. Vedic preceptor of the Gods and Lord
brahmachr: He who is moving in God. An unmarried male of the Word, sometimes identied with Lord Gaea. See: Gaea.
spiritual aspirant who practices continence, observes religious disciplines, Buddha: The Enlightened. Usually the title of Siddhrtha Gautama (ca
including sdhana, devotion and service and who may be under simple 624544 bce), a prince born of the kya clana aivite Hindu tribe in
vows. Also names one in the student stage (age 1224, or until marriage). eastern India on the Nepalese border. He renounced the world and became
See: rama dharma. a monk. After his enlightenment he preached the doctrines upon which his
brahmachri: Feminine counterpart of brahmachr. followers later founded Buddhism. See also: Buddhism.
brahmacharya: @ Path to God, or moving in God. Sexual purity buddhi: Intellect, reason, logic. The intellectual or disciplined mind.
restraint of lust and the instinctive nature. See: yama-niyama. It is a faculty of manomaya koa, the instinctive-intellectual sheath. See:
Brahman: Supreme Being; expansive spirit. From the root bih, intellectual mind, koa, mind (individual).
to grow, increase, expand. Name of God or Supreme Deity in the Vedas, Buddhi and Siddhi: Wisdom and attainment (or fulllment);
where He is described as 1) the Transcendent Absolute, 2) the all-pervading names of the two symbolic consorts of Lord Gaea.
energy and 3) the Supreme Lord or Primal Soul. These three correspond Buddhism: The religion based on the teachings of Siddhrtha Gautama,
to iva in His three perfections. Thus, aivites know Brahman and iva to known as the Buddha (ca 624544 bce). He refuted the idea of mans hav-
be one and the same God. Nirgua Brahman: God without qualities ing an immortal soul and did not preach of any Supreme Deity. Instead he
(gua), i.e., formless, Absolute Reality, Parabrahman, or Paraivatotally taught that man should seek to overcome greed, hatred and delusion and
transcending gua (quality), manifest existence and even Parakti, all of attain enlightenment through realizing the Four Noble Truths and follow-
which exhibit perceivable qualities. Sagua Brahman: God with quali- ing the Eightfold Path. See also: Buddha.
ties; iva in His perfections of Parakti and ParamevaraGod as su-
perconscious, omnipresent, all-knowing, all-loving and all-powerful. See:
Paramevara, Parakti, Paraiva.
Brhmaa: Knower of God. 1) One of four primary sections of each
;;;;
;;;;
cajan: Rectangular panels of woven palm fronds used of the feet): murder and malice.
as roof, wall and fencing material. chmara: Fly-whisk fan.
;;;;
camphor:-Karpra. An aromatic white crystalline solid chandana: Sandalwood paste. One of the sacred substances offered
derived from the wood of camphor trees (or prepared during pj and afterwards distributed to devotees as a sacrament (pra-
;;;;
synthetically from pinene), prized as fuel in temple sda). See: sandalwood.
rat lamps. See: rat, pj. chandra: The moon. Of central importance in Hindu astrology and
caste: A hierarchical system, called vara dharma (or in the calculation of the festival calendar. Considered the ruler of emotion.
jti dharma), established in India in ancient times, which determined Chintmai: Jewel of consciousness. The Gaea mrti en-
the privileges, status, rights and duties of the many occupational groups, shrined at the Thevoor Temple near Pune, Mahrshra.
wherein status is determined by heredity. There are four main classes chit: Consciousness or awareness. Philosophically, pure awareness;
(varas)brhmin, kshatriya, vaiya and draand innumerable castes, transcendent consciousness, as in Sat-chit-nanda. In mundane usage,
called jti. See also: vara dharma. chit means perception; consciousness. See: awareness, chitta, conscious-
causal plane: Highest plane of existence, ivaloka. See: loka, three worlds. ness, mind (universal).
celebrant: A person who performs a religious rite. chitta: % Mind; consciousness. Mind-stuff. On the personal level, it is that
celestial: Of the sky or heavens. Of or relating to the heavenly regions or in which mental impressions and experiences are recorded. Seat of the con-
beings. Highly rened, divine. scious, subconscious and superconscious states and of the three-fold mental
ceremony: A formal rite established by custom or authority as proper to spe- faculty called antakaraa, consisting of buddhi, manas and ahakra. See:
cial occasions. From the Latin caerimonia, awe; reverent rite. consciousness, mind (individual), mind (universal).
chaitanya: Spirit, consciousness, especially higher consciousness; Su- chkaraa: Head-shaving sacrament. See: saskra.
preme Being.A widely used term, often preceded by modiers, e.g., sksh huri: Dagger. A rare weapon among Gaeas insignia. Its sharp blade
chaitanya, witness consciousness, or bhakti chaitanya, devotional con- is like the razors edge, the narrow path spiritual aspirants must walk.
sciousness, or ivachaitanya, God consciousness. See: chitta, consciousness, circumambulation: Pradakshi. Walking around, usually clockwise. See:
mind (ve states). pradakshi, pj.
chakra: $ Wheel. A) In iconography, a disk-shaped weapon among the clairaudience: Clear-hearing. Psychic or divine hearing, divyaravana. The
insignia of loving Gaea (and of Lord Vishu as well). It is a symbol of the ability to hear the inner currents of the nervous system, the Aum and oth-
sun and of the mind. Wielded as a weapon, it is the intellect divinely em- er mystic tones. Hearing in ones mind the words of inner-plane beings
powered. B) Metaphysically, any of the nerve plexuses or centers of force or earthly beings not physically present. Also, hearing the ndan akti
and consciousness located within the inner bodies of man. In the physi- through the day or while in meditation. See: clairvoyance, nda.
cal body there are corresponding nerve plexuses, ganglia and glands. The clairvoyance: Clear-seeing. Psychic or divine sight, divyadishi. The abil-
seven principal chakras can be seen psychically as colorful, multi-petaled ity to look into the inner worlds and see auras, chakras, ns, thought
wheels or lotuses. They are situated along the spinal cord from the base to forms, nonphysical people and subtle forces. The ability to see from afar
the cranial chamber. Additionally, seven chakras, barely visible, exist below or into the past or futureavadhijna, knowing beyond limits.Also
the spine. They are seats of instinctive consciousness, the origin of jealousy, the ability to separate the light that illumines ones thoughts from the
hatred, envy, guilt, sorrow, etc. They constitute the lower or hellish world, forms the light illumines.
called Naraka or ptla. Thus there are 14 major chakras in all. The seven clear white light: Inner light at a high level of intensity, very clear and
upper chakras, from lowest to highest, are: 1)-mldhra (base of spine): pure. When experienced fully, it is seen to be permeating all of existence,
memory, time and space; 2) svdhishhna (below navel): reason; 3) the universal substance of all form, inner and outer, pure consciousness,
maipra (solar plexus): willpower; 4) anhata (heart center): direct cog- Satchidnanda. This experience, repeated at regular intervals, can yield a
nition; 5)-viuddha (throat): divine love; 6) j (third eye): divine sight; knowing greater than you could acquire at any university or institute of
7) sahasrra (crown of head): illumination, Godliness. The seven lower higher learning. See: iva consciousness, tattva.
chakras, from highest to lowest, are 1) atala (hips): fear and lust; 2) vitala cognition: Knowing; perception. Knowledge reached through intuitive, su-
(thighs): raging anger; 3) sutala (knees): retaliatory jealousy; 4) taltala perconscious faculties rather than through intellect alone.
(calves): prolonged mental confusion; 5) rastala (ankles): selshness; commitment: Dedication or engagement to a long-term course of action.
6)-mahtala (feet): absence of conscience; 7) ptla (located in the soles commune: To communicate closely, sharing thoughts, feelings or prayers in
;;;;
;;;;
cajan: Rectangular panels of woven palm fronds used of the feet): murder and malice.
as roof, wall and fencing material. chmara: Fly-whisk fan.
;;;;
camphor:-Karpra. An aromatic white crystalline solid chandana: Sandalwood paste. One of the sacred substances offered
derived from the wood of camphor trees (or prepared during pj and afterwards distributed to devotees as a sacrament (pra-
;;;;
synthetically from pinene), prized as fuel in temple sda). See: sandalwood.
rat lamps. See: rat, pj. chandra: The moon. Of central importance in Hindu astrology and
caste: A hierarchical system, called vara dharma (or in the calculation of the festival calendar. Considered the ruler of emotion.
jti dharma), established in India in ancient times, which determined Chintmai: Jewel of consciousness. The Gaea mrti en-
the privileges, status, rights and duties of the many occupational groups, shrined at the Thevoor Temple near Pune, Mahrshra.
wherein status is determined by heredity. There are four main classes chit: Consciousness or awareness. Philosophically, pure awareness;
(varas)brhmin, kshatriya, vaiya and draand innumerable castes, transcendent consciousness, as in Sat-chit-nanda. In mundane usage,
called jti. See also: vara dharma. chit means perception; consciousness. See: awareness, chitta, conscious-
causal plane: Highest plane of existence, ivaloka. See: loka, three worlds. ness, mind (universal).
celebrant: A person who performs a religious rite. chitta: % Mind; consciousness. Mind-stuff. On the personal level, it is that
celestial: Of the sky or heavens. Of or relating to the heavenly regions or in which mental impressions and experiences are recorded. Seat of the con-
beings. Highly rened, divine. scious, subconscious and superconscious states and of the three-fold mental
ceremony: A formal rite established by custom or authority as proper to spe- faculty called antakaraa, consisting of buddhi, manas and ahakra. See:
cial occasions. From the Latin caerimonia, awe; reverent rite. consciousness, mind (individual), mind (universal).
chaitanya: Spirit, consciousness, especially higher consciousness; Su- chkaraa: Head-shaving sacrament. See: saskra.
preme Being.A widely used term, often preceded by modiers, e.g., sksh huri: Dagger. A rare weapon among Gaeas insignia. Its sharp blade
chaitanya, witness consciousness, or bhakti chaitanya, devotional con- is like the razors edge, the narrow path spiritual aspirants must walk.
sciousness, or ivachaitanya, God consciousness. See: chitta, consciousness, circumambulation: Pradakshi. Walking around, usually clockwise. See:
mind (ve states). pradakshi, pj.
chakra: $ Wheel. A) In iconography, a disk-shaped weapon among the clairaudience: Clear-hearing. Psychic or divine hearing, divyaravana. The
insignia of loving Gaea (and of Lord Vishu as well). It is a symbol of the ability to hear the inner currents of the nervous system, the Aum and oth-
sun and of the mind. Wielded as a weapon, it is the intellect divinely em- er mystic tones. Hearing in ones mind the words of inner-plane beings
powered. B) Metaphysically, any of the nerve plexuses or centers of force or earthly beings not physically present. Also, hearing the ndan akti
and consciousness located within the inner bodies of man. In the physi- through the day or while in meditation. See: clairvoyance, nda.
cal body there are corresponding nerve plexuses, ganglia and glands. The clairvoyance: Clear-seeing. Psychic or divine sight, divyadishi. The abil-
seven principal chakras can be seen psychically as colorful, multi-petaled ity to look into the inner worlds and see auras, chakras, ns, thought
wheels or lotuses. They are situated along the spinal cord from the base to forms, nonphysical people and subtle forces. The ability to see from afar
the cranial chamber. Additionally, seven chakras, barely visible, exist below or into the past or futureavadhijna, knowing beyond limits.Also
the spine. They are seats of instinctive consciousness, the origin of jealousy, the ability to separate the light that illumines ones thoughts from the
hatred, envy, guilt, sorrow, etc. They constitute the lower or hellish world, forms the light illumines.
called Naraka or ptla. Thus there are 14 major chakras in all. The seven clear white light: Inner light at a high level of intensity, very clear and
upper chakras, from lowest to highest, are: 1)-mldhra (base of spine): pure. When experienced fully, it is seen to be permeating all of existence,
memory, time and space; 2) svdhishhna (below navel): reason; 3) the universal substance of all form, inner and outer, pure consciousness,
maipra (solar plexus): willpower; 4) anhata (heart center): direct cog- Satchidnanda. This experience, repeated at regular intervals, can yield a
nition; 5)-viuddha (throat): divine love; 6) j (third eye): divine sight; knowing greater than you could acquire at any university or institute of
7) sahasrra (crown of head): illumination, Godliness. The seven lower higher learning. See: iva consciousness, tattva.
chakras, from highest to lowest, are 1) atala (hips): fear and lust; 2) vitala cognition: Knowing; perception. Knowledge reached through intuitive, su-
(thighs): raging anger; 3) sutala (knees): retaliatory jealousy; 4) taltala perconscious faculties rather than through intellect alone.
(calves): prolonged mental confusion; 5) rastala (ankles): selshness; commitment: Dedication or engagement to a long-term course of action.
6)-mahtala (feet): absence of conscience; 7) ptla (located in the soles commune: To communicate closely, sharing thoughts, feelings or prayers in
an intimate way. To be in close rapport. system of disposing of bodily remains, having the positive effect of releas-
compatible: Capable of combining well; getting along, harmonious. ing the soul most quickly from any lingering attachment to the earth plane.
compromise: A settlement in which each side gives up some demands or In modern times, cremation facilities are widely available in nearly every
makes concessions; a weakening, as of ones principles. country, though gas-fueled chambers generally take the place of the cus-
concentration: Uninterrupted and sustained attention. tomary wood pyre.
conscience: The inner sense of right and wrong, sometimes called the know- creole: Any one of numerous mixed, usually subliterary, languages, such as
ing voice of the soul. However, the conscience is affected by the individ- the French creoles spoken in Louisiana or Mauritius.
uals training and belief patterns, and is therefore not necessarily a perfect crown chakra: Sahasrra chakra. The thousand-petaled cranial center of di-
;;;;
reflection of dharma. vine consciousness. See: chakra.
conscious mind: The external, everyday state of consciousness. See: mind.
;;;;
;
consciousness: Chitta or chaitanya. 1) A synonym for mind-stuff, chitta; or dima: Pomegranate.
2) the condition or power of perception, awareness, apprehension. There dakshi: A fee or honorarium given to a priest
;;;;
;
are myriad gradations of consciousness, from the simple sentience of at the completion of any rite; also a gift given to gurus
inanimate matter, to the consciousness of basic life forms, to the higher as a token of appreciation for their innite spiritual
;;;;
consciousness of human embodiment, to omniscient states of super- blessings.
consciousness, leading to immersion in the One universal consciousness, dakshiyaa: Southern way. Names
Paraakti. Five classical states of awareness are discussed in scripture: 1) the half-year, ayana, beginning with summer solstice,
wakefulness (jgrat), 2) dream (svapna) or astral consciousness, 3) deep when the sun begins its apparent southward journey.
sleep (sushupti) or subsuperconsciousness, 4) the superconscious state be- dna: Generosity, giving; gift. See: yama-niyama.
yond (turya fourth) and 5) the utterly transcendent state called turytta daa: Stick, or staff of support. The staff carried by a sdhu or
(beyond the fourth). See: awareness, chaitanya, chitta, mind (all entries). sannysin, representing the tapas which he has taken as his only support,
consort: Spouse, especially of a king or queen, God or Goddess. Among the and the vivifying of sushum and consequent Realization he seeks. Daa
Gods there are actually no sexes or sexual distinctions, though in mytho- also connotes penalty or sanction. This sign of authority is one of the
logical folk-narratives, Hinduism traditionally represents these great beings emblems of loving Gaea. See: sannysin.
in elaborate anthropomorphic depictions. Matrimony and human-like darana: @ Vision, sight. Seeing the Divine. Beholding, with inner or
family units among the Gods are derived from educational tales intended outer vision, a temple image, Deity, holy person or place, with the desire to
to illustrate the way people should and should not live. See: akti. inwardly contact and receive the grace and blessings of the venerated being
contemplation: Religious or mystical absorption beyond meditation. See: or beings. Also: point of view, doctrine or philosophy.
rja yoga, samdhi. day of Brahm: One kalpa, or period, in the innitely recurring periods of
contemplative: Inclined toward a spiritual, religious, meditative way of life. the universes creation, preservation and dissolution. One day of Brahma is
contempt: Attitude that considers someone or something as low, worthless. equal to 994 mahyugas (a mahyuga is one cycle of the four yugas: Satya,
continence (continent): Restraint, moderation or, most strictly, total absti- Tret, Dvpara and Kali). This is calculated as 4,294,080,000 years. After
nence from sexual activity. See: brahmacharya. each day of Brahmn occurs a pralaya (or kalpanta, end of an eon), when
contradiction: A statement in opposition to another; denial; a condition in both the physical and subtle worlds are absorbed into the causal world.
which things tend to be contrary to each other. This state of withdrawal or night of Brahm, continues for the length of
convert: To change from one religion or philosophy to another. A person an entire kalpa until creation again issues forth.
who has so changed. death: Death is a rich concept for which there are many words in Sanskrit,
covenant: A binding agreement to do or keep from doing certain things. such as mahprasthna, great departure; samdhimaraa, dying con-
covet: To want ardently, especially something belonging to another. To envy. sciously while in the state of meditation; mahsamdhi, great merger, or ab-
cranial chakras: The j, or third-eye center, and the sahasrra, at the top sorption, naming the departure of an enlightened soul. Hindus know death
of the head near the pineal and pituitary glands. See: chakra. to be the souls detaching itself from the physical body and continuing on
Creator: He who brings about creation. iva as one of His ve powers. See: in the subtle body (skshma arra) with the same desires, aspirations and
Naarja, Paramevara. activities as when it lived in a physical body. See: reincarnation.
cremation: Dahana. Burning of the dead. Cremation is the traditional decorum: Propriety and good taste in behavior, speech, dress, etc.
an intimate way. To be in close rapport. system of disposing of bodily remains, having the positive effect of releas-
compatible: Capable of combining well; getting along, harmonious. ing the soul most quickly from any lingering attachment to the earth plane.
compromise: A settlement in which each side gives up some demands or In modern times, cremation facilities are widely available in nearly every
makes concessions; a weakening, as of ones principles. country, though gas-fueled chambers generally take the place of the cus-
concentration: Uninterrupted and sustained attention. tomary wood pyre.
conscience: The inner sense of right and wrong, sometimes called the know- creole: Any one of numerous mixed, usually subliterary, languages, such as
ing voice of the soul. However, the conscience is affected by the individ- the French creoles spoken in Louisiana or Mauritius.
uals training and belief patterns, and is therefore not necessarily a perfect crown chakra: Sahasrra chakra. The thousand-petaled cranial center of di-
;;;;
reflection of dharma. vine consciousness. See: chakra.
conscious mind: The external, everyday state of consciousness. See: mind.
;;;;
;
consciousness: Chitta or chaitanya. 1) A synonym for mind-stuff, chitta; or dima: Pomegranate.
2) the condition or power of perception, awareness, apprehension. There dakshi: A fee or honorarium given to a priest
;;;;
;
are myriad gradations of consciousness, from the simple sentience of at the completion of any rite; also a gift given to gurus
inanimate matter, to the consciousness of basic life forms, to the higher as a token of appreciation for their innite spiritual
;;;;
consciousness of human embodiment, to omniscient states of super- blessings.
consciousness, leading to immersion in the One universal consciousness, dakshiyaa: Southern way. Names
Paraakti. Five classical states of awareness are discussed in scripture: 1) the half-year, ayana, beginning with summer solstice,
wakefulness (jgrat), 2) dream (svapna) or astral consciousness, 3) deep when the sun begins its apparent southward journey.
sleep (sushupti) or subsuperconsciousness, 4) the superconscious state be- dna: Generosity, giving; gift. See: yama-niyama.
yond (turya fourth) and 5) the utterly transcendent state called turytta daa: Stick, or staff of support. The staff carried by a sdhu or
(beyond the fourth). See: awareness, chaitanya, chitta, mind (all entries). sannysin, representing the tapas which he has taken as his only support,
consort: Spouse, especially of a king or queen, God or Goddess. Among the and the vivifying of sushum and consequent Realization he seeks. Daa
Gods there are actually no sexes or sexual distinctions, though in mytho- also connotes penalty or sanction. This sign of authority is one of the
logical folk-narratives, Hinduism traditionally represents these great beings emblems of loving Gaea. See: sannysin.
in elaborate anthropomorphic depictions. Matrimony and human-like darana: @ Vision, sight. Seeing the Divine. Beholding, with inner or
family units among the Gods are derived from educational tales intended outer vision, a temple image, Deity, holy person or place, with the desire to
to illustrate the way people should and should not live. See: akti. inwardly contact and receive the grace and blessings of the venerated being
contemplation: Religious or mystical absorption beyond meditation. See: or beings. Also: point of view, doctrine or philosophy.
rja yoga, samdhi. day of Brahm: One kalpa, or period, in the innitely recurring periods of
contemplative: Inclined toward a spiritual, religious, meditative way of life. the universes creation, preservation and dissolution. One day of Brahma is
contempt: Attitude that considers someone or something as low, worthless. equal to 994 mahyugas (a mahyuga is one cycle of the four yugas: Satya,
continence (continent): Restraint, moderation or, most strictly, total absti- Tret, Dvpara and Kali). This is calculated as 4,294,080,000 years. After
nence from sexual activity. See: brahmacharya. each day of Brahmn occurs a pralaya (or kalpanta, end of an eon), when
contradiction: A statement in opposition to another; denial; a condition in both the physical and subtle worlds are absorbed into the causal world.
which things tend to be contrary to each other. This state of withdrawal or night of Brahm, continues for the length of
convert: To change from one religion or philosophy to another. A person an entire kalpa until creation again issues forth.
who has so changed. death: Death is a rich concept for which there are many words in Sanskrit,
covenant: A binding agreement to do or keep from doing certain things. such as mahprasthna, great departure; samdhimaraa, dying con-
covet: To want ardently, especially something belonging to another. To envy. sciously while in the state of meditation; mahsamdhi, great merger, or ab-
cranial chakras: The j, or third-eye center, and the sahasrra, at the top sorption, naming the departure of an enlightened soul. Hindus know death
of the head near the pineal and pituitary glands. See: chakra. to be the souls detaching itself from the physical body and continuing on
Creator: He who brings about creation. iva as one of His ve powers. See: in the subtle body (skshma arra) with the same desires, aspirations and
Naarja, Paramevara. activities as when it lived in a physical body. See: reincarnation.
cremation: Dahana. Burning of the dead. Cremation is the traditional decorum: Propriety and good taste in behavior, speech, dress, etc.
deformity: Condition of being disgured or made ugly in body, mind or ones own particular physical, mental and emotional nature.
emotions. Dharma stra: @& Religious law book. A term referring to all or any
Deity: God. Can refer to the image or mrti installed in a temple or to the of numerous codes of Hindu civil and social law composed by various au-
Mahdeva the mrti represents. See: mrti, pj. thors. The best known and most respected are those by Manu and Yja-
demean: To lower in status or character; degrade. valkya, thought to have been composed as early as 600 bce. See: Smiti.
demureness: Decorousness, modesty, shyness, reserved manner. dhot: (Hindi) A long, unstitched cloth wound about the lower part of
denomination: A name for a class of things, especially for various religious the body, and sometimes passed between the legs and tucked into the waist.
groupings, sects and subsects. See: guru parampar, sampradya. A traditional Hindu apparel for men.
deprivations: Forced conditions of loss or neediness. Dhumravara: @ Smoke-colored. Gaeas aspect as the conqueror of
destiny: Final outcome. The seemingly inevitable or predetermined course abhimna, pride.
of events. See: karma. huhi Gaapati: Gaea, the sought after, enshrined in
deter: To keep one from doing something by instilling fear, anxiety, doubt, etc. Varasi, having four arms, an axe, prayer beads, tusk and a pot of gems.
detractor: One who discredits, slanders or disparages someone else. dhvaja: Flag. Part of the pageantry of Hinduism, orange or red flags
deva: Shining one. A being inhabiting the higher astral plane, in a sub- and banners, flown at festivals and other special occasions, symbolize the
tle, nonphysical body. Deva is also used in scripture to mean God or Deity. victory of Santana Dharma. See: festival.
See: Mahdeva. dhyna: Meditation. See: internalized worship, meditation, rja yoga.
Devangar: Divine city [script]. The alphabetic script in which diaspora: From the Greek, scattering. A dispersion of religious or ethnic
Sanskrit, Prkit, Hindi and Marhi are written. A descendant of the group(s) to foreign countries, such as the scattering of Jews when driven
Northern type of the Brhm script. It is characterized by the connecting, out of the land of Israel, or Hindus driven from Sri Lanka, Pakistan and
horizontal line at the top of the letters. See also: Sanskrit. Bangladesh.
Dev: Goddess. A name of akti, used especially in ktism. See: akti, dksh: Initiation. Solemn induction by which one is entered into a
ktism. new realm of awareness and practice by a teacher or preceptor through
devonic: Angelic, heavenly. Of the nature of the higher worlds, in tune with the bestowing of blessings and the transmission of pras. Denotes ini-
the rened energies of the higher chakras or centers of consciousness. tial or deepened connection with the teacher and his lineage and is usually
devotee: A person strongly dedicated to something or someone, such as to a accompanied by ceremony. Initiation, revered as a moment of awakening,
God or a guru. The term disciple implies an even deeper commitment. See: may be conferred by a touch, a word, a look or a thought. Most Hindu
guru bhakti, guru-ishya system. schools, and especially aivism, teach that only with initiation from a sat-
dhanush: Bow. Anything bow shaped; a weapon for shooting arrows. guru is enlightenment attainable. Sought after by all Hindus is the dksh
dharma: @ Righteousness. From dhi, to sustain; carry, hold. Hence called aktipta, descent of grace, which, often coming unbidden, stirs
dharma is that which contains or upholds the cosmos. Dharma, religion, and arouses the mystic kualin force.
is a complex and comprehensive term with many meanings, including dilute: To change or weaken by mixing with something else.
divine law, law of being, way of righteousness, ethics, duty, responsibil- dpastambha: Standing light. A standing lamp found in the tem-
ity, virtue, justice, goodness and truth. Essentially, dharma is the orderly ple, shrine room or home. It is made of metal, with several wicks fed by
fulllment of an inherent nature or destiny. Relating to the soul, it is the ghee or special oils. Used to light the home and in pj, part of temple
mode of conduct most conducive to spiritual advancement, the right and and shrine altars, the standing lamp is sometimes worshiped as the divine
righteous path. There are four principal kinds of dharma, known collec- light, Parakti or Parajyoti. Returning from the temple and lighting ones
tively as chaturdharma: four religious laws: 1) ita: Universal law. The dpastambha courts the accompanying devas to remain in the home and
inherent order of the cosmos. 2) vara dharma: Law of ones kind. Social channels the vibration of the temple sanctum sanctorum into the home
duty. 3) rama dharma: Duties of lifes stages. Human or developmen- shrine. Kuttuvilaku in Tamil.
tal dharma. The natural process of maturing from childhood to old age discrimination: Viveka. Act or ability to distinguish or perceive differences.
through fulllment of the duties of each of the four stages of lifebrah- In spirituality, the ability to distinguish between right and wrong, real and
machr (student), gihastha (householder), vnaprastha (elder advisor) apparent, eternal and transient.
and sannysa (religious solitaire). 4) svadharma: Personal path, pattern divisive: Causing division, especially causing disagreement or dissension.
or obligation. Ones perfect individual pattern through life, according to docile: Easy to teach, tractable, obedient.
deformity: Condition of being disgured or made ugly in body, mind or ones own particular physical, mental and emotional nature.
emotions. Dharma stra: @& Religious law book. A term referring to all or any
Deity: God. Can refer to the image or mrti installed in a temple or to the of numerous codes of Hindu civil and social law composed by various au-
Mahdeva the mrti represents. See: mrti, pj. thors. The best known and most respected are those by Manu and Yja-
demean: To lower in status or character; degrade. valkya, thought to have been composed as early as 600 bce. See: Smiti.
demureness: Decorousness, modesty, shyness, reserved manner. dhot: (Hindi) A long, unstitched cloth wound about the lower part of
denomination: A name for a class of things, especially for various religious the body, and sometimes passed between the legs and tucked into the waist.
groupings, sects and subsects. See: guru parampar, sampradya. A traditional Hindu apparel for men.
deprivations: Forced conditions of loss or neediness. Dhumravara: @ Smoke-colored. Gaeas aspect as the conqueror of
destiny: Final outcome. The seemingly inevitable or predetermined course abhimna, pride.
of events. See: karma. huhi Gaapati: Gaea, the sought after, enshrined in
deter: To keep one from doing something by instilling fear, anxiety, doubt, etc. Varasi, having four arms, an axe, prayer beads, tusk and a pot of gems.
detractor: One who discredits, slanders or disparages someone else. dhvaja: Flag. Part of the pageantry of Hinduism, orange or red flags
deva: Shining one. A being inhabiting the higher astral plane, in a sub- and banners, flown at festivals and other special occasions, symbolize the
tle, nonphysical body. Deva is also used in scripture to mean God or Deity. victory of Santana Dharma. See: festival.
See: Mahdeva. dhyna: Meditation. See: internalized worship, meditation, rja yoga.
Devangar: Divine city [script]. The alphabetic script in which diaspora: From the Greek, scattering. A dispersion of religious or ethnic
Sanskrit, Prkit, Hindi and Marhi are written. A descendant of the group(s) to foreign countries, such as the scattering of Jews when driven
Northern type of the Brhm script. It is characterized by the connecting, out of the land of Israel, or Hindus driven from Sri Lanka, Pakistan and
horizontal line at the top of the letters. See also: Sanskrit. Bangladesh.
Dev: Goddess. A name of akti, used especially in ktism. See: akti, dksh: Initiation. Solemn induction by which one is entered into a
ktism. new realm of awareness and practice by a teacher or preceptor through
devonic: Angelic, heavenly. Of the nature of the higher worlds, in tune with the bestowing of blessings and the transmission of pras. Denotes ini-
the rened energies of the higher chakras or centers of consciousness. tial or deepened connection with the teacher and his lineage and is usually
devotee: A person strongly dedicated to something or someone, such as to a accompanied by ceremony. Initiation, revered as a moment of awakening,
God or a guru. The term disciple implies an even deeper commitment. See: may be conferred by a touch, a word, a look or a thought. Most Hindu
guru bhakti, guru-ishya system. schools, and especially aivism, teach that only with initiation from a sat-
dhanush: Bow. Anything bow shaped; a weapon for shooting arrows. guru is enlightenment attainable. Sought after by all Hindus is the dksh
dharma: @ Righteousness. From dhi, to sustain; carry, hold. Hence called aktipta, descent of grace, which, often coming unbidden, stirs
dharma is that which contains or upholds the cosmos. Dharma, religion, and arouses the mystic kualin force.
is a complex and comprehensive term with many meanings, including dilute: To change or weaken by mixing with something else.
divine law, law of being, way of righteousness, ethics, duty, responsibil- dpastambha: Standing light. A standing lamp found in the tem-
ity, virtue, justice, goodness and truth. Essentially, dharma is the orderly ple, shrine room or home. It is made of metal, with several wicks fed by
fulllment of an inherent nature or destiny. Relating to the soul, it is the ghee or special oils. Used to light the home and in pj, part of temple
mode of conduct most conducive to spiritual advancement, the right and and shrine altars, the standing lamp is sometimes worshiped as the divine
righteous path. There are four principal kinds of dharma, known collec- light, Parakti or Parajyoti. Returning from the temple and lighting ones
tively as chaturdharma: four religious laws: 1) ita: Universal law. The dpastambha courts the accompanying devas to remain in the home and
inherent order of the cosmos. 2) vara dharma: Law of ones kind. Social channels the vibration of the temple sanctum sanctorum into the home
duty. 3) rama dharma: Duties of lifes stages. Human or developmen- shrine. Kuttuvilaku in Tamil.
tal dharma. The natural process of maturing from childhood to old age discrimination: Viveka. Act or ability to distinguish or perceive differences.
through fulllment of the duties of each of the four stages of lifebrah- In spirituality, the ability to distinguish between right and wrong, real and
machr (student), gihastha (householder), vnaprastha (elder advisor) apparent, eternal and transient.
and sannysa (religious solitaire). 4) svadharma: Personal path, pattern divisive: Causing division, especially causing disagreement or dissension.
or obligation. Ones perfect individual pattern through life, according to docile: Easy to teach, tractable, obedient.
door of Brahman: Brahmarandhra; also called nirvna chakra. A subtle or turning to the Deitys left. This is the common form. Cf: valampuri.
esoteric aperture in the crown of the head, the opening of sushum n edict: An ofcial public order issued by an authority.
through which kualin enters in ultimate Self Realization, and the spirit efgy: Image, likeness, icon, statue, figure.
escapes at death. Only the spirits of the truly pure leave the body in this effulgent: Having great brightness; radiance; brilliant; full of light.
way. Sasrs take a downward course. See: jna, kualin. ego: The external personality or sense of I and mine. Broadly, individual
dormant: Sleeping; inactive; not functioning. identity. In aiva Siddhnta and other schools, the ego is equated with the
dossier: A comprehensive collection of documents about a subject or person. tattva of ahakra, I-maker, which bestows the sense of I-ness, individu-
doxology: Praising, or gloriying. ality and separateness from God. See: ava mala.
dualism: Opposite of monism. Any doctrine which holds that there are two Ekadanta Gaapati: He of single tusk is the four-armed
eternal and distinct realities in the universe, e.g., God-world, good-evil. Gaea mrti holding axe, beads, laddu (sweet) and His broken tusk.
Durga Gaapati: @ The invincible, unconquerable fortress or Ekkshara Gaapati: He of single-syllable ( ga) sits in lo-
stronghold. An eight-armed mrti distinguished by the flag of victory, bow tus pose upon Mshika, offering the boon-giving gesture, abhaya mudr.
and arrow and strand of prayer beads. eloquent: Vivid, forceful, fluent, graceful and persuasive speech or writing.
drv: @ A type of grass, also called aruhu and harali, sacred to Gaea, enchantment: A magic spell; a bewitching, captivating power.
traditionally offered to Him in pj. Cynodon dactylon. See: aruhu grass. enlightened: Having attained enlightenment, Self Realization. A jn or j-
dvaita-advaita: Dual-nondual; twoness-not twoness. Among the vanmukta. See: enlightenment, jna, Self Realization.
most important terms in the classication of Hindu philosophies. Dvaita enlightenment: For aiva monists, Self Realization, samdhi without seed
and advaita dene two ends of a vast spectrum. dvaita: The doctrine of (nirvikalpa samdhi); the ultimate attainment, sometimes referred to
dualism, according to which reality is ultimately composed of two irreduc- as Paramtma darana, or as tma darana, Self vision (a term which
ible principles, entities, truths, etc. God and soul, for example, are seen as appears in Patajalis Yoga Stras). Enlightenment is the experience-
eternally separate. dualistic: Of or relating to dualism, concepts, writings, nonexperience resulting in the realization of ones transcendent Self
theories which treat dualities (good-and-evil, high-and-low, them-and-us) Paraivawhich exists beyond time, form and space. See: God Realization,
as xed, rather than transcendable. pluralism: A form of nonmonism kualin, Self Realization.
which emphasizes three or more eternally separate realities, e.g., God, soul enmity: Bitter attitude or adverse feelings to an enemy; hostility; antagonism.
and world. advaita: The doctrine of nondualism or monism, that real- enstasy: A term coined in 1969 by Mircea Eliade to contrast the Eastern view
ity is ultimately composed of one whole principle, substance or God, with of bliss as standing inside oneself (enstasy) with the Western view as ec-
no independent parts. In essence, all is God. monistic theism: A dipolar stasy, standing outside oneself. A word chosen as the English equivalent
view which encompasses both monism and dualism. See: monistic theism. of samdhi. See: rja yoga, samdhi.
Dvija Gaapati: The twice-born. A name and traditional mrti, entanglements: Involvements in difculty; being tangled or confused.
or form, of Gaea. He holds a scripture, a staff and a japa ml, reminding ephemeral: Transient, temporary, not lasting.
devotees of the need for disciplined striving. epithet: Descriptive name, or title of a Deity.
Dvimukha Gaapati: The unmistakable double-faced mrti equivocal: Uncertain; undecided; doubtful.
;;;;
of Lord Gaea. He holds a noose, goad, broken tusk and a pot of gems. eradicate: To root out, destroy, get rid of.
erukku: Tamil name for flower (Botanically Calotropis) sacred to Lord Gaea.
;;;;
earrings: Decorative jewelry worn in the ears by Hindu Erukku flowers are strung together and placed round the crown and neck
women and many men. Ear-piercing for earrings is of Gaea during worship ceremonies, especially at festival times.
;;;;
said to bring health (right ear) and wealth (left ear). esoteric: Beyond the understanding of all but a few, or the initiated.
ecumenical: General or universal. ecumenism: the ether: ka. Space, the most subtle of the ve elements. See: ka, tattva.
;;;;
principles or practices of promoting worldwide co- ethical restraints: See: yama-niyama.
operation and better understanding among differing ethical observances: See: yama-niyama.
denominations, especially among Christians. From ethics: The code or system of morals of a nation, people, religion, etc. See:
the Greek oecumene, the inhabited world. A Christian term. The broader dharma, pacha nitya karmas, puya, yama-niyama.
term interfaith is used by all religions striving for peace and harmony. evil: That which is bad, morally wrong, causing harm, pain, misery. In
edampuri: Left-turning. Images of Gaea in which the trunk is Western religions, evil is often thought of as a moral antagonism to God.
door of Brahman: Brahmarandhra; also called nirvna chakra. A subtle or turning to the Deitys left. This is the common form. Cf: valampuri.
esoteric aperture in the crown of the head, the opening of sushum n edict: An ofcial public order issued by an authority.
through which kualin enters in ultimate Self Realization, and the spirit efgy: Image, likeness, icon, statue, figure.
escapes at death. Only the spirits of the truly pure leave the body in this effulgent: Having great brightness; radiance; brilliant; full of light.
way. Sasrs take a downward course. See: jna, kualin. ego: The external personality or sense of I and mine. Broadly, individual
dormant: Sleeping; inactive; not functioning. identity. In aiva Siddhnta and other schools, the ego is equated with the
dossier: A comprehensive collection of documents about a subject or person. tattva of ahakra, I-maker, which bestows the sense of I-ness, individu-
doxology: Praising, or gloriying. ality and separateness from God. See: ava mala.
dualism: Opposite of monism. Any doctrine which holds that there are two Ekadanta Gaapati: He of single tusk is the four-armed
eternal and distinct realities in the universe, e.g., God-world, good-evil. Gaea mrti holding axe, beads, laddu (sweet) and His broken tusk.
Durga Gaapati: @ The invincible, unconquerable fortress or Ekkshara Gaapati: He of single-syllable ( ga) sits in lo-
stronghold. An eight-armed mrti distinguished by the flag of victory, bow tus pose upon Mshika, offering the boon-giving gesture, abhaya mudr.
and arrow and strand of prayer beads. eloquent: Vivid, forceful, fluent, graceful and persuasive speech or writing.
drv: @ A type of grass, also called aruhu and harali, sacred to Gaea, enchantment: A magic spell; a bewitching, captivating power.
traditionally offered to Him in pj. Cynodon dactylon. See: aruhu grass. enlightened: Having attained enlightenment, Self Realization. A jn or j-
dvaita-advaita: Dual-nondual; twoness-not twoness. Among the vanmukta. See: enlightenment, jna, Self Realization.
most important terms in the classication of Hindu philosophies. Dvaita enlightenment: For aiva monists, Self Realization, samdhi without seed
and advaita dene two ends of a vast spectrum. dvaita: The doctrine of (nirvikalpa samdhi); the ultimate attainment, sometimes referred to
dualism, according to which reality is ultimately composed of two irreduc- as Paramtma darana, or as tma darana, Self vision (a term which
ible principles, entities, truths, etc. God and soul, for example, are seen as appears in Patajalis Yoga Stras). Enlightenment is the experience-
eternally separate. dualistic: Of or relating to dualism, concepts, writings, nonexperience resulting in the realization of ones transcendent Self
theories which treat dualities (good-and-evil, high-and-low, them-and-us) Paraivawhich exists beyond time, form and space. See: God Realization,
as xed, rather than transcendable. pluralism: A form of nonmonism kualin, Self Realization.
which emphasizes three or more eternally separate realities, e.g., God, soul enmity: Bitter attitude or adverse feelings to an enemy; hostility; antagonism.
and world. advaita: The doctrine of nondualism or monism, that real- enstasy: A term coined in 1969 by Mircea Eliade to contrast the Eastern view
ity is ultimately composed of one whole principle, substance or God, with of bliss as standing inside oneself (enstasy) with the Western view as ec-
no independent parts. In essence, all is God. monistic theism: A dipolar stasy, standing outside oneself. A word chosen as the English equivalent
view which encompasses both monism and dualism. See: monistic theism. of samdhi. See: rja yoga, samdhi.
Dvija Gaapati: The twice-born. A name and traditional mrti, entanglements: Involvements in difculty; being tangled or confused.
or form, of Gaea. He holds a scripture, a staff and a japa ml, reminding ephemeral: Transient, temporary, not lasting.
devotees of the need for disciplined striving. epithet: Descriptive name, or title of a Deity.
Dvimukha Gaapati: The unmistakable double-faced mrti equivocal: Uncertain; undecided; doubtful.
;;;;
of Lord Gaea. He holds a noose, goad, broken tusk and a pot of gems. eradicate: To root out, destroy, get rid of.
erukku: Tamil name for flower (Botanically Calotropis) sacred to Lord Gaea.
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earrings: Decorative jewelry worn in the ears by Hindu Erukku flowers are strung together and placed round the crown and neck
women and many men. Ear-piercing for earrings is of Gaea during worship ceremonies, especially at festival times.
;;;;
said to bring health (right ear) and wealth (left ear). esoteric: Beyond the understanding of all but a few, or the initiated.
ecumenical: General or universal. ecumenism: the ether: ka. Space, the most subtle of the ve elements. See: ka, tattva.
;;;;
principles or practices of promoting worldwide co- ethical restraints: See: yama-niyama.
operation and better understanding among differing ethical observances: See: yama-niyama.
denominations, especially among Christians. From ethics: The code or system of morals of a nation, people, religion, etc. See:
the Greek oecumene, the inhabited world. A Christian term. The broader dharma, pacha nitya karmas, puya, yama-niyama.
term interfaith is used by all religions striving for peace and harmony. evil: That which is bad, morally wrong, causing harm, pain, misery. In
edampuri: Left-turning. Images of Gaea in which the trunk is Western religions, evil is often thought of as a moral antagonism to God.
Hindus hold that evil, known in Sanskrit as ppa, ppman or dush, is A group of people with common interests and aspirations.
the result of unvirtuous acts (ppa or adharma) caused by the instinctive- festival: A time of religious celebration and special observances. Festivals
intellectual mind dominating and obscuring deeper, spiritual intelligence. generally recur yearly, their dates varying slightly according to astrologi-
The evil-doer is viewed as a young soul, ignorant of the value of right cal calculations. They are characterized by acts of piety (elaborate pjs,
thought, speech and action, unable to live in the world without becoming penance, fasting, pilgrimage) and rejoicing (songs, dance, music, parades,
entangled in my. intrinsic evil: Inherent, inborn badness. Hinduism storytelling and scriptural reading).
holds that there is no intrinsic evil, and the real nature of man is his divine, First World: The physical universe, called Bhloka, of gross or material sub-
soul nature, which is goodness. See: hell, karma, ppa, sin. stance in which phenomena are perceived by the ve senses. See: loka.
evolution of the soul: Adhytma prasra. In aiva Siddhnta the souls evolu- ve classical duties: See: pacha nitya karmas.
tion is a progressive unfoldment, growth and maturing toward its inherent, Five Letters (syllables): See: Nama ivya.
divine destiny, which is complete merger with iva. In its essence, each soul forehead marks: See: bindu, tilaka, tripura.
is ever perfect. But as an individual soul body emanated by God iva, it is forestall: Prevent, hinder, obstruct, intercept.
like a small seed yet to develop. As an acorn needs to be planted in the dark forfeiting: Losing something due to a crime or fault or neglect of duty.
underground to grow into a mighty oak tree, so must the soul unfold out four traditional goals: Chaturvarga, four-fold good, or purushrtha, hu-
of the darkness of the malas to full maturity and realization of its innate man goals or purposesduty (dharma), wealth (artha), love (kma) and
oneness with God. The soul is not created at the moment of conception liberation (moksha). See: purushrtha.
;;;;
of a physical body. Rather, it is created in the ivaloka. It evolves by tak- funeral rites: See: cremation.
ing on denser and denser sheathscognitive, instinctive-intellectual and
;;;;
;;;
pricuntil nally it takes birth in physical form in the Bhloka. Then it gad: Mace. A rough-headed club, one of the in-
experiences many lives, maturing through the reincarnation process. Thus, signia of Gaea, representing His power to cast kar-
;;;;
;;;
from birth to birth, souls learn and mature. See: mala, moksha, sasra. mas back on devotees until fully resolved.
exemplify: To show by being an example of. gaja: The elephant, king of beasts, representative
;;;;
experience: From the Latin experior, to prove; put to the test. Living through of Lord Gaea and sign of royalty and power. Many
an event; personal involvement. In Sanskrit, anubhava. See: anubhava. major Hindu temples keep one or more elephants.
;;;;
extol: To praise highly; laud. Gajnana: Elephant-faced. A popular name
of Gaea, which appears in the Mudgala Pura, as the vanquisher of
;;;;
faith: Trust or belief. Conviction. From the Latin des, lobha, greed.
trust. Faith in its broadest sense means religion, Ga Mantra: & The seed sound, or bja mantra, of Loving Gaea. Bja
;;;;
dharma. More specically, it is the essential element mantras, being on one syllable, represent the essence of more complex
of religionthe belief in phenomena beyond the pale sound combinations. Ga is the root sound within the mldhra chakra.
;;;;
of the ve senses, distinguishing it sharply from ratio- gaa(s): Number, hence throng, troop, retinue; a body of follow-
nalism. Faith is established through intuitive or tran- ers or attendants. A troop of demigodsGod ivas attendants, devonic
scendent experience of an individual, study of scripture helpers under the supervision of Lord Gaea. See: Gaapati, Gaea.
and hearing the testimony of the many wise ishis speaking out the same Gaanthas: Lords of hosts. As a singular, Gaantha refers to
truths over thousands of years. The Sanskrit equivalent is raddh. Lord Gaea. Plural, to the many divine beings who help in guiding the
fast: Abstaining from all or certain foods, as in observance of a vow or holy flow of consciousness under the direction of the Mahdevas.
day. Hindus fast in various ways. A simple fast may consist of merely avoid- Gaapati: Leader of the gaas. A name of Gaea.
ing certain foods for a day or more, such as when nonvegetarians abstain Gaapati Upanishad: A later Upanishad on Lord Gaea,
from sh, fowl and meats. A moderate fast would involve avoiding heavier not connected with any Veda; date of composition is unknown. It is a major
foods, or taking only juices, teas and other liquids. Such fasts are sometimes scripture for the Gaapatians, a minor Hindu sect which reveres Gaea as
observed only during the day, and a normal meal is permitted after sunset. Supreme God and is most prevalent in Indias Maharashtra state. See: Gaea.
Serious fasting, which is done under supervision, involves taking only wa- gandha: Smell, odor, fragrance. Gandha is the fth of ve tanmtrs,
ter for a number of days and requires a cessation of most external activities. primal substances, from which the gross elements, mahbhtas (or pa-
fellowship: Companionship. Mutual sharing of interests, beliefs or practice. chbautikas), arise in the evolution of the tattvas. Smell is the tanmtr
Hindus hold that evil, known in Sanskrit as ppa, ppman or dush, is A group of people with common interests and aspirations.
the result of unvirtuous acts (ppa or adharma) caused by the instinctive- festival: A time of religious celebration and special observances. Festivals
intellectual mind dominating and obscuring deeper, spiritual intelligence. generally recur yearly, their dates varying slightly according to astrologi-
The evil-doer is viewed as a young soul, ignorant of the value of right cal calculations. They are characterized by acts of piety (elaborate pjs,
thought, speech and action, unable to live in the world without becoming penance, fasting, pilgrimage) and rejoicing (songs, dance, music, parades,
entangled in my. intrinsic evil: Inherent, inborn badness. Hinduism storytelling and scriptural reading).
holds that there is no intrinsic evil, and the real nature of man is his divine, First World: The physical universe, called Bhloka, of gross or material sub-
soul nature, which is goodness. See: hell, karma, ppa, sin. stance in which phenomena are perceived by the ve senses. See: loka.
evolution of the soul: Adhytma prasra. In aiva Siddhnta the souls evolu- ve classical duties: See: pacha nitya karmas.
tion is a progressive unfoldment, growth and maturing toward its inherent, Five Letters (syllables): See: Nama ivya.
divine destiny, which is complete merger with iva. In its essence, each soul forehead marks: See: bindu, tilaka, tripura.
is ever perfect. But as an individual soul body emanated by God iva, it is forestall: Prevent, hinder, obstruct, intercept.
like a small seed yet to develop. As an acorn needs to be planted in the dark forfeiting: Losing something due to a crime or fault or neglect of duty.
underground to grow into a mighty oak tree, so must the soul unfold out four traditional goals: Chaturvarga, four-fold good, or purushrtha, hu-
of the darkness of the malas to full maturity and realization of its innate man goals or purposesduty (dharma), wealth (artha), love (kma) and
oneness with God. The soul is not created at the moment of conception liberation (moksha). See: purushrtha.
;;;;
of a physical body. Rather, it is created in the ivaloka. It evolves by tak- funeral rites: See: cremation.
ing on denser and denser sheathscognitive, instinctive-intellectual and
;;;;
;;;
pricuntil nally it takes birth in physical form in the Bhloka. Then it gad: Mace. A rough-headed club, one of the in-
experiences many lives, maturing through the reincarnation process. Thus, signia of Gaea, representing His power to cast kar-
;;;;
;;;
from birth to birth, souls learn and mature. See: mala, moksha, sasra. mas back on devotees until fully resolved.
exemplify: To show by being an example of. gaja: The elephant, king of beasts, representative
;;;;
experience: From the Latin experior, to prove; put to the test. Living through of Lord Gaea and sign of royalty and power. Many
an event; personal involvement. In Sanskrit, anubhava. See: anubhava. major Hindu temples keep one or more elephants.
;;;;
extol: To praise highly; laud. Gajnana: Elephant-faced. A popular name
of Gaea, which appears in the Mudgala Pura, as the vanquisher of
;;;;
faith: Trust or belief. Conviction. From the Latin des, lobha, greed.
trust. Faith in its broadest sense means religion, Ga Mantra: & The seed sound, or bja mantra, of Loving Gaea. Bja
;;;;
dharma. More specically, it is the essential element mantras, being on one syllable, represent the essence of more complex
of religionthe belief in phenomena beyond the pale sound combinations. Ga is the root sound within the mldhra chakra.
;;;;
of the ve senses, distinguishing it sharply from ratio- gaa(s): Number, hence throng, troop, retinue; a body of follow-
nalism. Faith is established through intuitive or tran- ers or attendants. A troop of demigodsGod ivas attendants, devonic
scendent experience of an individual, study of scripture helpers under the supervision of Lord Gaea. See: Gaapati, Gaea.
and hearing the testimony of the many wise ishis speaking out the same Gaanthas: Lords of hosts. As a singular, Gaantha refers to
truths over thousands of years. The Sanskrit equivalent is raddh. Lord Gaea. Plural, to the many divine beings who help in guiding the
fast: Abstaining from all or certain foods, as in observance of a vow or holy flow of consciousness under the direction of the Mahdevas.
day. Hindus fast in various ways. A simple fast may consist of merely avoid- Gaapati: Leader of the gaas. A name of Gaea.
ing certain foods for a day or more, such as when nonvegetarians abstain Gaapati Upanishad: A later Upanishad on Lord Gaea,
from sh, fowl and meats. A moderate fast would involve avoiding heavier not connected with any Veda; date of composition is unknown. It is a major
foods, or taking only juices, teas and other liquids. Such fasts are sometimes scripture for the Gaapatians, a minor Hindu sect which reveres Gaea as
observed only during the day, and a normal meal is permitted after sunset. Supreme God and is most prevalent in Indias Maharashtra state. See: Gaea.
Serious fasting, which is done under supervision, involves taking only wa- gandha: Smell, odor, fragrance. Gandha is the fth of ve tanmtrs,
ter for a number of days and requires a cessation of most external activities. primal substances, from which the gross elements, mahbhtas (or pa-
fellowship: Companionship. Mutual sharing of interests, beliefs or practice. chbautikas), arise in the evolution of the tattvas. Smell is the tanmtr
corresponding to the earth element, pithiv. See: tanmtr. Girijtmaja: Mountain born. The Gaea mrti enshrined at
Gaea: Lord of Categories. (From ga, to count or reckon, and a, the Lenyadhri Cave Temple of Mahrshra.
lord.) Or: Lord of attendants (gaa), synonymous with Gaapati. Gaea Goddess: Female representation or manifestation of Divinity; akti or Dev.
is a Mahdeva, the beloved elephant-faced Deity honored by Hindus of Goddess can refer to a female perception or depiction of a causal-plane be-
every sect. He is the Lord of Obstacles (Vighnevara), revered for His great ing (Mahdeva) in its natural state, which is genderless, or it can refer to
wisdom and invoked rst before any undertaking, for He knows all intrica- an astral-plane being residing in a female astral body. To show the Divines
cies of each souls karma and the perfect path of dharma that makes action transcendence of sexuality, sometimes God is shown as having qualities
successful. He sits on the mldhra chakra and is easy of access. of both sexes, e.g., Ardhanrvara, Half-woman God; or Lord Naarja,
Gaea Chaturth: @ Birthday of Lord Gaea, a ten-day festival who wears a feminine earring in one ear and a masculine one in the other.
of August-September culminating in a spectacular parade called Gaea God Realization: Direct and personal experience of the Divine within
Visarjana. It is a time of rejoicing, when all Hindus worship together. oneself. It can refer to either 1) savikalpa samdhi (enstasy with form)
Gaea Visarjana: @ Gaea departure. A parade usually occur- in its various levels, from the experience of inner light to the realization
ring on the 11th day after Gaea Chaturth, in which the Gaea mrtis of Satchidnanda, the pure consciousness or primal substance flowing
made for the occasion are taken in procession to a body of water and cer- through all form, or 2) nirvikalpa samdhi (enstasy without form), union
emoniously immersed and left to dissolve. This represents Gaeas merg- with the transcendent Absolute, Paraiva, the Self God, beyond time, form
ing with the ocean of consciousness. See: Gaea. and space. In Loving Gaea, the expression God Realization is used to name
Ganges (Gag): Indias most sacred river, 1,557 miles long, arising in both of the above samdhis, whereas Self Realization refers only to nirvi-
the Himalayas above Hardwar under the name Bhagratha, and named kalpa samdhi. See: samdhi, Self Realization.
Gag after joining the Alakanada (where the Sarasvat is said to join them Gods: Mahdevas, great beings of light. In Loving Gaea, the plural form
underground). It flows southeast across the densely populated Gangetic of God refers to extremely advanced beings existing in their self-effulgent
plain, joining its sister Yamun (or Jumn) at Prayaga (Allahabad) and soul bodies in the causal plane. The meaning of Gods is best seen in the
ending at the Bay of Bengal. phrase, God and the Gods, referring to the Supreme Godivaand
Gangetic: Near to or on the banks of the Ganges river in North India. the Mahdevas who are His creation. See: Mahdeva.
Gritra: & Grains. E.g., wheat or barley. gosha: Cow pen; niche. Also names a small alcove shrine.
gyatr: & According with the gyatr verse form, an ancient meter of grace: Benevolence, love, giving, from the Latin gratia, favor, goodwill.
24 syllables, generally as a triplet (tercet) with eight syllables each. From Gods power of revealment, anugraha akti (kindness, showing favor), by
gya, song. Gyatr: The Vedic Gyatr Mantra personied as a God- which souls are awakened to their true, Divine nature. Grace in the unripe
dess, mother of the four Vedas. stages of the spiritual journey is experienced by the devotee as receiving
Gyatr Mantra: && 1) Famous Vedic mantra used in pj and gifts or boons, often unbidden, from God. The mature soul nds himself
personal chanting. Om [bhr bhuva sva] tat savitur vareyam, bhargo surrounded by grace. He sees all of Gods actions as grace, whether they be
devasya dhmahi, dhiyo yo na prachodayt. [O Divine Beings of all three seemingly pleasant and helpful or not. See: prapatti.
worlds,] we meditate upon the glorious splendor of the Vivier divine. gua: Strand; quality. The three constituent principles of prakiti,
May He illumine our minds (ig Veda 3.62.10 ve). This sacred verse is also primal nature. The three guas are: sattva: Purity, quiescent, raried,
called the Svitr Mantra, being addressed to Savitri, the Sun as Creator, translucent, pervasive, reflecting the light of Pure Consciousness. rajas:
and is considered a universal mystic formula so signicant that it is called Passion, inherent in energy, movement, action, emotion, life. tamas:
Vedamti, mother of the Vedas. 2) Any of a class of special tantric man- Darkness, inertia, density, the force of contraction, resistance and dissolu-
tras called Gyatr. Each addresses a particular Deity. tion. The guas are integral to Hindu thought, as all things are composed
gha: Bell. Akin to gha, to speak. An important implement in of the combination of these qualities of nature, including yurveda, arts,
Hindu worship (pj), used to chase away asuras and summon devas and environments and personalities. See: yurveda, prakiti, tattva.
Gods. See: pj. guru: Weighty one, indicating an authority of great knowledge or skill.
ghee: Hindi for claried butter; ghita in Sanskrit. Butter that has been A title for a teacher or guide in any subject, such as music, dance, sculpture,
boiled and strained. An important sacred substance used in temple lamps but especially religion. For clarity, the term is often preceded by a qualify-
and offered in re ceremony, yaja. It is also used as a food with many ing prex. Hence, terms such as kulaguru (family teacher), vguru (v
yurvedic virtues. See: yaja. teacher) and satguru (spiritual preceptor). According to the Advayatraka
corresponding to the earth element, pithiv. See: tanmtr. Girijtmaja: Mountain born. The Gaea mrti enshrined at
Gaea: Lord of Categories. (From ga, to count or reckon, and a, the Lenyadhri Cave Temple of Mahrshra.
lord.) Or: Lord of attendants (gaa), synonymous with Gaapati. Gaea Goddess: Female representation or manifestation of Divinity; akti or Dev.
is a Mahdeva, the beloved elephant-faced Deity honored by Hindus of Goddess can refer to a female perception or depiction of a causal-plane be-
every sect. He is the Lord of Obstacles (Vighnevara), revered for His great ing (Mahdeva) in its natural state, which is genderless, or it can refer to
wisdom and invoked rst before any undertaking, for He knows all intrica- an astral-plane being residing in a female astral body. To show the Divines
cies of each souls karma and the perfect path of dharma that makes action transcendence of sexuality, sometimes God is shown as having qualities
successful. He sits on the mldhra chakra and is easy of access. of both sexes, e.g., Ardhanrvara, Half-woman God; or Lord Naarja,
Gaea Chaturth: @ Birthday of Lord Gaea, a ten-day festival who wears a feminine earring in one ear and a masculine one in the other.
of August-September culminating in a spectacular parade called Gaea God Realization: Direct and personal experience of the Divine within
Visarjana. It is a time of rejoicing, when all Hindus worship together. oneself. It can refer to either 1) savikalpa samdhi (enstasy with form)
Gaea Visarjana: @ Gaea departure. A parade usually occur- in its various levels, from the experience of inner light to the realization
ring on the 11th day after Gaea Chaturth, in which the Gaea mrtis of Satchidnanda, the pure consciousness or primal substance flowing
made for the occasion are taken in procession to a body of water and cer- through all form, or 2) nirvikalpa samdhi (enstasy without form), union
emoniously immersed and left to dissolve. This represents Gaeas merg- with the transcendent Absolute, Paraiva, the Self God, beyond time, form
ing with the ocean of consciousness. See: Gaea. and space. In Loving Gaea, the expression God Realization is used to name
Ganges (Gag): Indias most sacred river, 1,557 miles long, arising in both of the above samdhis, whereas Self Realization refers only to nirvi-
the Himalayas above Hardwar under the name Bhagratha, and named kalpa samdhi. See: samdhi, Self Realization.
Gag after joining the Alakanada (where the Sarasvat is said to join them Gods: Mahdevas, great beings of light. In Loving Gaea, the plural form
underground). It flows southeast across the densely populated Gangetic of God refers to extremely advanced beings existing in their self-effulgent
plain, joining its sister Yamun (or Jumn) at Prayaga (Allahabad) and soul bodies in the causal plane. The meaning of Gods is best seen in the
ending at the Bay of Bengal. phrase, God and the Gods, referring to the Supreme Godivaand
Gangetic: Near to or on the banks of the Ganges river in North India. the Mahdevas who are His creation. See: Mahdeva.
Gritra: & Grains. E.g., wheat or barley. gosha: Cow pen; niche. Also names a small alcove shrine.
gyatr: & According with the gyatr verse form, an ancient meter of grace: Benevolence, love, giving, from the Latin gratia, favor, goodwill.
24 syllables, generally as a triplet (tercet) with eight syllables each. From Gods power of revealment, anugraha akti (kindness, showing favor), by
gya, song. Gyatr: The Vedic Gyatr Mantra personied as a God- which souls are awakened to their true, Divine nature. Grace in the unripe
dess, mother of the four Vedas. stages of the spiritual journey is experienced by the devotee as receiving
Gyatr Mantra: && 1) Famous Vedic mantra used in pj and gifts or boons, often unbidden, from God. The mature soul nds himself
personal chanting. Om [bhr bhuva sva] tat savitur vareyam, bhargo surrounded by grace. He sees all of Gods actions as grace, whether they be
devasya dhmahi, dhiyo yo na prachodayt. [O Divine Beings of all three seemingly pleasant and helpful or not. See: prapatti.
worlds,] we meditate upon the glorious splendor of the Vivier divine. gua: Strand; quality. The three constituent principles of prakiti,
May He illumine our minds (ig Veda 3.62.10 ve). This sacred verse is also primal nature. The three guas are: sattva: Purity, quiescent, raried,
called the Svitr Mantra, being addressed to Savitri, the Sun as Creator, translucent, pervasive, reflecting the light of Pure Consciousness. rajas:
and is considered a universal mystic formula so signicant that it is called Passion, inherent in energy, movement, action, emotion, life. tamas:
Vedamti, mother of the Vedas. 2) Any of a class of special tantric man- Darkness, inertia, density, the force of contraction, resistance and dissolu-
tras called Gyatr. Each addresses a particular Deity. tion. The guas are integral to Hindu thought, as all things are composed
gha: Bell. Akin to gha, to speak. An important implement in of the combination of these qualities of nature, including yurveda, arts,
Hindu worship (pj), used to chase away asuras and summon devas and environments and personalities. See: yurveda, prakiti, tattva.
Gods. See: pj. guru: Weighty one, indicating an authority of great knowledge or skill.
ghee: Hindi for claried butter; ghita in Sanskrit. Butter that has been A title for a teacher or guide in any subject, such as music, dance, sculpture,
boiled and strained. An important sacred substance used in temple lamps but especially religion. For clarity, the term is often preceded by a qualify-
and offered in re ceremony, yaja. It is also used as a food with many ing prex. Hence, terms such as kulaguru (family teacher), vguru (v
yurvedic virtues. See: yaja. teacher) and satguru (spiritual preceptor). According to the Advayatraka
Upanishad (1418), guru means dispeller (gu) of darkness (ru). See: guru Heramba Gaapati: Protector of the weak is a ve-faced mr-
bhakti, guru-ishya system, satguru. ti of Gaea. He rides a lion and gestures protection and blessing.
guru bhakti: # Devotion to the teacher. The attitude of humility, love heritage: A tradition passed down from preceding generations.
and loyality held by a student in any eld of study. In the spiritual realm, higher nature, lower nature: Expressions indicating mans rened, soulful
the devotee strives to see the guru as his higher Self. By attuning himself qualities on the one hand, and his base, instinctive qualities on the other.
to the satgurus inner nature and wisdom, the disciple slowly transforms See: mind (ve states).
his own nature to ultimately attain the same peace and enlightenment his Himlayas: Abode of snow. The mountain system extending along
guru has achieved. See: guru, guru-ishya system, satguru. the India-Tibet border and through Pakistan, Nepal and Bhutan.
guru lineage: See: guru parampar. Hindu: A follower of, or relating to, Hinduism. See: Hinduism.
guru parampar: Preceptorial succession (literally, from one Hinduism (Hindu Dharma): @ Indias indigenous religious and
teacher to another). A line of spiritual gurus in authentic succession of cultural system, followed today by nearly one billion adherents, mostly
initiation; the chain of mystical power and authorized continuity, passed in India but with large populations in many other countries. Also called
from guru to guru. Cf: sampradya. Santana Dharma (Eternal Religion) and Vaidika Dharma, (Religion of
guru-ishya system: Master-disciple system. An important edu- the Vedas). Hinduism is the worlds most ancient religion and encom-
cational system of Hinduism whereby the teacher conveys his knowledge passes a broad spectrum of philosophies ranging from pluralistic theism to
and tradition to a student. The principle of this system is that knowledge, absolute monism. It is a family of myriad faiths with four primary denom-
especially subtle or advanced knowledge, is best conveyed through a strong inations: aivism, Vaishavism, ktism and Smrtism. These four hold such
human relationship based on ideals of the students respect, commitment, divergent beliefs that each is a complete and independent religion. Yet, they
devotion and obedience and on personal instruction by which the student share a vast heritage of culture and beliefkarma, dharma, reincarnation,
eventually masters the knowledge the guru embodies. See: guru, guru bhak- all-pervasive Divinity, temple worship, sacraments, manifold Deities, the
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;
ti, satguru. guru-ishya tradition and a reliance on the Vedas as scriptural authority.
holy ash: Vibhti. See: tilaka, tripura, vibhti.
;
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Hanumn: (Hindi) Large jawed. The power- hui: Collection box, from hun, to sacrice. A strong box inside
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ful monkey God-King of the epic, Rmyaa, and the Hindu temples into which devotees place their contributions.
;
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central gure in the famous drama, Hanumn-Naka.
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The perfect devoted servant to his master, Rma, this ich akti: # Desire; will. See: akti, trila.
;
;;;
popular Deity is the epitome of dasya bhakti. icon: A sacred image, usually of God or one of the
;;;
;;
Hari: Vishu. See: Brahm, Vishu. Gods. English for mrti. See: mrti.
Haridr Gaapati: The golden one i n: Soothing channel. The feminine
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holds four prevalent emblems: noose, goad, tusk and modaka. psychic current flowing along the spine. See: kualin,
hata yoga: Forceful yoga. Haha yoga is a system of physical and n, pigal.
mental exercise developed in ancient times as a means of preparing the ikshuka: Sugar cane.
body and mind for meditation. See: kualin, n, yoga. ikshukrmuka: @ Sugar cane bow. A weapon or emblem held by
heaven: The celestial spheres, including the causal plane and the higher loving Gaea.
realms of the subtle plane, where souls rest and learn between births, and immanent: Indwelling; present and operating within. Relating to God, im-
mature souls continue to evolve after moksha. Heaven is often used by manent means present in all things and throughout the universe, not aloof
translators as an equivalent to the Sanskrit Svarga. See: loka. or distant.
hell: Naraka. An unhappy, mentally and emotionally congested, distressful immolate: Sacrice. Offer as sacrice.
area of consciousness. Hell is a state of mind that can be experienced on implore: To ask, beg, beseech or entreat earnestly or pathetically.
the plane of physical existence or in the sub-astral plane (Naraka) after the incarnation: From incarnate, made flesh. The souls taking of repeated
death of the physical body. It is accompanied by the tormented emotions of physical birth. In some schools, notably Vaishavism, God is believed to
hatred, remorse, resentment, fear, jealousy and self-condemnation. However, incarnate in human form to help humanity. This is called avatra. See:
in the Hindu view, the hellish experience is not permanent, but a tempo- avatra, reincarnation.
rary condition of ones own making. See: asura, loka. incense: Dhpa. Substance that gives off pleasant aromas when burned,
Upanishad (1418), guru means dispeller (gu) of darkness (ru). See: guru Heramba Gaapati: Protector of the weak is a ve-faced mr-
bhakti, guru-ishya system, satguru. ti of Gaea. He rides a lion and gestures protection and blessing.
guru bhakti: # Devotion to the teacher. The attitude of humility, love heritage: A tradition passed down from preceding generations.
and loyality held by a student in any eld of study. In the spiritual realm, higher nature, lower nature: Expressions indicating mans rened, soulful
the devotee strives to see the guru as his higher Self. By attuning himself qualities on the one hand, and his base, instinctive qualities on the other.
to the satgurus inner nature and wisdom, the disciple slowly transforms See: mind (ve states).
his own nature to ultimately attain the same peace and enlightenment his Himlayas: Abode of snow. The mountain system extending along
guru has achieved. See: guru, guru-ishya system, satguru. the India-Tibet border and through Pakistan, Nepal and Bhutan.
guru lineage: See: guru parampar. Hindu: A follower of, or relating to, Hinduism. See: Hinduism.
guru parampar: Preceptorial succession (literally, from one Hinduism (Hindu Dharma): @ Indias indigenous religious and
teacher to another). A line of spiritual gurus in authentic succession of cultural system, followed today by nearly one billion adherents, mostly
initiation; the chain of mystical power and authorized continuity, passed in India but with large populations in many other countries. Also called
from guru to guru. Cf: sampradya. Santana Dharma (Eternal Religion) and Vaidika Dharma, (Religion of
guru-ishya system: Master-disciple system. An important edu- the Vedas). Hinduism is the worlds most ancient religion and encom-
cational system of Hinduism whereby the teacher conveys his knowledge passes a broad spectrum of philosophies ranging from pluralistic theism to
and tradition to a student. The principle of this system is that knowledge, absolute monism. It is a family of myriad faiths with four primary denom-
especially subtle or advanced knowledge, is best conveyed through a strong inations: aivism, Vaishavism, ktism and Smrtism. These four hold such
human relationship based on ideals of the students respect, commitment, divergent beliefs that each is a complete and independent religion. Yet, they
devotion and obedience and on personal instruction by which the student share a vast heritage of culture and beliefkarma, dharma, reincarnation,
eventually masters the knowledge the guru embodies. See: guru, guru bhak- all-pervasive Divinity, temple worship, sacraments, manifold Deities, the
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;
ti, satguru. guru-ishya tradition and a reliance on the Vedas as scriptural authority.
holy ash: Vibhti. See: tilaka, tripura, vibhti.
;
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Hanumn: (Hindi) Large jawed. The power- hui: Collection box, from hun, to sacrice. A strong box inside
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ful monkey God-King of the epic, Rmyaa, and the Hindu temples into which devotees place their contributions.
;
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central gure in the famous drama, Hanumn-Naka.
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The perfect devoted servant to his master, Rma, this ich akti: # Desire; will. See: akti, trila.
;
;;;
popular Deity is the epitome of dasya bhakti. icon: A sacred image, usually of God or one of the
;;;
;;
Hari: Vishu. See: Brahm, Vishu. Gods. English for mrti. See: mrti.
Haridr Gaapati: The golden one i n: Soothing channel. The feminine
;;;
;;
holds four prevalent emblems: noose, goad, tusk and modaka. psychic current flowing along the spine. See: kualin,
hata yoga: Forceful yoga. Haha yoga is a system of physical and n, pigal.
mental exercise developed in ancient times as a means of preparing the ikshuka: Sugar cane.
body and mind for meditation. See: kualin, n, yoga. ikshukrmuka: @ Sugar cane bow. A weapon or emblem held by
heaven: The celestial spheres, including the causal plane and the higher loving Gaea.
realms of the subtle plane, where souls rest and learn between births, and immanent: Indwelling; present and operating within. Relating to God, im-
mature souls continue to evolve after moksha. Heaven is often used by manent means present in all things and throughout the universe, not aloof
translators as an equivalent to the Sanskrit Svarga. See: loka. or distant.
hell: Naraka. An unhappy, mentally and emotionally congested, distressful immolate: Sacrice. Offer as sacrice.
area of consciousness. Hell is a state of mind that can be experienced on implore: To ask, beg, beseech or entreat earnestly or pathetically.
the plane of physical existence or in the sub-astral plane (Naraka) after the incarnation: From incarnate, made flesh. The souls taking of repeated
death of the physical body. It is accompanied by the tormented emotions of physical birth. In some schools, notably Vaishavism, God is believed to
hatred, remorse, resentment, fear, jealousy and self-condemnation. However, incarnate in human form to help humanity. This is called avatra. See:
in the Hindu view, the hellish experience is not permanent, but a tempo- avatra, reincarnation.
rary condition of ones own making. See: asura, loka. incense: Dhpa. Substance that gives off pleasant aromas when burned,
usually made from natural derivatives such as tree resin. A central element process of reason. Intuition is a far superior source of knowing than reason,
in Hindu worship rites, waved gently before the Deity as an offering, espe- but it does not contradict reason. See: cognition, mind (ve states).
cially after ablution. Hindi terms include sugandhi and lobna. A popular invincible: That which cannot be overcome; unconquerable.
term for stick incense is agarbatti (Gujarati). See: pj. invocation (to invoke): A calling or summoning, as to a God, saint, etc., for
individuality: Quality that makes one person or soul other than, or different blessings and assistance. Also, a formal prayer or chant. See: mantra.
from, another. See: ahakra, ava mala, ego, soul. ipso facto: By the fact itself. A result accomplished by the deed itself, e.g. in
Indra: Ruler. Vedic God of rain and thunder, warrior king of the devas. some faiths declaring oneself apostate means ipso facto excommunication.
indriya: Agent, sense organ. The five agents of perception (jnen- Iraivan: ,iwtd; Worshipful one; divine one. One of the most ancient
driyas), hearing (rotra), touch (tvak), sight (chakshus), taste (rasana) and Tamil epithets for God. See: San Mrga Sanctuary.
smell (gha); and the five agents of action (karmendriyas), speech (vk), Iraivan Temple:-See: San Mrga Sanctuary.
grasping, by means of the hands (pi), movement (pda), excretion a: Ruler, lord or sovereign.
(pyu) and generation (upastha). See: koa, soul, tattva. Isha Devat: { Cherished or chosen Deity. The Deity that is the
Indus Valley: Region of the Indus River, now in Pakistan, where in 1924 ar- object of ones special pious attention.
cheologists discovered the remains of a high civilization which flourished Itihsa: So it was. Epic history, particularly the Rmyaa and
between 5000 and 1000 bce. There, a seal was found with the efgy of iva Mahbhrata (of which the famed Bhagavad Gt is a part). This term some-
as Paupati, Lord of Animals, seated in a yogic posture. Neither the lan- times refers to the Puras, especially the Sknda Pura and the Bhga-
;;
guage of these people nor their exact background is known. They related vata Pura (or rmad Bhgavatam). See: Mahbhrata, Rmyaa, smiti.
culturally and carried on an extensive trade with peoples of other civiliza-
;;
tions far to the West, using sturdy ships that they built themselves. For cen- jgrat: Wakefulness. The state of mind in which
turies they were the most advanced civilization on Earth. See: aivism. the senses are turned outward. Conscious mind. One
;;
initiation (to initiate): Entering into; admission as a member. In Hinduism, of four states of consciousness, avasths, described in
initiation from a qualied preceptor is considered invaluable for spiritual the Mkya Upanishad. See: avasth, consciousness.
;;
progress. Usually the beginning of more advance learning.See: dksh. jaya: (jai) Victory!
instinctive: Natural or innate. From the Latin instinctus, staff, prick; a Jainism: (Jaina) An ancient non-Vedic religion of
participle of instigere, impelling, pricking, instigating. The drives and India made prominent by the teachings of Mahvra
impulses that order the animal world and the physical and lower astral as- (Great Hero), ca 500 BCE. The Jain gamas teach reverence for all life,
pects of humansfor example, self-preservation, procreation, hunger and vegetarianism and strict renunciation for ascetics. Jains focus great empha-
thirst, and the emotions of greed, hatred, anger, fear, lust and jealousy. sis on the fact that all souls may attain liberation, each by his own effort.
instinctive mind: Manas chitta. The lower mind, which controls the basic Their great historic saints, called Trthakaras (Ford-Crossers), are ob-
faculties of perception and movement as well as ordinary thought and jects of worship, of whom Mahvra was the 24th and last. Jains number
emotion. Manas chitta is of the manomaya koa. See: mind (three phases). about six million today, living mostly in India.
intellect: The factulty of reason and understanding; power of thought; men- jambira: Lime.
tal acumen. See: buddhi, intellectual mind. jambu: Rose apple.
intellectual mind: Buddhi chitta. The faculty of reason and logical thinking. japa: Recitation. Practice of concentrated repetition of a mantra, often
It is the source of discriminating thought, rather than the ordinary, impul- while counting the repetitions on a ml or strand of beads. It is recom-
sive thought processes of the lower or instinctive mind, called manas chitta. mended as a cure for pride and arrogance, anger and jealousy, fear and
Buddhi chitta is of the manomaya koa. See: buddhi, mind (individual). confusion. It lls the mind with divine syllables, awakening the divine es-
internalize: To take something inside of oneself. sence of spiritual energies.
internalized worship: Yoga. Worship or contact with God and Gods via med- japa ml: Garland for incantation. A strand of beads for holy recitation,
itation and contemplation rather than through external ritual. This is the japa, usually made of rudrksha, tulas, sandalwood or crystal.
yogs path, preceded by the chary and kriy pdas. See: meditation, yoga. jtakarma: @ Rite of birth. See: saskra.
intrinsic: Inward, essential; inherent. Belonging to the real nature of a being jamukua: Crown of matted hair.
or thing. intrinsic evil: See: evil. jti: Birth; genus; community or caste. See: vara dharma.
intuition (to intuit): Direct understanding or cognition, which bypasses the jva: Living, existing. From jv, to live. The individual soul, tman,
usually made from natural derivatives such as tree resin. A central element process of reason. Intuition is a far superior source of knowing than reason,
in Hindu worship rites, waved gently before the Deity as an offering, espe- but it does not contradict reason. See: cognition, mind (ve states).
cially after ablution. Hindi terms include sugandhi and lobna. A popular invincible: That which cannot be overcome; unconquerable.
term for stick incense is agarbatti (Gujarati). See: pj. invocation (to invoke): A calling or summoning, as to a God, saint, etc., for
individuality: Quality that makes one person or soul other than, or different blessings and assistance. Also, a formal prayer or chant. See: mantra.
from, another. See: ahakra, ava mala, ego, soul. ipso facto: By the fact itself. A result accomplished by the deed itself, e.g. in
Indra: Ruler. Vedic God of rain and thunder, warrior king of the devas. some faiths declaring oneself apostate means ipso facto excommunication.
indriya: Agent, sense organ. The five agents of perception (jnen- Iraivan: ,iwtd; Worshipful one; divine one. One of the most ancient
driyas), hearing (rotra), touch (tvak), sight (chakshus), taste (rasana) and Tamil epithets for God. See: San Mrga Sanctuary.
smell (gha); and the five agents of action (karmendriyas), speech (vk), Iraivan Temple:-See: San Mrga Sanctuary.
grasping, by means of the hands (pi), movement (pda), excretion a: Ruler, lord or sovereign.
(pyu) and generation (upastha). See: koa, soul, tattva. Isha Devat: { Cherished or chosen Deity. The Deity that is the
Indus Valley: Region of the Indus River, now in Pakistan, where in 1924 ar- object of ones special pious attention.
cheologists discovered the remains of a high civilization which flourished Itihsa: So it was. Epic history, particularly the Rmyaa and
between 5000 and 1000 bce. There, a seal was found with the efgy of iva Mahbhrata (of which the famed Bhagavad Gt is a part). This term some-
as Paupati, Lord of Animals, seated in a yogic posture. Neither the lan- times refers to the Puras, especially the Sknda Pura and the Bhga-
;;
guage of these people nor their exact background is known. They related vata Pura (or rmad Bhgavatam). See: Mahbhrata, Rmyaa, smiti.
culturally and carried on an extensive trade with peoples of other civiliza-
;;
tions far to the West, using sturdy ships that they built themselves. For cen- jgrat: Wakefulness. The state of mind in which
turies they were the most advanced civilization on Earth. See: aivism. the senses are turned outward. Conscious mind. One
;;
initiation (to initiate): Entering into; admission as a member. In Hinduism, of four states of consciousness, avasths, described in
initiation from a qualied preceptor is considered invaluable for spiritual the Mkya Upanishad. See: avasth, consciousness.
;;
progress. Usually the beginning of more advance learning.See: dksh. jaya: (jai) Victory!
instinctive: Natural or innate. From the Latin instinctus, staff, prick; a Jainism: (Jaina) An ancient non-Vedic religion of
participle of instigere, impelling, pricking, instigating. The drives and India made prominent by the teachings of Mahvra
impulses that order the animal world and the physical and lower astral as- (Great Hero), ca 500 BCE. The Jain gamas teach reverence for all life,
pects of humansfor example, self-preservation, procreation, hunger and vegetarianism and strict renunciation for ascetics. Jains focus great empha-
thirst, and the emotions of greed, hatred, anger, fear, lust and jealousy. sis on the fact that all souls may attain liberation, each by his own effort.
instinctive mind: Manas chitta. The lower mind, which controls the basic Their great historic saints, called Trthakaras (Ford-Crossers), are ob-
faculties of perception and movement as well as ordinary thought and jects of worship, of whom Mahvra was the 24th and last. Jains number
emotion. Manas chitta is of the manomaya koa. See: mind (three phases). about six million today, living mostly in India.
intellect: The factulty of reason and understanding; power of thought; men- jambira: Lime.
tal acumen. See: buddhi, intellectual mind. jambu: Rose apple.
intellectual mind: Buddhi chitta. The faculty of reason and logical thinking. japa: Recitation. Practice of concentrated repetition of a mantra, often
It is the source of discriminating thought, rather than the ordinary, impul- while counting the repetitions on a ml or strand of beads. It is recom-
sive thought processes of the lower or instinctive mind, called manas chitta. mended as a cure for pride and arrogance, anger and jealousy, fear and
Buddhi chitta is of the manomaya koa. See: buddhi, mind (individual). confusion. It lls the mind with divine syllables, awakening the divine es-
internalize: To take something inside of oneself. sence of spiritual energies.
internalized worship: Yoga. Worship or contact with God and Gods via med- japa ml: Garland for incantation. A strand of beads for holy recitation,
itation and contemplation rather than through external ritual. This is the japa, usually made of rudrksha, tulas, sandalwood or crystal.
yogs path, preceded by the chary and kriy pdas. See: meditation, yoga. jtakarma: @ Rite of birth. See: saskra.
intrinsic: Inward, essential; inherent. Belonging to the real nature of a being jamukua: Crown of matted hair.
or thing. intrinsic evil: See: evil. jti: Birth; genus; community or caste. See: vara dharma.
intuition (to intuit): Direct understanding or cognition, which bypasses the jva: Living, existing. From jv, to live. The individual soul, tman,
during its embodied state, bound by the three malas (ava, karma and kma: Pleasure, love; desire. Cultural, intellectual and sexual ful-
my). The jvanmukta is one who is liberated while living. See: tman, llment. One of four human goals, purushrtha. See: purushrtha.
evolution of the soul, purusha, soul. kamaalu: Small water vessel, such as that carried by sannysins.
jna: Knowledge; wisdom. The matured state of the soul. It is the kapittha: On which monkeys dwell. The wood apple tree, Limo-
wisdom that comes as an aftermath of the kualin breaking through the nia acidissima, native to the dry plains of India and Ceylon and cultivated
door of Brahman into the realization of Paraiva, Absolute Reality. Jna is along roads and edges of elds and occasionally in orchards. The kapittha
the awakened, superconscious state (kraa chitta). It is the fruition of the fruit, also known as elephant apple, monkey fruit and kath bel, is tough
progressive stages of chary, kriy and yoga in the aiva Siddhnta system shelled, astringent and renowned for its yurvedic potencies.
of spiritual unfoldment. See: God Realization, samdhi, Self Realization. kraaloka: The causal plane, also called ivaloka, existing deep within
jna pda: A Stage of wisdom. Also names the knowledge section the Antarloka at a higher level of vibration, it is a world of superconscious-
of each gama. See: jna, pda. ness and extremely rened energy. See: loka.
jna akti: # Knowing power. The universal force of wisdom. See: karaa mukua: Basket-shaped crown. A headdress or crown
akti, trila. shaped like a conical basket with the narrow end upwards, often topped
jnendriya: Agent of perception. See: indriya. with a series of smaller flattened spheres, worn by the Deities.
jurisdiction: A sphere of authority; the territorial range of authority. karma: @ Action, deed. One of the most important principles in Hindu
jyoti: Light. thought, karma refers to 1) any act or deed; 2) the principle of cause and
jyotisha: From jyoti, light. The science of the lights (or stars). effect; 3) a consequence or fruit of action (karmaphala) or after effect
Hindu astrology, the knowledge and practice of analyzing events and cir- (uttaraphala), which sooner or later returns upon the doer. What we sow,
cumstances, delineating character and determining auspicious moments, we shall reap in this or future lives. Selsh, hateful acts (ppakarma or ku-
according to the positions and movements of heavenly bodies. In calculat- karma) will bring suffering. Benevolent actions (puyakarma or sukarma)
ing horoscopes, jyotisha uses the sidereal (xed-star) system, whereas West- will bring loving reactions. Karma is a neutral, self-perpetuating law of the
;;;
ern astrology uses the tropical (xed-date) method. inner cosmos, much as gravity is an impersonal law of the outer cosmos.
Karma is threefold: sachita, prrabdha and kriyamna. sachita karma:
;;;
kadalphala: Banana fruit. (Accumulated actions.) The sum of all karmas of this life and past lives.
Kailsa: Crystalline or Abode of bliss. The prrabdha karma: (Actions begun; set in motion.) That portion of sa-
;;;
four-faced Himalayan peak in Western Tibet; the earthly chita karma that is bearing fruit and shaping the events and conditions of
abode of Lord iva. Associated with Mount Meru, the the current life, including the nature of ones bodies, personal tendencies
;;;
legendary center of the universe, it is an important pil- and associations. kriyamna karma: (Being made.) The karma being
grimage destination for all Hindus as well as for Tibetan created and added to sachita in this life (or in the inner worlds between
Buddhists. Kailsa is represented in ktism by a certain lives) by ones thoughts, words and actions. See: mala, moksha, sin, soul.
three-dimensional form of the r Chakra yantra (also called kailsa chakra). karma yoga: @ Union through action. Selfless service. See: yoga.
Kailsa Parampar: Crystaline lineage. Aspiritual lineage of karmendriya: @ Agent of action. See: indriya.
siddhas, a major stream of the Nandintha Sampradya, proponents of the karavedha: @ Ear-piercing. See: saskra.
ancient philosophy of monistic aiva Siddhnta, of whom Sivaya Subra- karpra: @ Camphor. The white resinous exudation of the camphor
muniyaswami is the current representative. See also: Yogaswm. tree burned in rat lamps during pj. See: rat.
kalaa: Pot; pitcher, jar. In temple rites, a pot of water, kalaa, Krttikeya: %@ Child of the Pleiades, from Kittik, Pleiades. Second
topped with mango leaves and a husked coconut represents the Deity during son of iva, the brother of Gaea. A great Mahdeva worshiped in all parts
special pjs. Kalaa also names the pot-like spires that adorn temple roofs. of India and the world. Also known as Murugan, Kumra, Skanda, Sha-
Kali Yuga: Dark Age. The Kali Yuga is the last age in the repetitive mukhantha, Subrahmaya and more, He is the God who guides that part
cycle of four phases of time the universe passes through. It is comparable of evolution which is religion, the transformation of the instinctive into
to the darkest part of the night, as the forces of ignorance are in full power a divine wisdom through yoga. He holds the holy vel of jna akti, His
and many of the subtle faculties of the soul are obscured. See: yuga. Power to vanquish ignorance.
kalpaviksha: Wish-fullling tree. An important symbol in Hindu karu: Compassionate; loving, full of grace.
theology. Kauai: Northernmost of the Hawaiian islands; 555 sq. mi., pop. 50,000.
during its embodied state, bound by the three malas (ava, karma and kma: Pleasure, love; desire. Cultural, intellectual and sexual ful-
my). The jvanmukta is one who is liberated while living. See: tman, llment. One of four human goals, purushrtha. See: purushrtha.
evolution of the soul, purusha, soul. kamaalu: Small water vessel, such as that carried by sannysins.
jna: Knowledge; wisdom. The matured state of the soul. It is the kapittha: On which monkeys dwell. The wood apple tree, Limo-
wisdom that comes as an aftermath of the kualin breaking through the nia acidissima, native to the dry plains of India and Ceylon and cultivated
door of Brahman into the realization of Paraiva, Absolute Reality. Jna is along roads and edges of elds and occasionally in orchards. The kapittha
the awakened, superconscious state (kraa chitta). It is the fruition of the fruit, also known as elephant apple, monkey fruit and kath bel, is tough
progressive stages of chary, kriy and yoga in the aiva Siddhnta system shelled, astringent and renowned for its yurvedic potencies.
of spiritual unfoldment. See: God Realization, samdhi, Self Realization. kraaloka: The causal plane, also called ivaloka, existing deep within
jna pda: A Stage of wisdom. Also names the knowledge section the Antarloka at a higher level of vibration, it is a world of superconscious-
of each gama. See: jna, pda. ness and extremely rened energy. See: loka.
jna akti: # Knowing power. The universal force of wisdom. See: karaa mukua: Basket-shaped crown. A headdress or crown
akti, trila. shaped like a conical basket with the narrow end upwards, often topped
jnendriya: Agent of perception. See: indriya. with a series of smaller flattened spheres, worn by the Deities.
jurisdiction: A sphere of authority; the territorial range of authority. karma: @ Action, deed. One of the most important principles in Hindu
jyoti: Light. thought, karma refers to 1) any act or deed; 2) the principle of cause and
jyotisha: From jyoti, light. The science of the lights (or stars). effect; 3) a consequence or fruit of action (karmaphala) or after effect
Hindu astrology, the knowledge and practice of analyzing events and cir- (uttaraphala), which sooner or later returns upon the doer. What we sow,
cumstances, delineating character and determining auspicious moments, we shall reap in this or future lives. Selsh, hateful acts (ppakarma or ku-
according to the positions and movements of heavenly bodies. In calculat- karma) will bring suffering. Benevolent actions (puyakarma or sukarma)
ing horoscopes, jyotisha uses the sidereal (xed-star) system, whereas West- will bring loving reactions. Karma is a neutral, self-perpetuating law of the
;;;
ern astrology uses the tropical (xed-date) method. inner cosmos, much as gravity is an impersonal law of the outer cosmos.
Karma is threefold: sachita, prrabdha and kriyamna. sachita karma:
;;;
kadalphala: Banana fruit. (Accumulated actions.) The sum of all karmas of this life and past lives.
Kailsa: Crystalline or Abode of bliss. The prrabdha karma: (Actions begun; set in motion.) That portion of sa-
;;;
four-faced Himalayan peak in Western Tibet; the earthly chita karma that is bearing fruit and shaping the events and conditions of
abode of Lord iva. Associated with Mount Meru, the the current life, including the nature of ones bodies, personal tendencies
;;;
legendary center of the universe, it is an important pil- and associations. kriyamna karma: (Being made.) The karma being
grimage destination for all Hindus as well as for Tibetan created and added to sachita in this life (or in the inner worlds between
Buddhists. Kailsa is represented in ktism by a certain lives) by ones thoughts, words and actions. See: mala, moksha, sin, soul.
three-dimensional form of the r Chakra yantra (also called kailsa chakra). karma yoga: @ Union through action. Selfless service. See: yoga.
Kailsa Parampar: Crystaline lineage. Aspiritual lineage of karmendriya: @ Agent of action. See: indriya.
siddhas, a major stream of the Nandintha Sampradya, proponents of the karavedha: @ Ear-piercing. See: saskra.
ancient philosophy of monistic aiva Siddhnta, of whom Sivaya Subra- karpra: @ Camphor. The white resinous exudation of the camphor
muniyaswami is the current representative. See also: Yogaswm. tree burned in rat lamps during pj. See: rat.
kalaa: Pot; pitcher, jar. In temple rites, a pot of water, kalaa, Krttikeya: %@ Child of the Pleiades, from Kittik, Pleiades. Second
topped with mango leaves and a husked coconut represents the Deity during son of iva, the brother of Gaea. A great Mahdeva worshiped in all parts
special pjs. Kalaa also names the pot-like spires that adorn temple roofs. of India and the world. Also known as Murugan, Kumra, Skanda, Sha-
Kali Yuga: Dark Age. The Kali Yuga is the last age in the repetitive mukhantha, Subrahmaya and more, He is the God who guides that part
cycle of four phases of time the universe passes through. It is comparable of evolution which is religion, the transformation of the instinctive into
to the darkest part of the night, as the forces of ignorance are in full power a divine wisdom through yoga. He holds the holy vel of jna akti, His
and many of the subtle faculties of the soul are obscured. See: yuga. Power to vanquish ignorance.
kalpaviksha: Wish-fullling tree. An important symbol in Hindu karu: Compassionate; loving, full of grace.
theology. Kauai: Northernmost of the Hawaiian islands; 555 sq. mi., pop. 50,000.
Kauai Aadheenam: Monastery-temple complex founded by Sivaya Subramu- Vaishavas as the eighth avatra, incarnation, of Vishu. He is best known
niyaswami in 1970; international headquarters of aiva Siddhnta Church. as the Supreme Personage depicted in the Mahbhrata, and specically in
kavacha: Armor; covering. A decorative mask-like casing, usually the Bhagavad Gt. For Gauya Vaishavism, Kisha is the Godhead.
made of silver or gold, that adorns the face, hands or entire Deity image. kriy: Action. In a general sense, kriy can refer to doing of any kind.
kavadi: fhto A penance offered to Lord Murugan-Krttikeya, especially Specically, it names religious action, especially rites or ceremonies. In
during Tai Pusam, consisting of carrying in procession a heavy, beautifully yoga terminology, kriy names involuntary physical movements caused by
decorated wooden object from which pots of milk hang which are to be the arousal of the kualin. See: pda.
used for His abhisheka. The penitents tongue and other parts of the body kriy pda: Stage of religious action; worship. The stage of
are often pierced with silver spears or hooks. See: penance. worship and devotion, second of four progressive stages of maturation on
kenta: Beard-shaving. See: saskra. the aiva Siddhnta path of attainment. See: pda.
khaga: D Sword. A powerful symbol in Hindu iconography, depicting kriy akti: # Action power. The universal force of doing. See:
the power of the Gods to aid devotees in overcoming human weaknesses. akti, trila.
kheaka: Shield. As a religious emblem, it represents protection, di- krodha: $ Anger. The emotion of the second chakra below the mld-
vine security and the upholding of dharma. hra, called vitala. Scripture describes it as one of the gates to hell.
krtana: @ Praising. Devotional singing and dancing in celebration kshatriya: & Governing; sovereign. The social class of lawmakers, law-
of God, Gods and guru. An important form of congregational worship in enforcers and the military. See: vara dharma.
many Hindu denominations. See: bhajana. kshetra: & Place, eld.-A property or region; often naming a sacred place.
kolam: nfhyk; Traditional household and priestly art of drawing intricate Kshipra Gaapati: A name and traditional mrti, or form, of
decorative patterns at the entrance to a home or temple or at the site of a Gaea. He who is immediate (or quick). He holds a kalpaviksha sprig
religious ceremony. Known as ragoli in Sanskrit. Kolam designs are made and a pot of gems.
with rice powder mixed to a watery paste, and sometimes with flowers and Kshipra Prasda Gaapati: The quick rewarder presides
various-colored powdered pulses. from a kusha-grass throne holding pomegranate, noose, goad and more.
konrai: bfhd;iw The Golden Shower tree, Cassia stula; symbol of ivas kukarma: @ Unwholesome acts or the fruit therefrom. See: karma,
cascading, abundant, golden grace. ppa.
koa: Sheath; vessel, container; layer. Philosophically, five sheaths kulaguru: Family preceptor or teacher. The kulaguru guides the
through which the soul functions simultaneously in the various planes joint and extended family, particularly through the heads of families, and
or levels of existence. annamaya koa: Sheath composed of food; the provides spiritual education. He may or may not be a satguru.
physical or odic body. pramaya koa: Sheath composed of pra (vi- Kulrava Tantra: @& A leading scripture of the Kaula school of
tal force); also known as the pric or health body, or the etheric body ktism. It comprises 17 chapters totaling 2,058 verses which focus on ways
or etheric double. manomaya koa: Mind-formed sheath; the lower to liberation, with notable chapters on the guru-ishya relationship.
astral body (from manas, thought, will, wish); the instinctive-intellectual Kumra: Virgin youth; ever-youthful. A name of Lord Krttikeya as
sheath of ordinary thought, desire and emotion. vijnamaya koa: a perpetual bachelor. See: Krttikeya.
Sheath of cognition; the mental or cognitive-intuitive sheath, also called kumbha: Water vessel, Another name for kalaa, a pot of water on
the actinodic sheath. nandamaya koa: Body of bliss; the intuitive- which a husked coconut is nested on ve mango leaves to represent the
superconscious sheath or actinic-causal body. nandamaya koa is not a Deity; integral to certain sacred Hindu rites.
sheath in the same sense as the four outer koas. It is the soul itself, a body kumr: Ever youthful. A young virgin girl, particularly age 10-12.
of light, also called kraa arra, causal body, and karmaya, holder of kumbhbhisheka: Water-pot ablution. The formal consecra-
karmas of this and all past lives. nandamaya koa is that which evolves tion of a new temple and its periodic reconsecration, usually at twelve-year
through all incarnations and beyond until the souls ultimate, fulfilled intervals, following renovation, extensive cleaning and renewal. The rites
merger, vivagrsa, in the Primal Soul, Paramevara. Then nandamaya culminate with the priests pouring sanctied water over the temple spires,
koa becomes ivamayakoa, the body of God iva. which resemble an inverted pot, or kumbha.
kraal: An enclosure for livestock (Afrikaans); the herd itself. kualin: She who is coiled; serpent power. The primordial cos-
Kisha: Black. Also related to kishi, meaning drawing, attracting. mic energy in every individual which, at rst, lies coiled like a serpent at the
One of the most popular Gods of the Hindu pantheon. He is worshiped by base of the spine and eventually, through the practice of yoga, rises up the
Kauai Aadheenam: Monastery-temple complex founded by Sivaya Subramu- Vaishavas as the eighth avatra, incarnation, of Vishu. He is best known
niyaswami in 1970; international headquarters of aiva Siddhnta Church. as the Supreme Personage depicted in the Mahbhrata, and specically in
kavacha: Armor; covering. A decorative mask-like casing, usually the Bhagavad Gt. For Gauya Vaishavism, Kisha is the Godhead.
made of silver or gold, that adorns the face, hands or entire Deity image. kriy: Action. In a general sense, kriy can refer to doing of any kind.
kavadi: fhto A penance offered to Lord Murugan-Krttikeya, especially Specically, it names religious action, especially rites or ceremonies. In
during Tai Pusam, consisting of carrying in procession a heavy, beautifully yoga terminology, kriy names involuntary physical movements caused by
decorated wooden object from which pots of milk hang which are to be the arousal of the kualin. See: pda.
used for His abhisheka. The penitents tongue and other parts of the body kriy pda: Stage of religious action; worship. The stage of
are often pierced with silver spears or hooks. See: penance. worship and devotion, second of four progressive stages of maturation on
kenta: Beard-shaving. See: saskra. the aiva Siddhnta path of attainment. See: pda.
khaga: D Sword. A powerful symbol in Hindu iconography, depicting kriy akti: # Action power. The universal force of doing. See:
the power of the Gods to aid devotees in overcoming human weaknesses. akti, trila.
kheaka: Shield. As a religious emblem, it represents protection, di- krodha: $ Anger. The emotion of the second chakra below the mld-
vine security and the upholding of dharma. hra, called vitala. Scripture describes it as one of the gates to hell.
krtana: @ Praising. Devotional singing and dancing in celebration kshatriya: & Governing; sovereign. The social class of lawmakers, law-
of God, Gods and guru. An important form of congregational worship in enforcers and the military. See: vara dharma.
many Hindu denominations. See: bhajana. kshetra: & Place, eld.-A property or region; often naming a sacred place.
kolam: nfhyk; Traditional household and priestly art of drawing intricate Kshipra Gaapati: A name and traditional mrti, or form, of
decorative patterns at the entrance to a home or temple or at the site of a Gaea. He who is immediate (or quick). He holds a kalpaviksha sprig
religious ceremony. Known as ragoli in Sanskrit. Kolam designs are made and a pot of gems.
with rice powder mixed to a watery paste, and sometimes with flowers and Kshipra Prasda Gaapati: The quick rewarder presides
various-colored powdered pulses. from a kusha-grass throne holding pomegranate, noose, goad and more.
konrai: bfhd;iw The Golden Shower tree, Cassia stula; symbol of ivas kukarma: @ Unwholesome acts or the fruit therefrom. See: karma,
cascading, abundant, golden grace. ppa.
koa: Sheath; vessel, container; layer. Philosophically, five sheaths kulaguru: Family preceptor or teacher. The kulaguru guides the
through which the soul functions simultaneously in the various planes joint and extended family, particularly through the heads of families, and
or levels of existence. annamaya koa: Sheath composed of food; the provides spiritual education. He may or may not be a satguru.
physical or odic body. pramaya koa: Sheath composed of pra (vi- Kulrava Tantra: @& A leading scripture of the Kaula school of
tal force); also known as the pric or health body, or the etheric body ktism. It comprises 17 chapters totaling 2,058 verses which focus on ways
or etheric double. manomaya koa: Mind-formed sheath; the lower to liberation, with notable chapters on the guru-ishya relationship.
astral body (from manas, thought, will, wish); the instinctive-intellectual Kumra: Virgin youth; ever-youthful. A name of Lord Krttikeya as
sheath of ordinary thought, desire and emotion. vijnamaya koa: a perpetual bachelor. See: Krttikeya.
Sheath of cognition; the mental or cognitive-intuitive sheath, also called kumbha: Water vessel, Another name for kalaa, a pot of water on
the actinodic sheath. nandamaya koa: Body of bliss; the intuitive- which a husked coconut is nested on ve mango leaves to represent the
superconscious sheath or actinic-causal body. nandamaya koa is not a Deity; integral to certain sacred Hindu rites.
sheath in the same sense as the four outer koas. It is the soul itself, a body kumr: Ever youthful. A young virgin girl, particularly age 10-12.
of light, also called kraa arra, causal body, and karmaya, holder of kumbhbhisheka: Water-pot ablution. The formal consecra-
karmas of this and all past lives. nandamaya koa is that which evolves tion of a new temple and its periodic reconsecration, usually at twelve-year
through all incarnations and beyond until the souls ultimate, fulfilled intervals, following renovation, extensive cleaning and renewal. The rites
merger, vivagrsa, in the Primal Soul, Paramevara. Then nandamaya culminate with the priests pouring sanctied water over the temple spires,
koa becomes ivamayakoa, the body of God iva. which resemble an inverted pot, or kumbha.
kraal: An enclosure for livestock (Afrikaans); the herd itself. kualin: She who is coiled; serpent power. The primordial cos-
Kisha: Black. Also related to kishi, meaning drawing, attracting. mic energy in every individual which, at rst, lies coiled like a serpent at the
One of the most popular Gods of the Hindu pantheon. He is worshiped by base of the spine and eventually, through the practice of yoga, rises up the
sushum n. As it rises, the kualin awakens each successive chakra. the ve senses, also called the gross plane, as it is the most dense of the
Nirvikalpa samdhi, enlightenment, comes as it pierces through the door of worlds. Sometimes referred to as the First World. 2) Antarloka: Inner
Brahman at the core of the sahasrra and enters! See: chakra, samdhi, n. or in-between world. Known in English as the subtle or astral plane, the
kukuma: Saffron; red. The red powder, made of turmeric and lime, intermediate dimension between the physical and causal worlds, where
worn by Hindus as the pottu, dot, at the point of the third eye on the fore- souls in their astral bodies sojourn between incarnations and when they
head. Names the saffron plant, Crocus sativus, and its pollen. sleep. Also referred to as the Second World. 3) ivaloka: World of iva,
kuttuvilaku: Fj; J tpsf; F A standing lamp (dpastambha in Sanskrit) and of the Gods and highly evolved souls. The causal plane, also called
;;;
found in the temple, shrine room or home. See: dpastambha. Kraaloka, existing deep within the Antarloka at a higher level of vibra-
tion. It is a world of superconsciousness and extremely rened energy, the
;;;
lau: A sweet made with milk, flour and sugar plane of creativity and intuition, the quantum level of the universe where
in South India, and with chickpea flour, ghee and sugar souls exist in self-effulgent bodies made of actinic particles of light. It is here
;;;
in North India. that God and Gods move and lovingly guide the evolution of all the worlds
Lakshm: Mark or sign, often of success or and shed their ever-flowing grace. Its vibratory rate is that of the viuddha,
;;;
prosperity. akti, the Universal Mother, as Goddess of j and sahasrra chakras and those above. Also referred to as the Third
wealth. The mythological consort of Vishu. Usually World. See: three worlds.
;;;;
depicted on a lotus flower. Prayers are offered to Lak- lustration: Ritual cleansing.
shm for wealth, beauty and peace. Dhnya Lakshm: Bestower of
;;;;
wealth. See: Goddess, akti. macrocosm: Great world or universe. See: microcosm-
Lakshm Gaapati: A name and traditional mrti, or form, of macrocosm, three worlds.
;;;;
Gaea. Lord of abundance. Flanked by Wisdom and Achievement (Bud- madhukumbha: Honey vessel.
dhi and Siddhi) and holds a green parrot, ukhi. madhyama vk: Intermediate word. See: vk.
;;;;
Lambodara: Large belly. A name of Lord Gaea cited in the Mud- Madurai: City in the South Indian state of Tamil Nadu;
gala Pura as the conqueror of krodha, anger. home of one of the worlds most magnicent aivite
left-handed: Vma mrga. A term describing certain tantric practices in temples, called Meenakshi-Sundaresvara.
which the instincts and intellect are transcended and detachment is sought mah: An adjective or prex meaning great.
through practices and behavior contrary to orthodox social norms. See: Mah Gaapati: The great one. A classical mrti accompanied
tantra, tantric, tantrism. by one of His aktis. He holds a pomegranate, blue lily and a pot of gems.
liberation: Moksha, release from the bonds of pa, after which the soul Mahbhrata: Great Epic of India. The worlds longest epic poem.
is liberated from sasra (the round of births and deaths). In aiva Sid- It revolves around the conflict between two royal families, the Pavas
dhnta, pa is the three-fold bondage of ava, karma and my, which and Kauravas, and their great battle of Kurukshetra near modern Delhi in
limit and conne the soul to the reincarnational cycle so that it may evolve. approximately 1424 BCE. Woven through the plot are countless discourses
Moksha is freedom from the fettering power of these bonds, which do not on philosophy, religion, astronomy, cosmology, polity and economics as
cease to exist, but no longer have the power to fetter or bind the soul. See: well as many stories illustrative of simple truths and ethical principles. The
mala, moksha, reincarnation, Self Realization. Bhagavad Gt is one section of the work. The Mahbhrata is revered as
ll: Play. Ease or facility in doing. A term used to describe Gods scripture by Vaishavites and Smrtas. See: Bhagavad Gt.
Divine cosmic drama of creation, preservation, dissolution, concealment Mahdeva: Great shining one; God. Referring either to God iva
and revelation. or any of the highly evolved beings who live in the ivaloka in their natu-
liturgy: The proper, prescribed forms of ritual. ral, effulgent soul bodies. God iva in His perfection as Primal Soul is one
lobha: Greed. One of the principal obstacles on the path, counteracted of the Mahdevas, yet He is unique and incomparable in that He alone is
by dna (selfless giving) and aparigraha, greedlessness. See: Gajnana. uncreated, the Father-Mother and Destiny of all other Mahdevas. He is
loka: World, habitat, realm, or plane of existence. From loc, to shine, called Paramevara, Supreme God. He is the Primal Soul, whereas the
be bright, visible. A dimension of manifest existence; cosmic region. Each other Gods are individual souls. See: Gods, Paramevara, iva.
loka reflects or involves a particular range of consciousness. The three pri- mahkraa: The Great Causality. See: vk.
mary lokas are 1) Bhloka: Earth world. The world perceived through mahparau: Great axe.
sushum n. As it rises, the kualin awakens each successive chakra. the ve senses, also called the gross plane, as it is the most dense of the
Nirvikalpa samdhi, enlightenment, comes as it pierces through the door of worlds. Sometimes referred to as the First World. 2) Antarloka: Inner
Brahman at the core of the sahasrra and enters! See: chakra, samdhi, n. or in-between world. Known in English as the subtle or astral plane, the
kukuma: Saffron; red. The red powder, made of turmeric and lime, intermediate dimension between the physical and causal worlds, where
worn by Hindus as the pottu, dot, at the point of the third eye on the fore- souls in their astral bodies sojourn between incarnations and when they
head. Names the saffron plant, Crocus sativus, and its pollen. sleep. Also referred to as the Second World. 3) ivaloka: World of iva,
kuttuvilaku: Fj; J tpsf; F A standing lamp (dpastambha in Sanskrit) and of the Gods and highly evolved souls. The causal plane, also called
;;;
found in the temple, shrine room or home. See: dpastambha. Kraaloka, existing deep within the Antarloka at a higher level of vibra-
tion. It is a world of superconsciousness and extremely rened energy, the
;;;
lau: A sweet made with milk, flour and sugar plane of creativity and intuition, the quantum level of the universe where
in South India, and with chickpea flour, ghee and sugar souls exist in self-effulgent bodies made of actinic particles of light. It is here
;;;
in North India. that God and Gods move and lovingly guide the evolution of all the worlds
Lakshm: Mark or sign, often of success or and shed their ever-flowing grace. Its vibratory rate is that of the viuddha,
;;;
prosperity. akti, the Universal Mother, as Goddess of j and sahasrra chakras and those above. Also referred to as the Third
wealth. The mythological consort of Vishu. Usually World. See: three worlds.
;;;;
depicted on a lotus flower. Prayers are offered to Lak- lustration: Ritual cleansing.
shm for wealth, beauty and peace. Dhnya Lakshm: Bestower of
;;;;
wealth. See: Goddess, akti. macrocosm: Great world or universe. See: microcosm-
Lakshm Gaapati: A name and traditional mrti, or form, of macrocosm, three worlds.
;;;;
Gaea. Lord of abundance. Flanked by Wisdom and Achievement (Bud- madhukumbha: Honey vessel.
dhi and Siddhi) and holds a green parrot, ukhi. madhyama vk: Intermediate word. See: vk.
;;;;
Lambodara: Large belly. A name of Lord Gaea cited in the Mud- Madurai: City in the South Indian state of Tamil Nadu;
gala Pura as the conqueror of krodha, anger. home of one of the worlds most magnicent aivite
left-handed: Vma mrga. A term describing certain tantric practices in temples, called Meenakshi-Sundaresvara.
which the instincts and intellect are transcended and detachment is sought mah: An adjective or prex meaning great.
through practices and behavior contrary to orthodox social norms. See: Mah Gaapati: The great one. A classical mrti accompanied
tantra, tantric, tantrism. by one of His aktis. He holds a pomegranate, blue lily and a pot of gems.
liberation: Moksha, release from the bonds of pa, after which the soul Mahbhrata: Great Epic of India. The worlds longest epic poem.
is liberated from sasra (the round of births and deaths). In aiva Sid- It revolves around the conflict between two royal families, the Pavas
dhnta, pa is the three-fold bondage of ava, karma and my, which and Kauravas, and their great battle of Kurukshetra near modern Delhi in
limit and conne the soul to the reincarnational cycle so that it may evolve. approximately 1424 BCE. Woven through the plot are countless discourses
Moksha is freedom from the fettering power of these bonds, which do not on philosophy, religion, astronomy, cosmology, polity and economics as
cease to exist, but no longer have the power to fetter or bind the soul. See: well as many stories illustrative of simple truths and ethical principles. The
mala, moksha, reincarnation, Self Realization. Bhagavad Gt is one section of the work. The Mahbhrata is revered as
ll: Play. Ease or facility in doing. A term used to describe Gods scripture by Vaishavites and Smrtas. See: Bhagavad Gt.
Divine cosmic drama of creation, preservation, dissolution, concealment Mahdeva: Great shining one; God. Referring either to God iva
and revelation. or any of the highly evolved beings who live in the ivaloka in their natu-
liturgy: The proper, prescribed forms of ritual. ral, effulgent soul bodies. God iva in His perfection as Primal Soul is one
lobha: Greed. One of the principal obstacles on the path, counteracted of the Mahdevas, yet He is unique and incomparable in that He alone is
by dna (selfless giving) and aparigraha, greedlessness. See: Gajnana. uncreated, the Father-Mother and Destiny of all other Mahdevas. He is
loka: World, habitat, realm, or plane of existence. From loc, to shine, called Paramevara, Supreme God. He is the Primal Soul, whereas the
be bright, visible. A dimension of manifest existence; cosmic region. Each other Gods are individual souls. See: Gods, Paramevara, iva.
loka reflects or involves a particular range of consciousness. The three pri- mahkraa: The Great Causality. See: vk.
mary lokas are 1) Bhloka: Earth world. The world perceived through mahparau: Great axe.
mahpralaya: Great dissolution. Total annihilation of the universe concentrically arranged. See: temple.
at the end of a mahkalpa. It is the absorption of all existence, including mandira: Abode. A temple or shrine; sanctuary. See: temple.
time, space and individual consciousness, all the lokas and their inhabit- Mkya Upanishad: A principal Upanishad (belong-
ants into God iva, as the water of a river returns to its source, the sea. ing to the Atharva Veda) which, in 12 concise verses, teaches of Aum and
Then iva alone exists in His three perfections, until He again issues forth the four states (avasth) of awareness: waking (viva), dreaming (taijasa),
creation. During this incredibly vast period there are many partial dissolu- dreamless sleep (prja) and transcendent, spiritual consciousness (turya).
tions, pralayas, when either the Bhloka and/or the Antarloka are destroyed. maipra chakra: Wheeled city of jewels. Solar-plexus center of
mahrja: Great king. Indian monarch. Title of respect for politi- willpower. See: chakra.
cal or (in modern times) spiritual leaders. Manikkavasagar: khzpf; f thrfh He of ruby-like utterances. Tamil
Mahrshra: Central state of modern India whose capital is Mum- saint who contributed to the medieval aivite renaissance (ca 850). He gave
bai (Bombay). Area 118,717 square miles, population 63 million. up his position as prime minister to follow a renunciate life. His poetic
mahsamdhi: Great enstasy. The death, or dropping off of the Tiruvasagam, Holy Utterancesa major aiva Siddhnta scripture (part
physical body, of a great soul, an event occasioned by tremendous blessings. of the eighth Tirumurai) and a jewel of Tamil literatureexpress his aspi-
Also names the shrine in which the remains of a great soul are entombed. rations, trials and yogic realizations.
Mahsamdhi day names the anniversary of a great souls transition. See mnshr: Meat-eater. Those who follow a non-vegetarian diet.
also: cremation, death. See: meat-eater, vegetarian.
mahtala: Vast netherworld. The sixth lowest astral world. Region mantra: & Mystic formula. A sound, syllable, word or phrase endowed
of consciencelessness. See: chakra. with special power, usually drawn from scripture. Mantras are chanted
mahtm: Great soul. Honoric title given to people held in high loudly during pj to invoke the Gods and establish a force eld. To be tru-
esteem, especially saints. See: tman. ly effective, such mantras must be given by the preceptor through initiation.
mahvkya: Great saying. A profound aphorism from scripture or mrga: @ Path; way. From mrg, to seek. See: pda.
a holy person. Most famous are four Upanishadic proclamations: Prajanam Markali Pillaiyar: khqfHp gps;isahq A month-long, December-January
Brahma (Pure consciousness is GodAitareya U.), Aham Brahmsmi (I (Markali) festival to Gaea in the form of Lord Pillaiyar, the Noble Child.
am GodBihadrayaka U.), Tat tvam asi (Thou art Thathandog- Worship, prayer and other spiritual disciplines are commenced during this
ya U.) and Ayam tma Brahma (The soul is GodMkya U.). special period of sdhana, and the home is cleaned thoroughly each day.
Mahodara: Big-bellied. Gaeas aspect as the dispeller of moha, in- materialism (materialistic): The doctrine that matter is the only reality, that
fatuation or delusion. all life, thought and feelings are but the effects of movements of matter,
mala: Impurity. An important term in aivism referring to three bonds, and that there exist no worlds but the physical. See: worldly.
called paava, karma, and mywhich limit the soul, preventing it materialist: One who believes that physical comfort, pleasure and wealth are
from knowing its true, divine nature. See: liberation, pa. the only or the highest goals of life; that matter is the only reality.
ml: Garland. A strand of beads for holy recitation, japa, usually mtikkshara: A syllable of the Sanskrit alphabet (numbering
made of rudrksha, tulas, sandalwood or crystal. Also a flower garland. 51). From mtika, little mother, and akshara, imperishable, immutable,
mamat: Egoity, self-interest, selshness. hence syllable.
manas: Mind; understanding. The lower or instinctive mind, seat of mtsarya: Jealousy.
desire and governor of sensory and motor organs, called indriyas. Manas is maya: Consisting of; made of, as in manomaya, made of mind.
termed the undisciplined, empirical mind. Manas is characterized by desire, my: From the verb root m, to measure, to limit, give form. The
determination, doubt, faith, lack of faith, steadfastness, lack of steadfast- principle of appearance or manifestation of Gods power or miric energy,
ness, shame, intellection and fear. It is a faculty of manomaya koa, the that which measures. The substance emanated from iva through which the
lower astral or instinctive-intellectual sheath. See: awareness, indriya, in- world of form is manifested. Hence all creation is also termed my. It is the
stinctive mind, koa, mind (individual). cosmic creative force, the principle of manifestation, ever in the process of
maapa: From ma, to deck, adorn. Temple precinct; a temple creation, preservation and dissolution. See: loka, mind (universal).
compound, open hall or chamber. In entering a large temple, one pass- mayra: Peacock. The vhana, or mount, of Lord Krttikeya, symbol-
es through a series of maapas, each named according to its position, izing effulgent beauty and religion in full glory. The peacock is able to con-
e.g., mukhamaapa, front chamber. In some temples, maapas are trol powerful snakes, such as the cobra, symbolizing the soulful domination
mahpralaya: Great dissolution. Total annihilation of the universe concentrically arranged. See: temple.
at the end of a mahkalpa. It is the absorption of all existence, including mandira: Abode. A temple or shrine; sanctuary. See: temple.
time, space and individual consciousness, all the lokas and their inhabit- Mkya Upanishad: A principal Upanishad (belong-
ants into God iva, as the water of a river returns to its source, the sea. ing to the Atharva Veda) which, in 12 concise verses, teaches of Aum and
Then iva alone exists in His three perfections, until He again issues forth the four states (avasth) of awareness: waking (viva), dreaming (taijasa),
creation. During this incredibly vast period there are many partial dissolu- dreamless sleep (prja) and transcendent, spiritual consciousness (turya).
tions, pralayas, when either the Bhloka and/or the Antarloka are destroyed. maipra chakra: Wheeled city of jewels. Solar-plexus center of
mahrja: Great king. Indian monarch. Title of respect for politi- willpower. See: chakra.
cal or (in modern times) spiritual leaders. Manikkavasagar: khzpf; f thrfh He of ruby-like utterances. Tamil
Mahrshra: Central state of modern India whose capital is Mum- saint who contributed to the medieval aivite renaissance (ca 850). He gave
bai (Bombay). Area 118,717 square miles, population 63 million. up his position as prime minister to follow a renunciate life. His poetic
mahsamdhi: Great enstasy. The death, or dropping off of the Tiruvasagam, Holy Utterancesa major aiva Siddhnta scripture (part
physical body, of a great soul, an event occasioned by tremendous blessings. of the eighth Tirumurai) and a jewel of Tamil literatureexpress his aspi-
Also names the shrine in which the remains of a great soul are entombed. rations, trials and yogic realizations.
Mahsamdhi day names the anniversary of a great souls transition. See mnshr: Meat-eater. Those who follow a non-vegetarian diet.
also: cremation, death. See: meat-eater, vegetarian.
mahtala: Vast netherworld. The sixth lowest astral world. Region mantra: & Mystic formula. A sound, syllable, word or phrase endowed
of consciencelessness. See: chakra. with special power, usually drawn from scripture. Mantras are chanted
mahtm: Great soul. Honoric title given to people held in high loudly during pj to invoke the Gods and establish a force eld. To be tru-
esteem, especially saints. See: tman. ly effective, such mantras must be given by the preceptor through initiation.
mahvkya: Great saying. A profound aphorism from scripture or mrga: @ Path; way. From mrg, to seek. See: pda.
a holy person. Most famous are four Upanishadic proclamations: Prajanam Markali Pillaiyar: khqfHp gps;isahq A month-long, December-January
Brahma (Pure consciousness is GodAitareya U.), Aham Brahmsmi (I (Markali) festival to Gaea in the form of Lord Pillaiyar, the Noble Child.
am GodBihadrayaka U.), Tat tvam asi (Thou art Thathandog- Worship, prayer and other spiritual disciplines are commenced during this
ya U.) and Ayam tma Brahma (The soul is GodMkya U.). special period of sdhana, and the home is cleaned thoroughly each day.
Mahodara: Big-bellied. Gaeas aspect as the dispeller of moha, in- materialism (materialistic): The doctrine that matter is the only reality, that
fatuation or delusion. all life, thought and feelings are but the effects of movements of matter,
mala: Impurity. An important term in aivism referring to three bonds, and that there exist no worlds but the physical. See: worldly.
called paava, karma, and mywhich limit the soul, preventing it materialist: One who believes that physical comfort, pleasure and wealth are
from knowing its true, divine nature. See: liberation, pa. the only or the highest goals of life; that matter is the only reality.
ml: Garland. A strand of beads for holy recitation, japa, usually mtikkshara: A syllable of the Sanskrit alphabet (numbering
made of rudrksha, tulas, sandalwood or crystal. Also a flower garland. 51). From mtika, little mother, and akshara, imperishable, immutable,
mamat: Egoity, self-interest, selshness. hence syllable.
manas: Mind; understanding. The lower or instinctive mind, seat of mtsarya: Jealousy.
desire and governor of sensory and motor organs, called indriyas. Manas is maya: Consisting of; made of, as in manomaya, made of mind.
termed the undisciplined, empirical mind. Manas is characterized by desire, my: From the verb root m, to measure, to limit, give form. The
determination, doubt, faith, lack of faith, steadfastness, lack of steadfast- principle of appearance or manifestation of Gods power or miric energy,
ness, shame, intellection and fear. It is a faculty of manomaya koa, the that which measures. The substance emanated from iva through which the
lower astral or instinctive-intellectual sheath. See: awareness, indriya, in- world of form is manifested. Hence all creation is also termed my. It is the
stinctive mind, koa, mind (individual). cosmic creative force, the principle of manifestation, ever in the process of
maapa: From ma, to deck, adorn. Temple precinct; a temple creation, preservation and dissolution. See: loka, mind (universal).
compound, open hall or chamber. In entering a large temple, one pass- mayra: Peacock. The vhana, or mount, of Lord Krttikeya, symbol-
es through a series of maapas, each named according to its position, izing effulgent beauty and religion in full glory. The peacock is able to con-
e.g., mukhamaapa, front chamber. In some temples, maapas are trol powerful snakes, such as the cobra, symbolizing the soulful domination
of the instinctive elementsor control of the kualin, which is yoga. See: area of the subconscious mind formed when two thoughts or experiences
Krttikeya, vhana. of the same rate of intensity are sent into the subconscious at different
Mayrevara: Peacock Lord. The Gaea mrti enshrined at the times and, intermingling, give rise to a new and totally different rate of
Morgaon Temple south of Pune, Mahrshra. vibration. This subconscious formation later causes the external mind to
meandering: Tortuous, winding back and forth. react to situations according to these accumulated vibrations, be they posi-
meat-eater: Mnshr. Those who follow a nonvegetarian diet. See: tive, negative or mixed. superconscious mind (Kraa chitta): The mind
vegetarianism. of light, the all-knowing intelligence of the soul. At its deepest level, the su-
meditation: Dhyna. Sustained concentration. Meditation describes a quiet, perconscious is Parakti, or Satchidnanda, the Divine Mind of God iva.
alert, powerfully concentrated state wherein new knowledge and insights subsuperconscious mind (Anukraa chitta): The superconscious mind
are awakened from within as awareness focuses one-pointedly on an object working through the conscious and subconscious states, which brings
or specic line of thought. See: rja yoga, yoga. forth intuition, clarity and insight. See: chitta, consciousness, saskra.
mediumship: Act or practice of serving as a channel through which beings mind (individual): At the microcosmic level of individual souls, mind
of inner worlds communicate with humans. See: folk-shamanic, trance. is consciousness and its faculties of memory, desire, thought and cogni-
menses: A womans monthly menstruation period, during which, by Hindu tion. Individual mind is chitta, mind, consciousness and its three-fold
tradition, she rests from her usual activities and forgoes public and family expression is called antakaraa, inner faculty, composed of: 1) buddhi
religious functions. (intellect, reason, logic, higher mind); 2) ahakra (I-maker, egoity); 3)
mentor: One who advises, teaches, instructs, either formally or informally. manas (lower mind, instinctive-intellectual mind, the seat of desire).
merge: To lose distinctness or identity by being absorbed. To unite or be- mind (three phases): A perspective of mind as instinctive, intellectual and
come one with. superconscious. instinctive mind (Manas chitta): the seat of desire
merger of the soul: See: evolution of the soul, vivagrsa. and governor of sensory and motor organs. intellectual mind (Buddhi
metabolism: The system of physical and chemical processes occurring with- chitta): the faculty of thought and intelligence. superconscious mind
in a living cell or organism that are necessary for the maintenance of life. (Kraa chitta): the strata of intuition, benevolence and spiritual suste-
The life processes, consisting of anabolism (the changing of food into liv- nance. Its most rened essence is Parsakti, or Satchidnanda, all-knowing,
ing tissue) and catabolism (the degeneration of living tissue). omnipresent consciousness, the One transcendental, self-luminous, divine
microcosm-macrocosm: Little world or miniature universe as com- mind common to all souls. See: consciousness, mind (ve states).
pared with great world. Microcosm refers to the internal source of some- mind (universal): In the most profound sense, mind is the sum of all things,
thing larger or more external (macrocosm). In Hindu cosmology, the outer all energies and manifestations, all forms, subtle and gross, sacred and
world is a macrocosm of the inner world, which is its microcosm and is mundane. It is the inner and outer cosmos. Mind is my. It is the mate-
mystically larger and more complex than the physical universe and func- rial matrix. It is everything but That, the Self within, Paraiva. See: chitta,
tions at a higher rate of vibration and even a different rate of time. The consciousness, my.
microcosm precedes the macrocosm. Thus, the guiding principle of the miric: Wonder-making, magical, astonishing.
Bhloka comes from the Antarloka and ivaloka. Consciousness precedes mlecha: One who speaks indistinctly (like a foreigner). A foreigner
physical form. In the tantric tradition, the body of man is viewed as a mi- or barbarian, one who does not conform to Hindu culture; a non-Hindu.
crocosm of the entire divine creation. Microcosm-macrocosm is embod- moda: Arrogance. Gaeas aspect as the conquerer of mamata, egoity.
ied in the terms pia and ada. See: quantum, tantra, tattva. modaka: Sweets. A round lemon-sized sweet made of rice, coconut,
millennium: A period of 1,000 years. millennia: Plural of millennium. sugar, etc. It is a favorite treat of Gaea. Esoterically, it corresponds to sid-
mind (ve states): A view of the mind in ve parts. conscious mind (Jgrat dhi (attainment or fulllment), the gladdening contentment of pure joy,
chitta, wakeful consciousness): The ordinary, waking, thinking state of the sweetest of all things sweet. See: Gaea.
mind in which the majority of people function most of the day. sub- modakaptra: & Bowl of sweets. The modaka, loving Gaeas fa-
conscious mind (Saskra chitta, impression mind): The part of mind vorite sweet, represents all good things, especially moksha, liberation.
beneath the conscious mind, the storehouse or recorder of all experience moha: Infatuation, delusion.
(whether remembered consciously or not)the holder of past impressions, moksha: Liberation. Release from transmigration, sasra, the round
reactions and desires. Also, the seat of involuntary physiological processes. of births and deaths, which occurs after karma has been resolved and nirvi-
subsubconscious mind (Vsan chitta, mind of subliminal traits): The kalpa samdhirealization of the Self, Paraivahas been attained. Same
of the instinctive elementsor control of the kualin, which is yoga. See: area of the subconscious mind formed when two thoughts or experiences
Krttikeya, vhana. of the same rate of intensity are sent into the subconscious at different
Mayrevara: Peacock Lord. The Gaea mrti enshrined at the times and, intermingling, give rise to a new and totally different rate of
Morgaon Temple south of Pune, Mahrshra. vibration. This subconscious formation later causes the external mind to
meandering: Tortuous, winding back and forth. react to situations according to these accumulated vibrations, be they posi-
meat-eater: Mnshr. Those who follow a nonvegetarian diet. See: tive, negative or mixed. superconscious mind (Kraa chitta): The mind
vegetarianism. of light, the all-knowing intelligence of the soul. At its deepest level, the su-
meditation: Dhyna. Sustained concentration. Meditation describes a quiet, perconscious is Parakti, or Satchidnanda, the Divine Mind of God iva.
alert, powerfully concentrated state wherein new knowledge and insights subsuperconscious mind (Anukraa chitta): The superconscious mind
are awakened from within as awareness focuses one-pointedly on an object working through the conscious and subconscious states, which brings
or specic line of thought. See: rja yoga, yoga. forth intuition, clarity and insight. See: chitta, consciousness, saskra.
mediumship: Act or practice of serving as a channel through which beings mind (individual): At the microcosmic level of individual souls, mind
of inner worlds communicate with humans. See: folk-shamanic, trance. is consciousness and its faculties of memory, desire, thought and cogni-
menses: A womans monthly menstruation period, during which, by Hindu tion. Individual mind is chitta, mind, consciousness and its three-fold
tradition, she rests from her usual activities and forgoes public and family expression is called antakaraa, inner faculty, composed of: 1) buddhi
religious functions. (intellect, reason, logic, higher mind); 2) ahakra (I-maker, egoity); 3)
mentor: One who advises, teaches, instructs, either formally or informally. manas (lower mind, instinctive-intellectual mind, the seat of desire).
merge: To lose distinctness or identity by being absorbed. To unite or be- mind (three phases): A perspective of mind as instinctive, intellectual and
come one with. superconscious. instinctive mind (Manas chitta): the seat of desire
merger of the soul: See: evolution of the soul, vivagrsa. and governor of sensory and motor organs. intellectual mind (Buddhi
metabolism: The system of physical and chemical processes occurring with- chitta): the faculty of thought and intelligence. superconscious mind
in a living cell or organism that are necessary for the maintenance of life. (Kraa chitta): the strata of intuition, benevolence and spiritual suste-
The life processes, consisting of anabolism (the changing of food into liv- nance. Its most rened essence is Parsakti, or Satchidnanda, all-knowing,
ing tissue) and catabolism (the degeneration of living tissue). omnipresent consciousness, the One transcendental, self-luminous, divine
microcosm-macrocosm: Little world or miniature universe as com- mind common to all souls. See: consciousness, mind (ve states).
pared with great world. Microcosm refers to the internal source of some- mind (universal): In the most profound sense, mind is the sum of all things,
thing larger or more external (macrocosm). In Hindu cosmology, the outer all energies and manifestations, all forms, subtle and gross, sacred and
world is a macrocosm of the inner world, which is its microcosm and is mundane. It is the inner and outer cosmos. Mind is my. It is the mate-
mystically larger and more complex than the physical universe and func- rial matrix. It is everything but That, the Self within, Paraiva. See: chitta,
tions at a higher rate of vibration and even a different rate of time. The consciousness, my.
microcosm precedes the macrocosm. Thus, the guiding principle of the miric: Wonder-making, magical, astonishing.
Bhloka comes from the Antarloka and ivaloka. Consciousness precedes mlecha: One who speaks indistinctly (like a foreigner). A foreigner
physical form. In the tantric tradition, the body of man is viewed as a mi- or barbarian, one who does not conform to Hindu culture; a non-Hindu.
crocosm of the entire divine creation. Microcosm-macrocosm is embod- moda: Arrogance. Gaeas aspect as the conquerer of mamata, egoity.
ied in the terms pia and ada. See: quantum, tantra, tattva. modaka: Sweets. A round lemon-sized sweet made of rice, coconut,
millennium: A period of 1,000 years. millennia: Plural of millennium. sugar, etc. It is a favorite treat of Gaea. Esoterically, it corresponds to sid-
mind (ve states): A view of the mind in ve parts. conscious mind (Jgrat dhi (attainment or fulllment), the gladdening contentment of pure joy,
chitta, wakeful consciousness): The ordinary, waking, thinking state of the sweetest of all things sweet. See: Gaea.
mind in which the majority of people function most of the day. sub- modakaptra: & Bowl of sweets. The modaka, loving Gaeas fa-
conscious mind (Saskra chitta, impression mind): The part of mind vorite sweet, represents all good things, especially moksha, liberation.
beneath the conscious mind, the storehouse or recorder of all experience moha: Infatuation, delusion.
(whether remembered consciously or not)the holder of past impressions, moksha: Liberation. Release from transmigration, sasra, the round
reactions and desires. Also, the seat of involuntary physiological processes. of births and deaths, which occurs after karma has been resolved and nirvi-
subsubconscious mind (Vsan chitta, mind of subliminal traits): The kalpa samdhirealization of the Self, Paraivahas been attained. Same
as mukti. See: kualin, liberation. right hand atop the left with the tips of the thumbs gently touching. See:
monastic: A monk or nun (based on the Greek monos, alone). A man or abhaya mudr, ajali mudr, haha yoga, namaskra.
woman who has withdrawn from the world and lives an austere, religious mukti: # Release. A synonym for moksha. See: moksha.
life, either alone or with others in a monastery. (Not to be confused with mon- mldhra chakra: Root support center, from mla, root,
istic, having to do with the doctrine of monism.) A monastery-dweller is a and dhra, supporting. The psychic center located at the base of the spine
mahavsi, and sdhu is a rough equivalent for mendicant. See: sannysin. and governing memory, time and space. The rst of seven nerve plexuses or
monism: Doctrine of oneness. 1) The philosophical view that there is only centers of force and consciousness in the psychic nerve system of man, lo-
one ultimate substance or principle. 2) The view that reality is a unied cated along the spinal column from its base to the cranial chamber. Loving
whole without independent parts. See: advaita. Gaea, seated on the four-petalled mldhra, rules memory and knowl-
monistic: Expressive of the belief that reality is of one kind or substance. edge as gatekeeper to the six chakras above and as guard of the seven below.
monistic theism: Advaita varavda. Monism is the doctrine that reality is a mlaka: Radish.
one whole or existence without independent parts. Theism is the belief that mrti: @ Form; manifestation, embodiment, personication. An image
God exists as a real, conscious, personal Supreme Being. Monistic theism is or icon of God or one of the many Gods used during worship. Mrtis range
the dipolar doctrine, also called panentheism, that embraces both monism from aniconic (avyakta, nonmanifest), such as the ivaliga, to vyakta
and theism, two perspectives ordinarily considered contradictory or mutu- fully manifest, e.g., anthropomorphic images such as Naarja. In-between
ally exclusive, since theism implies dualism. Monistic theism simultane- is the partially manifest (vyaktvyakta), e.g., the mukha liga, in which the
ously accepts that 1) God has a personal form, 2) that He creates, pervades face of iva appears on the ivaliga. Other Deity representations include
and is all that exists, and 3) that He ultimately transcends all existence and symbols, e.g., the banyan tree, and geometric designs such as yantras and
that the soul is, in essence, one with God. See: advaita, theism. maalas. Svayambh names a mrti discovered in nature and not carved
monotheism: Doctrine of one God. Contrasted with polytheism, meaning or crafted by human hands. Another important term for the Deity icon or
belief in many Gods. The term monotheism covers a wide range of philo- idol is pratim, reflected image. See: Isha Devat.
sophical positions, from exclusive (or pure) monotheism, which recognizes Murugan: KUfd Beautiful one, a favorite name of Krttikeya among the
only one God (such as in Semitic faiths), to inclusive monotheism, which Tamils of South India, Sri Lanka and elsewhere. See: Krttikeya.
also accepts the existence of other Gods. Generally speaking, the denomi- mshika: From msh, to steal. The mouse, Lord Gaeas mount, tra-
nations of Hinduism are inclusively monotheistic in their belief in a one ditionally associated with abundance. Symbolically, the mouse carries Lord
; ; ;
Supreme God and in their reverence for other Gods, or Mahdevas. Gaeas grace into every corner of the mind. See: Gaea, vhana.
midaga: A kind of Indian drum, barrel-shaped and two-headed.
; ; ;
migi mudr: Deer gesture. The right hand is held in the shape nda: Sound; tone, vibration. Metaphysically, the
of the prole of a deers head: the thumb, second nger and third nger mystic sounds of the Eternal, of which the highest is
; ; ;
touching to form the upper jaw, and the rst and fourth ngers kept the transcendent or Soundless Sound, Paranda, the
straight, forming the ears. During pj a flower is held in this mudr (in rst vibration from which creation emanates. From
;;;
the deers mouth, facing outward) to sprinkle water and waft food es- Paranda comes Praava, Aum, and further evolutes of
sences toward the Deity. nda. These are experienced by the meditator as the
mudgara: A hammer or mallet. An emblem of arts and crafts, also a ndan akti, the energy current of sound, heard
weapon in Hindu iconography. pulsing through the nerve system as a constant high-pitched hum, much
mudr: Seal. Esoteric hand gestures which express specific energies or like a tambra, an electrical transformer, a swarm of bees or a ruti box.
powers. Usually accompanied by precise visualizations, mudrs are a vital Most commonly, nda refers to ordinary sound. See: Aum, iva
element of ritual worship (pj), dance and yoga. Among the best-known consciousness.
mudrs are: 1) abhaya mudr (gesture of fearlessness), in which the fingers n: Conduit; river. A nerve ber or energy channel of the subtle
are extended, palm facing forward; 2) ajali mudr (gesture of reverence); (inner) bodies of man. It is said there are 72,000. These interconnect the
3) jna mudr (also known as chin mudr and yoga mudr), in which the chakras. The three main ns are named i, pigal and sushum. i:
thumb and index finger touch, forming a circle, with the other fingers Also known as chandra (moon) n, it is pink in color and flows down-
extended; 4) dhyna mudr (seal of meditation), in which the two hands ward, ending on the left side of the body. This current is feminine in nature
are open and relaxed with the palms up, resting on the folded legs, the and is the channel of physical-emotional energy. piga: Also known as
as mukti. See: kualin, liberation. right hand atop the left with the tips of the thumbs gently touching. See:
monastic: A monk or nun (based on the Greek monos, alone). A man or abhaya mudr, ajali mudr, haha yoga, namaskra.
woman who has withdrawn from the world and lives an austere, religious mukti: # Release. A synonym for moksha. See: moksha.
life, either alone or with others in a monastery. (Not to be confused with mon- mldhra chakra: Root support center, from mla, root,
istic, having to do with the doctrine of monism.) A monastery-dweller is a and dhra, supporting. The psychic center located at the base of the spine
mahavsi, and sdhu is a rough equivalent for mendicant. See: sannysin. and governing memory, time and space. The rst of seven nerve plexuses or
monism: Doctrine of oneness. 1) The philosophical view that there is only centers of force and consciousness in the psychic nerve system of man, lo-
one ultimate substance or principle. 2) The view that reality is a unied cated along the spinal column from its base to the cranial chamber. Loving
whole without independent parts. See: advaita. Gaea, seated on the four-petalled mldhra, rules memory and knowl-
monistic: Expressive of the belief that reality is of one kind or substance. edge as gatekeeper to the six chakras above and as guard of the seven below.
monistic theism: Advaita varavda. Monism is the doctrine that reality is a mlaka: Radish.
one whole or existence without independent parts. Theism is the belief that mrti: @ Form; manifestation, embodiment, personication. An image
God exists as a real, conscious, personal Supreme Being. Monistic theism is or icon of God or one of the many Gods used during worship. Mrtis range
the dipolar doctrine, also called panentheism, that embraces both monism from aniconic (avyakta, nonmanifest), such as the ivaliga, to vyakta
and theism, two perspectives ordinarily considered contradictory or mutu- fully manifest, e.g., anthropomorphic images such as Naarja. In-between
ally exclusive, since theism implies dualism. Monistic theism simultane- is the partially manifest (vyaktvyakta), e.g., the mukha liga, in which the
ously accepts that 1) God has a personal form, 2) that He creates, pervades face of iva appears on the ivaliga. Other Deity representations include
and is all that exists, and 3) that He ultimately transcends all existence and symbols, e.g., the banyan tree, and geometric designs such as yantras and
that the soul is, in essence, one with God. See: advaita, theism. maalas. Svayambh names a mrti discovered in nature and not carved
monotheism: Doctrine of one God. Contrasted with polytheism, meaning or crafted by human hands. Another important term for the Deity icon or
belief in many Gods. The term monotheism covers a wide range of philo- idol is pratim, reflected image. See: Isha Devat.
sophical positions, from exclusive (or pure) monotheism, which recognizes Murugan: KUfd Beautiful one, a favorite name of Krttikeya among the
only one God (such as in Semitic faiths), to inclusive monotheism, which Tamils of South India, Sri Lanka and elsewhere. See: Krttikeya.
also accepts the existence of other Gods. Generally speaking, the denomi- mshika: From msh, to steal. The mouse, Lord Gaeas mount, tra-
nations of Hinduism are inclusively monotheistic in their belief in a one ditionally associated with abundance. Symbolically, the mouse carries Lord
; ; ;
Supreme God and in their reverence for other Gods, or Mahdevas. Gaeas grace into every corner of the mind. See: Gaea, vhana.
midaga: A kind of Indian drum, barrel-shaped and two-headed.
; ; ;
migi mudr: Deer gesture. The right hand is held in the shape nda: Sound; tone, vibration. Metaphysically, the
of the prole of a deers head: the thumb, second nger and third nger mystic sounds of the Eternal, of which the highest is
; ; ;
touching to form the upper jaw, and the rst and fourth ngers kept the transcendent or Soundless Sound, Paranda, the
straight, forming the ears. During pj a flower is held in this mudr (in rst vibration from which creation emanates. From
;;;
the deers mouth, facing outward) to sprinkle water and waft food es- Paranda comes Praava, Aum, and further evolutes of
sences toward the Deity. nda. These are experienced by the meditator as the
mudgara: A hammer or mallet. An emblem of arts and crafts, also a ndan akti, the energy current of sound, heard
weapon in Hindu iconography. pulsing through the nerve system as a constant high-pitched hum, much
mudr: Seal. Esoteric hand gestures which express specific energies or like a tambra, an electrical transformer, a swarm of bees or a ruti box.
powers. Usually accompanied by precise visualizations, mudrs are a vital Most commonly, nda refers to ordinary sound. See: Aum, iva
element of ritual worship (pj), dance and yoga. Among the best-known consciousness.
mudrs are: 1) abhaya mudr (gesture of fearlessness), in which the fingers n: Conduit; river. A nerve ber or energy channel of the subtle
are extended, palm facing forward; 2) ajali mudr (gesture of reverence); (inner) bodies of man. It is said there are 72,000. These interconnect the
3) jna mudr (also known as chin mudr and yoga mudr), in which the chakras. The three main ns are named i, pigal and sushum. i:
thumb and index finger touch, forming a circle, with the other fingers Also known as chandra (moon) n, it is pink in color and flows down-
extended; 4) dhyna mudr (seal of meditation), in which the two hands ward, ending on the left side of the body. This current is feminine in nature
are open and relaxed with the palms up, resting on the folded legs, the and is the channel of physical-emotional energy. piga: Also known as
srya (sun) n, it is blue in color and flows upward, ending on the right worlds. Equivalent to the Western term hell, a gross region of the Antarloka.
side of the body. This current is masculine in nature and is the channel of Naraka is a congested, distressful area where demonic beings and young
intellectual-mental energy. sushum: The major nerve current which souls may sojourn until they resolve the darksome karmas they have creat-
passes through the spinal column from the mldhra chakra at the base ed. Here beings suffer the consequences of their own misdeeds in previous
to the sahasrra at the crown of the head. It is the channel of kualin. lives. Naraka is understood as having seven regions, called tala, correspond-
Through yoga, the kualin energy lying dormant in the mldhra is ing to the states of consciousness of the seven lower chakras as follows: 1)
awakened and made to rise up this channel through each chakra to the Put, childless (atala chakra, wheel of the bottomless region): Fear and
sahasrra chakra. See: chakra, kualin, rja yoga, tantrism. lust (located in the hips). 2) Avchi, joyless (vitala chakra: wheel of nega-
nga: Serpent, often the cobra; symbol of the kualin coiled on the tive region): Center of anger (thighs). 3) Sahta, abandoned (sutala
four petals of the mldhra chakra. See: kualin, mldhra chakra. chakra: Great depth): Region of jealousy (knees). 4) Tmisra, darkness
ngapa: Snake cord, worn by Gaea in His various mrtis, both (taltala chakra: wheel of the lower region): Realm of confused think-
as a waist band and as a sacred thread (yajopavta), representing mastery ing (calves). 5) ijsha, expelled (rastala chakra: wheel of subterranean
of the life forces and transmutation of instinctiveness into spirituality. region): Selshness (ankles). 6) Kumala, leprous (mahtala chakra:
ngasvara: Snake note. A double-reed woodwind about three feet wheel of the great lower region): Region of consciencelessness (feet). The
long, similar to an oboe but more shrill and piercing, common in South intensity of hell begins at this deep level. 7) Kkola, black poison (pt-
India, played at Hindu pjs and processions with the tavil, a large drum. la chakra, wheel of the fallen or sinful level): Region of malice (soles of
naivedya: Y Food offered to the Deity at the temple or home altar. An the feet). See: hell, loka, tala (also, individual tala entries).
important element in pj. See: prasda, pj. nrikela: Coconut. In front of Gaea shrines the world over,
nakshatra: & Star cluster. Central to astrological determinations, the husked coconuts are broken as an act of prayer, symbolizing the egos shat-
nakshatras are 27 star-clusters, constellations, which lie along the ecliptic, tering to reveal the souls innate sweet, pure nature. The coconut, circled by
or path of the sun. An individuals nakshatra, or birth star, is the constella- ve mango leaves, nested on a pot of water, is worshiped as a Deity image,
tion the moon was aligned with at the time of his birth. See: jyotisha. especially as Lord Gaea, during certain pj rites.
nama: Adoration (or homage) to. Naarja: King of Dance, or King of Dancers. God as the Cosmic
Nama ivya: Adoration (or homage) to iva. The supreme Dancer. Perhaps Hinduisms richest and most eloquent symbol, Naarja
mantra of aivism, known as the Pachkshara or ve syllables. Na is the represents iva, the Primal Soul, Paramevara, as the power, energy and life
Lords veiling grace; Ma is the world; i is iva; V is His revealing grace; of all that exists. This is ivas intricate state of Being in Manifestation. See:
Ya is the soul. The letters also represent the physical body: Na the legs, Ma nda, Paramevara, Parakti, Paraiva.
the stomach, i the shoulders, V the mouth and Ya the eyes. Embodying Natchintanai: ew;rpe;jid Good thoughts.-The collected songs of Sage
the essence of aiva Siddhnta, it is found in the center of the central Veda Yogaswm (18721964) of Jaffna, Sri Lanka, extolling the power of the sat-
(the Yajur) of the original three Vedas (ig, Yajur and Sma)Kisha Ya- guru, worship of Lord iva, the path of dharma and the attainment of Self
jur Veda, Taittirya Sahit 4.5.8. Realization.
nmakaraa: Name giving. See: saskra. Ntha: Master, lord; adept. Names an ancient Himalayan tradition
namaskra: Reverent salutations. Traditional Hindu verbal greet- of aiva-yoga mysticism, whose rst historically known exponent was
ing and mudr where the palms are joined together and held before the Nandikevara (ca 250 bce). NthaSelf-Realized adeptdesignates the
heart or raised to the level of the forehead. The mudr is also called ajali. extraordinary ascetic masters (or devotees) of this school. The Nthas are
namaste: Reverent salutations to you. A traditional verbal greeting. A considered the source of haha as well as rja yoga.
form of namas, meaning bowing, obeisance. See: namaskra. Ntha Sampradya: Transmitted doctrine (or theology) of
Nand: The joyful. A white bull with a black tail, the vhana, or the masters. Sampradya means a living stream of tradition or theol-
mount, of Lord iva, symbol of the powerful instinctive force tamed by ogy. Ntha Sampradya is a philosophical and yogic tradition of aivism
Him. Nand is the perfect devotee, the soul of man, kneeling humbly be- whose origins are unknown. This oldest of aivite sampradyas existing to-
fore God iva, ever concentrated on Him. The ideal and goal of the iva day consists of two major streams: the Nandintha and the dintha. See:
bhakta is to behold iva in everything. See: vhana. Kailsa Parampar, Ntha, aivism, sampradya.
Nandintha Sampradya: See: Ntha Sampradya. Nayanar: ehadhh One who shows the way. The 63 canonized Tamil saints
Naraka: Abode of darkness. Literally, pertaining to man. The nether of South India, as documented in the Periyapuram by Sekkilar (ca 1140).
srya (sun) n, it is blue in color and flows upward, ending on the right worlds. Equivalent to the Western term hell, a gross region of the Antarloka.
side of the body. This current is masculine in nature and is the channel of Naraka is a congested, distressful area where demonic beings and young
intellectual-mental energy. sushum: The major nerve current which souls may sojourn until they resolve the darksome karmas they have creat-
passes through the spinal column from the mldhra chakra at the base ed. Here beings suffer the consequences of their own misdeeds in previous
to the sahasrra at the crown of the head. It is the channel of kualin. lives. Naraka is understood as having seven regions, called tala, correspond-
Through yoga, the kualin energy lying dormant in the mldhra is ing to the states of consciousness of the seven lower chakras as follows: 1)
awakened and made to rise up this channel through each chakra to the Put, childless (atala chakra, wheel of the bottomless region): Fear and
sahasrra chakra. See: chakra, kualin, rja yoga, tantrism. lust (located in the hips). 2) Avchi, joyless (vitala chakra: wheel of nega-
nga: Serpent, often the cobra; symbol of the kualin coiled on the tive region): Center of anger (thighs). 3) Sahta, abandoned (sutala
four petals of the mldhra chakra. See: kualin, mldhra chakra. chakra: Great depth): Region of jealousy (knees). 4) Tmisra, darkness
ngapa: Snake cord, worn by Gaea in His various mrtis, both (taltala chakra: wheel of the lower region): Realm of confused think-
as a waist band and as a sacred thread (yajopavta), representing mastery ing (calves). 5) ijsha, expelled (rastala chakra: wheel of subterranean
of the life forces and transmutation of instinctiveness into spirituality. region): Selshness (ankles). 6) Kumala, leprous (mahtala chakra:
ngasvara: Snake note. A double-reed woodwind about three feet wheel of the great lower region): Region of consciencelessness (feet). The
long, similar to an oboe but more shrill and piercing, common in South intensity of hell begins at this deep level. 7) Kkola, black poison (pt-
India, played at Hindu pjs and processions with the tavil, a large drum. la chakra, wheel of the fallen or sinful level): Region of malice (soles of
naivedya: Y Food offered to the Deity at the temple or home altar. An the feet). See: hell, loka, tala (also, individual tala entries).
important element in pj. See: prasda, pj. nrikela: Coconut. In front of Gaea shrines the world over,
nakshatra: & Star cluster. Central to astrological determinations, the husked coconuts are broken as an act of prayer, symbolizing the egos shat-
nakshatras are 27 star-clusters, constellations, which lie along the ecliptic, tering to reveal the souls innate sweet, pure nature. The coconut, circled by
or path of the sun. An individuals nakshatra, or birth star, is the constella- ve mango leaves, nested on a pot of water, is worshiped as a Deity image,
tion the moon was aligned with at the time of his birth. See: jyotisha. especially as Lord Gaea, during certain pj rites.
nama: Adoration (or homage) to. Naarja: King of Dance, or King of Dancers. God as the Cosmic
Nama ivya: Adoration (or homage) to iva. The supreme Dancer. Perhaps Hinduisms richest and most eloquent symbol, Naarja
mantra of aivism, known as the Pachkshara or ve syllables. Na is the represents iva, the Primal Soul, Paramevara, as the power, energy and life
Lords veiling grace; Ma is the world; i is iva; V is His revealing grace; of all that exists. This is ivas intricate state of Being in Manifestation. See:
Ya is the soul. The letters also represent the physical body: Na the legs, Ma nda, Paramevara, Parakti, Paraiva.
the stomach, i the shoulders, V the mouth and Ya the eyes. Embodying Natchintanai: ew;rpe;jid Good thoughts.-The collected songs of Sage
the essence of aiva Siddhnta, it is found in the center of the central Veda Yogaswm (18721964) of Jaffna, Sri Lanka, extolling the power of the sat-
(the Yajur) of the original three Vedas (ig, Yajur and Sma)Kisha Ya- guru, worship of Lord iva, the path of dharma and the attainment of Self
jur Veda, Taittirya Sahit 4.5.8. Realization.
nmakaraa: Name giving. See: saskra. Ntha: Master, lord; adept. Names an ancient Himalayan tradition
namaskra: Reverent salutations. Traditional Hindu verbal greet- of aiva-yoga mysticism, whose rst historically known exponent was
ing and mudr where the palms are joined together and held before the Nandikevara (ca 250 bce). NthaSelf-Realized adeptdesignates the
heart or raised to the level of the forehead. The mudr is also called ajali. extraordinary ascetic masters (or devotees) of this school. The Nthas are
namaste: Reverent salutations to you. A traditional verbal greeting. A considered the source of haha as well as rja yoga.
form of namas, meaning bowing, obeisance. See: namaskra. Ntha Sampradya: Transmitted doctrine (or theology) of
Nand: The joyful. A white bull with a black tail, the vhana, or the masters. Sampradya means a living stream of tradition or theol-
mount, of Lord iva, symbol of the powerful instinctive force tamed by ogy. Ntha Sampradya is a philosophical and yogic tradition of aivism
Him. Nand is the perfect devotee, the soul of man, kneeling humbly be- whose origins are unknown. This oldest of aivite sampradyas existing to-
fore God iva, ever concentrated on Him. The ideal and goal of the iva day consists of two major streams: the Nandintha and the dintha. See:
bhakta is to behold iva in everything. See: vhana. Kailsa Parampar, Ntha, aivism, sampradya.
Nandintha Sampradya: See: Ntha Sampradya. Nayanar: ehadhh One who shows the way. The 63 canonized Tamil saints
Naraka: Abode of darkness. Literally, pertaining to man. The nether of South India, as documented in the Periyapuram by Sekkilar (ca 1140).
;;; ;
;;; ;
All but a few were householders, honored as exemplars of radical devotion pda: The foot (of men and animals); quarter-
to Lord iva, though their biographies are perhaps historically inaccurate part, section; stage; path. Names the four major sec-
;; ;
and the actions of some were violent, even heinous. Several contributed to tions of the gamic texts and the corresponding stages
the aiva Siddhnta scriptural compendium called Tirumurai. of practice and unfoldment on the path to moksha.
;;;
negative attachment: A fear, worry or doubt of the future or a lingering chary pda (Good conduct stage): Stage one,
regret about the past that keeps one from flowing with the river of life learning to live righteously and serve selflessly, per-
(living fully in the moment as an independent, spiritual being, facing each forming karma yoga. Traditional acts of chary include
experience in the light of understanding). cleaning the temple, lighting lamps and collecting flowers for worship.
nervine: An ingestive substance that strengthens activity of the nervous sys- Worship at this stage is mostly external. kriy pda (Religious action;
tem, such as stimulants and sedatives. worship stage): Stage of bhakti yoga, of cultivating devotion through per-
nlapadma: Blue water lily. forming pj and regular daily sdhana. A central practice of the kriy
Nirgua Brahman: @ God without qualities. See: Brahman. pda is performing daily pj. yoga pda: (Stage of uniting): Having
nityavk: The eternal Word. An expression from the Vedas des- matured in the chary and kriy pdas, the soul now turns to internalized
cribing the primal sound, the Word, the rst impulse of creation. See: vk. worship and rja yoga under the guidance of a satguru. It is a time of sd-
niyama: Restraint. See: yama-niyama. hana and serious striving when realization of the Self is the goal. jna
nondualism: Not two-ness. Monistic philosophy. See: advaita, monism, mo- pda (Stage of wisdom): Once the soul has attained Realization, it is
nistic theism, Vednta. henceforth a wise one, who lives out the life of the body, shedding blessings
Nitya Gaapati: A name and traditional mrti, or form, of on mankind. This stage is also called the San Mrga, true path. See: jna,
Gaea. He who is dancing,a four-armed golden mrti under a kalpa- yoga.
viksha, wish-fullling, tree. pda pj: Foot worship. Ceremonial worship of the gurus sandals
; ; ; ;
nurture: To raise or promote development, train; educate or foster. or holy feet, often through ablution with precious substances and offering
of fruit and flowers. After the ceremony, the water of the bath, the fruit and
; ; ; ;
occult: Hidden, secret; revealed only after initiation. other precious substances are partaken of as prasda by the devotees. See:
olai: Xiy Leaf. An ancient form of Indian books guru, guru bhakti, pduk, prasda, uchisha.
; ; ; ;
used in South India, made of strips of fronds from the padma: The lotus flower, Nelumbo nucifera, symbol of spiritual develop-
palmyra (tiruma) and talipot (tlapatra, fan-leaf ) ment and the chakras. Because it grows out of mud and rises to perfect
;;;;
palms. Prepared birch bark (bhrja patra) was the me- purity and glory, it is an apt representation of spiritual unfoldment.
dium in the North. These books are average about 2 padmsana: Lotus posture. The most famous haha yoga sana,
inches high and 8 inches wide and up to 11 or 12 inches the optimum pose for sustained meditation. The legs are crossed, the soles
thick, wound with string and generally protected in colored cloth. of the feet upward, resembling a lotus flower. In this pose the intellectual-
old soul: One who has reincarnated many times, experienced much and emotional energies are balanced and quieted. See: rja yoga, yoga.
is therefore farther along the path. Old souls may be recognized by their pduk: Sandals. r Pduk refers to the sandals of the precep-
qualities of compassion, self-effacement and wisdom. See: soul. tor, the traditional icon of the guru, representing his venerable feet and
Om: Yes, verily. The most sacred mantra of Hinduism. An alternate worshiped as the source of grace. Pduk also names one of Vra aivisms
transliteration of Aum (the sounds A and U blend to become O). See: Aum. eight aids (ashvaraa) to faiththe practice of drinking the water from
Okra: Impulse of the cosmic sound. A name of God as the source, the ceremonial washing of the ivaliga or the gurus feet. See: guru bhakti,
or creator, of Primal Sound, Aum. See: Aum. prasda, satguru, uchisha.
omnipotent: All-powerful. Able to do anything. panasa phala: Jackfruit.
omnipresent: Present everywhere and in all things. pachabhta: Z Five elements. Earth, water, fire, air and ether. Also
omniscient: Possessing innite knowledge, all-knowing. called mahbhta. See: indriya, tattva.
ordain (ordination): To confer the duties and responsibilities, authority Pacha Gaapati: Z A name and mrti of Lord Gaea with ve
and spiritual power of a religious ofce, such as priest, minister or satguru, (pacha) heads (more fully Panchamukha Five-faced). Gaea in this
through religious ceremony or mystical initiation. See: dksh. form is worshiped especially during the Pacha Gaapati festival, Decem-
orice of Brahman: See: door of Brahman. ber 20-25, a time of gift-giving, celebration and renewal of harmony in
;;; ;
;;; ;
All but a few were householders, honored as exemplars of radical devotion pda: The foot (of men and animals); quarter-
to Lord iva, though their biographies are perhaps historically inaccurate part, section; stage; path. Names the four major sec-
;; ;
and the actions of some were violent, even heinous. Several contributed to tions of the gamic texts and the corresponding stages
the aiva Siddhnta scriptural compendium called Tirumurai. of practice and unfoldment on the path to moksha.
;;;
negative attachment: A fear, worry or doubt of the future or a lingering chary pda (Good conduct stage): Stage one,
regret about the past that keeps one from flowing with the river of life learning to live righteously and serve selflessly, per-
(living fully in the moment as an independent, spiritual being, facing each forming karma yoga. Traditional acts of chary include
experience in the light of understanding). cleaning the temple, lighting lamps and collecting flowers for worship.
nervine: An ingestive substance that strengthens activity of the nervous sys- Worship at this stage is mostly external. kriy pda (Religious action;
tem, such as stimulants and sedatives. worship stage): Stage of bhakti yoga, of cultivating devotion through per-
nlapadma: Blue water lily. forming pj and regular daily sdhana. A central practice of the kriy
Nirgua Brahman: @ God without qualities. See: Brahman. pda is performing daily pj. yoga pda: (Stage of uniting): Having
nityavk: The eternal Word. An expression from the Vedas des- matured in the chary and kriy pdas, the soul now turns to internalized
cribing the primal sound, the Word, the rst impulse of creation. See: vk. worship and rja yoga under the guidance of a satguru. It is a time of sd-
niyama: Restraint. See: yama-niyama. hana and serious striving when realization of the Self is the goal. jna
nondualism: Not two-ness. Monistic philosophy. See: advaita, monism, mo- pda (Stage of wisdom): Once the soul has attained Realization, it is
nistic theism, Vednta. henceforth a wise one, who lives out the life of the body, shedding blessings
Nitya Gaapati: A name and traditional mrti, or form, of on mankind. This stage is also called the San Mrga, true path. See: jna,
Gaea. He who is dancing,a four-armed golden mrti under a kalpa- yoga.
viksha, wish-fullling, tree. pda pj: Foot worship. Ceremonial worship of the gurus sandals
; ; ; ;
nurture: To raise or promote development, train; educate or foster. or holy feet, often through ablution with precious substances and offering
of fruit and flowers. After the ceremony, the water of the bath, the fruit and
; ; ; ;
occult: Hidden, secret; revealed only after initiation. other precious substances are partaken of as prasda by the devotees. See:
olai: Xiy Leaf. An ancient form of Indian books guru, guru bhakti, pduk, prasda, uchisha.
; ; ; ;
used in South India, made of strips of fronds from the padma: The lotus flower, Nelumbo nucifera, symbol of spiritual develop-
palmyra (tiruma) and talipot (tlapatra, fan-leaf ) ment and the chakras. Because it grows out of mud and rises to perfect
;;;;
palms. Prepared birch bark (bhrja patra) was the me- purity and glory, it is an apt representation of spiritual unfoldment.
dium in the North. These books are average about 2 padmsana: Lotus posture. The most famous haha yoga sana,
inches high and 8 inches wide and up to 11 or 12 inches the optimum pose for sustained meditation. The legs are crossed, the soles
thick, wound with string and generally protected in colored cloth. of the feet upward, resembling a lotus flower. In this pose the intellectual-
old soul: One who has reincarnated many times, experienced much and emotional energies are balanced and quieted. See: rja yoga, yoga.
is therefore farther along the path. Old souls may be recognized by their pduk: Sandals. r Pduk refers to the sandals of the precep-
qualities of compassion, self-effacement and wisdom. See: soul. tor, the traditional icon of the guru, representing his venerable feet and
Om: Yes, verily. The most sacred mantra of Hinduism. An alternate worshiped as the source of grace. Pduk also names one of Vra aivisms
transliteration of Aum (the sounds A and U blend to become O). See: Aum. eight aids (ashvaraa) to faiththe practice of drinking the water from
Okra: Impulse of the cosmic sound. A name of God as the source, the ceremonial washing of the ivaliga or the gurus feet. See: guru bhakti,
or creator, of Primal Sound, Aum. See: Aum. prasda, satguru, uchisha.
omnipotent: All-powerful. Able to do anything. panasa phala: Jackfruit.
omnipresent: Present everywhere and in all things. pachabhta: Z Five elements. Earth, water, fire, air and ether. Also
omniscient: Possessing innite knowledge, all-knowing. called mahbhta. See: indriya, tattva.
ordain (ordination): To confer the duties and responsibilities, authority Pacha Gaapati: Z A name and mrti of Lord Gaea with ve
and spiritual power of a religious ofce, such as priest, minister or satguru, (pacha) heads (more fully Panchamukha Five-faced). Gaea in this
through religious ceremony or mystical initiation. See: dksh. form is worshiped especially during the Pacha Gaapati festival, Decem-
orice of Brahman: See: door of Brahman. ber 20-25, a time of gift-giving, celebration and renewal of harmony in
personal relationships. many other descriptive names for ParaktiSatchidnanda (existence-

pacha kriy(s): Z$ Five duties. See: pacha nitya karma(s). consciousness-bliss), light, silence, divine mind, superconsciousness and
Pachkshara Mantra: Z& Five-syllabled incantation. aivisms more. The attainment of Parakti is called savikalpa samdhi. See: iva.
most sacred mantra, Nama ivaya, Homage to Siva. See: Nama ivya. Paraiva: Transcendent iva. The Self God, ivas His rst perfection,
pachga: Five limbs. The traditional Hindu sacred calendar, so Absolute Reality. God iva as That which is beyond the grasp of conscious-
named for its ve basic elements: tithi (lunar day), nakshatra (asterism), ness, transcends time, form and space and dees description. Attainment
kraa (half lunar day), yoga (sun-moon angle) and vra (week day). of this is called Self Realization or nirvikalpa samdhi. See: samdhi, iva.
Pachgas are used by priests, astrologers and lay persons to determine parau: Axe.
the optimum times for various types of actitivies. paravadha: Battleaxe.
pacha nitya karma(s): Z@ Five constant duties. A traditional reg- Paravk: The Primal Word. See: vk.
imen of religious practice for Hindus: 1) dharma (virtuous living), 2)-up- Prvat: @ Mountains daughter. One of many names for the Universal
san (worship), 3) utsava (holy days), 4) trthaytr (pilgrimage) and 5) Mother. Prayers are offered to Her for strength, health and eradication of
saskras (sacraments.) See: dharma, festival, pilgrimage, saskra. impurities. Mythologically, Prvat is wedded to iva. See: Goddess, akti.
pandit (paita): Learned one.-Hindu religious scholar or theolo- pa: Tether; noose. The whole of existence, manifest and unmanifest.
gian, well versed in philosophy, liturgy, religious law and sacred science. That which binds or limits the soul and keeps it (for a time) from manifest-
panentheism: All-in-God doctrine. The view that the universe is part of ing its full potential. Pa refers to the souls three-fold bondage of ava,
the being of God, as distinguished from pantheism (all-is-God doctrine), karma and my. See: liberation, mala, Pati-pau-pa.
which identifies God with the total reality. In contrast, panentheism holds Pshadraa: Pick axe.
that God pervades the world, but is also beyond it. He is immanent and paynti vk: The word that perceives. See: vk.
transcendent, relative and Absolute. This embracing of opposites is called ptla: Fallen or sinful region. The seventh chakra below the ml-
dipolar. For the panentheist, God is in all, and all is in God. Panentheism is dhra, centered in the soles of the feet. Corresponds to the seventh and
the technical term for monistic theism. See: dvaita-advaita, monistic theism. lowest astral netherworld beneath the earths surface, called Kkola (black
pantheon: All the Gods of a religion together. poison) or Ptla. This is the realm in which misguided souls indulge in
ppa: Wickedness; sin, crime. 1) Bad or evil. 2) Wrongful action. 3) destruction for the sake of destruction, of torture, and of murder for the
Demerit earned through wrongdoing. Ppa includes all forms of wrong- sake of murder. Ptla also names the netherworld in general, and is a syn-
doing, from the simplest infraction to the most heinous crime. Each act onym for Naraka. See: chakra, loka, Naraka.
of ppa carries its karmic consequence, karmaphala, fruit of action, for Patajali: Possessed of reverence. aivite Ntha siddha (ca 200
which scriptures delineate specic penance for expiation. See: evil, karma, bce) who codied the ancient yoga philosophy which outlines the path
penance, puya, sin. to enlightenment through purication, control and transcendence of the
Paramtman: Supreme Self, or transcendent soul. Paraiva, Ab- mind. One of the six classical philosophical systems (daranas) of Hindu-
solute Reality, the one transcendent Self of every soul. Contrasted with t- ism, known as Yoga Darana. His great work, the Yoga Stras, comprises
man, which includes all three aspects of the soul: Paraiva, Parakti and 200 aphorisms delineating ashga (eight-limbed), rja (kingly) or sid-
nandamaya koa. See: Paraiva, Self, soul. dha (perfection) yoga. Still today it is the foremost text on meditative yoga.
Paramevara: Supreme Lord or Ruler. God ivas third perfection, See: rja yoga, yoga.
Supreme Mahdeva, iva-akti, mother of the universe. In this perfection phala: Place of lessons. A school for training temple priests.
as Personal, father-mother God, iva is a personwho has a body, with Pati: Master; lord; owner. A name for God iva indicating His com-
head, arms and legs, etc.who acts, wills, blesses, gives darana, guides, manding relationship with souls as caring ruler and helpful guide. In aiva
creates, preserves, reabsorbs, obscures and enlightens. See: Naarja. Siddhnta the term is part of the analogy of cowherd (pati), cows (pau,
paramount: Most important, highest. souls) and the tether (paava, karma and my) by which cows are
parampar: Uninterrupted succession. Lineage. See: guru parampar. tied. See: Pati-pau-pa, iva.
Parrtha Pj: @ Public liturgy and worship. See: pj. Pati-pau-pa: Literally: master, cow and tether. These are
Parakti: # Supreme power; primal energy. God ivas second per- the three primary elements (padrtha, or tattvatray) of aiva Siddhnta
fection, which is impersonal, immanent, and with formthe all-pervasive, philosophy: God, soul and worldDivinity, man and cosmosseen as a
Pure Consciousness and Primal Substance of all that exists. There are mystically and intricately interrelated unity. Pati is God, envisioned as a
personal relationships. many other descriptive names for ParaktiSatchidnanda (existence-

pacha kriy(s): Z$ Five duties. See: pacha nitya karma(s). consciousness-bliss), light, silence, divine mind, superconsciousness and
Pachkshara Mantra: Z& Five-syllabled incantation. aivisms more. The attainment of Parakti is called savikalpa samdhi. See: iva.
most sacred mantra, Nama ivaya, Homage to Siva. See: Nama ivya. Paraiva: Transcendent iva. The Self God, ivas His rst perfection,
pachga: Five limbs. The traditional Hindu sacred calendar, so Absolute Reality. God iva as That which is beyond the grasp of conscious-
named for its ve basic elements: tithi (lunar day), nakshatra (asterism), ness, transcends time, form and space and dees description. Attainment
kraa (half lunar day), yoga (sun-moon angle) and vra (week day). of this is called Self Realization or nirvikalpa samdhi. See: samdhi, iva.
Pachgas are used by priests, astrologers and lay persons to determine parau: Axe.
the optimum times for various types of actitivies. paravadha: Battleaxe.
pacha nitya karma(s): Z@ Five constant duties. A traditional reg- Paravk: The Primal Word. See: vk.
imen of religious practice for Hindus: 1) dharma (virtuous living), 2)-up- Prvat: @ Mountains daughter. One of many names for the Universal
san (worship), 3) utsava (holy days), 4) trthaytr (pilgrimage) and 5) Mother. Prayers are offered to Her for strength, health and eradication of
saskras (sacraments.) See: dharma, festival, pilgrimage, saskra. impurities. Mythologically, Prvat is wedded to iva. See: Goddess, akti.
pandit (paita): Learned one.-Hindu religious scholar or theolo- pa: Tether; noose. The whole of existence, manifest and unmanifest.
gian, well versed in philosophy, liturgy, religious law and sacred science. That which binds or limits the soul and keeps it (for a time) from manifest-
panentheism: All-in-God doctrine. The view that the universe is part of ing its full potential. Pa refers to the souls three-fold bondage of ava,
the being of God, as distinguished from pantheism (all-is-God doctrine), karma and my. See: liberation, mala, Pati-pau-pa.
which identifies God with the total reality. In contrast, panentheism holds Pshadraa: Pick axe.
that God pervades the world, but is also beyond it. He is immanent and paynti vk: The word that perceives. See: vk.
transcendent, relative and Absolute. This embracing of opposites is called ptla: Fallen or sinful region. The seventh chakra below the ml-
dipolar. For the panentheist, God is in all, and all is in God. Panentheism is dhra, centered in the soles of the feet. Corresponds to the seventh and
the technical term for monistic theism. See: dvaita-advaita, monistic theism. lowest astral netherworld beneath the earths surface, called Kkola (black
pantheon: All the Gods of a religion together. poison) or Ptla. This is the realm in which misguided souls indulge in
ppa: Wickedness; sin, crime. 1) Bad or evil. 2) Wrongful action. 3) destruction for the sake of destruction, of torture, and of murder for the
Demerit earned through wrongdoing. Ppa includes all forms of wrong- sake of murder. Ptla also names the netherworld in general, and is a syn-
doing, from the simplest infraction to the most heinous crime. Each act onym for Naraka. See: chakra, loka, Naraka.
of ppa carries its karmic consequence, karmaphala, fruit of action, for Patajali: Possessed of reverence. aivite Ntha siddha (ca 200
which scriptures delineate specic penance for expiation. See: evil, karma, bce) who codied the ancient yoga philosophy which outlines the path
penance, puya, sin. to enlightenment through purication, control and transcendence of the
Paramtman: Supreme Self, or transcendent soul. Paraiva, Ab- mind. One of the six classical philosophical systems (daranas) of Hindu-
solute Reality, the one transcendent Self of every soul. Contrasted with t- ism, known as Yoga Darana. His great work, the Yoga Stras, comprises
man, which includes all three aspects of the soul: Paraiva, Parakti and 200 aphorisms delineating ashga (eight-limbed), rja (kingly) or sid-
nandamaya koa. See: Paraiva, Self, soul. dha (perfection) yoga. Still today it is the foremost text on meditative yoga.
Paramevara: Supreme Lord or Ruler. God ivas third perfection, See: rja yoga, yoga.
Supreme Mahdeva, iva-akti, mother of the universe. In this perfection phala: Place of lessons. A school for training temple priests.
as Personal, father-mother God, iva is a personwho has a body, with Pati: Master; lord; owner. A name for God iva indicating His com-
head, arms and legs, etc.who acts, wills, blesses, gives darana, guides, manding relationship with souls as caring ruler and helpful guide. In aiva
creates, preserves, reabsorbs, obscures and enlightens. See: Naarja. Siddhnta the term is part of the analogy of cowherd (pati), cows (pau,
paramount: Most important, highest. souls) and the tether (paava, karma and my) by which cows are
parampar: Uninterrupted succession. Lineage. See: guru parampar. tied. See: Pati-pau-pa, iva.
Parrtha Pj: @ Public liturgy and worship. See: pj. Pati-pau-pa: Literally: master, cow and tether. These are
Parakti: # Supreme power; primal energy. God ivas second per- the three primary elements (padrtha, or tattvatray) of aiva Siddhnta
fection, which is impersonal, immanent, and with formthe all-pervasive, philosophy: God, soul and worldDivinity, man and cosmosseen as a
Pure Consciousness and Primal Substance of all that exists. There are mystically and intricately interrelated unity. Pati is God, envisioned as a
cowherd. Pau is the soul, envisioned as a cow. Pa is the all-important prakiti: Primary matter; nature. In the 25-tattva Skhya system
force or fetter by which God brings souls along the path to Truth. See: pa, which concerns itself only with the tangible spectrum of creationprakiti,
aiva Siddhnta, soul. or pradhna, is one of two supreme beginningless realities: matter and
ptra: & Worthy; literally, a receptacle as of a drinking vessel. The condi- spirit, prakiti and purusha, the female and male principles. Prakiti is the
tion of being a t receptacle for. manifesting aspect, as contrasted with the quiescent unmanifest (purusha)
patronymic: A name derived from the name of a father or ancestor, espe- which is pure consciousness. In aivite cosmology, prakiti is the 24th of
cially through a sufx or prex indicating descent. 36 tattvas, the potentiality of the physical cosmos, the gross energy from
pyasa: Prepared with milk. Tapioca or rice pudding.- which all lower tattvas are formed. Its three qualities are sattva, rajas and
penance: Pryachitta. Atonement, expiation. An act of devotion (bhakti), tamas. See: purusha, tattva.
austerity (tapas) or discipline (sukitya) undertaken to soften or nullify the pra: Vital energy or life principle. Literally, vital air, from the root
anticipated reaction to a past action. Penance is uncomfortable karma in- pra, to breathe. Pra in the human body moves in the pramaya koa
flicted upon oneself to mitigate ones karmic burden caused by wrongful as ve primary life currents known as vyus, vital airs or winds. These are
actions (kukarma). It includes such acts as prostrating 108 times, fasting, pra (outgoing breath), apa (incoming breath), vya (retained breath),
self-denial, or carrying kavadi (public penance), as well as more extreme uda (ascending breath) and sama (equalizing breath). Each governs
austerities, or tapas. See: evil, kavadi, ppa, sin. crucial bodily functions, and all bodily energies are modications of these.
Periyapuram: bghpa g[uhzk; Twelfth book of the Tirumurai. Story of While pra usually refers to the life principle, it sometimes denotes energy,
the 63 aiva Nayanar saints of Tamil Nadu, written by Sekkilar (ca 1140). the interrelated odic and actinic forces, the power or the animating force of
perpetuate: Cause to continue or be remembered; to keep from being lost. the cosmos, the sum total of all energy and forces. See: koa, tattva.
phala: fruit. prama: Obeisance; bowing down. Reverent salutation in which the
pilgrimage: Trthaytr. Journeying to a holy place. Pilgrimage. One of the head or body is bowed. ashga prama (Eight-limbed obeisance):
ve sacred duties (pacha nitya karmas) of the Hindu is to journey period- the full prostration for men, in which the hands, chest, forehead, knees
ically to one of the innumerable holy spots in India or other countries. Pre- and feet touch the ground. (Same as ashga prama.) pachga
ceded by fasting and continence, it is a time of austerity and purication, prama (Five-limbed obeisance): the womans form of prostration, in
when all worldly concerns are set aside and God becomes ones singular which the hands, head and legs touch the ground (with the ankles crossed,
focus. See: pacha nitya karma. right over the left). A more exacting term for prostration is praipta, fall-
pigal: Tawny channel. The masculine psychic current flowing ing down in obeisance. See: bhakti, namaskra, prapatti.
along the spine. See: kualin, n, rja yoga. Praava: Humming. The mantra Aum, denoting God as the Primal
piti tarpaa: @ Libations to ancestors. A sacred rite of offering Sound. It can be heard as the sound of ones own nerve system, like the
water to deceased ancestors. One of the ve daily sacrices prescribed in sound of an electrical transformer or a swarm of bees. The meditator is
the Dharma stras. See: pacha mahyajas. taught to inwardly transform this sound into the inner light which lights the
plague: To distress, afflict, trouble or torment. thoughts, and bask in this blissful consciousness. Praava is also known as
polytheism: Belief in or worship of many Gods. See also: monotheism. the sound of the ndan akti. See: Aum,.
pontiff: High priest; a spiritual leader endowed with great honor and authority. pryma: Breath control.-See: rja yoga.
prabhval: Luminous circle. The ornate arch, made of stone prapatti: % Throwing oneself down. Bhaktitotal, unconditional sub-
or metal, that stands just behind and above Deity images in temples and mission to God, often coupled with the attitude of personal helplessness,
shrines. It connotes the cycle of creation, preservation and destruction. At self-effacement and resignation. A term especially used in Vaishavism to
the top of the arch is the erce face of Mahkla, the God of time, who name a concept extremely central to virtually all Hindu schools. See: bhakti,
transcends form and ultimately claims everything. grace, pda, surrender.
pradakshi: Moving rightward. Worshipful circumambulation, prrabdha karma: @ Action that has been unleashed or aroused.
walking clockwise around the temple sanctum or other holy place, with the See: karma.
intention of shifting the mind from worldly concerns to awareness of the prasda: Clarity, brightness; grace. 1) The virtue of serenity and gra-
Divine. Clockwise has esoteric signicance in that the chakras of mldhra ciousness. 2) Food offered to the Deity or the guru, or the blessed remnants
and above spin clockwise, while those below spin counterclockwise, taking of such food. 3) Any propitiatory offering. See: sacrament.
one down into the lower regions of selshness, greed, conflict and turmoil. pranottara: % Question-answer (prana-uttara). A term for catechism,
cowherd. Pau is the soul, envisioned as a cow. Pa is the all-important prakiti: Primary matter; nature. In the 25-tattva Skhya system
force or fetter by which God brings souls along the path to Truth. See: pa, which concerns itself only with the tangible spectrum of creationprakiti,
aiva Siddhnta, soul. or pradhna, is one of two supreme beginningless realities: matter and
ptra: & Worthy; literally, a receptacle as of a drinking vessel. The condi- spirit, prakiti and purusha, the female and male principles. Prakiti is the
tion of being a t receptacle for. manifesting aspect, as contrasted with the quiescent unmanifest (purusha)
patronymic: A name derived from the name of a father or ancestor, espe- which is pure consciousness. In aivite cosmology, prakiti is the 24th of
cially through a sufx or prex indicating descent. 36 tattvas, the potentiality of the physical cosmos, the gross energy from
pyasa: Prepared with milk. Tapioca or rice pudding.- which all lower tattvas are formed. Its three qualities are sattva, rajas and
penance: Pryachitta. Atonement, expiation. An act of devotion (bhakti), tamas. See: purusha, tattva.
austerity (tapas) or discipline (sukitya) undertaken to soften or nullify the pra: Vital energy or life principle. Literally, vital air, from the root
anticipated reaction to a past action. Penance is uncomfortable karma in- pra, to breathe. Pra in the human body moves in the pramaya koa
flicted upon oneself to mitigate ones karmic burden caused by wrongful as ve primary life currents known as vyus, vital airs or winds. These are
actions (kukarma). It includes such acts as prostrating 108 times, fasting, pra (outgoing breath), apa (incoming breath), vya (retained breath),
self-denial, or carrying kavadi (public penance), as well as more extreme uda (ascending breath) and sama (equalizing breath). Each governs
austerities, or tapas. See: evil, kavadi, ppa, sin. crucial bodily functions, and all bodily energies are modications of these.
Periyapuram: bghpa g[uhzk; Twelfth book of the Tirumurai. Story of While pra usually refers to the life principle, it sometimes denotes energy,
the 63 aiva Nayanar saints of Tamil Nadu, written by Sekkilar (ca 1140). the interrelated odic and actinic forces, the power or the animating force of
perpetuate: Cause to continue or be remembered; to keep from being lost. the cosmos, the sum total of all energy and forces. See: koa, tattva.
phala: fruit. prama: Obeisance; bowing down. Reverent salutation in which the
pilgrimage: Trthaytr. Journeying to a holy place. Pilgrimage. One of the head or body is bowed. ashga prama (Eight-limbed obeisance):
ve sacred duties (pacha nitya karmas) of the Hindu is to journey period- the full prostration for men, in which the hands, chest, forehead, knees
ically to one of the innumerable holy spots in India or other countries. Pre- and feet touch the ground. (Same as ashga prama.) pachga
ceded by fasting and continence, it is a time of austerity and purication, prama (Five-limbed obeisance): the womans form of prostration, in
when all worldly concerns are set aside and God becomes ones singular which the hands, head and legs touch the ground (with the ankles crossed,
focus. See: pacha nitya karma. right over the left). A more exacting term for prostration is praipta, fall-
pigal: Tawny channel. The masculine psychic current flowing ing down in obeisance. See: bhakti, namaskra, prapatti.
along the spine. See: kualin, n, rja yoga. Praava: Humming. The mantra Aum, denoting God as the Primal
piti tarpaa: @ Libations to ancestors. A sacred rite of offering Sound. It can be heard as the sound of ones own nerve system, like the
water to deceased ancestors. One of the ve daily sacrices prescribed in sound of an electrical transformer or a swarm of bees. The meditator is
the Dharma stras. See: pacha mahyajas. taught to inwardly transform this sound into the inner light which lights the
plague: To distress, afflict, trouble or torment. thoughts, and bask in this blissful consciousness. Praava is also known as
polytheism: Belief in or worship of many Gods. See also: monotheism. the sound of the ndan akti. See: Aum,.
pontiff: High priest; a spiritual leader endowed with great honor and authority. pryma: Breath control.-See: rja yoga.
prabhval: Luminous circle. The ornate arch, made of stone prapatti: % Throwing oneself down. Bhaktitotal, unconditional sub-
or metal, that stands just behind and above Deity images in temples and mission to God, often coupled with the attitude of personal helplessness,
shrines. It connotes the cycle of creation, preservation and destruction. At self-effacement and resignation. A term especially used in Vaishavism to
the top of the arch is the erce face of Mahkla, the God of time, who name a concept extremely central to virtually all Hindu schools. See: bhakti,
transcends form and ultimately claims everything. grace, pda, surrender.
pradakshi: Moving rightward. Worshipful circumambulation, prrabdha karma: @ Action that has been unleashed or aroused.
walking clockwise around the temple sanctum or other holy place, with the See: karma.
intention of shifting the mind from worldly concerns to awareness of the prasda: Clarity, brightness; grace. 1) The virtue of serenity and gra-
Divine. Clockwise has esoteric signicance in that the chakras of mldhra ciousness. 2) Food offered to the Deity or the guru, or the blessed remnants
and above spin clockwise, while those below spin counterclockwise, taking of such food. 3) Any propitiatory offering. See: sacrament.
one down into the lower regions of selshness, greed, conflict and turmoil. pranottara: % Question-answer (prana-uttara). A term for catechism,
an interrogatory summation of religious doctrine. punarjanma: @ Reincarnation.-From puna, again and again, and
precept: A commandment meant as a rule of action or conduct. janma, taking birth. See: reincarnation.
preceptor: Highly respected teacher and head of a spiritual order and clan; pundit: See: pandit.
the equivalent of the word satguru. puya: Holy; virtuous; auspicious. 1) Good or righteous. 2) Meri-
preside: To be chairman at a gathering, in a position of authority within a torious action. 3) Merit earned through right thought, word and action.
group. To have charge of; to dominate. Puya includes all forms of doing good, from the simplest helpful deed to
Primal Soul: The uncreated, original, perfect souliva Paramevarawho a lifetime of conscientious benecence. Each act of puya carries its kar-
emanates from Himself the inner and outer universes and an innite plural- mic consequence, karmaphala, fruit of actionthe positive reward of
ity of individual souls whose essence is identical with His essence. God in His actions, words and deeds that are in keeping with dharma. See: karma, ppa,
personal aspect as Lord and Creator, depicted in many forms: Naarja by penance.
aivites, Vishu by Vaishavites, Dev by ktas. See: Naarja, Paramevara. Pura: Ancient (lore). Hindu folk narratives containing ethical and
Primal Sound: In Hinduism, sound is the rst manifestation, even before cosmological teachings relative to Gods, man and the world. They revolve
light, in the creative scheme of things. The Primal Sound is also known as around ve subjects: primary creation, secondary creation, genealogy, cy-
Praava, the sound of the mla mantra, Aum. See: Praava. cles of time and history. There are 18 major Puras which are designated
pithiv tattva: ^ Earth element. See: tanmtra, tattva. as either aivite, Vaishavite or kta.
prostration: See: prama. Pure Consciousness: See: Parakti.
protocol: Customs of proper etiquette and ceremony, especially in relation purusha: The spirit that dwells in the body/in the universe. Person;
to religious or political dignitaries. See: culture. spirit; man. Metaphysically, the soul, neither male nor female. Also used
psychic: Of the psyche or soul. Sensitive to spiritual processes and energies. in Yoga and Skhya for the transcendent Self. A synonym for tman. Pu-
Inwardly or intuitively aware of nonphysical realities; able to use powers rusha can also refer to the Supreme Being or Soul, as it sometimes does in
such as clairvoyance, clairaudience and precognition. Nonphysical, subtle; the Upanishads. See: tman, jva, prakiti, soul, tattva.
pertaining to the deeper aspects of man. See: clairaudience, clairvoyance. purushrtha: @ Human wealth or purpose. The four pursuits in
pj: Worship, adoration. An gamic rite of worship performed in which humans may legitimately engage, a basic principle of Hindu eth-
the home, temple or shrine, to the mrti (Deity image), r pduk (holy ics. dharma (Righteous living): The fulllment of virtue, good works,
sandals), or other consecrated object, or to a person, such as the satguru. duties and responsibilities, restraints and observancesperforming ones
Its inner purpose is to purify the atmosphere around the object worshiped, part in the service and upliftment of society. This includes pursuit of truth
establish a connection with the inner worlds and invoke the presence of under a guru of a particular parampar and sampradya. See: dharma.
God, Gods or ones guru. During pj, the ofciant (pujr) recites vari- artha (Wealth): Material welfare and abundance, money, property, pos-
ous chants praising the Divine and beseeching divine blessings, while mak- sessions. Artha is the pursuit of wealth, guided by dharma. It includes the
ing offerings in accordance with established traditions. Pj, the worship basic needsfood, money, clothing and shelterand extends to the wealth
of a mrti through water, lights and flowers in temples and shrines, is the required to maintain a comfortable home, raise a family, fulll a successful
gamic counterpart of the Vedic yaja rite, in which offerings are conveyed career and perform religious duties. See: yaja. kma (Pleasure, love;
through the sacred homa re. These are the two great streams of adora- enjoyment): Earthly love, aesthetic and cultural fulllment, pleasures of
tion and communion in Hinduism. tmrtha Pj: Kraa gama, v. the world (including sexual), the joys of family, intellectual satisfaction.
2, states: tmrtha cha parrtha cha pj dvividhamuchyate, Worship is Enjoyment of happiness, security, creativity, usefulness and inspiration.
two-fold: for the benet of oneself and for the benet of others. tmrtha moksha (Liberation): Freedom from rebirth through the ultimate at-
Pj is done for oneself and immediate family, usually at home in a private tainment, realization of the Self God, Paraiva. The spiritual attainments
shrine. Parrtha Pj: Pj for others. Parrtha Pj is public pj per- and superconscious joys, attending renunciation and yoga leading to Self
formed by authorized or ordained priests in a public shrine or temple. Realization. Moksha comes through the fulllment of dharma, artha and
pujr: Worshiper. A general term for Hindu temple priests, as well kma in the current or past lives, so that one is no longer attached to world-
as anyone performing pj. Pujr (sometimes pjr) is the Hindi form ly joys or sorrows. See: liberation, moksha.
of the Sanskrit pjaka; psr in Tamil. Archaka is another term for the pushpaara: Flower arrow. A weapon wielded by loving Gaea.
officiant priest used in the southern tradition. Purohita is a Smrta brh-
min priest who specializes in domestic rites. See: pj.
an interrogatory summation of religious doctrine. punarjanma: @ Reincarnation.-From puna, again and again, and
precept: A commandment meant as a rule of action or conduct. janma, taking birth. See: reincarnation.
preceptor: Highly respected teacher and head of a spiritual order and clan; pundit: See: pandit.
the equivalent of the word satguru. puya: Holy; virtuous; auspicious. 1) Good or righteous. 2) Meri-
preside: To be chairman at a gathering, in a position of authority within a torious action. 3) Merit earned through right thought, word and action.
group. To have charge of; to dominate. Puya includes all forms of doing good, from the simplest helpful deed to
Primal Soul: The uncreated, original, perfect souliva Paramevarawho a lifetime of conscientious benecence. Each act of puya carries its kar-
emanates from Himself the inner and outer universes and an innite plural- mic consequence, karmaphala, fruit of actionthe positive reward of
ity of individual souls whose essence is identical with His essence. God in His actions, words and deeds that are in keeping with dharma. See: karma, ppa,
personal aspect as Lord and Creator, depicted in many forms: Naarja by penance.
aivites, Vishu by Vaishavites, Dev by ktas. See: Naarja, Paramevara. Pura: Ancient (lore). Hindu folk narratives containing ethical and
Primal Sound: In Hinduism, sound is the rst manifestation, even before cosmological teachings relative to Gods, man and the world. They revolve
light, in the creative scheme of things. The Primal Sound is also known as around ve subjects: primary creation, secondary creation, genealogy, cy-
Praava, the sound of the mla mantra, Aum. See: Praava. cles of time and history. There are 18 major Puras which are designated
pithiv tattva: ^ Earth element. See: tanmtra, tattva. as either aivite, Vaishavite or kta.
prostration: See: prama. Pure Consciousness: See: Parakti.
protocol: Customs of proper etiquette and ceremony, especially in relation purusha: The spirit that dwells in the body/in the universe. Person;
to religious or political dignitaries. See: culture. spirit; man. Metaphysically, the soul, neither male nor female. Also used
psychic: Of the psyche or soul. Sensitive to spiritual processes and energies. in Yoga and Skhya for the transcendent Self. A synonym for tman. Pu-
Inwardly or intuitively aware of nonphysical realities; able to use powers rusha can also refer to the Supreme Being or Soul, as it sometimes does in
such as clairvoyance, clairaudience and precognition. Nonphysical, subtle; the Upanishads. See: tman, jva, prakiti, soul, tattva.
pertaining to the deeper aspects of man. See: clairaudience, clairvoyance. purushrtha: @ Human wealth or purpose. The four pursuits in
pj: Worship, adoration. An gamic rite of worship performed in which humans may legitimately engage, a basic principle of Hindu eth-
the home, temple or shrine, to the mrti (Deity image), r pduk (holy ics. dharma (Righteous living): The fulllment of virtue, good works,
sandals), or other consecrated object, or to a person, such as the satguru. duties and responsibilities, restraints and observancesperforming ones
Its inner purpose is to purify the atmosphere around the object worshiped, part in the service and upliftment of society. This includes pursuit of truth
establish a connection with the inner worlds and invoke the presence of under a guru of a particular parampar and sampradya. See: dharma.
God, Gods or ones guru. During pj, the ofciant (pujr) recites vari- artha (Wealth): Material welfare and abundance, money, property, pos-
ous chants praising the Divine and beseeching divine blessings, while mak- sessions. Artha is the pursuit of wealth, guided by dharma. It includes the
ing offerings in accordance with established traditions. Pj, the worship basic needsfood, money, clothing and shelterand extends to the wealth
of a mrti through water, lights and flowers in temples and shrines, is the required to maintain a comfortable home, raise a family, fulll a successful
gamic counterpart of the Vedic yaja rite, in which offerings are conveyed career and perform religious duties. See: yaja. kma (Pleasure, love;
through the sacred homa re. These are the two great streams of adora- enjoyment): Earthly love, aesthetic and cultural fulllment, pleasures of
tion and communion in Hinduism. tmrtha Pj: Kraa gama, v. the world (including sexual), the joys of family, intellectual satisfaction.
2, states: tmrtha cha parrtha cha pj dvividhamuchyate, Worship is Enjoyment of happiness, security, creativity, usefulness and inspiration.
two-fold: for the benet of oneself and for the benet of others. tmrtha moksha (Liberation): Freedom from rebirth through the ultimate at-
Pj is done for oneself and immediate family, usually at home in a private tainment, realization of the Self God, Paraiva. The spiritual attainments
shrine. Parrtha Pj: Pj for others. Parrtha Pj is public pj per- and superconscious joys, attending renunciation and yoga leading to Self
formed by authorized or ordained priests in a public shrine or temple. Realization. Moksha comes through the fulllment of dharma, artha and
pujr: Worshiper. A general term for Hindu temple priests, as well kma in the current or past lives, so that one is no longer attached to world-
as anyone performing pj. Pujr (sometimes pjr) is the Hindi form ly joys or sorrows. See: liberation, moksha.
of the Sanskrit pjaka; psr in Tamil. Archaka is another term for the pushpaara: Flower arrow. A weapon wielded by loving Gaea.
officiant priest used in the southern tradition. Purohita is a Smrta brh-
min priest who specializes in domestic rites. See: pj.
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quantum: Quantity or amount. In sciences quantum Rmyaa: Vehicle of Rma. One of Indias two grand epics (Iti-
theory, a xed basic unit, usually of energy. quantum hsa) along with the Mahbhrata. It is Valmikis tragic love story of Rma
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particles of light: Light understood not as a continuum, and St, whose exemplary lives have helped set high standards of dignity
but as traveling bundles each of a same intensity. Deep- and nobility as an integral part of Hindu dharma. Astronomical data in the
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er still, these particles originate and resolve themselves story puts Rmas reign at about 2015 bce. See also: Itihsa, Mahbhrata,
in a one divine energy. at the quantum level (of the Rma.
mind): Deep within the mind, at a subtle energy level. ragoli: Traditional household and priestly art of drawing intricate
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quatrain: A stanza or poem of four lines. decorative patterns at the entrance to a home or temple or at the site of a
quell: To quiet, subdue or put an end to. religious ceremony. Known as kolam in Tamil. Ragoli designs are made
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with rice powder mixed to a watery paste, and sometimes with flowers and
Radhakrishnan, Dr. S.: (1888-1975) A Presi- various-colored powdered pulses.
dent of India (1962 to 1967), an outstanding scholar,
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rastala: Subterranean region. The fth chakra below the mld-
philosopher, prolic writer, compelling speaker and ef- hra, centered in the ankles. Corresponds to the fth astral netherworld
fective spokesman of Hinduism. Along with Viveknan- beneath the earths surface, called ijsha (expelled) or Rastala. Region
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da, Tagore, Aurobindo and others, he helped bring of selshness, self-centeredness and possessiveness. Ras means earth, soil;
about the current Hindu revival. See also: Vednta. moisture. See: chakra, loka, Naraka.
rga: That which enraptures. In the structure of ratnakumbha: n Pot of gems.
melody in Indian music, a specic collection of sounds or notes. Rga is reaction: A response to an action.
similar to scale in Western notation, but rga includes the unique emo- reconciliation: To harmonize quarrels or mend differences. A tithing recon-
tional or mystical mood created when the melody is heard. ciliation is a written accounting of income and tithing.
rajas: Passion; activity. See: gua. reincarnate: To take birth in another body, having lived and died before.
rja yoga: King of yogas. Also known as ashga yoga, eight- reincarnation: Re-entering the flesh. Punarjanma; metempsychosis. The
limbed yoga. The classical yoga system of eight progressive stages to Il- process wherein souls take on a physical body through the birth process.
lumination as described in various yoga Upanishads, the Tirumantiram The cycle of reincarnation ends when karma has been resolved and the Self
and, most notably, the Yoga Stras of Patajali. The eight stages are: yama God (Paraiva) has been realized. This condition of release is called moksha.
(restraints), niyama (observances), sana (posture), pryma (breath Then the soul continues to evolve and mature, but without the need to
control), pratyhara (withdrawal), dhraa (concentration), dhyna (med- return to physical existence. See: karma, moksha, sasra, soul.
itation) and samdhi (enstasy, mystic oneness). See: enstasy, samdhi, yoga. religion: From Latin religare, to bind back. Any system of belief in and
Rma: Pleasing. Venerated hero of the Rmyaa epic, and one of the worship of suprahuman beings or powers and/or a Supreme Being or
two most popular incarnations of Vishu, along with Kisha. His worship Power. Religion is a structured vehicle for soul advancement which often
is almost universal among Vaishavas, and extensive among Smrtas and includes theology, scripture, spiritual and moral practices, priesthood and
other liberal Hindus. He was a great worshiper of iva; and a iva temple liturgy. See: Hinduism.
called Rmevaram was built in his name at the southern tip of India. remorse: Deep guilt or regret over a wrong one has committed.
Rmakisha: (18361886) One of the great saints and mystics of renunciate: One who has given up worldly life; a monk. See: sannysin.
modern Hinduism, a champion and exemplar of monistic theism. A fer- restraints: See: yama-niyama.
vent devotee of Mother Kl and staunch monist who taught oneness and ig Veda: Veda of verse (ik). The rst and oldest of the four Veda
the pursuit of nirvikalpa samdhi, realization of the Absolute. He was guru compendia of revealed scriptures (ruti), including a hymn collection
to the great Swami Vivekananda (18631902), who internationalized Hindu (Sahit), priestly explanatory manuals (Brhmaas), forest treatises
thought and philosophy. (rayakas) elaborating on the Vedic rites, and philosophical dialogs (Upa-
Rmnuja: Philosopher (10171137), saint, great bhakta, founder of nishads). The oldest and core portion is the Sahit, believed to date back,
one of ve major Vaishava schools, and considered the greatest critic of in its oral form, as far as 8,000 years. It embodies prayerful hymns of praise
advaita. In his famous r Bhshya on the Brahma Stras, he countered and invocation to the Divinities of nature and to the One Divine. The ig
Sankaras absolute monism point-by-point with his qualied monism, Veda Sahit, which in length equals Homers Iliad and Odyssey combined,
called Viishdvaita Vednta. See: Vednta. is the most important Vedic hymn collection, for it lends a large number of
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quantum: Quantity or amount. In sciences quantum Rmyaa: Vehicle of Rma. One of Indias two grand epics (Iti-
theory, a xed basic unit, usually of energy. quantum hsa) along with the Mahbhrata. It is Valmikis tragic love story of Rma
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particles of light: Light understood not as a continuum, and St, whose exemplary lives have helped set high standards of dignity
but as traveling bundles each of a same intensity. Deep- and nobility as an integral part of Hindu dharma. Astronomical data in the
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er still, these particles originate and resolve themselves story puts Rmas reign at about 2015 bce. See also: Itihsa, Mahbhrata,
in a one divine energy. at the quantum level (of the Rma.
mind): Deep within the mind, at a subtle energy level. ragoli: Traditional household and priestly art of drawing intricate
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quatrain: A stanza or poem of four lines. decorative patterns at the entrance to a home or temple or at the site of a
quell: To quiet, subdue or put an end to. religious ceremony. Known as kolam in Tamil. Ragoli designs are made
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with rice powder mixed to a watery paste, and sometimes with flowers and
Radhakrishnan, Dr. S.: (1888-1975) A Presi- various-colored powdered pulses.
dent of India (1962 to 1967), an outstanding scholar,
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rastala: Subterranean region. The fth chakra below the mld-
philosopher, prolic writer, compelling speaker and ef- hra, centered in the ankles. Corresponds to the fth astral netherworld
fective spokesman of Hinduism. Along with Viveknan- beneath the earths surface, called ijsha (expelled) or Rastala. Region
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da, Tagore, Aurobindo and others, he helped bring of selshness, self-centeredness and possessiveness. Ras means earth, soil;
about the current Hindu revival. See also: Vednta. moisture. See: chakra, loka, Naraka.
rga: That which enraptures. In the structure of ratnakumbha: n Pot of gems.
melody in Indian music, a specic collection of sounds or notes. Rga is reaction: A response to an action.
similar to scale in Western notation, but rga includes the unique emo- reconciliation: To harmonize quarrels or mend differences. A tithing recon-
tional or mystical mood created when the melody is heard. ciliation is a written accounting of income and tithing.
rajas: Passion; activity. See: gua. reincarnate: To take birth in another body, having lived and died before.
rja yoga: King of yogas. Also known as ashga yoga, eight- reincarnation: Re-entering the flesh. Punarjanma; metempsychosis. The
limbed yoga. The classical yoga system of eight progressive stages to Il- process wherein souls take on a physical body through the birth process.
lumination as described in various yoga Upanishads, the Tirumantiram The cycle of reincarnation ends when karma has been resolved and the Self
and, most notably, the Yoga Stras of Patajali. The eight stages are: yama God (Paraiva) has been realized. This condition of release is called moksha.
(restraints), niyama (observances), sana (posture), pryma (breath Then the soul continues to evolve and mature, but without the need to
control), pratyhara (withdrawal), dhraa (concentration), dhyna (med- return to physical existence. See: karma, moksha, sasra, soul.
itation) and samdhi (enstasy, mystic oneness). See: enstasy, samdhi, yoga. religion: From Latin religare, to bind back. Any system of belief in and
Rma: Pleasing. Venerated hero of the Rmyaa epic, and one of the worship of suprahuman beings or powers and/or a Supreme Being or
two most popular incarnations of Vishu, along with Kisha. His worship Power. Religion is a structured vehicle for soul advancement which often
is almost universal among Vaishavas, and extensive among Smrtas and includes theology, scripture, spiritual and moral practices, priesthood and
other liberal Hindus. He was a great worshiper of iva; and a iva temple liturgy. See: Hinduism.
called Rmevaram was built in his name at the southern tip of India. remorse: Deep guilt or regret over a wrong one has committed.
Rmakisha: (18361886) One of the great saints and mystics of renunciate: One who has given up worldly life; a monk. See: sannysin.
modern Hinduism, a champion and exemplar of monistic theism. A fer- restraints: See: yama-niyama.
vent devotee of Mother Kl and staunch monist who taught oneness and ig Veda: Veda of verse (ik). The rst and oldest of the four Veda
the pursuit of nirvikalpa samdhi, realization of the Absolute. He was guru compendia of revealed scriptures (ruti), including a hymn collection
to the great Swami Vivekananda (18631902), who internationalized Hindu (Sahit), priestly explanatory manuals (Brhmaas), forest treatises
thought and philosophy. (rayakas) elaborating on the Vedic rites, and philosophical dialogs (Upa-
Rmnuja: Philosopher (10171137), saint, great bhakta, founder of nishads). The oldest and core portion is the Sahit, believed to date back,
one of ve major Vaishava schools, and considered the greatest critic of in its oral form, as far as 8,000 years. It embodies prayerful hymns of praise
advaita. In his famous r Bhshya on the Brahma Stras, he countered and invocation to the Divinities of nature and to the One Divine. The ig
Sankaras absolute monism point-by-point with his qualied monism, Veda Sahit, which in length equals Homers Iliad and Odyssey combined,
called Viishdvaita Vednta. See: Vednta. is the most important Vedic hymn collection, for it lends a large number of
its hymns to the other three Veda Sahits (the Sma, Yajur and Atharva). common translation of the term yaja, from the verb yuj, to worship. In
Chronologically, after the Sahits came the Brhmaas, followed by the Hinduism, all of life is a sacricecalled jvayaja, a giving of oneself
rayakas, and nally the Upanishads, also called the Vednta, meaning through which comes true spiritual fulllment. Tyga, the power of de-
Vedas end. See: ruti, Veda. tachment, is an essential quality of true sacrice. See: surrender.
iamochana Gaapati: The remover of bondage is Sadiva: Ever-auspicious. A name of the Primal Soul, iva, a syn-
unique in that He holds a rose apple, goad, noose and His broken tusk. onym for Paramevara, which is expressed in the physical being of the sat-
ishi: Seer. A term for an enlightened being, emphasizing psychic per- guru. Sadiva especially denotes the power of revealing grace, anugraha
ception and visionary wisdom. akti, the third tattva, after which emerge ivas other four divine powers.
rite (or ritual): A religious ceremony. See: sacrament, sacrice, saskra. This ve-fold manifestation or expression of Gods activity in the cosmos
rites of passage: Sacraments marking crucial stages of life. See: saskra. is depicted in Hindu mantras, literature and art as the ve-faced Sadi-
rotundity: Roundness, plumpness. vamrti. See: Paramevara, tattva.
Rudra: Controller of awesome powers; or red, shining one. The sdhaka: From sadh, going straight to the goal. A spiritual aspirant;
name of iva as the God of dissolution, the universal force of reabsorption. a devotee who performs sdhana. A serious seeker who has undertaken
Rudra-iva is revered both as the terrifying one and the lord of tears, spiritual disciplines, is usually celibate and under the guidance of a guru.
for He wields and controls the terric powers which may cause lamenta- He wears white and may be under simple vows, but is not a yogi or san-
tion among humans. See: Naarja. nysin. See: sdhana.
rudrksha: Eye of Rudra; or red-eyed. From rud, to cry, and ak- sdhana: Effective means of attainment. Self-effort, spiritual disci-
sha, meaning eye. Marble-sized, multi-faced, reddish-brown seeds from pline; the way. Religious or spiritual disciplines, such as pj, yoga, medi-
the Eleocarpus ganitrus, or blue marble tree, which are sacred to iva and tation, japa, fasting and austerity. The effect of sdhana is the building of
a symbol of His compassion for humanity. Garlands, rudrksha ml, of willpower, faith and condence in oneself and in God, Gods and guru. See:
larger seeds are worn around the neck by monks; and nonmonastics, both pda, rja yoga, spiritual unfoldment.
men and women, often wear a single bead on a cord at the throat. Smaller sdhu: Virtuous one; straight, unerring. A holy man dedicated to the
beads (usually numbering 108) are strung together for japa (recitation). In- search for God. A sdhu may or may not be a yog or a sannysin, or be con-
dian legend records that God shed a tear when looking down upon the nected in any way with a guru or legitimate lineage. Sdhus usually have no
sorrowful plight of humanity. That tear fell to Earth and from it grew the xed abode and travel unattached from place to place, often living on alms.
rst rudrksha tree. Thus its seeds are worn by Hindus as a symbol of ivas sdhv: Feminine counterpart of sdhu. See: sdhu.
love and compassion. See: japa, mantra. Sagua Brahman: Brahman with qualities. Describes ivas per-
rudrksha ml: Garland of ivas tears. A strand of prayer fections of Satchidnanda and Mahevara, the Primal Soul and His Divine
beads, usually 108, to count the repetitions of a mantra. Gaeas holding a Mindthat part of God which is divine, all-knowing, all-loving, all-pow-
;;;;
japa ml reminds us all to perform our daily japa yoga. See: rudrksha. erful and omnipotent. See: Brahman.
sahasrra chakra: $ Thousand-spoked wheel. The cranial psychic
;;;;
abda koa: Sheath of sounds, or words. Vo- force center. See: chakra.
cabulary; a dictionary or glossary of terms. aiva: Auspicious. Of or relating to aivism or its adherents, of whom
;;;;
sacrament: 1) Holy rite, especially one solemnized there are about 400 million in the world today. Same as aivite. See: aivism.
in a formal, consecrated manner which is a bonding aiva tmrtha Pj: @ See: pj.
;;;;
between the recipient and God, Gods or guru. This aiva Siddhnta: Final conclusions of aivism. The most wide-
includes rites of passage (saskra), ceremonies sancti- spread and influential aivite school today, predominant especially among
fying crucial events or stages of life. 2) Prasda. Sacred the Tamil people in Sri Lanka and South India. It is the formalized theol-
substances, blessed in ceremony or by a holy person. See: saskra. ogy of the divine revelations contained in the twenty-eight aiva gamas.
sacred thread: Yajopavta. See: upanayana. For aiva Siddhntins, iva is the totality of all, understood in three per-
sacrice: Yaja. 1) Making offerings to a Deity as an expression of hom- fections: Paramevara (the Personal Creator Lord), Parakti (the substra-
age and devotion. 2) Giving up something, often ones own possession, tum of form) and Paraiva (Absolute Reality which transcends all). Souls
advantage or preference, to serve a higher purpose. The literal meaning and world are identical in essence with iva, yet also differ in that they are
of sacrice is to make sacred, implying an act of worship. It is the most evolving. A pluralistic stream arose in the middle ages from the teachings
its hymns to the other three Veda Sahits (the Sma, Yajur and Atharva). common translation of the term yaja, from the verb yuj, to worship. In
Chronologically, after the Sahits came the Brhmaas, followed by the Hinduism, all of life is a sacricecalled jvayaja, a giving of oneself
rayakas, and nally the Upanishads, also called the Vednta, meaning through which comes true spiritual fulllment. Tyga, the power of de-
Vedas end. See: ruti, Veda. tachment, is an essential quality of true sacrice. See: surrender.
iamochana Gaapati: The remover of bondage is Sadiva: Ever-auspicious. A name of the Primal Soul, iva, a syn-
unique in that He holds a rose apple, goad, noose and His broken tusk. onym for Paramevara, which is expressed in the physical being of the sat-
ishi: Seer. A term for an enlightened being, emphasizing psychic per- guru. Sadiva especially denotes the power of revealing grace, anugraha
ception and visionary wisdom. akti, the third tattva, after which emerge ivas other four divine powers.
rite (or ritual): A religious ceremony. See: sacrament, sacrice, saskra. This ve-fold manifestation or expression of Gods activity in the cosmos
rites of passage: Sacraments marking crucial stages of life. See: saskra. is depicted in Hindu mantras, literature and art as the ve-faced Sadi-
rotundity: Roundness, plumpness. vamrti. See: Paramevara, tattva.
Rudra: Controller of awesome powers; or red, shining one. The sdhaka: From sadh, going straight to the goal. A spiritual aspirant;
name of iva as the God of dissolution, the universal force of reabsorption. a devotee who performs sdhana. A serious seeker who has undertaken
Rudra-iva is revered both as the terrifying one and the lord of tears, spiritual disciplines, is usually celibate and under the guidance of a guru.
for He wields and controls the terric powers which may cause lamenta- He wears white and may be under simple vows, but is not a yogi or san-
tion among humans. See: Naarja. nysin. See: sdhana.
rudrksha: Eye of Rudra; or red-eyed. From rud, to cry, and ak- sdhana: Effective means of attainment. Self-effort, spiritual disci-
sha, meaning eye. Marble-sized, multi-faced, reddish-brown seeds from pline; the way. Religious or spiritual disciplines, such as pj, yoga, medi-
the Eleocarpus ganitrus, or blue marble tree, which are sacred to iva and tation, japa, fasting and austerity. The effect of sdhana is the building of
a symbol of His compassion for humanity. Garlands, rudrksha ml, of willpower, faith and condence in oneself and in God, Gods and guru. See:
larger seeds are worn around the neck by monks; and nonmonastics, both pda, rja yoga, spiritual unfoldment.
men and women, often wear a single bead on a cord at the throat. Smaller sdhu: Virtuous one; straight, unerring. A holy man dedicated to the
beads (usually numbering 108) are strung together for japa (recitation). In- search for God. A sdhu may or may not be a yog or a sannysin, or be con-
dian legend records that God shed a tear when looking down upon the nected in any way with a guru or legitimate lineage. Sdhus usually have no
sorrowful plight of humanity. That tear fell to Earth and from it grew the xed abode and travel unattached from place to place, often living on alms.
rst rudrksha tree. Thus its seeds are worn by Hindus as a symbol of ivas sdhv: Feminine counterpart of sdhu. See: sdhu.
love and compassion. See: japa, mantra. Sagua Brahman: Brahman with qualities. Describes ivas per-
rudrksha ml: Garland of ivas tears. A strand of prayer fections of Satchidnanda and Mahevara, the Primal Soul and His Divine
beads, usually 108, to count the repetitions of a mantra. Gaeas holding a Mindthat part of God which is divine, all-knowing, all-loving, all-pow-
;;;;
japa ml reminds us all to perform our daily japa yoga. See: rudrksha. erful and omnipotent. See: Brahman.
sahasrra chakra: $ Thousand-spoked wheel. The cranial psychic
;;;;
abda koa: Sheath of sounds, or words. Vo- force center. See: chakra.
cabulary; a dictionary or glossary of terms. aiva: Auspicious. Of or relating to aivism or its adherents, of whom
;;;;
sacrament: 1) Holy rite, especially one solemnized there are about 400 million in the world today. Same as aivite. See: aivism.
in a formal, consecrated manner which is a bonding aiva tmrtha Pj: @ See: pj.
;;;;
between the recipient and God, Gods or guru. This aiva Siddhnta: Final conclusions of aivism. The most wide-
includes rites of passage (saskra), ceremonies sancti- spread and influential aivite school today, predominant especially among
fying crucial events or stages of life. 2) Prasda. Sacred the Tamil people in Sri Lanka and South India. It is the formalized theol-
substances, blessed in ceremony or by a holy person. See: saskra. ogy of the divine revelations contained in the twenty-eight aiva gamas.
sacred thread: Yajopavta. See: upanayana. For aiva Siddhntins, iva is the totality of all, understood in three per-
sacrice: Yaja. 1) Making offerings to a Deity as an expression of hom- fections: Paramevara (the Personal Creator Lord), Parakti (the substra-
age and devotion. 2) Giving up something, often ones own possession, tum of form) and Paraiva (Absolute Reality which transcends all). Souls
advantage or preference, to serve a higher purpose. The literal meaning and world are identical in essence with iva, yet also differ in that they are
of sacrice is to make sacred, implying an act of worship. It is the most evolving. A pluralistic stream arose in the middle ages from the teachings
of Aghoraiva and Meykandar, which denies that souls ever attain perfect modes of consciousness are transcended and Absolute Reality, Paraiva, be-
sameness or unity with iva. See: aivism. yond time, form and space, is experienced. This brings in its aftermath a
aiva Siddhnta Yoga Order: Ecclesiastical body of lifetime renunciate swms, complete transformation of consciousness. See: kualin, Paraiva, rja
a sagam was founded by Sivaya Subramuniyaswami in 1949. yoga, Self Realization.
aivism (aiva): The religion followed by those who worship iva as sampradya: Tradition, transmission; a philosophical or reli-
supreme God. Oldest of the four denominations of Hinduism. The earliest gious doctrine-or lineage. A living stream of tradition or theology within
historical evidence of aivism is from the Indus Valley civilization (pur- Hinduism, passed on by oral training and initiation. to give out, render,
ported to be 6,000 to 8,000 years old) in the form of the renowned seal of grant, bestow or confer; to hand down by tradition; to bequeath. See: guru
iva as Lord Paupati, seated in a yogic pose. In the Rmyaa, Lord Rma parampar.
worshiped iva, as did his rival Rvaa. In 624 bce Buddha was born a aiv- sasra: Flow. The phenomenal world. Transmigratory existence,
ite Hindu prince in a royal family, and records of his time speak of the aiva fraught with impermanence and change. The cycle of birth, death and re-
ascetics who wandered the hills looking much as they do today. birth; the total pattern of successive earthly lives experienced by a soul.
aivite (aiva): Of or relating to aivism or its adherents, of whom there saskra: Impression, activator; sanctication, preparation. 1) The
are about 400 million in the world today. See: aivism. imprints left on the subconscious mind by experience (from this or pre-
aivite saints: See: Nayanar. vious lives), which then color all of life, ones nature, responses, states of
khra: Vegetarian diet. From ka, vegetable, and hra, eat- mind, etc. 2) A sacrament or rite done to mark a signicant transition of
ing; taking food. See: meat-eater, vegetarian, yama-niyama. life. These make deep and positive impressions on the mind of the recipi-
kta: # Powerful, Of or relating to ktism. A follower of the kta Hin- ent, inform the family and community of changes in the lives of its mem-
du religion. See: ktism. bers and secure inner-world blessings. See: mind (ve states), sacrament.
akti: # Power, energy (from the root ak, to be able). The active pow- Santana Dharma: @ Eternal religion or everlasting path. It is
er or manifest energy of iva that pervades all of existence. Its most rened the original designation for the Hindu religion. See: Hinduism.
aspect is Parakti, or Satchidnanda, the pure consciousness and primal Santani: Of the eternal.-A Hindu, a follower of the eternal path.
substratum of all form. In aiva Siddhnta, iva is All, and His divine en- sanctied waters: See: pda pj, prasda, uchisha.
ergy, akti, is inseparable from Him. akti is most easily experienced by sandalwood: Chandana. The Asian evergreen tree Santalum album. Its sweet-
devotees as the sublime, bliss-inducing energy that emanates from a holy ly fragrant heartwood is ground into the ne, tan-colored paste distributed
person or sanctied Hindu temple. See: kualin, Parakti, ktism. as prasda in aivite temples and used for sacred marks on the forehead,
akti Gaapati: # The powerful is four-armed and seated with tilaka. Sandalwood is also prized for incense, carving and ne cabinetry.
akti on His knee. He holds a garland and gestures abhaya mudr. sagama: Association; fellowship. Also saga. Coming together in a
aktis: # Consorts. Loving Gaea is often seen with two female consorts, group, especially for religious purposes. See: Satsaga.
or aktis. They represent i and pigal, the two life currents, emotion and sakalpa: Will; purpose; determination. A solemn vow or decla-
intellect, that hold us close to Earth. ration of purpose to perform any ritual observance. Most commonly,
ktism (kta): # Doctrine of power. The religion followed by those sakalpa names the mental and verbal preparation made by a temple priest
who worship the Supreme as the Divine Motherakti or Devin Her as he begins rites of worship. During the sakalpa, he informs all three
many forms, both gentle and erce. ktism is one of the four primary worlds what he is about to do. He recites the name of the Deit, and the
denominations of Hinduism. See: akti, tantrism. present time and place according to precise astrological notations and an-
lipallava: Rice sprig. nounces the type of ritual he is about to perform. Once the sakalpa is
samdhi: Enstasy, which means standing within ones Self. Same- made, he is bound to complete the ceremony. See: pj.
ness; contemplation; union, wholeness; completion, accomplishment. akara: Conferring happiness; propitious. A name of iva, or di
Samdhi is the state of true yoga, in which the meditator and the object of akara. One of Hinduisms most extraordinary monks (788820) and pre-
meditation are one. Samdhi is of two levels. The rst is savikalpa samdhi eminent guru of the Smrta Sampradya. Noted for his monistic philosophy
(enstasy with form or seed), identication or oneness with the essence of Advaita Vednta, his many scriptural commentaries, and the establish-
of an object. Its highest form is the realization of the primal substratum ment of ten orders of sannysins with pontical headquarters at strategic
or pure consciousness, Satchidnanda. The second is nirvikalpa samdhi points across India. He lived only 32 years, but traveled throughout India
(enstasy without form or seed), identication with the Self, in which all and transformed the Hindu world of that time. See: Vednta.
of Aghoraiva and Meykandar, which denies that souls ever attain perfect modes of consciousness are transcended and Absolute Reality, Paraiva, be-
sameness or unity with iva. See: aivism. yond time, form and space, is experienced. This brings in its aftermath a
aiva Siddhnta Yoga Order: Ecclesiastical body of lifetime renunciate swms, complete transformation of consciousness. See: kualin, Paraiva, rja
a sagam was founded by Sivaya Subramuniyaswami in 1949. yoga, Self Realization.
aivism (aiva): The religion followed by those who worship iva as sampradya: Tradition, transmission; a philosophical or reli-
supreme God. Oldest of the four denominations of Hinduism. The earliest gious doctrine-or lineage. A living stream of tradition or theology within
historical evidence of aivism is from the Indus Valley civilization (pur- Hinduism, passed on by oral training and initiation. to give out, render,
ported to be 6,000 to 8,000 years old) in the form of the renowned seal of grant, bestow or confer; to hand down by tradition; to bequeath. See: guru
iva as Lord Paupati, seated in a yogic pose. In the Rmyaa, Lord Rma parampar.
worshiped iva, as did his rival Rvaa. In 624 bce Buddha was born a aiv- sasra: Flow. The phenomenal world. Transmigratory existence,
ite Hindu prince in a royal family, and records of his time speak of the aiva fraught with impermanence and change. The cycle of birth, death and re-
ascetics who wandered the hills looking much as they do today. birth; the total pattern of successive earthly lives experienced by a soul.
aivite (aiva): Of or relating to aivism or its adherents, of whom there saskra: Impression, activator; sanctication, preparation. 1) The
are about 400 million in the world today. See: aivism. imprints left on the subconscious mind by experience (from this or pre-
aivite saints: See: Nayanar. vious lives), which then color all of life, ones nature, responses, states of
khra: Vegetarian diet. From ka, vegetable, and hra, eat- mind, etc. 2) A sacrament or rite done to mark a signicant transition of
ing; taking food. See: meat-eater, vegetarian, yama-niyama. life. These make deep and positive impressions on the mind of the recipi-
kta: # Powerful, Of or relating to ktism. A follower of the kta Hin- ent, inform the family and community of changes in the lives of its mem-
du religion. See: ktism. bers and secure inner-world blessings. See: mind (ve states), sacrament.
akti: # Power, energy (from the root ak, to be able). The active pow- Santana Dharma: @ Eternal religion or everlasting path. It is
er or manifest energy of iva that pervades all of existence. Its most rened the original designation for the Hindu religion. See: Hinduism.
aspect is Parakti, or Satchidnanda, the pure consciousness and primal Santani: Of the eternal.-A Hindu, a follower of the eternal path.
substratum of all form. In aiva Siddhnta, iva is All, and His divine en- sanctied waters: See: pda pj, prasda, uchisha.
ergy, akti, is inseparable from Him. akti is most easily experienced by sandalwood: Chandana. The Asian evergreen tree Santalum album. Its sweet-
devotees as the sublime, bliss-inducing energy that emanates from a holy ly fragrant heartwood is ground into the ne, tan-colored paste distributed
person or sanctied Hindu temple. See: kualin, Parakti, ktism. as prasda in aivite temples and used for sacred marks on the forehead,
akti Gaapati: # The powerful is four-armed and seated with tilaka. Sandalwood is also prized for incense, carving and ne cabinetry.
akti on His knee. He holds a garland and gestures abhaya mudr. sagama: Association; fellowship. Also saga. Coming together in a
aktis: # Consorts. Loving Gaea is often seen with two female consorts, group, especially for religious purposes. See: Satsaga.
or aktis. They represent i and pigal, the two life currents, emotion and sakalpa: Will; purpose; determination. A solemn vow or decla-
intellect, that hold us close to Earth. ration of purpose to perform any ritual observance. Most commonly,
ktism (kta): # Doctrine of power. The religion followed by those sakalpa names the mental and verbal preparation made by a temple priest
who worship the Supreme as the Divine Motherakti or Devin Her as he begins rites of worship. During the sakalpa, he informs all three
many forms, both gentle and erce. ktism is one of the four primary worlds what he is about to do. He recites the name of the Deit, and the
denominations of Hinduism. See: akti, tantrism. present time and place according to precise astrological notations and an-
lipallava: Rice sprig. nounces the type of ritual he is about to perform. Once the sakalpa is
samdhi: Enstasy, which means standing within ones Self. Same- made, he is bound to complete the ceremony. See: pj.
ness; contemplation; union, wholeness; completion, accomplishment. akara: Conferring happiness; propitious. A name of iva, or di
Samdhi is the state of true yoga, in which the meditator and the object of akara. One of Hinduisms most extraordinary monks (788820) and pre-
meditation are one. Samdhi is of two levels. The rst is savikalpa samdhi eminent guru of the Smrta Sampradya. Noted for his monistic philosophy
(enstasy with form or seed), identication or oneness with the essence of Advaita Vednta, his many scriptural commentaries, and the establish-
of an object. Its highest form is the realization of the primal substratum ment of ten orders of sannysins with pontical headquarters at strategic
or pure consciousness, Satchidnanda. The second is nirvikalpa samdhi points across India. He lived only 32 years, but traveled throughout India
(enstasy without form or seed), identication with the Self, in which all and transformed the Hindu world of that time. See: Vednta.
Sakaahara Gaapati: Dispeller of sorrow, seated on a red holding a vna, sitting upon a swan or lotus flower. Prayers are offered to
lotus flower, holds a bowl of pudding and displays varada mudr. her for refinements of art, culture and learning. Sarasvat also names one
akha: Conch. The water-born conch symbolizes the origin of exis- of seven sacred rivers (Sapta Sindhu) mentioned in the ig Veda. See: God-
tence, which evolves in spiraling spheres. In ancient days its sound signaled dess, akti.
battles victory; today it heralds the high point of pj in Hindu temples. In sr: (Hindi, ) The traditional outer garment of a Hindu woman, con-
the Deitys hands it stands for protection from evil, sounding the sacred. sisting of a long, unstitched piece of cloth, usually colorful cotton or silk,
San Mrga: @ True path. A term especially important in aiva Sid- wrapped around the body, forming an ankle-length skirt, and around the
dhnta. 1) In general, the straight spiritual path leading to the ultimate goal, bosom and over the shoulder.
Self Realization, which does not detour into unnecessary psychic explora- aikal: Period of the moon. Specically, the crescent moon that
tion or pointless development of siddhis. San Mrg names a person who is adorns Lord ivas hair, the moon of the dark fortnights second day.
on the path, as opposed to sasr, one engrossed in worldliness. 2) San stra: & Sacred text; teaching. 1) Any religious or philosophical trea-
Mrga is also an alternate term for the jna pda. See: liberation, pda. tise, or body of writings. 2) A department of knowledge, a science; e.g., the
San Mrga Sanctuary: A sanctuary at Kauai Aadheenam on the Garden Is- Dharma stras on religious law, Artha stras on politics.
land of Kauai, Hawaii, centered around a -mile straight path to the Su- atapatha Brhmaa: Priest manual of 100 paths. A supple-
preme God, iva (Paramevara-Parakti-Paraiva) and the Iraivan Temple, ment of ukla Yajur Veda on theology, philosophy and modes of worship.
which enshrines a massive 700-pound, single-pointed quartz crystal. satguru (sadguru): True weighty one. A spiritual preceptor of the
snnidhya: (Divine) presence; nearness, proximity. The radiance highest attainmentone who has realized the ultimate Truth, Paraiva,
and blessed presence of akti within and around a temple or a holy person. through nirvikalpa samdhia jvanmukta able to lead others securely
sannysa: Renunciation. Throwing down or abandoning. San- along the spiritual path. He is always a sannysin, an unmarried renunciate.
nysa is the repudiation of the dharma, including the obligations and du- All Hindu denominations teach that the grace and guidance of a living sat-
ties, of the householder and the acceptance of the even more demanding guru is a necessity for Self Realization. He is recognized and revered as the
dharma of the renunciate. See: sannysin. embodiment of God, Sadiva, the source of grace and of liberation. See:
sannysin: Renouncer. One who has taken sannysa dksh, a guru, guru bhakti, guru-ishya system.
formal rite, or less often an informal blessing, entering the devotee into re- satsaga: ~ Holy gathering. Association of devotees for temple or
nunciate monasticism, binding him for life to certain vows which include home worship, celebration, selfless service and religious studies.
chastity, poverty and obedience, and directing him on the path to Self Re- sattva gua: ^ Purity. The quality of goodness or purity. See: gua.
alization. A Hindu monk, swm, and one of a world brotherhood (or holy Satya Mantra: & Sacred syllable of truth. Aum. See: Aum.
order) of sannysins. See: swm. Second World: The astral or subtle plane. Here the soul continues its activi-
Sanskrit (Saskita): Well-made; rened, perfected. The classi- ties in the astral body during sleep and after the physical body dies. It is the
cal sacerdotal language of ancient India, considered a pure vehicle for com- in-between world which includes the Devaloka and the Narakaloka. The
munication with the celestial worlds. It is the primary language in which Second world exists within the First World or physical plane. See: loka.
Hindu scriptures are written, including the Vedas and gamas. Employed secular:-Not sacred or religious; temporal or worldly.
today as a liturgical, literary and scholarly language, but no longer used as secular humanism: A system that rejects religious faith and worship and
a spoken vernacular. holds that one need not look beyond man for lifes ethical meaning.
sant: Saint. A Hindi or vernacular term derived from the Sanskrit sat, seer: Visionary; ishi. A wise being or mystic who sees beyond the limits of
meaning truth; reality. ordinary perception. See: ka, ishi.
nti: Peace. Self (Self God): God ivas perfection of Absolute Reality, ParaivaThat
ara: Arrow. Loving Gaea has power over thought, and each one hits which abides at the core of every soul. See: Paramtman, Paraiva.
its mark. Bow drawn, arrow aimed, He teaches us to precisely begin all self-declared sannysin: Paramade sannysin. See: sannysin.
beginnings with good intentions. self-effacement: Modest, retiring behavior; giving all credit to God, precep-
araa: Refuge. Saranam in Tamil. tor and other persons and not accepting praise for ones accomplishments.
Sarasvat: The flowing one. akti, the Universal Mother; God- self-erasement: The process of wiping out or eradicating the personal ego and
dess of the arts and learning, mythological consort of the God Brahm. the dross of the past, lodged in the memory patterns of the subconscious.
Sarasvat, the river Goddess, is usually depicted wearing a white sr and Self Realization: Direct knowing of the Self God, Paraiva. Self Realization
Sakaahara Gaapati: Dispeller of sorrow, seated on a red holding a vna, sitting upon a swan or lotus flower. Prayers are offered to
lotus flower, holds a bowl of pudding and displays varada mudr. her for refinements of art, culture and learning. Sarasvat also names one
akha: Conch. The water-born conch symbolizes the origin of exis- of seven sacred rivers (Sapta Sindhu) mentioned in the ig Veda. See: God-
tence, which evolves in spiraling spheres. In ancient days its sound signaled dess, akti.
battles victory; today it heralds the high point of pj in Hindu temples. In sr: (Hindi, ) The traditional outer garment of a Hindu woman, con-
the Deitys hands it stands for protection from evil, sounding the sacred. sisting of a long, unstitched piece of cloth, usually colorful cotton or silk,
San Mrga: @ True path. A term especially important in aiva Sid- wrapped around the body, forming an ankle-length skirt, and around the
dhnta. 1) In general, the straight spiritual path leading to the ultimate goal, bosom and over the shoulder.
Self Realization, which does not detour into unnecessary psychic explora- aikal: Period of the moon. Specically, the crescent moon that
tion or pointless development of siddhis. San Mrg names a person who is adorns Lord ivas hair, the moon of the dark fortnights second day.
on the path, as opposed to sasr, one engrossed in worldliness. 2) San stra: & Sacred text; teaching. 1) Any religious or philosophical trea-
Mrga is also an alternate term for the jna pda. See: liberation, pda. tise, or body of writings. 2) A department of knowledge, a science; e.g., the
San Mrga Sanctuary: A sanctuary at Kauai Aadheenam on the Garden Is- Dharma stras on religious law, Artha stras on politics.
land of Kauai, Hawaii, centered around a -mile straight path to the Su- atapatha Brhmaa: Priest manual of 100 paths. A supple-
preme God, iva (Paramevara-Parakti-Paraiva) and the Iraivan Temple, ment of ukla Yajur Veda on theology, philosophy and modes of worship.
which enshrines a massive 700-pound, single-pointed quartz crystal. satguru (sadguru): True weighty one. A spiritual preceptor of the
snnidhya: (Divine) presence; nearness, proximity. The radiance highest attainmentone who has realized the ultimate Truth, Paraiva,
and blessed presence of akti within and around a temple or a holy person. through nirvikalpa samdhia jvanmukta able to lead others securely
sannysa: Renunciation. Throwing down or abandoning. San- along the spiritual path. He is always a sannysin, an unmarried renunciate.
nysa is the repudiation of the dharma, including the obligations and du- All Hindu denominations teach that the grace and guidance of a living sat-
ties, of the householder and the acceptance of the even more demanding guru is a necessity for Self Realization. He is recognized and revered as the
dharma of the renunciate. See: sannysin. embodiment of God, Sadiva, the source of grace and of liberation. See:
sannysin: Renouncer. One who has taken sannysa dksh, a guru, guru bhakti, guru-ishya system.
formal rite, or less often an informal blessing, entering the devotee into re- satsaga: ~ Holy gathering. Association of devotees for temple or
nunciate monasticism, binding him for life to certain vows which include home worship, celebration, selfless service and religious studies.
chastity, poverty and obedience, and directing him on the path to Self Re- sattva gua: ^ Purity. The quality of goodness or purity. See: gua.
alization. A Hindu monk, swm, and one of a world brotherhood (or holy Satya Mantra: & Sacred syllable of truth. Aum. See: Aum.
order) of sannysins. See: swm. Second World: The astral or subtle plane. Here the soul continues its activi-
Sanskrit (Saskita): Well-made; rened, perfected. The classi- ties in the astral body during sleep and after the physical body dies. It is the
cal sacerdotal language of ancient India, considered a pure vehicle for com- in-between world which includes the Devaloka and the Narakaloka. The
munication with the celestial worlds. It is the primary language in which Second world exists within the First World or physical plane. See: loka.
Hindu scriptures are written, including the Vedas and gamas. Employed secular:-Not sacred or religious; temporal or worldly.
today as a liturgical, literary and scholarly language, but no longer used as secular humanism: A system that rejects religious faith and worship and
a spoken vernacular. holds that one need not look beyond man for lifes ethical meaning.
sant: Saint. A Hindi or vernacular term derived from the Sanskrit sat, seer: Visionary; ishi. A wise being or mystic who sees beyond the limits of
meaning truth; reality. ordinary perception. See: ka, ishi.
nti: Peace. Self (Self God): God ivas perfection of Absolute Reality, ParaivaThat
ara: Arrow. Loving Gaea has power over thought, and each one hits which abides at the core of every soul. See: Paramtman, Paraiva.
its mark. Bow drawn, arrow aimed, He teaches us to precisely begin all self-declared sannysin: Paramade sannysin. See: sannysin.
beginnings with good intentions. self-effacement: Modest, retiring behavior; giving all credit to God, precep-
araa: Refuge. Saranam in Tamil. tor and other persons and not accepting praise for ones accomplishments.
Sarasvat: The flowing one. akti, the Universal Mother; God- self-erasement: The process of wiping out or eradicating the personal ego and
dess of the arts and learning, mythological consort of the God Brahm. the dross of the past, lodged in the memory patterns of the subconscious.
Sarasvat, the river Goddess, is usually depicted wearing a white sr and Self Realization: Direct knowing of the Self God, Paraiva. Self Realization
is known in Sanskrit as nirvikalpa samdhi; enstasy without form or seed; Siddhi Gaapati: A name and traditional mrti, or form, of
the ultimate spiritual attainment (also called asamprajata samdhi). Gaea, the accomplished one, who holds a bouquet of flowers, an axe,
Esoterically, this state is attained when the mystic kualin force pierces mango, sugarcane and, in His trunk, a sesame sweet.
through the sahasrra chakra at the crown of the head. See: God Realiza- Sikhism: Discipleship. Religion of nine million members founded in India
tion, liberation, kualin, Paraiva, rja yoga, samdhi. about 500 years ago by the saint Guru Nnak. A reformist faith which re-
sentamarai: bre;jhkiu Red lotus flower. jects idolatry and the caste system, its holy book is the di Granth, and its
severance: A breaking off or separation. main holy center is the Golden Temple of Amritsar.
Shamanism: From the Sanskrit ramaa, ascetic, akin to ram, meaning sin: Intentional transgression of divine law. Akin to the Latin sons, guilty.
to exert. Generally refers to any religion based on the belief that good or Hinduism does not view sin as a crime against God, but as an act against
evil spirits can be influenced by priests, or shamans, who serve as interme- dharmamoral orderand ones own self. It is thought natural, if unfor-
diaries between man and divine forces. Descriptive of many of the worlds tunate, that young souls act wrongly, for they are living in nescience, avidya,
tribal, indigenous faiths. See also: ktism, trance. the darkness of ignorance. Sin is an adharmic course of action which au-
Shamukha: Six-faced. A name for Lord Murugan or Krttikeya, tomatically brings negative consequences. In Hinduism, there are no such
denoting the multiplicity of His divine functions. See: Krttikeya. concepts as inherent or mortal sin. See: aura, evil, karma, ppa.
shakoa: T Six-pointed star, formed by two interlocking triangles, the sindra: Red lead, vermillion. (Sindr in Hindi.) A red powder
upper one representing ivas transcendent Being, and the lower one ivas used to make the forehead mark (pottu, or tilaka) on the Deity image. See:
manifest energy, akti. The shakoa is part of Lord Krttikeyas yantra. A tilaka.
similar emblem, the Star of David, appears in Judaism. See: Krttikeya. Siha Gaapati: The lionine one rides a lion and holds another
shrouded: Covered, protected, screened, veiled, sheltered. in one hand. He also holds a v, a lotus and pot of jewels.
siddhnta: Final attainments or conclusions. Siddhnta refers to ishya: A pupil or disciple, especially one who has proven himself and
ultimate understanding arrived at in any field of knowledge. has formally been accepted by a guru.
siddha: A perfected one or accomplished yog, a person of great spiri- iva: The auspicious, gracious or kindly one. Supreme Being of the
tual attainment or powers. See also: siddhi, siddha yoga. aivite religion. God iva is All and in all, simultaneously the creator and
siddha yoga: Yoga of perfected attainment or of supernatural pow- the creation, both immanent and transcendent. As personal Deity, He is
ers. 1) A term used in the Tirumantiram and other aiva scriptures to de- creator, preserver and destroyer. He is a one being, perhaps best under-
scribe the yoga which is the way of life of adepts after attaining of Paraiva. stood in three perfections: Paramevara (Primal Soul), Parakti (pure
Siddha yoga involves the development of magical or mystical powers, or consciousness) and Paraiva (Absolute Reality). See: Naarja, Paramevara,
siddhis, such as the eight classical powers. It is a highly advanced yoga Parakti, Paraiva, aivism.
which seeks profound transformation of body, mind and emotions and ivchrya: @ Moving toward iva, the hereditary priests of the ai-
the ability to live in a flawless state of God Consciousness. 2) The highly va Siddhnta tradition. The title of diaiva Brhmins. An diaiva priest
accomplished practices of certain alchemists. See: siddha yog, siddhi. who has received the necessary training and dkshs to perform public
siddhi: Power, accomplishment; perfection. Extraordinary powers of iva temple rites known as gamic Nitya Parrtha Pj. A fully qualied
the soul, developed through consistent meditation and deliberate, gruel- ivchrya is also known as archaka. ivchrya, too, names the family
ing, often uncomfortable tapas, or awakened naturally through spiritual clan of this priest tradition. See: Brahm.
maturity and yogic sdhana. Through the repeated experience of Self Re- iva consciousness: ivachaitanya. A broad term naming the experience or
alization, siddhis naturally unfold according to the needs of the individual. state of being conscious of iva in a multitude of ways, such as the ve
Before Self Realization, the use or development of siddhis is among the expressed in the following meditation. Vital Breath (pra): Experience
greatest obstacles on the path because it cultivates ahakra, I-ness, and the inbreath and outbreath as ivas will within the body. Become attuned
militates against the attainment of prapatti, complete submission to the to the ever-present pulse of the universe, knowing that nothing moves but
will of God, Gods and guru. See: ashavibhti. by His divine will. All-Pervasive Energy (akti): Become conscious of the
Siddhi and Buddhi: Attainment and Wisdom; names of the two flow of life within the body. Realize that it is the same universal energy
symbolic consorts of Lord Gaea. within every living thing. Practice seeing the life energy within anothers
Siddhidt: Giver of success, fulllment, an epithet of Lord eyes. Manifest Sacred Form (darana): Hold in your mind a sacred form,
Gaea. such as Naarja, ivaliga or the satguruwho is Sadivaand think of
is known in Sanskrit as nirvikalpa samdhi; enstasy without form or seed; Siddhi Gaapati: A name and traditional mrti, or form, of
the ultimate spiritual attainment (also called asamprajata samdhi). Gaea, the accomplished one, who holds a bouquet of flowers, an axe,
Esoterically, this state is attained when the mystic kualin force pierces mango, sugarcane and, in His trunk, a sesame sweet.
through the sahasrra chakra at the crown of the head. See: God Realiza- Sikhism: Discipleship. Religion of nine million members founded in India
tion, liberation, kualin, Paraiva, rja yoga, samdhi. about 500 years ago by the saint Guru Nnak. A reformist faith which re-
sentamarai: bre;jhkiu Red lotus flower. jects idolatry and the caste system, its holy book is the di Granth, and its
severance: A breaking off or separation. main holy center is the Golden Temple of Amritsar.
Shamanism: From the Sanskrit ramaa, ascetic, akin to ram, meaning sin: Intentional transgression of divine law. Akin to the Latin sons, guilty.
to exert. Generally refers to any religion based on the belief that good or Hinduism does not view sin as a crime against God, but as an act against
evil spirits can be influenced by priests, or shamans, who serve as interme- dharmamoral orderand ones own self. It is thought natural, if unfor-
diaries between man and divine forces. Descriptive of many of the worlds tunate, that young souls act wrongly, for they are living in nescience, avidya,
tribal, indigenous faiths. See also: ktism, trance. the darkness of ignorance. Sin is an adharmic course of action which au-
Shamukha: Six-faced. A name for Lord Murugan or Krttikeya, tomatically brings negative consequences. In Hinduism, there are no such
denoting the multiplicity of His divine functions. See: Krttikeya. concepts as inherent or mortal sin. See: aura, evil, karma, ppa.
shakoa: T Six-pointed star, formed by two interlocking triangles, the sindra: Red lead, vermillion. (Sindr in Hindi.) A red powder
upper one representing ivas transcendent Being, and the lower one ivas used to make the forehead mark (pottu, or tilaka) on the Deity image. See:
manifest energy, akti. The shakoa is part of Lord Krttikeyas yantra. A tilaka.
similar emblem, the Star of David, appears in Judaism. See: Krttikeya. Siha Gaapati: The lionine one rides a lion and holds another
shrouded: Covered, protected, screened, veiled, sheltered. in one hand. He also holds a v, a lotus and pot of jewels.
siddhnta: Final attainments or conclusions. Siddhnta refers to ishya: A pupil or disciple, especially one who has proven himself and
ultimate understanding arrived at in any field of knowledge. has formally been accepted by a guru.
siddha: A perfected one or accomplished yog, a person of great spiri- iva: The auspicious, gracious or kindly one. Supreme Being of the
tual attainment or powers. See also: siddhi, siddha yoga. aivite religion. God iva is All and in all, simultaneously the creator and
siddha yoga: Yoga of perfected attainment or of supernatural pow- the creation, both immanent and transcendent. As personal Deity, He is
ers. 1) A term used in the Tirumantiram and other aiva scriptures to de- creator, preserver and destroyer. He is a one being, perhaps best under-
scribe the yoga which is the way of life of adepts after attaining of Paraiva. stood in three perfections: Paramevara (Primal Soul), Parakti (pure
Siddha yoga involves the development of magical or mystical powers, or consciousness) and Paraiva (Absolute Reality). See: Naarja, Paramevara,
siddhis, such as the eight classical powers. It is a highly advanced yoga Parakti, Paraiva, aivism.
which seeks profound transformation of body, mind and emotions and ivchrya: @ Moving toward iva, the hereditary priests of the ai-
the ability to live in a flawless state of God Consciousness. 2) The highly va Siddhnta tradition. The title of diaiva Brhmins. An diaiva priest
accomplished practices of certain alchemists. See: siddha yog, siddhi. who has received the necessary training and dkshs to perform public
siddhi: Power, accomplishment; perfection. Extraordinary powers of iva temple rites known as gamic Nitya Parrtha Pj. A fully qualied
the soul, developed through consistent meditation and deliberate, gruel- ivchrya is also known as archaka. ivchrya, too, names the family
ing, often uncomfortable tapas, or awakened naturally through spiritual clan of this priest tradition. See: Brahm.
maturity and yogic sdhana. Through the repeated experience of Self Re- iva consciousness: ivachaitanya. A broad term naming the experience or
alization, siddhis naturally unfold according to the needs of the individual. state of being conscious of iva in a multitude of ways, such as the ve
Before Self Realization, the use or development of siddhis is among the expressed in the following meditation. Vital Breath (pra): Experience
greatest obstacles on the path because it cultivates ahakra, I-ness, and the inbreath and outbreath as ivas will within the body. Become attuned
militates against the attainment of prapatti, complete submission to the to the ever-present pulse of the universe, knowing that nothing moves but
will of God, Gods and guru. See: ashavibhti. by His divine will. All-Pervasive Energy (akti): Become conscious of the
Siddhi and Buddhi: Attainment and Wisdom; names of the two flow of life within the body. Realize that it is the same universal energy
symbolic consorts of Lord Gaea. within every living thing. Practice seeing the life energy within anothers
Siddhidt: Giver of success, fulllment, an epithet of Lord eyes. Manifest Sacred Form (darana): Hold in your mind a sacred form,
Gaea. such as Naarja, ivaliga or the satguruwho is Sadivaand think of
nothing else. See every form as a form of our God iva. Inner Light (jyoti): may refer to any text other than ruti (revealed scripture) that is revered as
Observe the light that illumines the thoughts. Concentrate only on that scripture within a particular sect.
light, as you might practice being more aware of the light on a TV screen snna: Bathing.-Ceremonial ablution, especially in sacred waters,
than of its changing pictures. Sacred Sound (nda): Listen to the constant traditionally presribed as an obligatory Hindu duty.
high-pitched ee sounding in the head. It is like the tone of an electrical soul: The real being of man, as distinguished from body, mind and emotions.
transformer, a hundred tamburas distantly playing or a humming swarm The soul (known as tman or purusha) is the sum of its two aspects: 1) the
of bees. See: jna, mind (ve states). form or body of the soul and 2) the essence of the soulPure Conscious-
ivaliga: Mark (or sign) of iva. The most prevalent icon of iva, ness (Parakti or Satchidnanda) and Absolute Reality (Paraiva). See: t-
found in virtually all iva temples. A rounded, elliptical, aniconic image, man, Paramtman, spiritual unfoldment.
usually set on a circular base, or pha. The ivaliga is the simplest and specious: Apparent, seeming to be good, sound, true, correct, without really
most ancient symbol of iva, especially of Paraiva, God beyond all forms being so.
and qualities. The pha represents Parakti, the manifesting power of God. spiritual unfoldment: The unfoldment of the spirit, the inherent, divine
Ligas are usually of stone (either carved or naturally existing, svayambh, soul of man. The gradual expansion of consciousness as kualin akti
such as shaped by a swift-flowing river), but may also be of metal, precious slowly rises through the sushum. The term spiritual unfoldment indicates
gems, crystal, wood, earth or transitory materials such as ice. See: mrti, this slow, imperceptible process, likened to a lotus flowers emerging from
aivism. bud to effulgent beauty. See: kualin, liberation, pda, sdhana.
ivaloka: Realm of iva. See: loka. spurious: Illegitimate, not true or genuine.
iva-akti: # Father-Mother God, both immanent and transcendent. raddh: Faith; belief. See: pacha raddh.
A name for God iva encompassing His unmanifest Being and manifest rddha: Memorial. Relating to commemorative ceremonies for the
energy. See: Paramevara, iva. deceased, held one week, one month after death, and annually thereafter,
ivya: To Siva. ivas name in dative case. according to tradition. See: death, saskra.
Skanda: Quicksilver; leaping one. One of Lord Krttikeyas oldest r Chakra: Venerated wheel. See: yantra.
names, and His form as scarlet-hued warrior God. See: Krttikeya. r Rudram: Hymn to the Wielder of awesome powers. Preeminent
loka: Verse, from the verbal root, lok,to compose. A verse, phrase, Vedic hymn to Lord iva as the God of dissolution, chanted daily in iva
proverb or hymn of praise, usually composed in a specied meter. Especial- temples throughout India. It is in this long prayer, located in the middle
ly a verse of two lines, each of sixteen syllables. loka is the primary verse of the Yajur Veda, Taittirya Sahit, the rst of the three Vedas, that the
form of the Sanskrit epics, Mahbhrata and Rmyaa. See also: stra. aivite mantra Nama ivya rst appears.
Smrta: @ Of or related to smiti, the secondary Hindu scriptures. Of or sishi: { Creation.
related to Smrtism; a follower of Smrtism. See: Smrtism. Sishi Gaapati: The creator God rides a mouse and holds a
Smrtism: @ Sect based on the secondary scriptures (smiti). The most noose, a goad, His tusk (representing selfless sacrice) and a mango.
liberal of the four major denominations of Hinduism, an ancient Vedic ruti: That which is heard. Aurally, or clairaudiently, received scripture.
brhminical tradition (ca 700 bce) which from the 9th century onward Hinduisms revealed scriptures, of supreme theological authority and spiri-
was guided and deeply influenced by the Advaita Vednta teachings of the tual value. They are timeless teachings transmitted to ishis, or seers directly
reformist di akara. Its adherents rely mainly on the classical smiti lit- by God iva and the Gods thousands of years ago. ruti is thus said to be
erature, especially the Itihsas (Rmyaa and Mahbhrata, the latter of apaurusheya, impersonal, or rather suprahuman. ruti essentially con-
which includes the Bhagavad Gt), Puras and Dharma stras. These sists of the Vedas and the gamas, preserved initially through oral tradition
are regarded as complementary to and a means to understanding the Vedas. and eventually written down in Sanskrit. Among the many sacred books of
See: Daanmi, akara. the Hindus, these two bodies of knowledge are held in the highest esteem.
smiti: That which is remembered; the tradition. Hinduisms nonre- For countless centuries ruti has been the basis of philosophical discus-
vealed, secondary but deeply revered scriptures, derived from mans insight sion, study and commentary, and this attention has given rise to countless
and experience. Smiti speaks of secular mattersscience, law, history, ag- schools of thought. It is also the subject of deep study and meditation, to
riculture, etc.as well as spiritual lore, ranging from day-to-day rules and realize the wisdom of the ancients within oneself. Most mantras are drawn
regulations to superconscious outpourings. 1) The term smiti refers to a from ruti, used for rites of worship, both public and domestic, as well as
specic collection of ancient Sanskritic texts. 2) In a general sense, smiti for personal prayer and japa. See: gama, smiti, Veda.
nothing else. See every form as a form of our God iva. Inner Light (jyoti): may refer to any text other than ruti (revealed scripture) that is revered as
Observe the light that illumines the thoughts. Concentrate only on that scripture within a particular sect.
light, as you might practice being more aware of the light on a TV screen snna: Bathing.-Ceremonial ablution, especially in sacred waters,
than of its changing pictures. Sacred Sound (nda): Listen to the constant traditionally presribed as an obligatory Hindu duty.
high-pitched ee sounding in the head. It is like the tone of an electrical soul: The real being of man, as distinguished from body, mind and emotions.
transformer, a hundred tamburas distantly playing or a humming swarm The soul (known as tman or purusha) is the sum of its two aspects: 1) the
of bees. See: jna, mind (ve states). form or body of the soul and 2) the essence of the soulPure Conscious-
ivaliga: Mark (or sign) of iva. The most prevalent icon of iva, ness (Parakti or Satchidnanda) and Absolute Reality (Paraiva). See: t-
found in virtually all iva temples. A rounded, elliptical, aniconic image, man, Paramtman, spiritual unfoldment.
usually set on a circular base, or pha. The ivaliga is the simplest and specious: Apparent, seeming to be good, sound, true, correct, without really
most ancient symbol of iva, especially of Paraiva, God beyond all forms being so.
and qualities. The pha represents Parakti, the manifesting power of God. spiritual unfoldment: The unfoldment of the spirit, the inherent, divine
Ligas are usually of stone (either carved or naturally existing, svayambh, soul of man. The gradual expansion of consciousness as kualin akti
such as shaped by a swift-flowing river), but may also be of metal, precious slowly rises through the sushum. The term spiritual unfoldment indicates
gems, crystal, wood, earth or transitory materials such as ice. See: mrti, this slow, imperceptible process, likened to a lotus flowers emerging from
aivism. bud to effulgent beauty. See: kualin, liberation, pda, sdhana.
ivaloka: Realm of iva. See: loka. spurious: Illegitimate, not true or genuine.
iva-akti: # Father-Mother God, both immanent and transcendent. raddh: Faith; belief. See: pacha raddh.
A name for God iva encompassing His unmanifest Being and manifest rddha: Memorial. Relating to commemorative ceremonies for the
energy. See: Paramevara, iva. deceased, held one week, one month after death, and annually thereafter,
ivya: To Siva. ivas name in dative case. according to tradition. See: death, saskra.
Skanda: Quicksilver; leaping one. One of Lord Krttikeyas oldest r Chakra: Venerated wheel. See: yantra.
names, and His form as scarlet-hued warrior God. See: Krttikeya. r Rudram: Hymn to the Wielder of awesome powers. Preeminent
loka: Verse, from the verbal root, lok,to compose. A verse, phrase, Vedic hymn to Lord iva as the God of dissolution, chanted daily in iva
proverb or hymn of praise, usually composed in a specied meter. Especial- temples throughout India. It is in this long prayer, located in the middle
ly a verse of two lines, each of sixteen syllables. loka is the primary verse of the Yajur Veda, Taittirya Sahit, the rst of the three Vedas, that the
form of the Sanskrit epics, Mahbhrata and Rmyaa. See also: stra. aivite mantra Nama ivya rst appears.
Smrta: @ Of or related to smiti, the secondary Hindu scriptures. Of or sishi: { Creation.
related to Smrtism; a follower of Smrtism. See: Smrtism. Sishi Gaapati: The creator God rides a mouse and holds a
Smrtism: @ Sect based on the secondary scriptures (smiti). The most noose, a goad, His tusk (representing selfless sacrice) and a mango.
liberal of the four major denominations of Hinduism, an ancient Vedic ruti: That which is heard. Aurally, or clairaudiently, received scripture.
brhminical tradition (ca 700 bce) which from the 9th century onward Hinduisms revealed scriptures, of supreme theological authority and spiri-
was guided and deeply influenced by the Advaita Vednta teachings of the tual value. They are timeless teachings transmitted to ishis, or seers directly
reformist di akara. Its adherents rely mainly on the classical smiti lit- by God iva and the Gods thousands of years ago. ruti is thus said to be
erature, especially the Itihsas (Rmyaa and Mahbhrata, the latter of apaurusheya, impersonal, or rather suprahuman. ruti essentially con-
which includes the Bhagavad Gt), Puras and Dharma stras. These sists of the Vedas and the gamas, preserved initially through oral tradition
are regarded as complementary to and a means to understanding the Vedas. and eventually written down in Sanskrit. Among the many sacred books of
See: Daanmi, akara. the Hindus, these two bodies of knowledge are held in the highest esteem.
smiti: That which is remembered; the tradition. Hinduisms nonre- For countless centuries ruti has been the basis of philosophical discus-
vealed, secondary but deeply revered scriptures, derived from mans insight sion, study and commentary, and this attention has given rise to countless
and experience. Smiti speaks of secular mattersscience, law, history, ag- schools of thought. It is also the subject of deep study and meditation, to
riculture, etc.as well as spiritual lore, ranging from day-to-day rules and realize the wisdom of the ancients within oneself. Most mantras are drawn
regulations to superconscious outpourings. 1) The term smiti refers to a from ruti, used for rites of worship, both public and domestic, as well as
specic collection of ancient Sanskritic texts. 2) In a general sense, smiti for personal prayer and japa. See: gama, smiti, Veda.
sthapati: From stha, building or place, and pati, lord or father. A and all manifestation.
master of gamic temple architecture, sculpture, city planning and other surrender: Giving up or yielding. Surrender to the Divine is called prapatti,
traditional building arts. A sthapati must be well versed in the ilpa stras, a complete giving over of oneself to Gods will in total trust and abandon-
experienced in all aspects of temple construction, pious, mystically trained ment. See: bhakti, prapatti, sacrice.
and a good administrator, able to direct and guide a team of ilps, stone- Srya: @ Sun. One of the principal Divinities of the Vedas, also promi-
cutters, carvers, sculptors, woodworkers, etc. nent in the epics and Puras. aivites revere Srya, the Sun God, each morn-
sthla: Gross; physical. See: vk. ing as iva Srya. Smrtas and Vaishavas revere the golden orb as Srya
str dharma: &@ Womans duty. Traditional conduct, observances, vo- Nryaa. As the source of light, the sun is the most readily apparent image
cational and spiritual patterns which bring spiritual fulfillment and societal of Divinity available to man. As the giver of life, Srya is worshiped dur-
stability. Characterized by modesty, quiet strength, religiousness, dignity ing harvest festivals everywhere. Esoterically, the sun represents the point
and nurturing of family. Notably, she is most needed and irreplaceable as where the manifest and unmanifest worlds meet or unite. In yoga, the sun
the maker of the home and the educator of their children as noble citizens represents the masculine force, pigal. Srya also signies the Self within.
of tomorrow. sushum n: Most gracious channel. Central psychic nerve
subatomic: Of the inner parts of atoms; anything smaller than an atom. current within the spinal column. See: kualin, n, samdhi.
subconscious mind: Saskra chitta. See: aura, conscience, mind (ve sushupti: P Deep sleep. A state more rened than the ordinary dream
states). state, the perceptions of which are often too subtle to be remembered upon
sub-subconscious: Vsan chitta. Area of the subconscious where past ex- awakening. This is the state of visionary dreams. One of the four avasths
periences mix and merge, forming new images, reactions and beliefs. See: described in the Mkya Upanishad. See: avasth, consciousness.
mind (ve states). sutala: Great abyss. Region of obsessive jealousy and retaliation. The
substratum: A substance or element which lies beneath and supports another. third chakra below the mldhra, centered in the knees. Corresponds to
subsuperconscious mind: Anukraa chitta. See: mind (ve states). the third astral netherworld beneath the earths surface, called Sahta
uddhi: Purication. Also, raddha uddhi, purication of faith.-The (abandoned) or Sutala. See: chakra, hell, loka, Naraka.
rite of accepting back into the Hindu fold individuals who have been con- stra: & Thread. An aphoristic verse; the literary style consisting of such
verted to other faiths or otherwise require purication to rejoin the Hindu maxims. From 500 bce, this style was widely adopted by Indian philosoph-
congregation. An alternate term to vrtyastoma, oath afrmation. ical systems and eventually employed in works on law, grammar, medicine,
dra: Worker, servant. The social class of skilled artisans, workers and poetry, crafts, etc.
laborers. See: vara dharma. svadharma: @ Ones own way. See: dharma.
suffuse: Pour beneath, diffuse beneath, spread, as light through clouds or svdhishhna: } Ones own base. See: chakra.
divine energy flowing out from pj or from a holy personage. svdhyya: Self-reflection; scriptural study. See: yama-niyama.
uka: Parrot. svapna: Dream. Astral consciousness. The sleeping-dreaming
sukarma: @ Good actions. See: karma, puya. state of subtle perception and experience. One of the four states of con-
sukhsana: Pleasant, easy pose. Often applies to any comfortable sciousness, avasths, described in the Mkya Upanishad. See: avasth,
seating pose. More specicially, a synonym for the swstiksana, in which consciousness.
the legs are crossed, the feet tucked under the knees. svayambh mrti: @ Self-existent image. A Deity image discov-
skshma: Subtle. See: vk. ered in nature, and not carved or crafted by human hands. See: mrti.
u: Elephant trunk. swm: Lord; owner.-He who knows or is master of himself. A res-
Sundarar: Re;juh Beautiful.-One of the four Tamil Samaychryas (ca pectful title for a Hindu monk, usually a sannysin. The term swm is
800), and composer of devotional hymns to God iva, which form the sometimes applied more broadly to include nonmonastics dedicated to
seventh book of the Tirumurai. In these, he pleads forthrightly to iva for spiritual work. See: monastic, sannysin.
material as well as spiritual abundance. See: Nayanar. swastika: Sign of auspiciousness, From su (wellness, auspicious-
superconscious mind: Kraa chitta. See: mind (ve states; three phases). ness) and astu, be it so. The ancient Hindu symbol of auspiciousness and
supplicate (supplication): To ask for humbly. To earnestly pray for. good fortune, representing the sun and often associated with Gaea. The
supreme: Highest in rank, power, authority. right-angled arms of the swastika denote the indirect way in which Divinity
Supreme God: Highest God, the source or creator of all other Gods, beings is reachedthrough intuition and not by intellectand how life is lled
sthapati: From stha, building or place, and pati, lord or father. A and all manifestation.
master of gamic temple architecture, sculpture, city planning and other surrender: Giving up or yielding. Surrender to the Divine is called prapatti,
traditional building arts. A sthapati must be well versed in the ilpa stras, a complete giving over of oneself to Gods will in total trust and abandon-
experienced in all aspects of temple construction, pious, mystically trained ment. See: bhakti, prapatti, sacrice.
and a good administrator, able to direct and guide a team of ilps, stone- Srya: @ Sun. One of the principal Divinities of the Vedas, also promi-
cutters, carvers, sculptors, woodworkers, etc. nent in the epics and Puras. aivites revere Srya, the Sun God, each morn-
sthla: Gross; physical. See: vk. ing as iva Srya. Smrtas and Vaishavas revere the golden orb as Srya
str dharma: &@ Womans duty. Traditional conduct, observances, vo- Nryaa. As the source of light, the sun is the most readily apparent image
cational and spiritual patterns which bring spiritual fulfillment and societal of Divinity available to man. As the giver of life, Srya is worshiped dur-
stability. Characterized by modesty, quiet strength, religiousness, dignity ing harvest festivals everywhere. Esoterically, the sun represents the point
and nurturing of family. Notably, she is most needed and irreplaceable as where the manifest and unmanifest worlds meet or unite. In yoga, the sun
the maker of the home and the educator of their children as noble citizens represents the masculine force, pigal. Srya also signies the Self within.
of tomorrow. sushum n: Most gracious channel. Central psychic nerve
subatomic: Of the inner parts of atoms; anything smaller than an atom. current within the spinal column. See: kualin, n, samdhi.
subconscious mind: Saskra chitta. See: aura, conscience, mind (ve sushupti: P Deep sleep. A state more rened than the ordinary dream
states). state, the perceptions of which are often too subtle to be remembered upon
sub-subconscious: Vsan chitta. Area of the subconscious where past ex- awakening. This is the state of visionary dreams. One of the four avasths
periences mix and merge, forming new images, reactions and beliefs. See: described in the Mkya Upanishad. See: avasth, consciousness.
mind (ve states). sutala: Great abyss. Region of obsessive jealousy and retaliation. The
substratum: A substance or element which lies beneath and supports another. third chakra below the mldhra, centered in the knees. Corresponds to
subsuperconscious mind: Anukraa chitta. See: mind (ve states). the third astral netherworld beneath the earths surface, called Sahta
uddhi: Purication. Also, raddha uddhi, purication of faith.-The (abandoned) or Sutala. See: chakra, hell, loka, Naraka.
rite of accepting back into the Hindu fold individuals who have been con- stra: & Thread. An aphoristic verse; the literary style consisting of such
verted to other faiths or otherwise require purication to rejoin the Hindu maxims. From 500 bce, this style was widely adopted by Indian philosoph-
congregation. An alternate term to vrtyastoma, oath afrmation. ical systems and eventually employed in works on law, grammar, medicine,
dra: Worker, servant. The social class of skilled artisans, workers and poetry, crafts, etc.
laborers. See: vara dharma. svadharma: @ Ones own way. See: dharma.
suffuse: Pour beneath, diffuse beneath, spread, as light through clouds or svdhishhna: } Ones own base. See: chakra.
divine energy flowing out from pj or from a holy personage. svdhyya: Self-reflection; scriptural study. See: yama-niyama.
uka: Parrot. svapna: Dream. Astral consciousness. The sleeping-dreaming
sukarma: @ Good actions. See: karma, puya. state of subtle perception and experience. One of the four states of con-
sukhsana: Pleasant, easy pose. Often applies to any comfortable sciousness, avasths, described in the Mkya Upanishad. See: avasth,
seating pose. More specicially, a synonym for the swstiksana, in which consciousness.
the legs are crossed, the feet tucked under the knees. svayambh mrti: @ Self-existent image. A Deity image discov-
skshma: Subtle. See: vk. ered in nature, and not carved or crafted by human hands. See: mrti.
u: Elephant trunk. swm: Lord; owner.-He who knows or is master of himself. A res-
Sundarar: Re;juh Beautiful.-One of the four Tamil Samaychryas (ca pectful title for a Hindu monk, usually a sannysin. The term swm is
800), and composer of devotional hymns to God iva, which form the sometimes applied more broadly to include nonmonastics dedicated to
seventh book of the Tirumurai. In these, he pleads forthrightly to iva for spiritual work. See: monastic, sannysin.
material as well as spiritual abundance. See: Nayanar. swastika: Sign of auspiciousness, From su (wellness, auspicious-
superconscious mind: Kraa chitta. See: mind (ve states; three phases). ness) and astu, be it so. The ancient Hindu symbol of auspiciousness and
supplicate (supplication): To ask for humbly. To earnestly pray for. good fortune, representing the sun and often associated with Gaea. The
supreme: Highest in rank, power, authority. right-angled arms of the swastika denote the indirect way in which Divinity
Supreme God: Highest God, the source or creator of all other Gods, beings is reachedthrough intuition and not by intellectand how life is lled
with change and indirection. It has been a prominent symbol in many cul- Vedic brhminical tradition. 2) Tantrism refers to traditions, mainly within
tures. (Svastu is a salutation meaning blessings, good health, or may it aivism and ktism, that focus on the arousal of the kualin force and
;;;;
be well with you.) See: mrti. which view the human body as a vehicle of the Divine and an instrument
for liberation. Tantrisms ultimate aim is a channeling of the kualin life
;;;;
taijasa: Full of light. A term for the dreaming force through the sushum, the gracious channel, upwards into the sahas-
state, equivalent to svapna. See: avasth, svapna. rra chakra and beyond, through the door of Brahman (brahmarandhra)
;;;;
tala: Plane or world; level; base, bottom; abyss. into Paraiva, either before or at the time of death. The stress is on the
Root of the name of the seven realms of lower con- transformation of all spheres of consciousness, spiritual, psychic, emo-
;;;;
sciousness centered in the seven chakras below the tional and material. It is a path of sdhana. 3) kta Tantrism: Brings a
mldhra. See: chakra, hell, loka, Naraka. strong emphasis on the worship of the feminine force. Depending on the
tla: Time measure. In Indian music, the orga- school, this may be symbolic or literal in rites involving sexual intercourse,
nization of time into meter and rhythmic pulse with sometimes complex etc. kta Tantrisms main principle is the use of the material to gain the
subdivisions. Tla is similar to time signature in Western notation except spiritual. In certain schools, historically, this implies embracing that which
that tla includes the unique emotional or mystical mood. is normally forbidden and manipulating the forces to attain transcendent
taltala chakra: $ Lower region. The fourth chakra below the consciousness rather than lower consciousness. See: kualin, rja yoga,
mldhra, centered in the calves. Region of chronic mental confusion and ktism, tantra.
unreasonable stubbornness. Corresponds to the fourth astral netherworld tapas: Warmth, heat, hence psychic energy, spiritual fervor or ar-
beneath the earths surface, called Tmisra (darkness) or Taltala. This dor. Austerity, asceticism, penance. State of accelerated unfoldment and
state of consciousness is born of the sole motivation of self-preservation. working with the forces through spiritual practices. A state of humble
See: chakra, loka, Naraka. submission to the divine forces and surrender to the processes of inner
tabr: (Hindi) A long-necked, four-stringed fretless lute that pro- purication which occurs almost automatically at certain stages. Denotes
vides a drone accompaniment for a singer or instrumentalist. religious austerity, intense meditation, penance, bodily mortication; con-
Tamil: jkpH; A Dravidian language and Caucasian race of South India. notes spiritual purication and transformation as a ery process that
Tamil Nadu: jkpH; ehL State in South India, 50,000 square miles, popula- burns up impurities, ego, vsanas and past karmas that obstruct God Re-
tion 55 million. Land of countless holy scriptures, saints, sages and over alization. See: kualin, penance, sdhana.
40,000 magnicent temples, including Chidambaram, Madurai, Palani Tarua Gaapati: A name and traditional mrti, or form, of
Hills and Rmevaram. Gaea, the youthful one, with eight arms, holding noose, goad, modaka,
tanmtr: & Primal matter. The ve fundamental subtle substances wood apple, rose apple, tusk, paddy and sugar cane.
of the ve gross elements, mahbhtas. The ve tanmtras and their cor- tattva: ^ That-ness or essential nature. Tattvas are the primary prin-
responding elements are: 1) abda (sound), ka (ether); 2) spara (touch), ciples, elements, states or categories of existence, the building blocks of
vyu (air); 3) rpa (sight), tejas (re); 4) rasa (taste), apas (water); 5) gand- the universe. ishis describe this emanational process as the unfoldment
ha (smell), pithiv (earth). of thirty-six tattvas, stages or evolutes of manifestation, descending from
tantra: & Loom, methodology. 1) Most generally, a synonym for stra, subtle to gross. At mahpralaya, cosmic dissolution, they enfold into their
scripture. 2) A synonym for the gamic texts, especially those of the kta respective sources, with only the rst two tattvas surviving the great dissolu-
faith, a class of Hindu scripture providing detailed instruction on all as- tion. See: mahpralaya.
pects of religion, mystic knowledge and science. The tantras are also asso- temple: An edice in a consecrated place dedicated to the worship of God
ciated with the aiva tradition. 3) A specic method, technique or spiritual or the Gods. From the Latin templum, temple, sanctuary; marked space.
practice within the aiva and kta traditions. See: tantrism. Hindu temples, over one million worldwide, are revered as sacred, magical
tantric (tntrika): & Adjectival form for practices prescribed in the places in which the three worlds most consciously communestructures
tantra traditions. The name of a follower of any of the tantric traditions. especially built and consecrated to channel the subtle spiritual energies
See: tantra, tantrism. of inner-world beings. The temples psychic atmosphere is maintained
tantrism: The enlightenment path outlined in the Tantra scriptures. through regular worship ceremonies (pj) invoking the Deity, who from
1)-Tantrism is sometimes considered a parallel stream of history and tradi- the Third World uses His installed image (mrti) as a temporary body
tion in Hinduism, running alongside and gradually interweaving with the through which bless those living on the earth plane, the First World. See:
with change and indirection. It has been a prominent symbol in many cul- Vedic brhminical tradition. 2) Tantrism refers to traditions, mainly within
tures. (Svastu is a salutation meaning blessings, good health, or may it aivism and ktism, that focus on the arousal of the kualin force and
;;;;
be well with you.) See: mrti. which view the human body as a vehicle of the Divine and an instrument
for liberation. Tantrisms ultimate aim is a channeling of the kualin life
;;;;
taijasa: Full of light. A term for the dreaming force through the sushum, the gracious channel, upwards into the sahas-
state, equivalent to svapna. See: avasth, svapna. rra chakra and beyond, through the door of Brahman (brahmarandhra)
;;;;
tala: Plane or world; level; base, bottom; abyss. into Paraiva, either before or at the time of death. The stress is on the
Root of the name of the seven realms of lower con- transformation of all spheres of consciousness, spiritual, psychic, emo-
;;;;
sciousness centered in the seven chakras below the tional and material. It is a path of sdhana. 3) kta Tantrism: Brings a
mldhra. See: chakra, hell, loka, Naraka. strong emphasis on the worship of the feminine force. Depending on the
tla: Time measure. In Indian music, the orga- school, this may be symbolic or literal in rites involving sexual intercourse,
nization of time into meter and rhythmic pulse with sometimes complex etc. kta Tantrisms main principle is the use of the material to gain the
subdivisions. Tla is similar to time signature in Western notation except spiritual. In certain schools, historically, this implies embracing that which
that tla includes the unique emotional or mystical mood. is normally forbidden and manipulating the forces to attain transcendent
taltala chakra: $ Lower region. The fourth chakra below the consciousness rather than lower consciousness. See: kualin, rja yoga,
mldhra, centered in the calves. Region of chronic mental confusion and ktism, tantra.
unreasonable stubbornness. Corresponds to the fourth astral netherworld tapas: Warmth, heat, hence psychic energy, spiritual fervor or ar-
beneath the earths surface, called Tmisra (darkness) or Taltala. This dor. Austerity, asceticism, penance. State of accelerated unfoldment and
state of consciousness is born of the sole motivation of self-preservation. working with the forces through spiritual practices. A state of humble
See: chakra, loka, Naraka. submission to the divine forces and surrender to the processes of inner
tabr: (Hindi) A long-necked, four-stringed fretless lute that pro- purication which occurs almost automatically at certain stages. Denotes
vides a drone accompaniment for a singer or instrumentalist. religious austerity, intense meditation, penance, bodily mortication; con-
Tamil: jkpH; A Dravidian language and Caucasian race of South India. notes spiritual purication and transformation as a ery process that
Tamil Nadu: jkpH; ehL State in South India, 50,000 square miles, popula- burns up impurities, ego, vsanas and past karmas that obstruct God Re-
tion 55 million. Land of countless holy scriptures, saints, sages and over alization. See: kualin, penance, sdhana.
40,000 magnicent temples, including Chidambaram, Madurai, Palani Tarua Gaapati: A name and traditional mrti, or form, of
Hills and Rmevaram. Gaea, the youthful one, with eight arms, holding noose, goad, modaka,
tanmtr: & Primal matter. The ve fundamental subtle substances wood apple, rose apple, tusk, paddy and sugar cane.
of the ve gross elements, mahbhtas. The ve tanmtras and their cor- tattva: ^ That-ness or essential nature. Tattvas are the primary prin-
responding elements are: 1) abda (sound), ka (ether); 2) spara (touch), ciples, elements, states or categories of existence, the building blocks of
vyu (air); 3) rpa (sight), tejas (re); 4) rasa (taste), apas (water); 5) gand- the universe. ishis describe this emanational process as the unfoldment
ha (smell), pithiv (earth). of thirty-six tattvas, stages or evolutes of manifestation, descending from
tantra: & Loom, methodology. 1) Most generally, a synonym for stra, subtle to gross. At mahpralaya, cosmic dissolution, they enfold into their
scripture. 2) A synonym for the gamic texts, especially those of the kta respective sources, with only the rst two tattvas surviving the great dissolu-
faith, a class of Hindu scripture providing detailed instruction on all as- tion. See: mahpralaya.
pects of religion, mystic knowledge and science. The tantras are also asso- temple: An edice in a consecrated place dedicated to the worship of God
ciated with the aiva tradition. 3) A specic method, technique or spiritual or the Gods. From the Latin templum, temple, sanctuary; marked space.
practice within the aiva and kta traditions. See: tantrism. Hindu temples, over one million worldwide, are revered as sacred, magical
tantric (tntrika): & Adjectival form for practices prescribed in the places in which the three worlds most consciously communestructures
tantra traditions. The name of a follower of any of the tantric traditions. especially built and consecrated to channel the subtle spiritual energies
See: tantra, tantrism. of inner-world beings. The temples psychic atmosphere is maintained
tantrism: The enlightenment path outlined in the Tantra scriptures. through regular worship ceremonies (pj) invoking the Deity, who from
1)-Tantrism is sometimes considered a parallel stream of history and tradi- the Third World uses His installed image (mrti) as a temporary body
tion in Hinduism, running alongside and gradually interweaving with the through which bless those living on the earth plane, the First World. See:
darana, pilgrimage. Tirumurai: jpUKiw Holy book. A twelve-book collection of hymns and
tenet: A principle, doctrine, or belief held as a truth, as by some group. writings of South Indian aivite saints, compiled by Saint Nambiyandar
theism: Belief that God exists as a real, conscious, personal Supreme Being, Nambi (ca 1000).
creator and ruler of the universe. May also include belief in the Gods. Tiruvalluvar: jpUts;Sth Holy weaver. Tamil weaver and householder
third eye: The inner organ of psychic vision, located above and between saint (ca 200 bce) who wrote the classic aivite ethical scripture Tirukural.
the two physical eyes at the location of the j chakra. See: j chakra, See: Tirukural.
chakras. transcendent: Surpassing the limits of experience or manifest form. In aiva
Third World: See: loka. Siddhnta, a quality of God iva as Absolute Reality, Paraiva, the Self. Dis-
three worlds: The three worlds of existence, triloka, are the primary hier- tinguished from immanent. See: Paraiva.
archical divisions of the cosmos. 1) Bhloka: Earth world, the physical transliteration: Writing words, sentences, etc., in the corresponding charac-
plane. 2) Antarloka: Inner or in-between world, the subtle or astral plane. ters of another alphabet.
3) ivaloka: World of iva, and of the Gods and highly evolved souls; the translucent: Partially transparent; allowing some light to shine through.
causal plane, also called Kraaloka. See: loka, world. tribhaga: & Three bends. A standing pose in which the bodys center
tila gola: Sesame ball. A type of Indian sweet. line passes through the left (or right) eye, the middle of the chest, and be-
tilaka: Sesamum-like mark, from tila, sesame seed. Distinctive tween the heels. The hips are shifted to the right (or left), the upper torso
marks made on the forehead or the brow with clay, ashes or sandalwood to the left (or right), and the head leans to the right (or left).
paste as an indication of sectarian afliation. Vaishavas wear a vertical tribal: Relating to, or having the character of a tribe, a group, clan or village
v-shaped tilaka made of clay. The aivite tilaka, called tripura, consists of related by ancestry, race or allegiance to a common leader or lineage. Often
three horizontal lines of white holy ash with a dot, usually red, below the used in derogation in referring to so-called primitive peoples. Also neutral
middle of the forehead. See: bindu, Hinduism. in reference to indigenous peoples worldwide.
trtha: @ Passageway; ford. A bathing ghat or place of pilgrimage, espe- Trimukha Gaapati: & The contemplative three-faced Lord sits
cially on the banks of sacred waters. Also refers to water offered in pj. on a lotus flower, telling His beads and gesturing protection and blessings.
trthaytr: @& Journeying to a holy place. Pilgrimage. One of the ve tia: Grass.
sacred duties (pacha nitya karmas) of the Hindu is to journey periodically tripura: & Three marks. The aivite sectarian mark, consisting of
to one of the innumerable holy spots in India or other countries. Preceded three horizontal lines of vibhti (holy ash) on the brow, often with a dot
by fasting and continence, it is a time of austerity and purication, when (bindu) at the third eye. The three lines represent the souls three bonds:
all worldly concerns are set aside and God becomes ones singular focus. ava, karma and my. Holy ash, made of burnt cow dung, is a reminder
See: pacha nitya karmas, pacha raddh. of the temporary nature of the physical body and the urgency to strive for
Tirukural: jpUf;Fws Holy couplets. A treasury of Hindu ethical insight spiritual attainment and closeness to God. See: bindu, tilaka, vibhti.
and a literary masterpiece of the Tamil language, written by aiva Saint trila: & Trident.A three-pronged spear or trident wielded by Lord
Tiruvalluvar (ca 200 BCE) near present-day Madras. See: Tiruvalluvar. iva and certain aivite ascetics. Also held by loving Gaea, it symbolizes
Tirumantiram: jpUke; j puk Holy incantation. The Nandintha Sam- Gods three fundamental aktis or powersich (desire, will, love), kriy
pradyas oldest Tamil scripture; written ca 200 BCE by ishi Tirumular. It (action) and jna (wisdom).
is the earliest part of the Tirumurai, and a vast storehouse of esoteric yogic Titykshi: The third eye. See: third eye.
and tantric knowledge. It contains the essence of rja yoga and siddha yoga Tryakshara Gaapati: _ The Lord of three letters (A-U-M)
and the fundamental doctrines of the 28 aiva Siddhnta gamas, which in has fly whisks in His ears. He is often seen holding a tasty modaka in His
turn are the heritage of the ancient pre-historic traditions of aivism. trunk.
Tirumular: jpU|yh An illustrious siddha yog and ishi of the Nandintha turya: The fourth. The superconscious state beyond waking, dream-
Sampradyas Kailsa Parampar who came from the Himalayas (ca 200 ing and deep sleep. One of the four states of consciousness, avasths, de-
bce) to Tamil Nadu to compose the Tirumantiram. In this scripture he re- scribed in the Mkya Upanishad. See: avasth, consciousness.
corded the tenets of aivism in concise and precise verse form, based upon turytta: Beyond the fourth. The utterly transcendent, super-
his own realizations and the supreme authority of the aiva gamas and conscious state. A state of samdhi. See: avasth, consciousness.
the Vedas. Tirumular was a disciple of Maharishi Nandintha. See: Kailsa
Parampar, Tirumantiram, Vednta.
darana, pilgrimage. Tirumurai: jpUKiw Holy book. A twelve-book collection of hymns and
tenet: A principle, doctrine, or belief held as a truth, as by some group. writings of South Indian aivite saints, compiled by Saint Nambiyandar
theism: Belief that God exists as a real, conscious, personal Supreme Being, Nambi (ca 1000).
creator and ruler of the universe. May also include belief in the Gods. Tiruvalluvar: jpUts;Sth Holy weaver. Tamil weaver and householder
third eye: The inner organ of psychic vision, located above and between saint (ca 200 bce) who wrote the classic aivite ethical scripture Tirukural.
the two physical eyes at the location of the j chakra. See: j chakra, See: Tirukural.
chakras. transcendent: Surpassing the limits of experience or manifest form. In aiva
Third World: See: loka. Siddhnta, a quality of God iva as Absolute Reality, Paraiva, the Self. Dis-
three worlds: The three worlds of existence, triloka, are the primary hier- tinguished from immanent. See: Paraiva.
archical divisions of the cosmos. 1) Bhloka: Earth world, the physical transliteration: Writing words, sentences, etc., in the corresponding charac-
plane. 2) Antarloka: Inner or in-between world, the subtle or astral plane. ters of another alphabet.
3) ivaloka: World of iva, and of the Gods and highly evolved souls; the translucent: Partially transparent; allowing some light to shine through.
causal plane, also called Kraaloka. See: loka, world. tribhaga: & Three bends. A standing pose in which the bodys center
tila gola: Sesame ball. A type of Indian sweet. line passes through the left (or right) eye, the middle of the chest, and be-
tilaka: Sesamum-like mark, from tila, sesame seed. Distinctive tween the heels. The hips are shifted to the right (or left), the upper torso
marks made on the forehead or the brow with clay, ashes or sandalwood to the left (or right), and the head leans to the right (or left).
paste as an indication of sectarian afliation. Vaishavas wear a vertical tribal: Relating to, or having the character of a tribe, a group, clan or village
v-shaped tilaka made of clay. The aivite tilaka, called tripura, consists of related by ancestry, race or allegiance to a common leader or lineage. Often
three horizontal lines of white holy ash with a dot, usually red, below the used in derogation in referring to so-called primitive peoples. Also neutral
middle of the forehead. See: bindu, Hinduism. in reference to indigenous peoples worldwide.
trtha: @ Passageway; ford. A bathing ghat or place of pilgrimage, espe- Trimukha Gaapati: & The contemplative three-faced Lord sits
cially on the banks of sacred waters. Also refers to water offered in pj. on a lotus flower, telling His beads and gesturing protection and blessings.
trthaytr: @& Journeying to a holy place. Pilgrimage. One of the ve tia: Grass.
sacred duties (pacha nitya karmas) of the Hindu is to journey periodically tripura: & Three marks. The aivite sectarian mark, consisting of
to one of the innumerable holy spots in India or other countries. Preceded three horizontal lines of vibhti (holy ash) on the brow, often with a dot
by fasting and continence, it is a time of austerity and purication, when (bindu) at the third eye. The three lines represent the souls three bonds:
all worldly concerns are set aside and God becomes ones singular focus. ava, karma and my. Holy ash, made of burnt cow dung, is a reminder
See: pacha nitya karmas, pacha raddh. of the temporary nature of the physical body and the urgency to strive for
Tirukural: jpUf;Fws Holy couplets. A treasury of Hindu ethical insight spiritual attainment and closeness to God. See: bindu, tilaka, vibhti.
and a literary masterpiece of the Tamil language, written by aiva Saint trila: & Trident.A three-pronged spear or trident wielded by Lord
Tiruvalluvar (ca 200 BCE) near present-day Madras. See: Tiruvalluvar. iva and certain aivite ascetics. Also held by loving Gaea, it symbolizes
Tirumantiram: jpUke; j puk Holy incantation. The Nandintha Sam- Gods three fundamental aktis or powersich (desire, will, love), kriy
pradyas oldest Tamil scripture; written ca 200 BCE by ishi Tirumular. It (action) and jna (wisdom).
is the earliest part of the Tirumurai, and a vast storehouse of esoteric yogic Titykshi: The third eye. See: third eye.
and tantric knowledge. It contains the essence of rja yoga and siddha yoga Tryakshara Gaapati: _ The Lord of three letters (A-U-M)
and the fundamental doctrines of the 28 aiva Siddhnta gamas, which in has fly whisks in His ears. He is often seen holding a tasty modaka in His
turn are the heritage of the ancient pre-historic traditions of aivism. trunk.
Tirumular: jpU|yh An illustrious siddha yog and ishi of the Nandintha turya: The fourth. The superconscious state beyond waking, dream-
Sampradyas Kailsa Parampar who came from the Himalayas (ca 200 ing and deep sleep. One of the four states of consciousness, avasths, de-
bce) to Tamil Nadu to compose the Tirumantiram. In this scripture he re- scribed in the Mkya Upanishad. See: avasth, consciousness.
corded the tenets of aivism in concise and precise verse form, based upon turytta: Beyond the fourth. The utterly transcendent, super-
his own realizations and the supreme authority of the aiva gamas and conscious state. A state of samdhi. See: avasth, consciousness.
the Vedas. Tirumular was a disciple of Maharishi Nandintha. See: Kailsa
Parampar, Tirumantiram, Vednta.
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;;;;
ubiquitous: Present everywhere at the same time. pacha nitya karmas. See: festival, pacha nitya karmas.
Omnipresent. uttaryaa: %nn Northern way. The half-year, ayana, beginning with
;;;; ;;;;
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;;;
uchisha: Leavings; remainder. Religiously, winter solstice, when the sun begins its apparent northward journey.
the precious leavings from the gurus food plate or the
;;;; ;;;;
;;
;;;
waters from the bathing of his feet or sandals (or of a vhana: Bearing, carrying or conveying. Each
Deity) which are ingested by devotees as prasda. See: Hindu God is depicted as riding an animal/bird vhana,
;;;;
;;
prasda, satguru. which is symbolic of a function of the God. For exam-
Uchisha Gaapati: A name and traditional mrti, or ple, iva rides the bull, Lord Murugan rides the pea-
;;;;
form, of Gaea as Lord of offerings (of that which has been offered and cock and Lord Gaea rides the mouse.
blessed). A six-armed mrti, He sits with His akti, holding a v and a vaidyuta: Proceeding from lightning. Electric
japa ml. energy.
udarabandha: Waist band. vaikhar vk: The faculty of speech. See: vk.
Uddaa Gaapati: The enforcer of dharma is a ten-armed Vaishava: Way of Vishu. Of or relating to Vishu. A follower of
mrti holding a pot of gems, sugar cane, lotus, a mace and more. Lord Vishu or His incarnations, such as Kisha or Rma. See: Vaishavism.
Um: O do not. A name for akti said to derive from the exclamation Vaishavism (Vaishava): One of the four major religions or denom-
addressed to Prvat by her mother in the iva Pura, beseeching her to inations of Hinduism, representing roughly half of the worlds one billion
desist from practicing austerities. Others connect it with the word amm, Hindus. It gravitates around the worship of Lord Vishu as Personal God,
meaning mother in South Indian languages. His incarnations and their consorts. Vaishavism stresses the personal as-
Umsundar: Goddess of Beauty, or Beauteous Mother. pect of God over the impersonal, and bhakti (devotion) as the true path to
Umganesh (Umgaea): Motherly Lord of Hosts. A name of salvation. Foremost among Vaishava scriptures are the Vaishava gamas,
Ganea. Rmyaa, Bhagavad Gt and Bhgavata Pura.
unmanifest: Not evident or perceivable. Philosophically, akin to transcendent. Vaishavite: A follower of Vishu or His incarnations. See: Vaishavism.
God iva is unmanifest in His formless perfection, Paraiva. See: Paraiva. vaivnara: Referring to all human beings. A term referring to the
upadea: Advice; religious instruction. Often given in question-and- waking state of beings in general, the cosmic soul in the conscious mind.
answer form from guru to disciple. The satgurus spiritual discourses. Vaivnara is one of the four states of consciousness, avasths. It is a name
upanayana: Bringing near. A youths formal initiation into Vedic for agni, as the re that controls body, mind and emotions in the waking
study under a guru, traditionally as a resident of his rama, and the inves- state. Also an alternate term for jgrat, wakefulness. See: avasth, jgrat.
titure of the sacred thread (yajopavta or upavta), signifying entrance into vaiya: Landowner; merchant. The social class of bankers, business-
one of the three upper castes. The upanayana is among twelve saskras men, industrialists; employers. Merchant class, originally those whose busi-
prescribed in the Dharma stras and explained in the Gihya Stras. See: ness was trade as well as agriculture. See: vara dharma.
saskra. vajra: Lightning bolt. Also vajratrila. A symbol of spiritual power.
Upanishad: Sitting near devotedly. The fourth and nal portion Usually two tridents, without staffs, joined together with the two sets of
of the Vedas, expounding the secret, philosophical meaning of the Vedic three prongs pointing away from one another at 180. Vajra can also refer
hymns. The Upanishads are a collection of profound texts which are the to the single trident.
source of Vednta and have dominated Indian thought for thousands of vk: Speech. Theologically, it is through the supreme Vk (or Paravk),
years. They are philosophical chronicles of ishis expounding the nature of the Primal Word of the Vedas, and its various aspects, that creation issues
God, soul and cosmos, exquisite renderings of the deepest Hindu thought. forth. Vk, the word, is said to descend in four cosmic steps or levels: ma-
See: ruti, Veda, Vednta. hkraa, the great causal; kraa, the causal, the mind principle; skshma,
rdhva Gaapati: @ The elevated one sits with one of His aktis the vital life force; and sthla, physical matter. These correspond to the four
on His left knee. His six hands hold a sprig of paddy, a lotus and more. states, avasths, of consciousness: jgrat, wakefulness; svapna, dreaming; su-
utkuaksana: Sitting on the hams, usually with one or both shupti, deep sleep; and turya, the fourth. Related to the human microcosm
knees raised. The name of a common bhagima, or pose, of Lord Gaea. in the tantrika tradition, vk is correlated to the chakras. Paravk, the great
utsava: Festival. Religious celebrations or holy days and their ob- causal, mahkraa, is said to center in the base of the spinal column in the
servance in the home and temple. Utsava is one of the ve constant duties, mldhra chakra, the abode of Gaapati as Brahmaaspati, Master of the
;;;;
;;;;
ubiquitous: Present everywhere at the same time. pacha nitya karmas. See: festival, pacha nitya karmas.
Omnipresent. uttaryaa: %nn Northern way. The half-year, ayana, beginning with
;;;; ;;;;
;;
;;;
uchisha: Leavings; remainder. Religiously, winter solstice, when the sun begins its apparent northward journey.
the precious leavings from the gurus food plate or the
;;;; ;;;;
;;
;;;
waters from the bathing of his feet or sandals (or of a vhana: Bearing, carrying or conveying. Each
Deity) which are ingested by devotees as prasda. See: Hindu God is depicted as riding an animal/bird vhana,
;;;;
;;
prasda, satguru. which is symbolic of a function of the God. For exam-
Uchisha Gaapati: A name and traditional mrti, or ple, iva rides the bull, Lord Murugan rides the pea-
;;;;
form, of Gaea as Lord of offerings (of that which has been offered and cock and Lord Gaea rides the mouse.
blessed). A six-armed mrti, He sits with His akti, holding a v and a vaidyuta: Proceeding from lightning. Electric
japa ml. energy.
udarabandha: Waist band. vaikhar vk: The faculty of speech. See: vk.
Uddaa Gaapati: The enforcer of dharma is a ten-armed Vaishava: Way of Vishu. Of or relating to Vishu. A follower of
mrti holding a pot of gems, sugar cane, lotus, a mace and more. Lord Vishu or His incarnations, such as Kisha or Rma. See: Vaishavism.
Um: O do not. A name for akti said to derive from the exclamation Vaishavism (Vaishava): One of the four major religions or denom-
addressed to Prvat by her mother in the iva Pura, beseeching her to inations of Hinduism, representing roughly half of the worlds one billion
desist from practicing austerities. Others connect it with the word amm, Hindus. It gravitates around the worship of Lord Vishu as Personal God,
meaning mother in South Indian languages. His incarnations and their consorts. Vaishavism stresses the personal as-
Umsundar: Goddess of Beauty, or Beauteous Mother. pect of God over the impersonal, and bhakti (devotion) as the true path to
Umganesh (Umgaea): Motherly Lord of Hosts. A name of salvation. Foremost among Vaishava scriptures are the Vaishava gamas,
Ganea. Rmyaa, Bhagavad Gt and Bhgavata Pura.
unmanifest: Not evident or perceivable. Philosophically, akin to transcendent. Vaishavite: A follower of Vishu or His incarnations. See: Vaishavism.
God iva is unmanifest in His formless perfection, Paraiva. See: Paraiva. vaivnara: Referring to all human beings. A term referring to the
upadea: Advice; religious instruction. Often given in question-and- waking state of beings in general, the cosmic soul in the conscious mind.
answer form from guru to disciple. The satgurus spiritual discourses. Vaivnara is one of the four states of consciousness, avasths. It is a name
upanayana: Bringing near. A youths formal initiation into Vedic for agni, as the re that controls body, mind and emotions in the waking
study under a guru, traditionally as a resident of his rama, and the inves- state. Also an alternate term for jgrat, wakefulness. See: avasth, jgrat.
titure of the sacred thread (yajopavta or upavta), signifying entrance into vaiya: Landowner; merchant. The social class of bankers, business-
one of the three upper castes. The upanayana is among twelve saskras men, industrialists; employers. Merchant class, originally those whose busi-
prescribed in the Dharma stras and explained in the Gihya Stras. See: ness was trade as well as agriculture. See: vara dharma.
saskra. vajra: Lightning bolt. Also vajratrila. A symbol of spiritual power.
Upanishad: Sitting near devotedly. The fourth and nal portion Usually two tridents, without staffs, joined together with the two sets of
of the Vedas, expounding the secret, philosophical meaning of the Vedic three prongs pointing away from one another at 180. Vajra can also refer
hymns. The Upanishads are a collection of profound texts which are the to the single trident.
source of Vednta and have dominated Indian thought for thousands of vk: Speech. Theologically, it is through the supreme Vk (or Paravk),
years. They are philosophical chronicles of ishis expounding the nature of the Primal Word of the Vedas, and its various aspects, that creation issues
God, soul and cosmos, exquisite renderings of the deepest Hindu thought. forth. Vk, the word, is said to descend in four cosmic steps or levels: ma-
See: ruti, Veda, Vednta. hkraa, the great causal; kraa, the causal, the mind principle; skshma,
rdhva Gaapati: @ The elevated one sits with one of His aktis the vital life force; and sthla, physical matter. These correspond to the four
on His left knee. His six hands hold a sprig of paddy, a lotus and more. states, avasths, of consciousness: jgrat, wakefulness; svapna, dreaming; su-
utkuaksana: Sitting on the hams, usually with one or both shupti, deep sleep; and turya, the fourth. Related to the human microcosm
knees raised. The name of a common bhagima, or pose, of Lord Gaea. in the tantrika tradition, vk is correlated to the chakras. Paravk, the great
utsava: Festival. Religious celebrations or holy days and their ob- causal, mahkraa, is said to center in the base of the spinal column in the
servance in the home and temple. Utsava is one of the ve constant duties, mldhra chakra, the abode of Gaapati as Brahmaaspati, Master of the
Word. Pasynti vk, the word that perceives, is located in the navel cen- combine in the subconscious to form vsans, which thereafter contribute
ter, maipra chakra. Madhyama vk, the intermediate word, is centered to mental fluctuations, called vitti. The most complex and emotionally
between the navel and the throat, from whence speech, vaikhar vk, is ex- charged vsans are found in the dimension of mind called the sub-sub-
pressed. Gaapati as Brahmaaspati is the Master of the Word, the Lord of conscious, or vsan chitta. See: saskra, mind (ve states).
Satya Mantra. And so, the Tantra conceives Him having His abode in the Vasishha: } Most excellent. Disciple of Maharishi Nandikevara
mldhra of beings, from where speech originates in the form of Paravk. (Nandintha) (ca 250 bce) along with Patajali and Vyghrapda (as re-
Vakratua: $ He of crooked trunk. An aspect of Lord Gaea cited corded in Pinis book of grammar). Also the name of several other fa-
in the Mudgala Pura as the conqueror of matsara, jealousy. mous sages, including the ishi attributed with composing the hymns of
valampuri: Right-turning. A term for the rather rare images of the ig Vedas seventh maala, another who plays a central role in the
Gaea in which the trunk is turning to the Deitys right. Cf: edampuri. epics and certain Puras and Upanishads, and a third who expounds the
vma: 1) Pleasant; beautiful; benignant; striving afteras in Vma- ancient yogic wisdom to Lord Rma in the 29,000-verse Yoga Vsishha.
deva, a name of iva. 2) Left; crooked; acting in the opposite wayas in Veda: Wisdom. Sagely revelations which comprise Hinduisms most
vma mrga, the left-handed tantric path. See: left-handed, tantrism. authoritative scripture. They, along with the gamas, are ruti, that which
vanakkam: tzf;fk; The Tamil equivalent to namaskra. is heard. The Vedas are a body of dozens of holy texts known collective-
Varada Gaapati: The boon-giver is the mrti distinguished ly as the Veda, or as the four Vedas: ig, Yajur, Sma and Atharva. In all
by the prominent third eye, dish of honey and crowning crescent moon. they include over 100,000 verses as well as additional prose. Each Veda has
varada mudr: Boon-giving gesture. A hand pose shown by the four sections: Sahits (hymn collections), Brhmaas (priestly manuals),
Gods or a guru, in which the palm hangs loose at the wrist, facing the rayakas (forest treatises) and Upanishads (enlightened discourses). See:
benefactor, with the ngers pointing downward, usually outstretched. rayaka, Brhmaa, ruti, Upanishad.
Varada Vinyaka: Lord of boons. The Gaea mrti enshrined Vednta: Ultimate wisdom or nal conclusions of the Vedas. Ve-
at the Mahad Hamlet Temple of Mahrshra. dnta is the system of thought embodied in the Upanishads (ca 1500-600
Vras: Also known as K or Banras. (Derived from the name bce), which give forth the ultimate conclusions of the Vedas. Through
of two rivers, the Vara, warding off, and As, sword.) One of the most history there developed numerous Vednta schools, ranging from pure
holy of aivite cities, and among the oldest cities in the world. Located in dualism to absolute monism. The Vednta perspective elucidated in Lov-
North India on the Ganges River. Hindus consider it highly sanctifying to ing Gaesha is Advaita varavda, monistic theism or panentheism,
die in K, revering it as a gateway to moksha. exemplied in the Vednta-Siddhnta of ishi Tirumular (ca 250 bce) of
vara dharma: @@ The way of ones kind. The hereditary social class the Nandintha Sampradya in his Tirumantiram, which is a perfect sum-
system, generally referred to as caste, established in India in ancient times. mation of both the Vedas and the gamas. See: monistic theism, panenthe-
Within vara dharma are the many religious and moral codes which dene ism, Tirumantiram.
human virtue. Vara dharma is social duty, in keeping with the principles Vedic-gamic: Simultaneously drawing from and complying with both of
of good conduct, according to ones community, which is generally based Hinduisms revealed scriptures (ruti), Vedas and gamas, which represent
on the craft or occupation of the family. Strictly speaking it encompasses two complementary, intertwining streams of history and tradition. The
two interrelated social hierarchies: 1) vara, which refers to the four classes: difference between Siddhnta and Vednta is traditionally described in that
brhmin, kshatriya, vaiya and dra; and 2) jti, the myriad occupational while the Vedas represent man looking for God, the gamas hold the per-
subgroups, or guilds, which in India number over 3,000. spective of God looking to help man.
varrama dharma: @ @ The way of ones caste and stage of life. vegetarian: khra. Of a diet which excludes meat, sh, fowl and eggs. Veg-
Names the social structure of four classes (vara), hundreds of castes (jti) etarianism is a principle of health and environmental ethics that has been
and four stages of life (ramas). It is the combined principles of vara a keystone of Indian life for thousands of years. Vegetarian foods include
dharma and rama dharma. See: rama dharma, dharma. grains, fruits, vegetables, legumes and dairy products. A person following
vsan: Abode. Subconscious inclinations. From vs, dwelling, a vegetarian diet is called a khr. A nonveggie is called mnshr. See:
residue, remainder. The subliminal inclinations and habit patterns which, gua, non-veggie, veggie, yama-niyama.
as driving forces, color and motivate ones attitudes and future actions. vegetarianism: The priciples and practices of vegetarians. See: vegetarian.
Vsans are the conglomerate results of subconscious impressions (sa- veggie: A vegetable. A vegetarian. See: non-veggie, vegetarian.
skras) created through experience. Saskras, experiential impressions, veiling grace: Tirobhva akti. The divine power that limits the souls
Word. Pasynti vk, the word that perceives, is located in the navel cen- combine in the subconscious to form vsans, which thereafter contribute
ter, maipra chakra. Madhyama vk, the intermediate word, is centered to mental fluctuations, called vitti. The most complex and emotionally
between the navel and the throat, from whence speech, vaikhar vk, is ex- charged vsans are found in the dimension of mind called the sub-sub-
pressed. Gaapati as Brahmaaspati is the Master of the Word, the Lord of conscious, or vsan chitta. See: saskra, mind (ve states).
Satya Mantra. And so, the Tantra conceives Him having His abode in the Vasishha: } Most excellent. Disciple of Maharishi Nandikevara
mldhra of beings, from where speech originates in the form of Paravk. (Nandintha) (ca 250 bce) along with Patajali and Vyghrapda (as re-
Vakratua: $ He of crooked trunk. An aspect of Lord Gaea cited corded in Pinis book of grammar). Also the name of several other fa-
in the Mudgala Pura as the conqueror of matsara, jealousy. mous sages, including the ishi attributed with composing the hymns of
valampuri: Right-turning. A term for the rather rare images of the ig Vedas seventh maala, another who plays a central role in the
Gaea in which the trunk is turning to the Deitys right. Cf: edampuri. epics and certain Puras and Upanishads, and a third who expounds the
vma: 1) Pleasant; beautiful; benignant; striving afteras in Vma- ancient yogic wisdom to Lord Rma in the 29,000-verse Yoga Vsishha.
deva, a name of iva. 2) Left; crooked; acting in the opposite wayas in Veda: Wisdom. Sagely revelations which comprise Hinduisms most
vma mrga, the left-handed tantric path. See: left-handed, tantrism. authoritative scripture. They, along with the gamas, are ruti, that which
vanakkam: tzf;fk; The Tamil equivalent to namaskra. is heard. The Vedas are a body of dozens of holy texts known collective-
Varada Gaapati: The boon-giver is the mrti distinguished ly as the Veda, or as the four Vedas: ig, Yajur, Sma and Atharva. In all
by the prominent third eye, dish of honey and crowning crescent moon. they include over 100,000 verses as well as additional prose. Each Veda has
varada mudr: Boon-giving gesture. A hand pose shown by the four sections: Sahits (hymn collections), Brhmaas (priestly manuals),
Gods or a guru, in which the palm hangs loose at the wrist, facing the rayakas (forest treatises) and Upanishads (enlightened discourses). See:
benefactor, with the ngers pointing downward, usually outstretched. rayaka, Brhmaa, ruti, Upanishad.
Varada Vinyaka: Lord of boons. The Gaea mrti enshrined Vednta: Ultimate wisdom or nal conclusions of the Vedas. Ve-
at the Mahad Hamlet Temple of Mahrshra. dnta is the system of thought embodied in the Upanishads (ca 1500-600
Vras: Also known as K or Banras. (Derived from the name bce), which give forth the ultimate conclusions of the Vedas. Through
of two rivers, the Vara, warding off, and As, sword.) One of the most history there developed numerous Vednta schools, ranging from pure
holy of aivite cities, and among the oldest cities in the world. Located in dualism to absolute monism. The Vednta perspective elucidated in Lov-
North India on the Ganges River. Hindus consider it highly sanctifying to ing Gaesha is Advaita varavda, monistic theism or panentheism,
die in K, revering it as a gateway to moksha. exemplied in the Vednta-Siddhnta of ishi Tirumular (ca 250 bce) of
vara dharma: @@ The way of ones kind. The hereditary social class the Nandintha Sampradya in his Tirumantiram, which is a perfect sum-
system, generally referred to as caste, established in India in ancient times. mation of both the Vedas and the gamas. See: monistic theism, panenthe-
Within vara dharma are the many religious and moral codes which dene ism, Tirumantiram.
human virtue. Vara dharma is social duty, in keeping with the principles Vedic-gamic: Simultaneously drawing from and complying with both of
of good conduct, according to ones community, which is generally based Hinduisms revealed scriptures (ruti), Vedas and gamas, which represent
on the craft or occupation of the family. Strictly speaking it encompasses two complementary, intertwining streams of history and tradition. The
two interrelated social hierarchies: 1) vara, which refers to the four classes: difference between Siddhnta and Vednta is traditionally described in that
brhmin, kshatriya, vaiya and dra; and 2) jti, the myriad occupational while the Vedas represent man looking for God, the gamas hold the per-
subgroups, or guilds, which in India number over 3,000. spective of God looking to help man.
varrama dharma: @ @ The way of ones caste and stage of life. vegetarian: khra. Of a diet which excludes meat, sh, fowl and eggs. Veg-
Names the social structure of four classes (vara), hundreds of castes (jti) etarianism is a principle of health and environmental ethics that has been
and four stages of life (ramas). It is the combined principles of vara a keystone of Indian life for thousands of years. Vegetarian foods include
dharma and rama dharma. See: rama dharma, dharma. grains, fruits, vegetables, legumes and dairy products. A person following
vsan: Abode. Subconscious inclinations. From vs, dwelling, a vegetarian diet is called a khr. A nonveggie is called mnshr. See:
residue, remainder. The subliminal inclinations and habit patterns which, gua, non-veggie, veggie, yama-niyama.
as driving forces, color and motivate ones attitudes and future actions. vegetarianism: The priciples and practices of vegetarians. See: vegetarian.
Vsans are the conglomerate results of subconscious impressions (sa- veggie: A vegetable. A vegetarian. See: non-veggie, vegetarian.
skras) created through experience. Saskras, experiential impressions, veiling grace: Tirobhva akti. The divine power that limits the souls
perception by binding or attaching the soul to the bonds of ava, karma, God as personal Lord and Creator, the All-Loving Divine Personality, who
and my enabling it to grow and evolve as an individual being. See: grace. periodically incarnates and lives a fully human life to reestablish dharma
vel: nty Spear, lance. The symbol of Lord Krttikeyas divine authority as whenever necessary. In aivism, Vishu is ivas aspect as Preserver. See:
Lord of yoga and commander of the devas. (Known as la in Sanskrit.) Vaishavism.
venerate: To respect deeply; to revere. visualize (visualization): To imagine, create mental images. Exercising the
vermillion: Bright red. power of thought to plan for and shape the future.
vestments: The clothing, especially ofcial robes or other garb, worn by reli- vivagrsa: Total absorption. The nal merger, or absorption,
gious persons, often as a sign of their spiritual position or ordination. of the soul in iva, by His grace, at the fulllment of its evolution. It is
vibhti: Powerful, pervading, appearing. From bh existence, the ultimate union of the individual soul body with the body of iva
or manifestation and vi, apart. Holy ash, a whitish powder prepared Paramevarawithin the ivaloka, from whence the soul rst emanated.
by burning cow dung along with other precious substancesmilk, ghee, This occurs at the end of the souls evolution, after the four outer sheaths
honey, etc. It symbolizes purity and is one of the main sacraments offered annamaya koa, pramaya koa, manomaya koa and vijmaya koa
to God and given to worshipers after pj in all aivite temples and shrines. have been discarded. Finally, nandamaya koa, the soul form itself, merges
aivites wear three stripes on the brow as a distinct sectarian mark, as do in the Primal Soul. Individuality is lost as the soul becomes iva, the Cre-
many Smrtas. Vibhti is also a synonym for siddhi, supernormal powers ator, Preserver, Destroyer, Veiler and Revealer. Individual identity expands
developed through yoga practice. See: tilaka, tripura. into universality. Having previously merged in Paraiva and Parakti in
vidy: Y Knowledge, learning, science. The power of understanding states of samdhi, the soul now fully merges into Paramevara and is one
gained through study and meditation. Contrasted with avidy, ignorance. with all three of ivas perfections. Jva has totally become ivanot a new
vidyrambha: Y Commencement of learning. See: saskra. and independent iva, as might be construed, for there is and can only be
Vighnarja Gaapati: The Lord of Obstacles is bedecked in one Supreme God iva. See: tman, evolution of the soul, samdhi, soul.
jewels. His special implements are the conch, discus and flower arrow. This vitala: Region of negation. Region of raging anger and viciousness.
is Gaeas aspect as the conqueror of mamata, egoity. The second chakra below the mldhra, centered in the thighs. Corre-
Vighnevara: Lord of Obstacles. A name for Lord Gaea describ- sponds to the second astral netherworld beneath the earths surface, called
ing His power to both remove and create obstacles to guide souls along the Avchi (joyless) or Vitala. See: chakra, loka, Naraka.
right path. See: Gaea. vivha: Marriage. See: saskras.
Vijaya Gaapati: The victorious one rides the mouse and Viveknanda, Swm: Of blissful discrimination.-blissful sciple
holds four primary symbols: the broken tusk, goad, noose and mango. of r Rmakisha who was overtaken by an ardent love of Hinduism and
Vikaa: Deformed; having an unusual size or aspect. A name of a missionary zeal that drove him onward. He attained mahsamdhi at age
Gaea cited in the Mudgala Pura as the conqueror of kma, lust. 39 (18631902). Most notable among his achievements was a trip around the
v: Large South Indian popular musical instrument usually having world on which he gave brilliant lectures, especially in Europe and America,
seven strings and two calabash gourd resonance boxes. that created much respect for Hinduism. In India he founded the Rma-
Vinyaka: Remover. A name of Lord Gaea, meaning the remover kisha Mission which thrives today internationally with over 100 centers
of obstacles (sometimes preceded by vighna, obstacle). See: Gaea. and nearly 1,000 sannysins. He is credited, along with Tagore, Aurobindo,
Vinyaka Ahaval: tpehafh; mfty Ode to Vinyaka. Famous Tamil Rdhkishan and others, with sparking the modern Hindu revival.
poem in praise of Gaea by the woman saint, Auvaiyar (ca 200bce). vow: See: vrata.
Vinyaka Vratam: tpehaftpujk A 21-day festival to Lord Gaea begin- vrata: Vow, religious oath. Often a vow to perform certain disciplines
ning on the full-moon day of November-December. An important festival over a period of time, such as penance, fasting, specic mantra repetitions,
in Tamil Nadu and in Tamil communities worldwide, when special pjs worship or meditation. Vratas extend from the simplest personal promise
are conducted in Gaea temples and devotees make a vow (vrata), such as to irrevocable vows made before God, Gods, guru and community.
to attend the daily pj or to fast by taking only one meal a day. vrtyastoma: Vow pronouncement. The traditional purication
Vra Gaapati: The valiant warrior is a mrti recognized by His rite, outlined in the Taya Brhmaa, to welcome back into a Hindu com-
sixteen hands, holding a variety of weapons: mace, bow, axes and more. munity those who have become impure. It is performed for Hindus return-
visarjana: @ Departure. See: Gaea Chaturth. ing to India from abroad and for those who have embraced other faiths.
Vishu: The All-Pervasive. Supreme Deity of the Vaishavite religion. viksha: Tree.
perception by binding or attaching the soul to the bonds of ava, karma, God as personal Lord and Creator, the All-Loving Divine Personality, who
and my enabling it to grow and evolve as an individual being. See: grace. periodically incarnates and lives a fully human life to reestablish dharma
vel: nty Spear, lance. The symbol of Lord Krttikeyas divine authority as whenever necessary. In aivism, Vishu is ivas aspect as Preserver. See:
Lord of yoga and commander of the devas. (Known as la in Sanskrit.) Vaishavism.
venerate: To respect deeply; to revere. visualize (visualization): To imagine, create mental images. Exercising the
vermillion: Bright red. power of thought to plan for and shape the future.
vestments: The clothing, especially ofcial robes or other garb, worn by reli- vivagrsa: Total absorption. The nal merger, or absorption,
gious persons, often as a sign of their spiritual position or ordination. of the soul in iva, by His grace, at the fulllment of its evolution. It is
vibhti: Powerful, pervading, appearing. From bh existence, the ultimate union of the individual soul body with the body of iva
or manifestation and vi, apart. Holy ash, a whitish powder prepared Paramevarawithin the ivaloka, from whence the soul rst emanated.
by burning cow dung along with other precious substancesmilk, ghee, This occurs at the end of the souls evolution, after the four outer sheaths
honey, etc. It symbolizes purity and is one of the main sacraments offered annamaya koa, pramaya koa, manomaya koa and vijmaya koa
to God and given to worshipers after pj in all aivite temples and shrines. have been discarded. Finally, nandamaya koa, the soul form itself, merges
aivites wear three stripes on the brow as a distinct sectarian mark, as do in the Primal Soul. Individuality is lost as the soul becomes iva, the Cre-
many Smrtas. Vibhti is also a synonym for siddhi, supernormal powers ator, Preserver, Destroyer, Veiler and Revealer. Individual identity expands
developed through yoga practice. See: tilaka, tripura. into universality. Having previously merged in Paraiva and Parakti in
vidy: Y Knowledge, learning, science. The power of understanding states of samdhi, the soul now fully merges into Paramevara and is one
gained through study and meditation. Contrasted with avidy, ignorance. with all three of ivas perfections. Jva has totally become ivanot a new
vidyrambha: Y Commencement of learning. See: saskra. and independent iva, as might be construed, for there is and can only be
Vighnarja Gaapati: The Lord of Obstacles is bedecked in one Supreme God iva. See: tman, evolution of the soul, samdhi, soul.
jewels. His special implements are the conch, discus and flower arrow. This vitala: Region of negation. Region of raging anger and viciousness.
is Gaeas aspect as the conqueror of mamata, egoity. The second chakra below the mldhra, centered in the thighs. Corre-
Vighnevara: Lord of Obstacles. A name for Lord Gaea describ- sponds to the second astral netherworld beneath the earths surface, called
ing His power to both remove and create obstacles to guide souls along the Avchi (joyless) or Vitala. See: chakra, loka, Naraka.
right path. See: Gaea. vivha: Marriage. See: saskras.
Vijaya Gaapati: The victorious one rides the mouse and Viveknanda, Swm: Of blissful discrimination.-blissful sciple
holds four primary symbols: the broken tusk, goad, noose and mango. of r Rmakisha who was overtaken by an ardent love of Hinduism and
Vikaa: Deformed; having an unusual size or aspect. A name of a missionary zeal that drove him onward. He attained mahsamdhi at age
Gaea cited in the Mudgala Pura as the conqueror of kma, lust. 39 (18631902). Most notable among his achievements was a trip around the
v: Large South Indian popular musical instrument usually having world on which he gave brilliant lectures, especially in Europe and America,
seven strings and two calabash gourd resonance boxes. that created much respect for Hinduism. In India he founded the Rma-
Vinyaka: Remover. A name of Lord Gaea, meaning the remover kisha Mission which thrives today internationally with over 100 centers
of obstacles (sometimes preceded by vighna, obstacle). See: Gaea. and nearly 1,000 sannysins. He is credited, along with Tagore, Aurobindo,
Vinyaka Ahaval: tpehafh; mfty Ode to Vinyaka. Famous Tamil Rdhkishan and others, with sparking the modern Hindu revival.
poem in praise of Gaea by the woman saint, Auvaiyar (ca 200bce). vow: See: vrata.
Vinyaka Vratam: tpehaftpujk A 21-day festival to Lord Gaea begin- vrata: Vow, religious oath. Often a vow to perform certain disciplines
ning on the full-moon day of November-December. An important festival over a period of time, such as penance, fasting, specic mantra repetitions,
in Tamil Nadu and in Tamil communities worldwide, when special pjs worship or meditation. Vratas extend from the simplest personal promise
are conducted in Gaea temples and devotees make a vow (vrata), such as to irrevocable vows made before God, Gods, guru and community.
to attend the daily pj or to fast by taking only one meal a day. vrtyastoma: Vow pronouncement. The traditional purication
Vra Gaapati: The valiant warrior is a mrti recognized by His rite, outlined in the Taya Brhmaa, to welcome back into a Hindu com-
sixteen hands, holding a variety of weapons: mace, bow, axes and more. munity those who have become impure. It is performed for Hindus return-
visarjana: @ Departure. See: Gaea Chaturth. ing to India from abroad and for those who have embraced other faiths.
Vishu: The All-Pervasive. Supreme Deity of the Vaishavite religion. viksha: Tree.
;;
;;;;
;;
;;;;
wealth: Artha. Abundance; nancial stability. See: practices. Here are the ten traditional yamas and ten niyamas. yamas: 1)
purushrtha. ahis: Noninjury. 2)-satya: Truthfulness. 3) asteya: Nonstealing. 4)
;;;;
wood apple: The kapittha fruit. See: kapittha. brahmacharya: Sexual purity. 5) ksham: Patience. 6) dhiti: Stead-
world: In Hindu theology, world refers to 1) loka: a par- fastness. 7) day: Compassion. 8) rjava: Honesty, straightforwardness.
;;;;
ticular region of consciousness or plane of existence. 2) 9) mithra: Moderate appetite. 10) aucha: Purity. niyamas: 1) hr:
my: The whole of manifest existence; the phenome- Remorse. 2) santosha: Contentment. 3) dna: Giving. 4) stikya:
nal universe, or cosmos, including the mental, spiritual Faith. 5) varapjana: Worship of the Lord. 6) siddhnta ravaa:
and physical realms of existence, depending on its use. Also denoted by the Scriptural listening. 7) mati: Cognition. 8) vrata: Sacred vows. 9) japa:
terms prakiti and Brahma. 3) pa: In aivism, the term world is often Recitation. 10) tapas: Austerity. See: rja yoga.
used to translate the term pa in the gamic triad of fundamentalsPati, yantra: & Restrainer, limiter, a mystic diagram composed of geometric
pau, pa, God, soul, world. It is thus defined as the fetter (pa) that and alphabetic guresusually etched on small plates of gold, silver or
binds the soul, veiling its true nature and enabling it to grow and evolve copper. Sometimes rendered in three dimensions in stone or metal. The
through experience as an individual being. In this sense, the world, or pa, purpose of a yantra is to focus spiritual and mental energies according
is three-fold, comprising ava (the force of individuation), karma (the to computer-like yantric pattern, be it for health, wealth, childbearing or
principle of cause and effect) and my (manifestation, the principle of the invoking of one God or another. It is usually installed near or under
matter, ivas mirific energy, the sixth tattva). See: Brahma, loka, mya, the temple Deity.
microcosm-macrocosm, pa, tattva. yoga: Union. From yuj, to yoke, harness, unite. The philosophy, pro-
worldly: Materialistic, unspiritual. Devoted to or concerned with the affairs cess, disciplines and practices whose purpose is the yoking of individual
or pleasures of the world, especially excessive concern to the exclusion of consciousness with transcendent or divine consciousness. One of the six
religious thought and life. Connoting ways born of the lower chakras: jeal- daranas, or systems of orthodox Hindu philosophy. Yoga was codied by
ousy, greed, selshness, anger, guile, etc. worldliness: The state or quality Patajali in his Yoga Stras (ca 200 bce) as the eight limbs (ashga) of
;;;;
of being worldly. rja yoga. It is essentially a one system, but historically, parts of rja yoga
have been developed and emphasized as yogas in themselves. Prominent
;;;;
yaja: Worship; sacrifice. One of the most central among the many forms of yoga are haha yoga (emphasizing bodily perfec-
Hindu conceptssacrifice and surrender through acts tion in preparation for meditation), kriy yoga (emphasizing breath con-
;;;;
of worship, inner and outer. 1) A form of ritual worship trol), as well as karma yoga (selfless service) and bhakti yoga (devotional
especially prevalent in Vedic times, in which oblations practices) which could be regarded as an expression of rja yogas rst two
;;;;
ghee, grains, spices and exotic woodsare offered into limbs (yama and niyama). See: bhakti yoga, haha yoga, rja yoga.
a fire according to scriptural injunctions while special yogadaa: Meditation staff. A curved arm rest used during medi-
mantras are chanted. The element fire, Agni, is revered tation, usually made of wood and attached to a staff about two feet long.
as the divine messenger who carries offerings and prayers to the Gods. Yoga Gaapati: The meditator is a special mrti of Gaea,
yajopavta: Sacred thread. See: upanayana. seated in yogic pose holding a yoga staff and a strand of prayer beads.
Yajur Veda: @ Wisdom of sacricial formulas. One of the four com- Yogaswami: nahfRthkp Master of yoga. Sri Lankas renowned spiritual
pilations of revelatory texts called Vedas (ig, Sma, Yajur and Atharva). master (18721964); a siddhar of the Nandintha Sampradyas Kailasa
When used alone, the term Yajur Veda generally refers to this Vedas central Parampar who initiated Satguru Sivaya Subramuniyaswami in 1949. See:
and oldest portionthe Sahit, hymn collection. Of this there are two Kailsa Parampar.
recensions: 1) the Kisha (black) Yajur Veda (so called because the com- yog: One who practices yoga, especially kualin yoga or rja yoga.
mentary, Brhmaa, material is mixed with the hymns); and 2) the ukla (More properly yogin. Feminine, yogin.)
(white or clear) Yajur Veda (with no commentary among the hymns). yuga: Eon, age. One of four ages which chart the duration of the
See: Vedas. world: Satya (or Kita), Tret, Dvpara and Kali. In the rst period, dharma
yama-niyama: Restraints-observances. The rst two of the eight reigns supreme; but as the ages revolve, virtue diminishes and ignorance
limbs of rja yoga, constituting Hinduisms fundamental ethical codes, the and injustice increase. At the end of the Kali Yuga (our current period), the
ten yamas and ten niyamas are the essential foundation for all spiritual cycle begins again with Satya Yuga.
progress. The yamas are the ethical restraints; the niyamas are the religious
;;
;;;;
;;
;;;;
wealth: Artha. Abundance; nancial stability. See: practices. Here are the ten traditional yamas and ten niyamas. yamas: 1)
purushrtha. ahis: Noninjury. 2)-satya: Truthfulness. 3) asteya: Nonstealing. 4)
;;;;
wood apple: The kapittha fruit. See: kapittha. brahmacharya: Sexual purity. 5) ksham: Patience. 6) dhiti: Stead-
world: In Hindu theology, world refers to 1) loka: a par- fastness. 7) day: Compassion. 8) rjava: Honesty, straightforwardness.
;;;;
ticular region of consciousness or plane of existence. 2) 9) mithra: Moderate appetite. 10) aucha: Purity. niyamas: 1) hr:
my: The whole of manifest existence; the phenome- Remorse. 2) santosha: Contentment. 3) dna: Giving. 4) stikya:
nal universe, or cosmos, including the mental, spiritual Faith. 5) varapjana: Worship of the Lord. 6) siddhnta ravaa:
and physical realms of existence, depending on its use. Also denoted by the Scriptural listening. 7) mati: Cognition. 8) vrata: Sacred vows. 9) japa:
terms prakiti and Brahma. 3) pa: In aivism, the term world is often Recitation. 10) tapas: Austerity. See: rja yoga.
used to translate the term pa in the gamic triad of fundamentalsPati, yantra: & Restrainer, limiter, a mystic diagram composed of geometric
pau, pa, God, soul, world. It is thus defined as the fetter (pa) that and alphabetic guresusually etched on small plates of gold, silver or
binds the soul, veiling its true nature and enabling it to grow and evolve copper. Sometimes rendered in three dimensions in stone or metal. The
through experience as an individual being. In this sense, the world, or pa, purpose of a yantra is to focus spiritual and mental energies according
is three-fold, comprising ava (the force of individuation), karma (the to computer-like yantric pattern, be it for health, wealth, childbearing or
principle of cause and effect) and my (manifestation, the principle of the invoking of one God or another. It is usually installed near or under
matter, ivas mirific energy, the sixth tattva). See: Brahma, loka, mya, the temple Deity.
microcosm-macrocosm, pa, tattva. yoga: Union. From yuj, to yoke, harness, unite. The philosophy, pro-
worldly: Materialistic, unspiritual. Devoted to or concerned with the affairs cess, disciplines and practices whose purpose is the yoking of individual
or pleasures of the world, especially excessive concern to the exclusion of consciousness with transcendent or divine consciousness. One of the six
religious thought and life. Connoting ways born of the lower chakras: jeal- daranas, or systems of orthodox Hindu philosophy. Yoga was codied by
ousy, greed, selshness, anger, guile, etc. worldliness: The state or quality Patajali in his Yoga Stras (ca 200 bce) as the eight limbs (ashga) of
;;;;
of being worldly. rja yoga. It is essentially a one system, but historically, parts of rja yoga
have been developed and emphasized as yogas in themselves. Prominent
;;;;
yaja: Worship; sacrifice. One of the most central among the many forms of yoga are haha yoga (emphasizing bodily perfec-
Hindu conceptssacrifice and surrender through acts tion in preparation for meditation), kriy yoga (emphasizing breath con-
;;;;
of worship, inner and outer. 1) A form of ritual worship trol), as well as karma yoga (selfless service) and bhakti yoga (devotional
especially prevalent in Vedic times, in which oblations practices) which could be regarded as an expression of rja yogas rst two
;;;;
ghee, grains, spices and exotic woodsare offered into limbs (yama and niyama). See: bhakti yoga, haha yoga, rja yoga.
a fire according to scriptural injunctions while special yogadaa: Meditation staff. A curved arm rest used during medi-
mantras are chanted. The element fire, Agni, is revered tation, usually made of wood and attached to a staff about two feet long.
as the divine messenger who carries offerings and prayers to the Gods. Yoga Gaapati: The meditator is a special mrti of Gaea,
yajopavta: Sacred thread. See: upanayana. seated in yogic pose holding a yoga staff and a strand of prayer beads.
Yajur Veda: @ Wisdom of sacricial formulas. One of the four com- Yogaswami: nahfRthkp Master of yoga. Sri Lankas renowned spiritual
pilations of revelatory texts called Vedas (ig, Sma, Yajur and Atharva). master (18721964); a siddhar of the Nandintha Sampradyas Kailasa
When used alone, the term Yajur Veda generally refers to this Vedas central Parampar who initiated Satguru Sivaya Subramuniyaswami in 1949. See:
and oldest portionthe Sahit, hymn collection. Of this there are two Kailsa Parampar.
recensions: 1) the Kisha (black) Yajur Veda (so called because the com- yog: One who practices yoga, especially kualin yoga or rja yoga.
mentary, Brhmaa, material is mixed with the hymns); and 2) the ukla (More properly yogin. Feminine, yogin.)
(white or clear) Yajur Veda (with no commentary among the hymns). yuga: Eon, age. One of four ages which chart the duration of the
See: Vedas. world: Satya (or Kita), Tret, Dvpara and Kali. In the rst period, dharma
yama-niyama: Restraints-observances. The rst two of the eight reigns supreme; but as the ages revolve, virtue diminishes and ignorance
limbs of rja yoga, constituting Hinduisms fundamental ethical codes, the and injustice increase. At the end of the Kali Yuga (our current period), the
ten yamas and ten niyamas are the essential foundation for all spiritual cycle begins again with Satya Yuga.
progress. The yamas are the ethical restraints; the niyamas are the religious
INDEX 511
Index
Anukramaik
$
Anugraha: stage of grace, 334
A
Abhirami Pattars Abhirami Antati:
Apology: at end of pj, 258
Appreciation: prayer for, 188
verse, 353 Aratampatiya Peruntevanar: verse
Abhishekam: stage of pj, 232 from, 346
Absolute: brink of, 33 rat: stage of pj, 253-254
Abundance: pj prayer, 234 Ardha-Hindus: problems of, 427
Abyss: fth, 38-39; rst, 36; ve-fold, Arghyam: stage of pj, 231
36-39; fourth, 37-38; second, 36; Arpaam: stage of pj, 256
third, 37 Arrogance: third chakra, xxxv
chamanam: stage of pj, 227, 232 Artha: swastika and, 128
Adoption: by elephant God, 6-7 Arts: black, 38
Adoration: prayers, 187-188 Arunachalam, M.: on clay Gaeas,
Africa: Hinduism in, 423 304; Festivals of Tamil Nadu,
gamas: actinodic energy, 49 299-301; on Gaea, 264-265
Agni: illust. and descr., 111 Arunagirinthars Tirupugal: verse,
Ahaval, Vinyaka: hymn, 329-341. 351-353
See also Vinyaka Aryan: European interpretation, 130
Ajapa: inaudible mantra, 337 samarpaam: stage of pj, 238
ka: world of spirit, 14 Ash: holy, 218
Alakra: image, 91 Asia Minor: swastika symbol, 129
Alakram: stage of pj, 233 Astu: meaning, 127
All-Knower: comprehension, 340 Astrology: festival calculations, 299;
Altar: placement of home shrine, 206 Hindu Vedic, 308
Americas: Hinduism in, 423 Asura: illust. and descr., 105
mra: illust. and descr., 112 Asuric forces: satsaga group, 372
Amita: nectar, 134 Attachment: jackfruit symbolizes, 19
Amitakumbha: illust. and descr., 103 Attitude: in making clay images, 305
Ananasa: illust. and descr., 116 Aum: Causal Word, 141; chant af-
Anantadpa: eternal flame, 281 ter pj, 213; graphic collection,
Anger: prayer for freedom from, 147-154; illust. and descr., 118;
186-187; second chakra, xxxv mantra signicance, 145; meaning
Ajali mudr: gesture, 229, 252, 258 of letters, 143-146; representation
Akua: illust. and descr., 100 of syllables, 167-168; and Saint
Antarymin: inner ruler, 340 Auvaiyar, 341; source, 142; symbols,
Anubhava: super-experience, 340 146-147; the Word, 140; wordless
INDEX 511
Index
Anukramaik
$
Anugraha: stage of grace, 334
A
Abhirami Pattars Abhirami Antati:
Apology: at end of pj, 258
Appreciation: prayer for, 188
verse, 353 Aratampatiya Peruntevanar: verse
Abhishekam: stage of pj, 232 from, 346
Absolute: brink of, 33 rat: stage of pj, 253-254
Abundance: pj prayer, 234 Ardha-Hindus: problems of, 427
Abyss: fth, 38-39; rst, 36; ve-fold, Arghyam: stage of pj, 231
36-39; fourth, 37-38; second, 36; Arpaam: stage of pj, 256
third, 37 Arrogance: third chakra, xxxv
chamanam: stage of pj, 227, 232 Artha: swastika and, 128
Adoption: by elephant God, 6-7 Arts: black, 38
Adoration: prayers, 187-188 Arunachalam, M.: on clay Gaeas,
Africa: Hinduism in, 423 304; Festivals of Tamil Nadu,
gamas: actinodic energy, 49 299-301; on Gaea, 264-265
Agni: illust. and descr., 111 Arunagirinthars Tirupugal: verse,
Ahaval, Vinyaka: hymn, 329-341. 351-353
See also Vinyaka Aryan: European interpretation, 130
Ajapa: inaudible mantra, 337 samarpaam: stage of pj, 238
ka: world of spirit, 14 Ash: holy, 218
Alakra: image, 91 Asia Minor: swastika symbol, 129
Alakram: stage of pj, 233 Astu: meaning, 127
All-Knower: comprehension, 340 Astrology: festival calculations, 299;
Altar: placement of home shrine, 206 Hindu Vedic, 308
Americas: Hinduism in, 423 Asura: illust. and descr., 105
mra: illust. and descr., 112 Asuric forces: satsaga group, 372
Amita: nectar, 134 Attachment: jackfruit symbolizes, 19
Amitakumbha: illust. and descr., 103 Attitude: in making clay images, 305
Ananasa: illust. and descr., 116 Aum: Causal Word, 141; chant af-
Anantadpa: eternal flame, 281 ter pj, 213; graphic collection,
Anger: prayer for freedom from, 147-154; illust. and descr., 118;
186-187; second chakra, xxxv mantra signicance, 145; meaning
Ajali mudr: gesture, 229, 252, 258 of letters, 143-146; representation
Akua: illust. and descr., 100 of syllables, 167-168; and Saint
Antarymin: inner ruler, 340 Auvaiyar, 341; source, 142; symbols,
Anubhava: super-experience, 340 146-147; the Word, 140; wordless
512 LOVING GAEA INDEX 513
music, 335 Bhagimas: postures and attitudes, maja, 281 withdrawal into all-pervasive, 301;
Aum Ga Gaapataye: meaning, Gaea, 91-95 Ceremony: immersion, 277 higher, 292; knowing state, 15;
168-169 Bhva: concentrated feeling, 181 Certicate: nmakaraa, 430; pure, liv; tuning into aktis, 39;
Aum japa: 167-168 Bindu: forehead dot, 219 vratyastoma, 433 vaivnara, 144-145
Aum r Gaeya Nama: meaning, Birth: inferior incarnation, 410; re- Chakra (discus): illust. and descr., 101 Consistency: worship, discipline,
168 treat following, 209 Chakras: attributes, 133; darker, xxxv, bhakti and devotion, 9
Aum Tat Sat Aum: message, 143 Body, human: ve elements, 340; as- 7; def., 133; doors, 35; mldhra, Consorts: of Gaea (meaning), 57;
Aura: mantra for purication, 174; tral, 12; astral and physical, 29 xxxv; mldhra gateway, illust. illust. and symbolism, 123
lm of light, 29 Boon: def., 10 and symbolism, 123; evolution Contemplation: Hindu, 409
Auspiciousness: swastika symbol, Bow: illust. and symbolism, 106 through, 134-135 Conversion: Christian attitudes,
127-135 Brahm: day and night, 51; expres- Chmara: illust. and descr., 106 423; destructive, 426; ethical, 426,
Australia: Hindu festival, 304 sion and Aum, 141 handogya Upanishad: verse, 145 428-433; from Hinduism, 423;
Auvaiyar Ma, Saint: Akshara, 144; ap- Brahman: personal and impersonal Chanting: food-blessing, 199-200; Hindu attitudes, 424; Hindu sects
proach to Vinyaka, 333-341; bene- God, 145 forms, 214-215; in groups, 368-369; and, 425; to Hinduism, 423
factors, 328; pathway in worship Brhmaa, atapatha: verse, 164 inner-plane, 369; before pj, 212; Coomaraswamy, Dr. Ananda: meta-
of Gaea, 341; story of, 327-341; Brhmaa, Taittirya: verse, 164 Vedic, 166 phor of Cosmic Dance, 50; verse,
verse, 295, 347; views of Gaeas Brhmaa, Tya Mah: verse, 164 Charity: performance, 32 140
ve arms, 334-335 Brahmaaspati: chief of celestial Children: bhajana, 368-369; daily Cosmic steps: four, 157
Awakening: spiritual, 6 hosts, 139 prayers, 189-190; intermarriage Cosmology: Hindu, 50-51
Awareness: experiential, 338; guiding, Brahma: cosmic egg, 51 and, 427; mantra for education, Cosmos: man as image of, 146
409; lifting, xxxvi; during medita- Breathing: during meditation, 17 173; prayers for, 183; role in Pacha Creation: process, 158
tion, 16-17; mystery to mind, 23 Bihaspati: patron of letters, 141 Gaapati, 310 Culture: asuric, 38; fourth abyss, 37;
yurveda: wood apple, 120 Buddhi: Gaeas akti, 57 Chinese: form of Gaea, 263 love of, 32
Buddha: mothers elephant vision, 99 Chintmai, r: Thevoor Temple, 279
Buddhists: form of Gaea, 263 Christmas: alternative, 309; origin,
B Business: dishonest dealings, 37;
third akti, 31
315
huri, Dagger: illust. and descr., 102 D
Bla Gaapati: illust., descr., 59 Byzantine art: swastika symbol, 128 Circumambulation: ceremony, 221 Dima: illust. and descr., 119
Ballalevara, r: Pali Temple to, 282 Citizenship: name change and, 431 Dakshi: payment to priests, 217
Bathing: 206; pj, 206, 208-209 Coconut and water pot: altars, 224 Dance: cosmic, 334
Beads: counting during mantras, 163
Bedtime: prayer for children, 189-190
Belly: meaning, 99; illust., 117
C
Calendar: lunar, 299
Coconut: illust. and symbolism, 109 Daa: illust. and descr., 105
Communication: channel, 13; direct, Darana: invoking through Gts, 376;
21; inner worlds, 181 merging energies, 17; personal, 30
Bes: Egyptian God compared to Compassion: Hindu, liii-lv Communion: silent, 378 Death: retreat following, 209; and
Gaea, 263 California Bay Area: annual Hindu Computer: likened to Gaea, xxxiii soul, 14. See also Funeral
Bhagavad Gt: verse, 144 festival, 304 Conceit: fourth abyss, 37 Decision: prayer for moments of, 185
Bhagnadanta: illust. and descr., 110 Cambodia: special name and form of Concentration: bhajana, 367; during Decorations: national festivals, 299
Bhajana: def., 380, chanting during, Gaea, 263 meditation, 16-17 Deities: material existence, 13
366; chanting in unison, 361; form Canada: stone mrtis, 268; swastika Confusion: prolonged, chakra, xxxvi Deity: approach to, 11-12; human
of worship, 359; hymns, 375-385; symbol, 129 Conscience: absence, sixth chakra, treatment, 12; reaching personal,
planes of consciousness, 369 Capra, Fritjof: The Tao of Physics, xxxvi 366; Hindu pantheon, 411
Bhaktavighnavinsana: meaning, 294 49-50 Consciousness: abyss, 35; awaken- Delusion: representation, 146
Bhakti: chanting, 362; dedication, 12; Castes: origins of, 424 ing, 340-341; centers and sources Deodhar, r S.K.: on popularity of
discipline, 15-16 Category: element of existence, 141 of being, 158, 337; communion Visarjana festival, 301-303
Bhakti Gaapati: illust. and descr., 61 Caves: Lenyadhri Cave to r Girijt- with, 367; four states, 157; Gaeas Destruction: fourth abyss, 38
music, 335 Bhagimas: postures and attitudes, maja, 281 withdrawal into all-pervasive, 301;
Aum Ga Gaapataye: meaning, Gaea, 91-95 Ceremony: immersion, 277 higher, 292; knowing state, 15;
168-169 Bhva: concentrated feeling, 181 Certicate: nmakaraa, 430; pure, liv; tuning into aktis, 39;
Aum japa: 167-168 Bindu: forehead dot, 219 vratyastoma, 433 vaivnara, 144-145
Aum r Gaeya Nama: meaning, Birth: inferior incarnation, 410; re- Chakra (discus): illust. and descr., 101 Consistency: worship, discipline,
168 treat following, 209 Chakras: attributes, 133; darker, xxxv, bhakti and devotion, 9
Aum Tat Sat Aum: message, 143 Body, human: ve elements, 340; as- 7; def., 133; doors, 35; mldhra, Consorts: of Gaea (meaning), 57;
Aura: mantra for purication, 174; tral, 12; astral and physical, 29 xxxv; mldhra gateway, illust. illust. and symbolism, 123
lm of light, 29 Boon: def., 10 and symbolism, 123; evolution Contemplation: Hindu, 409
Auspiciousness: swastika symbol, Bow: illust. and symbolism, 106 through, 134-135 Conversion: Christian attitudes,
127-135 Brahm: day and night, 51; expres- Chmara: illust. and descr., 106 423; destructive, 426; ethical, 426,
Australia: Hindu festival, 304 sion and Aum, 141 handogya Upanishad: verse, 145 428-433; from Hinduism, 423;
Auvaiyar Ma, Saint: Akshara, 144; ap- Brahman: personal and impersonal Chanting: food-blessing, 199-200; Hindu attitudes, 424; Hindu sects
proach to Vinyaka, 333-341; bene- God, 145 forms, 214-215; in groups, 368-369; and, 425; to Hinduism, 423
factors, 328; pathway in worship Brhmaa, atapatha: verse, 164 inner-plane, 369; before pj, 212; Coomaraswamy, Dr. Ananda: meta-
of Gaea, 341; story of, 327-341; Brhmaa, Taittirya: verse, 164 Vedic, 166 phor of Cosmic Dance, 50; verse,
verse, 295, 347; views of Gaeas Brhmaa, Tya Mah: verse, 164 Charity: performance, 32 140
ve arms, 334-335 Brahmaaspati: chief of celestial Children: bhajana, 368-369; daily Cosmic steps: four, 157
Awakening: spiritual, 6 hosts, 139 prayers, 189-190; intermarriage Cosmology: Hindu, 50-51
Awareness: experiential, 338; guiding, Brahma: cosmic egg, 51 and, 427; mantra for education, Cosmos: man as image of, 146
409; lifting, xxxvi; during medita- Breathing: during meditation, 17 173; prayers for, 183; role in Pacha Creation: process, 158
tion, 16-17; mystery to mind, 23 Bihaspati: patron of letters, 141 Gaapati, 310 Culture: asuric, 38; fourth abyss, 37;
yurveda: wood apple, 120 Buddhi: Gaeas akti, 57 Chinese: form of Gaea, 263 love of, 32
Buddha: mothers elephant vision, 99 Chintmai, r: Thevoor Temple, 279
Buddhists: form of Gaea, 263 Christmas: alternative, 309; origin,
B Business: dishonest dealings, 37;
third akti, 31
315
huri, Dagger: illust. and descr., 102 D
Bla Gaapati: illust., descr., 59 Byzantine art: swastika symbol, 128 Circumambulation: ceremony, 221 Dima: illust. and descr., 119
Ballalevara, r: Pali Temple to, 282 Citizenship: name change and, 431 Dakshi: payment to priests, 217
Bathing: 206; pj, 206, 208-209 Coconut and water pot: altars, 224 Dance: cosmic, 334
Beads: counting during mantras, 163
Bedtime: prayer for children, 189-190
Belly: meaning, 99; illust., 117
C
Calendar: lunar, 299
Coconut: illust. and symbolism, 109 Daa: illust. and descr., 105
Communication: channel, 13; direct, Darana: invoking through Gts, 376;
21; inner worlds, 181 merging energies, 17; personal, 30
Bes: Egyptian God compared to Compassion: Hindu, liii-lv Communion: silent, 378 Death: retreat following, 209; and
Gaea, 263 California Bay Area: annual Hindu Computer: likened to Gaea, xxxiii soul, 14. See also Funeral
Bhagavad Gt: verse, 144 festival, 304 Conceit: fourth abyss, 37 Decision: prayer for moments of, 185
Bhagnadanta: illust. and descr., 110 Cambodia: special name and form of Concentration: bhajana, 367; during Decorations: national festivals, 299
Bhajana: def., 380, chanting during, Gaea, 263 meditation, 16-17 Deities: material existence, 13
366; chanting in unison, 361; form Canada: stone mrtis, 268; swastika Confusion: prolonged, chakra, xxxvi Deity: approach to, 11-12; human
of worship, 359; hymns, 375-385; symbol, 129 Conscience: absence, sixth chakra, treatment, 12; reaching personal,
planes of consciousness, 369 Capra, Fritjof: The Tao of Physics, xxxvi 366; Hindu pantheon, 411
Bhaktavighnavinsana: meaning, 294 49-50 Consciousness: abyss, 35; awaken- Delusion: representation, 146
Bhakti: chanting, 362; dedication, 12; Castes: origins of, 424 ing, 340-341; centers and sources Deodhar, r S.K.: on popularity of
discipline, 15-16 Category: element of existence, 141 of being, 158, 337; communion Visarjana festival, 301-303
Bhakti Gaapati: illust. and descr., 61 Caves: Lenyadhri Cave to r Girijt- with, 367; four states, 157; Gaeas Destruction: fourth abyss, 38
Devas: forces, 49; material existence,

13; power, 368; Second World, 365
Devonic aid: prayers, 183
E
Ear-piercing: rite of passage, 614
F Gaa: category, 141; denition, 55;
number, 168-170
Faith: acquisition, 181; building, 15; Gaapati, Lord: as dancer, 159; def.,
Devonic forces: satsaga group, 372 Ears: inner, 175; pulling, 222 chosen, 407 55; God of wisdom, 139; invocation
Devonic world: in tune with vibra- Edampuri: pose, 95 Family: extended, 30; love and com- to, 198; man-part, 142; origins, 336;
tory rate, 371 Education: mantra for children, 173 passion, 30; prayer for family wel- powers and personalities, 159; Ran-
Devotees: answers to questions Ego: and mind, 340; coconut symbol- fare, 186; togetherness, 169 jangoan Shrine, 280
from, 291-294; associations among, ism, 109; mantra offering as obla- Fear: rst chakra, 405; prayer for Gaapati kalaa: representation, 224
369-371; bringing together, 303; tion, 174; and Self, Saint Auvaiyar freedom from, 186-187 Gaea, Lord: characteristics, 55; rst
seen by Gods and devas through on, 339 Feelings: depth of, 366-368; when letter from, 21-22; ve-headed im-
pj flame, 255; singing together, Egotism: prayer for release from, 187 singing, 367 age, 266-267; ve powers, 29-39;
368 Egypt: swastika symbol, 129; swastika Feet: of Gaea, 99; of Lord, 30 forms, 55-58; forms listed, 56; gate-
Devotion: mantra, 172; sharing, 370; use, 130 Female forms: of Gaea, 266 keeper, 384; governance, 11; image
single-minded, 174 Einstein: formula, 46; organization of Festivals: features, 299; Gaea Cha- in home shrine, 206; as Lord of
Dhanush: illust. and descr., 106 universe, 50 turth, 299-301; Gaea Visarjana, Obstacles, 293; method for making
Dharma: dissatisfaction with, 364; Ekadanta: powers of, 56 301; Markali Pillaiyar, 307-308; wood-based image, 305; nature of,
and grace, 10; Lord of, 3; overseer, Ekadanta Gaapati: illust., descr., 80 Pacha Gaapati, 308-309; sacred, 3-17, 291-292; oneness, 335; per-
292; swastika meaning, 128 Ekkshara Gaapati: illust. descr., 75 299-315; Vinyaka Vratam, 307 vasiveness, 273-274; primal sound,
huhi Gaapati: illust., descr., 84 Electromagnetism: in microcosm, Festivals of Tamil Nadu (Arunacha- 139-147; role, 4, 142; aktis of, 57;
Dhvaja: illust. and descr., 110 48-49; type of energy, 46-47; Vedic lam): described, 299-301; explain- second letter from, 23; special role,
Dhynam: meditative song, 378; step view of eld theories, 164 ing symbols, 99 292-293; Supreme Deity, xxvii;
of pj, 231 Elephant-Faced Lord: invocation of, Fiji: r Subramaniya Swm Temple, third letter, 24-25; thirty-two forms,
Diaspora: Hindu, 423 384-385 xxxviii; stone mrtis, 268 58; unifying force, 45; word deriva-
Dimension: macrocosm, 13 Elephants: symbolism, 99, 142 Fire: physical, 159; signicance, 237 tion, 55
Discipline: respect, appreciation, 32 Endeavors: new, 294 Five aktis of Gaea: poem, 40-41 Gaea Chaturthi: festival, 299-301;
Disillusionment: pitfalls of, 335 Energy: actinic, 16; actinodic, 49, 169; Flame: eternal, 281 purpose, 300
Distractions: in meditation, 16-17 atomic or nuclear, 49-50; electric, Flowers: offerings, 209 Gaea Dhynam: hymn, 379
Diversity: Hindu, 414-417; in music, 159; forms, 46-47; represented in Fly-whisk fan: illust. and descr., 106 Gaea images. See Images
359 mldhra, 159 Food: offering, 212-213, 238-239 Gaea Pacharatna: of Sri Sri Sri Adi
Divine Will: fulllment, 182; Hindu Enlightenment: path, 5 Food-blessing: chant, 199-200 Sankara, 139
views, 411-412 Entreaty: prayers, 183 Forces: asuric, 30, 36; electromag- Gaea pj: prayer, 183
Divinity: present, 29; reaching, 128 Environment: social and spiritual netic, 46-49; gravitational, 47-48; Gaea araam: hymn, 380
Dormancy: left-hand swastika, 132 path, 371 malicious, 334; natural, 7; positive Gaea Visarjana: immersion cer-
Dot: forehead, 219 Epics: choral presentations, 361 and negative, 49; universal, 45 emony, 301-304
Dreams: of Lord Gaea, 273; world Eternal Path: See Santana Dharma Forgiveness: through mantras, 163 Gritra: illust. and descr., 113
as, 176 Ether: kic, 33 Free will: animalistic, 5; limitations, 7 Gatekeeper: advent into another
Dualism: appearances of, 339; view, Ethics: codes of, 408 Fruit: offerings of, 209 Lord, 24; Gaea as, 4-6
411 Europe: Hinduism in, 423 Gems: illust. and symbolism, 113
Durga Gaapati: illust. and descr., 89 Evolution: assisting souls in, 291; Getty, Alice: mrtis, 265-266
Duties: Hindu, 408
Dvaita: appearances of, 339
Dvija Gaapati: illust. and descr., 64
First World, 365
Excommunication: Hindu view, 408
Existence: knowledge of, 167
G
Ga: goal, 142
Gift-giving: Pacha Gaapati, 309
Gifts: prayer for offering, 188
Girijtmaja, r: Lenyadhri Cave, 281
Dvimukha Gaapati: illust. and de- Experience: fruition of, 181; of God, Gad: illust. and descr., 102 Gt: def., 376
scr., 85 lii; super, 340 Gaja: meaning, 142 Goad: meaning, 99
Ga Mantra: illust. and descr., 121 God and Gods: Gaea recognized
Devas: forces, 49; material existence,

13; power, 368; Second World, 365
Devonic aid: prayers, 183
E
Ear-piercing: rite of passage, 614
F Gaa: category, 141; denition, 55;
number, 168-170
Faith: acquisition, 181; building, 15; Gaapati, Lord: as dancer, 159; def.,
Devonic forces: satsaga group, 372 Ears: inner, 175; pulling, 222 chosen, 407 55; God of wisdom, 139; invocation
Devonic world: in tune with vibra- Edampuri: pose, 95 Family: extended, 30; love and com- to, 198; man-part, 142; origins, 336;
tory rate, 371 Education: mantra for children, 173 passion, 30; prayer for family wel- powers and personalities, 159; Ran-
Devotees: answers to questions Ego: and mind, 340; coconut symbol- fare, 186; togetherness, 169 jangoan Shrine, 280
from, 291-294; associations among, ism, 109; mantra offering as obla- Fear: rst chakra, 405; prayer for Gaapati kalaa: representation, 224
369-371; bringing together, 303; tion, 174; and Self, Saint Auvaiyar freedom from, 186-187 Gaea, Lord: characteristics, 55; rst
seen by Gods and devas through on, 339 Feelings: depth of, 366-368; when letter from, 21-22; ve-headed im-
pj flame, 255; singing together, Egotism: prayer for release from, 187 singing, 367 age, 266-267; ve powers, 29-39;
368 Egypt: swastika symbol, 129; swastika Feet: of Gaea, 99; of Lord, 30 forms, 55-58; forms listed, 56; gate-
Devotion: mantra, 172; sharing, 370; use, 130 Female forms: of Gaea, 266 keeper, 384; governance, 11; image
single-minded, 174 Einstein: formula, 46; organization of Festivals: features, 299; Gaea Cha- in home shrine, 206; as Lord of
Dhanush: illust. and descr., 106 universe, 50 turth, 299-301; Gaea Visarjana, Obstacles, 293; method for making
Dharma: dissatisfaction with, 364; Ekadanta: powers of, 56 301; Markali Pillaiyar, 307-308; wood-based image, 305; nature of,
and grace, 10; Lord of, 3; overseer, Ekadanta Gaapati: illust., descr., 80 Pacha Gaapati, 308-309; sacred, 3-17, 291-292; oneness, 335; per-
292; swastika meaning, 128 Ekkshara Gaapati: illust. descr., 75 299-315; Vinyaka Vratam, 307 vasiveness, 273-274; primal sound,
huhi Gaapati: illust., descr., 84 Electromagnetism: in microcosm, Festivals of Tamil Nadu (Arunacha- 139-147; role, 4, 142; aktis of, 57;
Dhvaja: illust. and descr., 110 48-49; type of energy, 46-47; Vedic lam): described, 299-301; explain- second letter from, 23; special role,
Dhynam: meditative song, 378; step view of eld theories, 164 ing symbols, 99 292-293; Supreme Deity, xxvii;
of pj, 231 Elephant-Faced Lord: invocation of, Fiji: r Subramaniya Swm Temple, third letter, 24-25; thirty-two forms,
Diaspora: Hindu, 423 384-385 xxxviii; stone mrtis, 268 58; unifying force, 45; word deriva-
Dimension: macrocosm, 13 Elephants: symbolism, 99, 142 Fire: physical, 159; signicance, 237 tion, 55
Discipline: respect, appreciation, 32 Endeavors: new, 294 Five aktis of Gaea: poem, 40-41 Gaea Chaturthi: festival, 299-301;
Disillusionment: pitfalls of, 335 Energy: actinic, 16; actinodic, 49, 169; Flame: eternal, 281 purpose, 300
Distractions: in meditation, 16-17 atomic or nuclear, 49-50; electric, Flowers: offerings, 209 Gaea Dhynam: hymn, 379
Diversity: Hindu, 414-417; in music, 159; forms, 46-47; represented in Fly-whisk fan: illust. and descr., 106 Gaea images. See Images
359 mldhra, 159 Food: offering, 212-213, 238-239 Gaea Pacharatna: of Sri Sri Sri Adi
Divine Will: fulllment, 182; Hindu Enlightenment: path, 5 Food-blessing: chant, 199-200 Sankara, 139
views, 411-412 Entreaty: prayers, 183 Forces: asuric, 30, 36; electromag- Gaea pj: prayer, 183
Divinity: present, 29; reaching, 128 Environment: social and spiritual netic, 46-49; gravitational, 47-48; Gaea araam: hymn, 380
Dormancy: left-hand swastika, 132 path, 371 malicious, 334; natural, 7; positive Gaea Visarjana: immersion cer-
Dot: forehead, 219 Epics: choral presentations, 361 and negative, 49; universal, 45 emony, 301-304
Dreams: of Lord Gaea, 273; world Eternal Path: See Santana Dharma Forgiveness: through mantras, 163 Gritra: illust. and descr., 113
as, 176 Ether: kic, 33 Free will: animalistic, 5; limitations, 7 Gatekeeper: advent into another
Dualism: appearances of, 339; view, Ethics: codes of, 408 Fruit: offerings of, 209 Lord, 24; Gaea as, 4-6
411 Europe: Hinduism in, 423 Gems: illust. and symbolism, 113
Durga Gaapati: illust. and descr., 89 Evolution: assisting souls in, 291; Getty, Alice: mrtis, 265-266
Duties: Hindu, 408
Dvaita: appearances of, 339
Dvija Gaapati: illust. and descr., 64
First World, 365
Excommunication: Hindu view, 408
Existence: knowledge of, 167
G
Ga: goal, 142
Gift-giving: Pacha Gaapati, 309
Gifts: prayer for offering, 188
Girijtmaja, r: Lenyadhri Cave, 281
Dvimukha Gaapati: illust. and de- Experience: fruition of, 181; of God, Gad: illust. and descr., 102 Gt: def., 376
scr., 85 lii; super, 340 Gaja: meaning, 142 Goad: meaning, 99
Ga Mantra: illust. and descr., 121 God and Gods: Gaea recognized
as God Word, 140; Hindu meaning, Hinduism: age of religion, 405; as a signicance, 269 Gaea, 263
412; real beings, 10-11; realizing re- religion, 425; as a way of life, 425; I-maker: and self, 340 Japa: form, 163; ml, 163; perfor-
ality of Godhead, 141; transcendent center of, 418; enlightened faith, Immanent One: Aum Gaea, 146 mance, 166; recitation, 184; yoga
/immanent, 411 45; features, 419; God-centric, 417; Impediments: mantra, 176 after pj, 213
Golden age: mantra, 176 philosophy, 413-414; reacceptance Inadequacy: third chakra, xxxv Japan: name and form of Gaea, 263
Gossip: asuric force, 36 into, 431; religion of experience, Incense: prayer offering, 200; step in Jaamukua: image, 92
Gowns: for Pacha Gaapati, 310 407-409; remodeling and presenta- pj, 235-236 Jahargni: def., 159; gross form, 159
Grace: dened, 11; divine, 333; tion, xxxvii-xxxviii; source of inspi- Individuality: loss of, 135 Jaya Gaapati Aum: hymn, 381
Gaeas, 336; reemergence ration, 3; three pillars, 412-414 Indra: pj prayer to, 255 Jealousy: third chakra, xxxv
through, 334 Holy men: building temples, 271 Inferiority: third chakra down, xxxv Jva: def., 159
Grains: illust. and symbolism, 113 Home: disharmony, 36; mantra reci- Information era: transition, xxxiii Journey: mantra for, 173
Grass: offerings, 209-210 tation at, 169; observance of Pa- Inheritance: religions and, 425 Jna: symbolized by modaka, 99
Gravity: as galactic glue, 48; God of, cha Gaapati, 309; shrine, 168-169, Injuries: and pj, 208 Jnendriyas: Indra protects, 255
v; type of energy, 46-47 206-210, 214-215, 309-310 Insincerity: devotee, 364 Jyeshharjam: precedence over oth-
Great Britain: Gaea shrines, 268 Hoysala: image, 92 Inspiration: original source, 406; ers, 139
Greece: swastika symbol, 129 Human body: living in, 409 prayer for, 190
Group chanting: hymns, 375 Humility: absolute, 181; pulling ears, Instruments: musical, 361
Groups: singing, 368-369
Guidance: prayer for, 190; spending
money, 584
223
Hundi: place gifts, 12
Hymns: Gaea Dhynam, 379;
Intellect: symbolized by chakra, 101;
use of faculties, 293
Intercourse: sexual, 209
K
Kabiladevars Irattai Mani Malai:
Guru: remover of darkness, 414 Gaea araam, 380; of invo- Intermarriage: children and, 427 verses, 347-348
cation, 361-374; Invocation de Introspection: Eastern religion, 412 Kadalphala: illust. and descr., 114
Cinq Gaea aktis, 382-383; Jaya Intrusion: asuric, 209 Kadavul Hindu Temple: Hawaii, 268
H
Hands: right, making offerings, 212
Gaapati Aum, 381; Mah Gaea
Pacharatna Stotram, 193-197; Pa-
chamukha Gaapati, 382; special
Intuition: use of faculties, 293
Invocation: to Gaea, 198; hymn of
Invocation de Cinq Gaea aktis,
Kl: goddess and magic, 132;
Kalpaviksha: illust. and descr., 108
Kma: swastika meaning, 128
Haridr Gaapati: illust., descr., 79 collection to Lord Gaea, 375-385; 382-383; peace, 201; prayers, 183, Kamaalu: illust. and descr., 106
Harmony: vibration, 30; and wor- Tandi Mukhan Tanai, 385; Vigh- 183-184; Tirumantiram, 345 Kapittha: illust. and descr., 120
ship, 30 nevara Gt, 377; Vinyaka Ahaval, Involution: cosmic phase of, 334 Kraa: def., 157
Hatred: seventh chakra, xxxvi 329-331 Ireland: swastika symbol, 129 Kraaloka: superconscious realm, 4
Hawaii: temple for monastics, 268 a: denition, 55 Karaa mukua: image, 92
Healing: group, 177 Isha Devat: chosen ideal, 145; Karma: belief in, 205; better birth,
Helpers: inner-plane, 368
Helplessness: third chakra, xxxv
I Gaea is for all, 409 410; embodiment of law, 291; fac-
ing, 371; Gaeas re destroys,
Heramba Gaapati: illust., descr., 69 Iconography: Gaea, 91-95 111; and goad, 100; life renement
Heresy: none in Hinduism, 405
Higher power: belief in, 181
Hindu: VHP denition, 427
I: consort symbolizes, 57, 123
Ikshuka: illust., descr., 114
Ikshukrmaka: illust. and descr., 104
J
Ja: origin, 142
process, 12; natural birth, 8; oppos-
ing, 364; overseer, 292; responses,
v; setting own aside, 370; sharing
Hindu community: joining, 428 Illusion: Self obscured, 340 Jackfruit: illust. and symbolism, 119 individual, 371-373; unseemly, 407
Hindu culture: adopting, 428 Images: clay of Gaapati for festival, Jagadeswari, S.K.: poem, 319 Karmendriyas: Indra protects, 255
Hindus: becoming, 6 300; of Gaea, 58; making clay Jgrat: def., 157 Kassiyappa: verses by, 351, 355
images, 304-306; Malaysia, 268; Jain: swastika symbol, 130 Kaha Upanishad: verse, 140
method for making wood-based Jambira: illust. and descr., 117 Kavacha: illust. and descr., 121
clay, 305; proper attitude in mak- Jambu: illust. and descr., 122 Kavikavnm: Seer of seers, 139
ing, 305; worldwide, 263-283; Janus: Roman God compared to Khaga: illust. and descr., 111
as God Word, 140; Hindu meaning, Hinduism: age of religion, 405; as a signicance, 269 Gaea, 263
412; real beings, 10-11; realizing re- religion, 425; as a way of life, 425; I-maker: and self, 340 Japa: form, 163; ml, 163; perfor-
ality of Godhead, 141; transcendent center of, 418; enlightened faith, Immanent One: Aum Gaea, 146 mance, 166; recitation, 184; yoga
/immanent, 411 45; features, 419; God-centric, 417; Impediments: mantra, 176 after pj, 213
Golden age: mantra, 176 philosophy, 413-414; reacceptance Inadequacy: third chakra, xxxv Japan: name and form of Gaea, 263
Gossip: asuric force, 36 into, 431; religion of experience, Incense: prayer offering, 200; step in Jaamukua: image, 92
Gowns: for Pacha Gaapati, 310 407-409; remodeling and presenta- pj, 235-236 Jahargni: def., 159; gross form, 159
Grace: dened, 11; divine, 333; tion, xxxvii-xxxviii; source of inspi- Individuality: loss of, 135 Jaya Gaapati Aum: hymn, 381
Gaeas, 336; reemergence ration, 3; three pillars, 412-414 Indra: pj prayer to, 255 Jealousy: third chakra, xxxv
through, 334 Holy men: building temples, 271 Inferiority: third chakra down, xxxv Jva: def., 159
Grains: illust. and symbolism, 113 Home: disharmony, 36; mantra reci- Information era: transition, xxxiii Journey: mantra for, 173
Grass: offerings, 209-210 tation at, 169; observance of Pa- Inheritance: religions and, 425 Jna: symbolized by modaka, 99
Gravity: as galactic glue, 48; God of, cha Gaapati, 309; shrine, 168-169, Injuries: and pj, 208 Jnendriyas: Indra protects, 255
v; type of energy, 46-47 206-210, 214-215, 309-310 Insincerity: devotee, 364 Jyeshharjam: precedence over oth-
Great Britain: Gaea shrines, 268 Hoysala: image, 92 Inspiration: original source, 406; ers, 139
Greece: swastika symbol, 129 Human body: living in, 409 prayer for, 190
Group chanting: hymns, 375 Humility: absolute, 181; pulling ears, Instruments: musical, 361
Groups: singing, 368-369
Guidance: prayer for, 190; spending
money, 584
223
Hundi: place gifts, 12
Hymns: Gaea Dhynam, 379;
Intellect: symbolized by chakra, 101;
use of faculties, 293
Intercourse: sexual, 209
K
Kabiladevars Irattai Mani Malai:
Guru: remover of darkness, 414 Gaea araam, 380; of invo- Intermarriage: children and, 427 verses, 347-348
cation, 361-374; Invocation de Introspection: Eastern religion, 412 Kadalphala: illust. and descr., 114
Cinq Gaea aktis, 382-383; Jaya Intrusion: asuric, 209 Kadavul Hindu Temple: Hawaii, 268
H
Hands: right, making offerings, 212
Gaapati Aum, 381; Mah Gaea
Pacharatna Stotram, 193-197; Pa-
chamukha Gaapati, 382; special
Intuition: use of faculties, 293
Invocation: to Gaea, 198; hymn of
Invocation de Cinq Gaea aktis,
Kl: goddess and magic, 132;
Kalpaviksha: illust. and descr., 108
Kma: swastika meaning, 128
Haridr Gaapati: illust., descr., 79 collection to Lord Gaea, 375-385; 382-383; peace, 201; prayers, 183, Kamaalu: illust. and descr., 106
Harmony: vibration, 30; and wor- Tandi Mukhan Tanai, 385; Vigh- 183-184; Tirumantiram, 345 Kapittha: illust. and descr., 120
ship, 30 nevara Gt, 377; Vinyaka Ahaval, Involution: cosmic phase of, 334 Kraa: def., 157
Hatred: seventh chakra, xxxvi 329-331 Ireland: swastika symbol, 129 Kraaloka: superconscious realm, 4
Hawaii: temple for monastics, 268 a: denition, 55 Karaa mukua: image, 92
Healing: group, 177 Isha Devat: chosen ideal, 145; Karma: belief in, 205; better birth,
Helpers: inner-plane, 368
Helplessness: third chakra, xxxv
I Gaea is for all, 409 410; embodiment of law, 291; fac-
ing, 371; Gaeas re destroys,
Heramba Gaapati: illust., descr., 69 Iconography: Gaea, 91-95 111; and goad, 100; life renement
Heresy: none in Hinduism, 405
Higher power: belief in, 181
Hindu: VHP denition, 427
I: consort symbolizes, 57, 123
Ikshuka: illust., descr., 114
Ikshukrmaka: illust. and descr., 104
J
Ja: origin, 142
process, 12; natural birth, 8; oppos-
ing, 364; overseer, 292; responses,
v; setting own aside, 370; sharing
Hindu community: joining, 428 Illusion: Self obscured, 340 Jackfruit: illust. and symbolism, 119 individual, 371-373; unseemly, 407
Hindu culture: adopting, 428 Images: clay of Gaapati for festival, Jagadeswari, S.K.: poem, 319 Karmendriyas: Indra protects, 255
Hindus: becoming, 6 300; of Gaea, 58; making clay Jgrat: def., 157 Kassiyappa: verses by, 351, 355
images, 304-306; Malaysia, 268; Jain: swastika symbol, 130 Kaha Upanishad: verse, 140
method for making wood-based Jambira: illust. and descr., 117 Kavacha: illust. and descr., 121
clay, 305; proper attitude in mak- Jambu: illust. and descr., 122 Kavikavnm: Seer of seers, 139
ing, 305; worldwide, 263-283; Janus: Roman God compared to Khaga: illust. and descr., 111
Kheaka: illust. and descr., 112 festation, 3 Ekkshara, 144; ga, 121; Gaea, rebirth, 419; symbolized by modaka,
Kinita: image, 92 Lord of Obstacles: channel, 32; 168-177; world peace, 176-177; 102; worship is foundation for, 259
Krtana: form of worship, 359 Gaea, 12, 56; hymn to, 376; medi- realizing Godhead, 159; recitation, Monastics: Hawaiian temple, 268
Knowledge: manifest, 34 tation, 378 163-177; safe, 166; special collection, Mongolia: form of Gaea, 263
Kraal: elephant brigade, 99 Lotus: illust. and symbolism, 104 172-177; vibrations of, 334 Monism: view, 411
Kishamrthi, Sri H.: excavations in Loving Gaea, Our: poem, 275 Markali Pillaiyar: festival, 307-308 Monotheism: view, 411
Central America, 267 Luristan bronze: Gaea, 267 Master Course: Book One, xxxix Moon: illust. and symbolism, 121
Kriy: external worship, 259 Lust: rst chakra down, xxxv Masurrama: reconversion by, 432 Morgaon Temple: pilgrimage to, 278
Kshipra Gaapati: illust., descr., 68 Materialists: contacting Gaea, 11 Morning prayer: for children, 189
Kshipra Prasda Gaapati: illust. and Maturation: of soul, 407; unfoldment Mothers: relinquished dharma, xxxiv
descr., 78
Kukarma: difculties, 8
Kumara Guruparar: verse, 351
M
Macrocosm: creation, 158; devonic,
of consciousness, 134-135
Maya, Yucatan: swastika, 128-129
Mayrevara, r: Morgaon temple
Mouse (shrew): meaning, 99; illust.
and symbolism, 116
Mudgala Pura: forms of Gaea,
Kumbha: in home shrine, 206 13; and dying, 14-15; and grav- to, 278 58; text on Gaea, 56
Kualin, Goddess: 33; awakening ity, 48; greater world, 417; identity, Mealtime prayer: for children, 190 Mudgara: illust. and descr., 107
akti, 159; personality transforma- 142-143; presence in, 55 Meaning: depth of, 366-368 Mudr: migi, 233; vitarka, 99
tion, 337-338; potential energy, 159; Madhu kumbha: illust. and descr., 114 Meat-eaters: lead us astray, 119 Mldhra: chakra, 3-4, 7-8, 128;
ktism, 520; serpent symbolism, Madhyama vk: def., 158 Meditation: after pj, 213-214, 259; def., 157-158; illust. and descr., 123;
107 Magic: asuric black arts, 38; Hindu during pj, 231; Gods and energy, primordial vibration, 334; seat of,
Kuttik kumpidutal: knocking the temple: 12-14 46-47; Hindu, 409; importance, 158-159; seat of Elephant God, 135
temples, 222 Mahbhrata: Gaea as scribe of, 378; on Gaea, 15-16; during pj, Mlaka: illust. and descr., 112
141; verse, 142 213; teaching children, 17; wisdom Mller, Max: Orientalist, 130
Mahdevas: described, 57; life chang- of Gaea, 184; yogic, 33 Mrtis: depictions, 263-283;
L
Lad, Dr. Vasant: prayer translation,
es, xxxiii; transguration, 13
Mahad Hamlet: temple to r Varada
Vinyaka, 281
Meditation staff: illust. and symbol-
ism, 115
Memory: control, xxxv; past life, 14
elephant-faced, 268; Gods im-
age, 206; for Pacha Gaapati,
309; signicance, 269; visualizing
191-192 Mah Gaapati: illust. and descr., 71; Mercury: governance, 3 Gaea, 366
Lau: illust. and descr., 120 Mah Gaea Pacharatna Stotram: Mesopotamia: swastika symbol, 128 Murugan, Lord: realms of, 35; akti,
Lakshm Gaapati: illust., descr., 70 hymn, 193-197 Metamorphosis: grace, 11 48-49; sixth akti, 33; willpower, 57
Lambodara: illust. and descr., 117 Mahkraa: def., 157 Microcosm: and dying, 14; as home, Mshika: illust. and descr., 116
Latitsana: pose, 9 Mahparau: illust. and descr., 109 369; human consciousness, 158; Musicians: lyrical offerings, 361
Law: of Gaea, 292; third abyss, 37; Mahpralaya: time and space, 51 identity, 142-143; inner world, 411; Mysticism: Hindu, 408-409
verse on law of laws, 139 Maharashtra: eight-temple pil- nonphysical, 13
Lenyadhri Cave: temple to r Giri- grimage list, 284; favorite god of, Milk: miracle, xi-xxxi
jtmaja, 281
Letters: of Lord Gaea, 21-25
277-287; swastika symbol, 127
Mahvkya: implication, 141
Mind, body and emotions: merging,
416; mantra for oneness of, 174;
N
Lila: Gaeas drama, 118 Malaysia: images of Gaea, 268 purication, 166; state of while Nda: form of sound, 157
Lily; illust. and symbolism, 118 Malice: seventh chakra down, xxxvi singing, 366; wandering during Nga: illust. and descr., 107
Limes: illust. and symbolism, 117 Mkya Upanishad: verse, 147 singing, 367 Ngabandha: image, 92
Liturgy: home, 205-225 Mangalkshatn: stage of pj, 234 Mission: fullling, 23 Ngapa: illust. and descr., 120
Loneliness: elimination, 8 Mangos: illust. and symbolism, 112 Missionary spirit: proselytization Naivedyam: in pj, 238
Lono: Hawaiian God compared to Maipra chakra: swastika, 128 and, 424 Nakshatra: and naming, 32
Gaea, 263 Mantra Pushpam: stage of pj, 251 Modaka: recipes, 319-320 Nakkiradevas Vinyaka Ahaval: 348
Lord of Categories: festival, 308-309; Mantras: ajapa, 337; Aum Modakaptra: illust. and descr., 102 Nama ivya: reality, 340
Gaapati, 141; Gaea, 12; mani- signicance, 145; classes, 165-166; Moksha: attaining, 345; freedom from Nmakaraa: ceremony of, 431
Kheaka: illust. and descr., 112 festation, 3 Ekkshara, 144; ga, 121; Gaea, rebirth, 419; symbolized by modaka,
Kinita: image, 92 Lord of Obstacles: channel, 32; 168-177; world peace, 176-177; 102; worship is foundation for, 259
Krtana: form of worship, 359 Gaea, 12, 56; hymn to, 376; medi- realizing Godhead, 159; recitation, Monastics: Hawaiian temple, 268
Knowledge: manifest, 34 tation, 378 163-177; safe, 166; special collection, Mongolia: form of Gaea, 263
Kraal: elephant brigade, 99 Lotus: illust. and symbolism, 104 172-177; vibrations of, 334 Monism: view, 411
Kishamrthi, Sri H.: excavations in Loving Gaea, Our: poem, 275 Markali Pillaiyar: festival, 307-308 Monotheism: view, 411
Central America, 267 Luristan bronze: Gaea, 267 Master Course: Book One, xxxix Moon: illust. and symbolism, 121
Kriy: external worship, 259 Lust: rst chakra down, xxxv Masurrama: reconversion by, 432 Morgaon Temple: pilgrimage to, 278
Kshipra Gaapati: illust., descr., 68 Materialists: contacting Gaea, 11 Morning prayer: for children, 189
Kshipra Prasda Gaapati: illust. and Maturation: of soul, 407; unfoldment Mothers: relinquished dharma, xxxiv
descr., 78
Kukarma: difculties, 8
Kumara Guruparar: verse, 351
M
Macrocosm: creation, 158; devonic,
of consciousness, 134-135
Maya, Yucatan: swastika, 128-129
Mayrevara, r: Morgaon temple
Mouse (shrew): meaning, 99; illust.
and symbolism, 116
Mudgala Pura: forms of Gaea,
Kumbha: in home shrine, 206 13; and dying, 14-15; and grav- to, 278 58; text on Gaea, 56
Kualin, Goddess: 33; awakening ity, 48; greater world, 417; identity, Mealtime prayer: for children, 190 Mudgara: illust. and descr., 107
akti, 159; personality transforma- 142-143; presence in, 55 Meaning: depth of, 366-368 Mudr: migi, 233; vitarka, 99
tion, 337-338; potential energy, 159; Madhu kumbha: illust. and descr., 114 Meat-eaters: lead us astray, 119 Mldhra: chakra, 3-4, 7-8, 128;
ktism, 520; serpent symbolism, Madhyama vk: def., 158 Meditation: after pj, 213-214, 259; def., 157-158; illust. and descr., 123;
107 Magic: asuric black arts, 38; Hindu during pj, 231; Gods and energy, primordial vibration, 334; seat of,
Kuttik kumpidutal: knocking the temple: 12-14 46-47; Hindu, 409; importance, 158-159; seat of Elephant God, 135
temples, 222 Mahbhrata: Gaea as scribe of, 378; on Gaea, 15-16; during pj, Mlaka: illust. and descr., 112
141; verse, 142 213; teaching children, 17; wisdom Mller, Max: Orientalist, 130
Mahdevas: described, 57; life chang- of Gaea, 184; yogic, 33 Mrtis: depictions, 263-283;
L
Lad, Dr. Vasant: prayer translation,
es, xxxiii; transguration, 13
Mahad Hamlet: temple to r Varada
Vinyaka, 281
Meditation staff: illust. and symbol-
ism, 115
Memory: control, xxxv; past life, 14
elephant-faced, 268; Gods im-
age, 206; for Pacha Gaapati,
309; signicance, 269; visualizing
191-192 Mah Gaapati: illust. and descr., 71; Mercury: governance, 3 Gaea, 366
Lau: illust. and descr., 120 Mah Gaea Pacharatna Stotram: Mesopotamia: swastika symbol, 128 Murugan, Lord: realms of, 35; akti,
Lakshm Gaapati: illust., descr., 70 hymn, 193-197 Metamorphosis: grace, 11 48-49; sixth akti, 33; willpower, 57
Lambodara: illust. and descr., 117 Mahkraa: def., 157 Microcosm: and dying, 14; as home, Mshika: illust. and descr., 116
Latitsana: pose, 9 Mahparau: illust. and descr., 109 369; human consciousness, 158; Musicians: lyrical offerings, 361
Law: of Gaea, 292; third abyss, 37; Mahpralaya: time and space, 51 identity, 142-143; inner world, 411; Mysticism: Hindu, 408-409
verse on law of laws, 139 Maharashtra: eight-temple pil- nonphysical, 13
Lenyadhri Cave: temple to r Giri- grimage list, 284; favorite god of, Milk: miracle, xi-xxxi
jtmaja, 281
Letters: of Lord Gaea, 21-25
277-287; swastika symbol, 127
Mahvkya: implication, 141
Mind, body and emotions: merging,
416; mantra for oneness of, 174;
N
Lila: Gaeas drama, 118 Malaysia: images of Gaea, 268 purication, 166; state of while Nda: form of sound, 157
Lily; illust. and symbolism, 118 Malice: seventh chakra down, xxxvi singing, 366; wandering during Nga: illust. and descr., 107
Limes: illust. and symbolism, 117 Mkya Upanishad: verse, 147 singing, 367 Ngabandha: image, 92
Liturgy: home, 205-225 Mangalkshatn: stage of pj, 234 Mission: fullling, 23 Ngapa: illust. and descr., 120
Loneliness: elimination, 8 Mangos: illust. and symbolism, 112 Missionary spirit: proselytization Naivedyam: in pj, 238
Lono: Hawaiian God compared to Maipra chakra: swastika, 128 and, 424 Nakshatra: and naming, 32
Gaea, 263 Mantra Pushpam: stage of pj, 251 Modaka: recipes, 319-320 Nakkiradevas Vinyaka Ahaval: 348
Lord of Categories: festival, 308-309; Mantras: ajapa, 337; Aum Modakaptra: illust. and descr., 102 Nama ivya: reality, 340
Gaapati, 141; Gaea, 12; mani- signicance, 145; classes, 165-166; Moksha: attaining, 345; freedom from Nmakaraa: ceremony of, 431
Namaskra: gesture during pj, 255, Ojhar Kashetra: temple to r Vigh- Peace: world, mantra, 177; achieving, ter Pacha Gaapati, 314-315; to
258; illust., 560 nevara, 280 378; in home, 169-170; invocation, Gaea, 181-201; generated during
Nambi Andar Nambi: verses, 349-350 Omkra: signication, 141 201 pj 259; memorizing, 183; offered
Nambiandiyadigal, Saint: verse, 295 Orderliness: predictable, 48 Penance: condensed, 267 during pj, 239, 255; offering in-
Name change: conversion and, Perfection: Hindu view, 410 cense, 200; practice, 181; singing as,
430-431 Periyapuram: hagiography, 328 364-366; types, 183; using, 182-183
Names: 108 of Gaea, 242-251;
number of His names, xxxiv
Nrikela: illust. and descr., 109
P
Paces: keeping track of, 23
Permeation: akti, 29
Personication: material universe, 4
Perumal, Seraman: iva Bhaktas, 328
Pride: third chakra, xxxv
Priesthood: Hindu temple, 216-217
Priests: compensation, 216-217; role,
Naarja: Cosmic Dance of, 49 Padma: illust. and descr., 104 Phala: illust. and descr., 111 405-406; training, 216
Natchintanai: good thoughts, Padmsana: pose, 94 Pilgrimages: hardship, 267; list of Primal sound: Gaea, 139-147
384-385; Satguru Yogaswami, verse, Pali Temple: to r Ballalevara, 282 Mahrshra eight temples, 284; to Prince of Culture: Gaea, v
140 Panasa Phala: illust. and descr., 119 Mahrshra shrines, 277-282; Problems: speaking to Gaea, xxxvii
Native Americans: religion, 268-269 Pacha Gaapati: activities dur- sacred shrines, 408; success on, 25; Promiscuity: fourth abyss, 38
Navajo: swastika symbol, 128-130 ing, 310-315; family prayers after, yearly, 33 Pronunciation: Sanskit, 215-216
Navaratnam, Ratna Ma: Gaea as 314-315; festival, 308-309; nal Pillaiyar: child Gaea, 47, 141; de- Prophets: recognition of, 417-418
Primal Sound, 139-147; on Gaea day of activities, 313; rst-day ac- votional poetry, 345-355; praise of, Proselytization: 424
worship, 263 tivities, 311; fourth-day activities, 345-355; representation, 142; riding Prostration: actinic energies, 16;
Nazi: use of swastika symbol, 129 312; method of celebration, 310; his mount, 335; sweet tooth, 319; forms for men and women, 211
Need: prayer in times of, 186 second-day activities, 312; third- worship, 307-308 Protection: psychic and physical, 8
Negativity: mantra to avert, 174 day activities, 312 Pillars: three great, 3 Protocol: compensation to priests,
Nervous system: names and locations Pachkshara: incantation of, 339 Pineapples: illust., symbolism, 116 216-217; religious, 32
of states, 157-158 Pachamukha Gaapati: hymn, 382 Pigal n: consort symbolizes, Psychic centers: nervous system, 409;
Newton: organization of universe, 50 Pacha nitya karmas: ve Hindu ob- 123; male current, 57 See Chakras
New York: Gaea temple, 270-272 ligations, 33 Planets: human-plant interaction, 47 Pudi Kolukattai: sweet rice flour roll
Nlapadma: illust. and descr., 118 Pachaaktaya, Gaeasya: Plans: presenting to Gaea, 294 recipe, 321
Nirgua Brahman: beyond form, 45 Gaeas Five Powers, 29-39 Point-counterpoint: 428-429 Pj: attendance, 408; daily, 33;
Noon prayer: for children, 189 Pandrimalaiswami, Srilasri: blessing Polynesia: God Lono as Gaea, 263 described, 205; instructions for
Noose: meaning, 99 and sanction, 272 Polytheism: view, 411 performing, 210-225; items listed,
NRA: See National Restaurant Asso- Pantheon: Hindu, 8 Ponniah, Dr. S.M.: translations of 207; last day of Pacha Gaapati,
ciation (NRA) Parade: festival, 300; during Gaea devotional poetry, 345-355 313-314; link through, 13-14; pos-
Nitya: Gaea image, 92; pose, 92-93 Visarjana, 301 Postures: pj, 211; seated, 94 ture, 211; preparation of foods, 319;
Nitya Gaapati: illust. and descr., 73 Paramam gatira: beatic bliss, 144 Pottu: forehead dot, 219 procedures: 211-212; tap at outset,
Nuclear power: type of energy, 46-47 Parampar vrata: sacrament, 523 Prabhval: image, 91-92; illust. and 133-134; time of day, 205
Parau: illust. and descr., 100 descr., 119 Puya: ne merit, 32
Paravadha: illust. and descr., 108 Pradakshia: circumambulation, 221 Purushrtha: swastika meaning, 128
O
Obedience: keynote, 24
Parrot: illust. and symbolism, 116
Pa: illust. and descr., 101
Pshadraa: illust. and descr., 110
Praise: joyous prayer, 187-188;
prayers, 183, 187-188
Praja: deep sleep state, 145
Pushpaara: illust. and descr., 103
Puzzles: Gaea crossword, 389-401
Oblation: act of, 335 Pasynti vk: def., 157 Prakiti: nature, 12
Offering box: temple, 225 Path: like a daggers edge, 102 Pras: breath, 17; life force, 337
Offerings: home shrine, 208; to Lord Paths: left and right hand, 130; reli- Prava: meaning, 142; chanting, 144
Gaea, 209-210; made with right gious, 406; Patrani, r Gaeasya: Prapatti: spiritual path, 9
hand, 212; to temple, 12; sweets, Letters from Lord Gaea, 21-25 Prayers: children at bedtime,
319-323; tray or basket, 220 Pyasa: illust. and descr., 122 189-190; elephant, 315; family af-
Namaskra: gesture during pj, 255, Ojhar Kashetra: temple to r Vigh- Peace: world, mantra, 177; achieving, ter Pacha Gaapati, 314-315; to
258; illust., 560 nevara, 280 378; in home, 169-170; invocation, Gaea, 181-201; generated during
Nambi Andar Nambi: verses, 349-350 Omkra: signication, 141 201 pj 259; memorizing, 183; offered
Nambiandiyadigal, Saint: verse, 295 Orderliness: predictable, 48 Penance: condensed, 267 during pj, 239, 255; offering in-
Name change: conversion and, Perfection: Hindu view, 410 cense, 200; practice, 181; singing as,
430-431 Periyapuram: hagiography, 328 364-366; types, 183; using, 182-183
Names: 108 of Gaea, 242-251;
number of His names, xxxiv
Nrikela: illust. and descr., 109
P
Paces: keeping track of, 23
Permeation: akti, 29
Personication: material universe, 4
Perumal, Seraman: iva Bhaktas, 328
Pride: third chakra, xxxv
Priesthood: Hindu temple, 216-217
Priests: compensation, 216-217; role,
Naarja: Cosmic Dance of, 49 Padma: illust. and descr., 104 Phala: illust. and descr., 111 405-406; training, 216
Natchintanai: good thoughts, Padmsana: pose, 94 Pilgrimages: hardship, 267; list of Primal sound: Gaea, 139-147
384-385; Satguru Yogaswami, verse, Pali Temple: to r Ballalevara, 282 Mahrshra eight temples, 284; to Prince of Culture: Gaea, v
140 Panasa Phala: illust. and descr., 119 Mahrshra shrines, 277-282; Problems: speaking to Gaea, xxxvii
Native Americans: religion, 268-269 Pacha Gaapati: activities dur- sacred shrines, 408; success on, 25; Promiscuity: fourth abyss, 38
Navajo: swastika symbol, 128-130 ing, 310-315; family prayers after, yearly, 33 Pronunciation: Sanskit, 215-216
Navaratnam, Ratna Ma: Gaea as 314-315; festival, 308-309; nal Pillaiyar: child Gaea, 47, 141; de- Prophets: recognition of, 417-418
Primal Sound, 139-147; on Gaea day of activities, 313; rst-day ac- votional poetry, 345-355; praise of, Proselytization: 424
worship, 263 tivities, 311; fourth-day activities, 345-355; representation, 142; riding Prostration: actinic energies, 16;
Nazi: use of swastika symbol, 129 312; method of celebration, 310; his mount, 335; sweet tooth, 319; forms for men and women, 211
Need: prayer in times of, 186 second-day activities, 312; third- worship, 307-308 Protection: psychic and physical, 8
Negativity: mantra to avert, 174 day activities, 312 Pillars: three great, 3 Protocol: compensation to priests,
Nervous system: names and locations Pachkshara: incantation of, 339 Pineapples: illust., symbolism, 116 216-217; religious, 32
of states, 157-158 Pachamukha Gaapati: hymn, 382 Pigal n: consort symbolizes, Psychic centers: nervous system, 409;
Newton: organization of universe, 50 Pacha nitya karmas: ve Hindu ob- 123; male current, 57 See Chakras
New York: Gaea temple, 270-272 ligations, 33 Planets: human-plant interaction, 47 Pudi Kolukattai: sweet rice flour roll
Nlapadma: illust. and descr., 118 Pachaaktaya, Gaeasya: Plans: presenting to Gaea, 294 recipe, 321
Nirgua Brahman: beyond form, 45 Gaeas Five Powers, 29-39 Point-counterpoint: 428-429 Pj: attendance, 408; daily, 33;
Noon prayer: for children, 189 Pandrimalaiswami, Srilasri: blessing Polynesia: God Lono as Gaea, 263 described, 205; instructions for
Noose: meaning, 99 and sanction, 272 Polytheism: view, 411 performing, 210-225; items listed,
NRA: See National Restaurant Asso- Pantheon: Hindu, 8 Ponniah, Dr. S.M.: translations of 207; last day of Pacha Gaapati,
ciation (NRA) Parade: festival, 300; during Gaea devotional poetry, 345-355 313-314; link through, 13-14; pos-
Nitya: Gaea image, 92; pose, 92-93 Visarjana, 301 Postures: pj, 211; seated, 94 ture, 211; preparation of foods, 319;
Nitya Gaapati: illust. and descr., 73 Paramam gatira: beatic bliss, 144 Pottu: forehead dot, 219 procedures: 211-212; tap at outset,
Nuclear power: type of energy, 46-47 Parampar vrata: sacrament, 523 Prabhval: image, 91-92; illust. and 133-134; time of day, 205
Parau: illust. and descr., 100 descr., 119 Puya: ne merit, 32
Paravadha: illust. and descr., 108 Pradakshia: circumambulation, 221 Purushrtha: swastika meaning, 128
O
Obedience: keynote, 24
Parrot: illust. and symbolism, 116
Pa: illust. and descr., 101
Pshadraa: illust. and descr., 110
Praise: joyous prayer, 187-188;
prayers, 183, 187-188
Praja: deep sleep state, 145
Pushpaara: illust. and descr., 103
Puzzles: Gaea crossword, 389-401
Oblation: act of, 335 Pasynti vk: def., 157 Prakiti: nature, 12
Offering box: temple, 225 Path: like a daggers edge, 102 Pras: breath, 17; life force, 337
Offerings: home shrine, 208; to Lord Paths: left and right hand, 130; reli- Prava: meaning, 142; chanting, 144
Gaea, 209-210; made with right gious, 406; Patrani, r Gaeasya: Prapatti: spiritual path, 9
hand, 212; to temple, 12; sweets, Letters from Lord Gaea, 21-25 Prayers: children at bedtime,
319-323; tray or basket, 220 Pyasa: illust. and descr., 122 189-190; elephant, 315; family af-
Restructuring: prayer for, xxxiv

QQuestions: from devotees, 291-294;
Retreat: following birth or death, 209;
from pj, 208
376; power of temple, liii; second,
30; sixth, seventh and eighth, 33-35;
third, 31
Selshness: fth chakra, xxxvi
Self-knowledge: Auvaiyar Ma, 339
Self Realization: Hindu, 409
to Gaea, xxxvii Retributions: God of, v ktism: swastika symbol, 130 Serpent: illust. and symbolism, 107;
Quiet Within, The: poem, 58 Reward: good works, 169-170 akti vel: electric power, 48-49 sleeping power, 159
Rice: offering in pj, 234 lipallava: illust. and descr., 107 Severance: conversion and, 429
Right-facing: circumambulation, 221 Salutation: traditional prayer, 188 Sharks: vision of, 274
RRadhakrishnan: on conversion, 424

Righteousness: force of, 291
ig Veda: verse, 139
iamochana Gaapati: illust. and
Sambandar, Tirujna: verse, 346
Sahit, Maitryai: mantra, 171
Saskra: subconscious, 36
Shoaa Gaapati: mrtis, 58
Shakona: 132
Shrew: meaning, 99; See also Mouse
Radiations: divine, 29; pric, 17 descr., 83 Santana Dharma: eternal path, 45; Shrine, home: creating Pacha
Rakshadhraam: stage of pj, 255 Rivers: named in pj, 233 eternal truth, 128; mysteries, 3; root Gaapati, 309-310; establishing,
Ramakisha Mission: reconversion Rome: Gaea in, 263 scripture, 184; search for truth, 406 206-207; forms, 214-215; Gaea
by, 432 Roots: religious, 407 San Francisco: Gaea Visarjana, 303 pj, 214-215; items listed for, 207;
Rmaliga Adigals Tiru Arutpa: Rose apple: illust., symbolism, 122 Sakalpam: stage of pj, 229-230 restrictions from entering, 208-209;
verse, 354 Rudra: aspect of iva, xxxiv Sankara, Sri Adi: hymn, 193-197; sanctity of, 206-210
Ramya: swastika symbol de- Rudrksha ml: illust., descr., 103 Gaea Pacharatna, 139 Shrines: pilgrimage to Mahrshra,
scribed, 127 Rule: of Gaea, 292 Sakaahara Gaapati: illust. and 277-282; Ranjangaon, 280; road-
Ranjangoan Shrine: to Gaapati, 280 Ruler of Obstacles: prayer to, 190 descr., 90 side, 265-266; Sikh use of swastika
Ratna kumbha: illust. and descr., 113 akha: illust. and descr., 100 in, 130
Rays: cosmic, 29 San Mrga: grace guides us on, 11 Siddhatek Village Temple: to r Sid-
Reality: of Gaea, xxxiv; mystical,
165; of Paraiva, 144
S Sanskrit: mastering pronunciation,
215-216
dhivinyaka, 279-280
Siddhi: as Gaea akti, 57; exercising,
Realization: bliss of, 336; Self, 419 Sacraments: adorning Deity, 234; af- ara: illust. and descr., 104 xxxvii
Realms: lower, sealing off, 35 ter pj, 257; traditional, 205 Sarasvati, Chandrashekharendra: Ka- Siddhi Gaapati: illust. and descr., 65
Recipes: Modaka, 320-321; Pudi Sacred thread: illust., meaning, 122 chi Pham, 58 Siddhivinyaka r: Siddhatek Village
Kolukattai, 321; Yallu Kolukattai, Sdhaka: as instrument, 182; protec- aikal: illust. and descr., 121 Temple, 279-280
322-23 tor, 33 stra: illust. and descr., 108 Sincerity: purpose of singing,
Recitation: mantra, 163-177 Sdhana: chanting, 361; devotional, Satgurus: pillar, 3 363-364
Reconversion: organizations con- 367; satsaga group, 371; steps, 336; Satsaga: def., 369-370; group, Singers: lyrical offerings, 361
ducting, 432 undertaking, 408 370-373; power of, 361 Singing: devotional, 361-374; to
Reincarnation: belief in, 205, 409-410 Sagua Brahman: within form, 45 Sat Yuga: heralding, xxxiv Gaea, 359-385; in groups,
Relationships: with Deities, 8; human Sahasrra: amita flows from, 103; Saxony: swastika symbol, 129 368-369; times, 375
with Gaea, 11-12; personal with union with iva, 341 Scandinavia: swastika symbol, 129 Sinha Gaapati: illust. and descr., 87
Deity, 6; personal with Gaea, 7-9 Saints: Hindu, 415 Science: expanding and need for Sitting: difculty, 17; pj, 211
Religions: harmony among, 428; aivite Hindu Religion: childrens Gods, xxxviii; physical universe, iva-akti: dance of creation, 33
inheritance and, 425; law and, 425; course, xxxix 45-51; religion and, 51 iva: holy feet of, xxxiv; and son, 33
prophet-centric, 417; ultimate ob- aiva Siddhnta: progressive path Scotland: swastika symbol, 129 ivaloka: realms, 4, 57, 13
jective, 405; world, 35 and the chakras, 135 Scriptures: pillar, 3 Sivananda, Swami: Deity worship,
Remover of Obstacles: Gaea as, v, aivism: swastika symbol, 130 Sekkilars Periyapuram: verses 181-182
5; manifestation, 3 akti Gaapati: illust. and descr., 63 from, 350, 355 Sloth: fourth abyss, 37
Residency: name change and, 431 aktis: conscious tuning into, 39; fth, Self: form, 159; inner, 336; turning Smithsonian Institute: swastika re-
Resignation: Divine Will, 182 32-33; rst, 30; fourth, 32; grace, 9; awareness to true, 213 search, 130
Responsibilities: Hindu expectations, ignited by grace, 337; illust. and Self-abnegation: attitude of, 181 Snake: See Serpent
408; individual, 416 descr., 123; invoking through Gts, Self-effacement: attitude of, 181 Softness: of intellect, 24
Restructuring: prayer for, xxxiv

QQuestions: from devotees, 291-294;
Retreat: following birth or death, 209;
from pj, 208
376; power of temple, liii; second,
30; sixth, seventh and eighth, 33-35;
third, 31
Selshness: fth chakra, xxxvi
Self-knowledge: Auvaiyar Ma, 339
Self Realization: Hindu, 409
to Gaea, xxxvii Retributions: God of, v ktism: swastika symbol, 130 Serpent: illust. and symbolism, 107;
Quiet Within, The: poem, 58 Reward: good works, 169-170 akti vel: electric power, 48-49 sleeping power, 159
Rice: offering in pj, 234 lipallava: illust. and descr., 107 Severance: conversion and, 429
Right-facing: circumambulation, 221 Salutation: traditional prayer, 188 Sharks: vision of, 274
RRadhakrishnan: on conversion, 424

Righteousness: force of, 291
ig Veda: verse, 139
iamochana Gaapati: illust. and
Sambandar, Tirujna: verse, 346
Sahit, Maitryai: mantra, 171
Saskra: subconscious, 36
Shoaa Gaapati: mrtis, 58
Shakona: 132
Shrew: meaning, 99; See also Mouse
Radiations: divine, 29; pric, 17 descr., 83 Santana Dharma: eternal path, 45; Shrine, home: creating Pacha
Rakshadhraam: stage of pj, 255 Rivers: named in pj, 233 eternal truth, 128; mysteries, 3; root Gaapati, 309-310; establishing,
Ramakisha Mission: reconversion Rome: Gaea in, 263 scripture, 184; search for truth, 406 206-207; forms, 214-215; Gaea
by, 432 Roots: religious, 407 San Francisco: Gaea Visarjana, 303 pj, 214-215; items listed for, 207;
Rmaliga Adigals Tiru Arutpa: Rose apple: illust., symbolism, 122 Sakalpam: stage of pj, 229-230 restrictions from entering, 208-209;
verse, 354 Rudra: aspect of iva, xxxiv Sankara, Sri Adi: hymn, 193-197; sanctity of, 206-210
Ramya: swastika symbol de- Rudrksha ml: illust., descr., 103 Gaea Pacharatna, 139 Shrines: pilgrimage to Mahrshra,
scribed, 127 Rule: of Gaea, 292 Sakaahara Gaapati: illust. and 277-282; Ranjangaon, 280; road-
Ranjangoan Shrine: to Gaapati, 280 Ruler of Obstacles: prayer to, 190 descr., 90 side, 265-266; Sikh use of swastika
Ratna kumbha: illust. and descr., 113 akha: illust. and descr., 100 in, 130
Rays: cosmic, 29 San Mrga: grace guides us on, 11 Siddhatek Village Temple: to r Sid-
Reality: of Gaea, xxxiv; mystical,
165; of Paraiva, 144
S Sanskrit: mastering pronunciation,
215-216
dhivinyaka, 279-280
Siddhi: as Gaea akti, 57; exercising,
Realization: bliss of, 336; Self, 419 Sacraments: adorning Deity, 234; af- ara: illust. and descr., 104 xxxvii
Realms: lower, sealing off, 35 ter pj, 257; traditional, 205 Sarasvati, Chandrashekharendra: Ka- Siddhi Gaapati: illust. and descr., 65
Recipes: Modaka, 320-321; Pudi Sacred thread: illust., meaning, 122 chi Pham, 58 Siddhivinyaka r: Siddhatek Village
Kolukattai, 321; Yallu Kolukattai, Sdhaka: as instrument, 182; protec- aikal: illust. and descr., 121 Temple, 279-280
322-23 tor, 33 stra: illust. and descr., 108 Sincerity: purpose of singing,
Recitation: mantra, 163-177 Sdhana: chanting, 361; devotional, Satgurus: pillar, 3 363-364
Reconversion: organizations con- 367; satsaga group, 371; steps, 336; Satsaga: def., 369-370; group, Singers: lyrical offerings, 361
ducting, 432 undertaking, 408 370-373; power of, 361 Singing: devotional, 361-374; to
Reincarnation: belief in, 205, 409-410 Sagua Brahman: within form, 45 Sat Yuga: heralding, xxxiv Gaea, 359-385; in groups,
Relationships: with Deities, 8; human Sahasrra: amita flows from, 103; Saxony: swastika symbol, 129 368-369; times, 375
with Gaea, 11-12; personal with union with iva, 341 Scandinavia: swastika symbol, 129 Sinha Gaapati: illust. and descr., 87
Deity, 6; personal with Gaea, 7-9 Saints: Hindu, 415 Science: expanding and need for Sitting: difculty, 17; pj, 211
Religions: harmony among, 428; aivite Hindu Religion: childrens Gods, xxxviii; physical universe, iva-akti: dance of creation, 33
inheritance and, 425; law and, 425; course, xxxix 45-51; religion and, 51 iva: holy feet of, xxxiv; and son, 33
prophet-centric, 417; ultimate ob- aiva Siddhnta: progressive path Scotland: swastika symbol, 129 ivaloka: realms, 4, 57, 13
jective, 405; world, 35 and the chakras, 135 Scriptures: pillar, 3 Sivananda, Swami: Deity worship,
Remover of Obstacles: Gaea as, v, aivism: swastika symbol, 130 Sekkilars Periyapuram: verses 181-182
5; manifestation, 3 akti Gaapati: illust. and descr., 63 from, 350, 355 Sloth: fourth abyss, 37
Residency: name change and, 431 aktis: conscious tuning into, 39; fth, Self: form, 159; inner, 336; turning Smithsonian Institute: swastika re-
Resignation: Divine Will, 182 32-33; rst, 30; fourth, 32; grace, 9; awareness to true, 213 search, 130
Responsibilities: Hindu expectations, ignited by grace, 337; illust. and Self-abnegation: attitude of, 181 Snake: See Serpent
408; individual, 416 descr., 123; invoking through Gts, Self-effacement: attitude of, 181 Softness: of intellect, 24
Solstice: winter festival, 308 Swastika: and chakras, 133-134; on locations, 412; Mahad Hamlet, 281; Tusk, broken: illust., 110; meaning, 99
Souls: awakened, 29; beauty in, 174; coins, 129; temples in Germany, Morgaon Temple to r Mayre-
and dying, 14; evolution, 134; form, 132; The Earliest Known Symbol and vara, 278; name change and, 431;
159; maturity of, 410; primal, 418;
world of departed, 13
Sound: esoterics, 157-159, Primal
its Migrations (Wilson), 130-131;
emblem in earth cultures, 128-129;
symbol of Gaapati, 146; after
Ojhar Kashetra to r Vighnevara,
280; Pali Temple to r Ballalevara,
U
282; pillar, 3; renowned, 266-267; Uchisha Gaapati: illust., descr., 66
Aum 139-146 Hitler, 132; illust. and descr., 117; role, 417; Siddhatek Village Temple
Southeast Asia: Hinduism in, 423 key to chakra, 134; left-hand, 132; to r Siddhivinyaka, 279-280; Udarabandha: image, 92
Space and time: relative concepts, 48 left and right, 130-131; male/fe- Thevoor Temple to r Chintmai, Uddaa Gaapati: illust., descr., 82
Spinal deciency: mantra, 173 male symbols, 130; meaning, 127; 279; uses, 413; worldwide list, Umpati ivam: verses by, 350-351
Spirituality: awe at achievement, 409; meditating on, 134; power of mind 284-287 Unfoldment: higher chakras, 135
developmental stages, 410; pen- representation, 384; pre-Hitler use Thankfulness: prayers, 187-188 United States: depictions of Gaea,
etrating depths, 364 in America, 129; pre-World War Thanksgiving: hymns as, 364; singing 268-269; rst public festival, 303
Sri Lanka: Gaea Temple in Alaved- II German and Austrian use, 131; as, 364-366 Universality: expanding into, 135; of
dy, 46; r Subramuniya shram, 47 right-angled arms, 128; right-hand, Thevoor Temple: to Chintmai, 279 religion, 406
Srinivasan, Dr. S.: The Favorite God 131-132; symbolism of, 6 Third eye: illust. and symbolism, 113 Universe: form, 159; grand forces,
of Mahrshra, 277-287 Sweets: offerings, 209, 319-323 Third World: realm, 4 411; nature of, 51; within Aum, 175
r akara Maapam: Ramesh- Symbols: Aum, 146-147 Thoppuk karanam: pulling ears, 223 Upanishad, Gaapati: mantra, 170;
varam, 58 Thought: unbroken, 16 verse, 295
Sishi Gaapati: illust. and descr., 81 Tibet: name and form of Gaea, 263 Upanishad, Gaea: prayer, 191-192
Star of David: displayed alongside
swastika, 132
Sthla: def., 157
T Tila Gola: illust. and descr., 115
Tilak, Bal Gagdhara: movement
Upanishad, Nryaa: mantra, 171
rdhva Gaapati: illust., descr., 74
Taijasa: dream state, 145 against alien rulers, 277 Utkuaka: pose, 91, 93
Su: meaning, 127 Taittirya rayaka: reference, 140; Tilaka: holy ash, 218; bindu, 219
Subramuniyaswami, Satguru Sivaya: verse, 143 Time: and concepts of space, 51
learning and teaching Hinduism,
xii-xxxix; Yogaswami and, 426
uddha my: realms of, 49
Taittirya Upanishad: verse, 145
Tamil: diaspora of, 47
Tandi Mukhan Tanai: hymn, 385
Timing: right, 294
Trthakara: swastika symbol, 130
Tirukural: business, 31
V
Vhana, image, 92
Sugarcane: illust., symbolism, 114; Tantrikas: point of view, 157 Tirumantiram: verse, 345-346 Vaidyuta: def., 159
uka: illust. and descr., 116 Taoists: swastika use, 130 Tiruppallandu: verse, 354 Vaivnara: def., 159
Skshma: def., 157 Tao of Physics, The (Capra): quote, 50 Tolerance: in Hinduism, 409-410 Vajratrila: illust. and descr., 101
Sumeria: trade cities, 127 Tapas: undertaking, 407 Tones: high in singing, 364 Valampuri: pose, 95
u (elephant trunk): illust. and Tray: temple offering, 220 Vma: left-hand path, 132
descr., 118 Tarua Gaapati: illust., descr., 60 Tribes: conversion of, 424 Varada Gaapati: illust., descr., 76
Sundarar: iva bhakta, 328 Tat Tvam Asi: embodiment, 141 Tribhaga: pose, 92 Varrama dharma: duties, xxxviii
Superconsciousness: inner states, 409 Tattvas: categories of manifestation, Trimukha Gaapati: illust., descr., 86 Vsans: unwholesome, xxxvi
Supplication: to Lord Gaea, 336; principles of elements, 141 Tia: illust. and descr., 115 Vedic ishis: invocations, 184; uni-
293-294; prayers of, 185-187 Technological era: expanding and Trinidad: Hinduism in, 425 verse as energy, 46
Srya: swastika symbol, 128 need for Gods, xxxviii Trila: illust. and descr., 109 Vegetarians: elephant, 99
Sushupti: def., 157 Teeth: vegetarian animals, 419 Titykshi: illust. and descr., 113 VHP: reconversion by, 432
Stras, Brahma: verse, 295 Temples: gamic, 91; care of, 21-22; Troy: swastika use, 130 Vibhti: holy ash, 218; offered in pj,
r Gaeasya Svabhvah,: The Na- builder in United Nations, 272; Trunk: illust. and symbolism, 118 234, 257
ture of Lord Gaea, 3-17 eight sacred of Vinyaka, 277; Euro- Truth: absolute, 11; light of, 335 Vighna Gaapati: illust., descr., 67
Svapna: def., 157 pean, 268; Gaea in Mahrshra Tryakshara Gaapati: illust., descr., 77 Vighnevara, Lord: freedom from fear,
Svarpi: Forms of Gaea, 55-58 named, 283; knocking head, 222; Turya: def., 157 146; Ojhar Temple to, 280; Auvaiyar
vetvatara Upanishad: verse, 145
Solstice: winter festival, 308 Swastika: and chakras, 133-134; on locations, 412; Mahad Hamlet, 281; Tusk, broken: illust., 110; meaning, 99
Souls: awakened, 29; beauty in, 174; coins, 129; temples in Germany, Morgaon Temple to r Mayre-
and dying, 14; evolution, 134; form, 132; The Earliest Known Symbol and vara, 278; name change and, 431;
159; maturity of, 410; primal, 418;
world of departed, 13
Sound: esoterics, 157-159, Primal
its Migrations (Wilson), 130-131;
emblem in earth cultures, 128-129;
symbol of Gaapati, 146; after
Ojhar Kashetra to r Vighnevara,
280; Pali Temple to r Ballalevara,
U
282; pillar, 3; renowned, 266-267; Uchisha Gaapati: illust., descr., 66
Aum 139-146 Hitler, 132; illust. and descr., 117; role, 417; Siddhatek Village Temple
Southeast Asia: Hinduism in, 423 key to chakra, 134; left-hand, 132; to r Siddhivinyaka, 279-280; Udarabandha: image, 92
Space and time: relative concepts, 48 left and right, 130-131; male/fe- Thevoor Temple to r Chintmai, Uddaa Gaapati: illust., descr., 82
Spinal deciency: mantra, 173 male symbols, 130; meaning, 127; 279; uses, 413; worldwide list, Umpati ivam: verses by, 350-351
Spirituality: awe at achievement, 409; meditating on, 134; power of mind 284-287 Unfoldment: higher chakras, 135
developmental stages, 410; pen- representation, 384; pre-Hitler use Thankfulness: prayers, 187-188 United States: depictions of Gaea,
etrating depths, 364 in America, 129; pre-World War Thanksgiving: hymns as, 364; singing 268-269; rst public festival, 303
Sri Lanka: Gaea Temple in Alaved- II German and Austrian use, 131; as, 364-366 Universality: expanding into, 135; of
dy, 46; r Subramuniya shram, 47 right-angled arms, 128; right-hand, Thevoor Temple: to Chintmai, 279 religion, 406
Srinivasan, Dr. S.: The Favorite God 131-132; symbolism of, 6 Third eye: illust. and symbolism, 113 Universe: form, 159; grand forces,
of Mahrshra, 277-287 Sweets: offerings, 209, 319-323 Third World: realm, 4 411; nature of, 51; within Aum, 175
r akara Maapam: Ramesh- Symbols: Aum, 146-147 Thoppuk karanam: pulling ears, 223 Upanishad, Gaapati: mantra, 170;
varam, 58 Thought: unbroken, 16 verse, 295
Sishi Gaapati: illust. and descr., 81 Tibet: name and form of Gaea, 263 Upanishad, Gaea: prayer, 191-192
Star of David: displayed alongside
swastika, 132
Sthla: def., 157
T Tila Gola: illust. and descr., 115
Tilak, Bal Gagdhara: movement
Upanishad, Nryaa: mantra, 171
rdhva Gaapati: illust., descr., 74
Taijasa: dream state, 145 against alien rulers, 277 Utkuaka: pose, 91, 93
Su: meaning, 127 Taittirya rayaka: reference, 140; Tilaka: holy ash, 218; bindu, 219
Subramuniyaswami, Satguru Sivaya: verse, 143 Time: and concepts of space, 51
learning and teaching Hinduism,
xii-xxxix; Yogaswami and, 426
uddha my: realms of, 49
Taittirya Upanishad: verse, 145
Tamil: diaspora of, 47
Tandi Mukhan Tanai: hymn, 385
Timing: right, 294
Trthakara: swastika symbol, 130
Tirukural: business, 31
V
Vhana, image, 92
Sugarcane: illust., symbolism, 114; Tantrikas: point of view, 157 Tirumantiram: verse, 345-346 Vaidyuta: def., 159
uka: illust. and descr., 116 Taoists: swastika use, 130 Tiruppallandu: verse, 354 Vaivnara: def., 159
Skshma: def., 157 Tao of Physics, The (Capra): quote, 50 Tolerance: in Hinduism, 409-410 Vajratrila: illust. and descr., 101
Sumeria: trade cities, 127 Tapas: undertaking, 407 Tones: high in singing, 364 Valampuri: pose, 95
u (elephant trunk): illust. and Tray: temple offering, 220 Vma: left-hand path, 132
descr., 118 Tarua Gaapati: illust., descr., 60 Tribes: conversion of, 424 Varada Gaapati: illust., descr., 76
Sundarar: iva bhakta, 328 Tat Tvam Asi: embodiment, 141 Tribhaga: pose, 92 Varrama dharma: duties, xxxviii
Superconsciousness: inner states, 409 Tattvas: categories of manifestation, Trimukha Gaapati: illust., descr., 86 Vsans: unwholesome, xxxvi
Supplication: to Lord Gaea, 336; principles of elements, 141 Tia: illust. and descr., 115 Vedic ishis: invocations, 184; uni-
293-294; prayers of, 185-187 Technological era: expanding and Trinidad: Hinduism in, 425 verse as energy, 46
Srya: swastika symbol, 128 need for Gods, xxxviii Trila: illust. and descr., 109 Vegetarians: elephant, 99
Sushupti: def., 157 Teeth: vegetarian animals, 419 Titykshi: illust. and descr., 113 VHP: reconversion by, 432
Stras, Brahma: verse, 295 Temples: gamic, 91; care of, 21-22; Troy: swastika use, 130 Vibhti: holy ash, 218; offered in pj,
r Gaeasya Svabhvah,: The Na- builder in United Nations, 272; Trunk: illust. and symbolism, 118 234, 257
ture of Lord Gaea, 3-17 eight sacred of Vinyaka, 277; Euro- Truth: absolute, 11; light of, 335 Vighna Gaapati: illust., descr., 67
Svapna: def., 157 pean, 268; Gaea in Mahrshra Tryakshara Gaapati: illust., descr., 77 Vighnevara, Lord: freedom from fear,
Svarpi: Forms of Gaea, 55-58 named, 283; knocking head, 222; Turya: def., 157 146; Ojhar Temple to, 280; Auvaiyar
vetvatara Upanishad: verse, 145
526 LOVING GAEA INDEX
SUPPLEMENTARY STUDIES 527
and, 327; Gaea as, 56 Willpower: during meditation, 16;

Vighnevara Gt: hymn, 377 Murugan, 57; and pj, 214 Supplementary Studies
Vighnevara Prrthan: in pj, 228 Wilson, Thomas: The Swastika: Earli-
Vighnevarshottara atanmvali: est Known Symbol and its Migra-
stage of pj, 242 tions, 130-131 Granthavidy
Vijaya Gaapati: illust. and descr., 72 Wish-cow: mantra, 175
Vijne Paratacha: In Science and Wish-fullling tree: illust. and sym-
Beyond, 45-51
V: illust. and descr., 105
bolism, 108
Women: relinquished dharma, xxxiv
Y
B
Vinyaka, r Varada: Mahad Hamlet Wood apple: illust., symbolism, 120 ooks are available directly from the publishers or from distributors such
Temple, 281 Words: Eternal and human speech, as: 1) South Asia Books, P.O. Box 502, Columbia, MO 65205 (phone
Vinyaka, Vittaka: eldest son, 333 157-158; Gaea as master of, 314-474-0166); 2) Nataraj Books, P.O. Box 5076, Springfield, VA 22150
Vinyaka Ahaval: adoration hymn, 157-159; Gods unspoken, 140; un- (phone 703-455-4996); 3) Treasures of the Heart, 1834 Ocean Street, Santa
329-331; at Gaea Chaturth festi- manifest, 158 Cruz, CA 95060 (phone: 408-458-9654, e-mail: ramama@cruzio.com); 4) Hin-
val, 328; Tamil classic, 158-159 Worldliness: abyss, 38; prayer for re- du Heritage Books, 1085 Bathurst Street, Toronto M5R 3G8, Canada (phone:
Vinyaka Vratam: festival, 307 lease from, 186 416-532-2560). Titles especially recommended are marked with an asterisk.
Vra Gaapati: illust. and descr., 62 Worlds: connecting three, 413, 12, Those quoted from in Loving Gaea are marked with two asterisks.
Visarjana festivals: in state of 362-363; lower, 35; merging, 29
Mahrshra, 303 Worship: Gaea, 91, 264, 269, 292; LORD GAEA Heras, H. The Problem of Ganapati.
Vishu Formulation: and Aum, 141 internalizing, 213; internal/external, Agrawala, P. K. Goddess Vinayaki: The Delhi: Indological Book House, 1972.
Visions: Auvaiyars, 328, 338; of 259; postures, 91; time during festi- Female Ganesa. Benares: 1978. Jagannathan, Shakunthala and Nan-
Agrawala, V. S. Meaning of Ganapati. ditha Krishnan, Ganesha: The Aus-
Gaea and Hanumn, 274; of val, 300; true, 8
Journal of the Oriental Research Insti- picious... The Beginning. Bombay:
Gaea and Murugan, 272-273;
tute 13 (1963): 1-4. Vakils, Feffer & Simons, 1992.
of Gaea, 270-274; of sharks and Aravamuthan, T. T. Ganesa: Clue to a Karunakaran, Rankorath, The Riddle of
Gaea, 274
Visualization: Gaea, xxxvi; of Lord
Gaea, xxxv
Y Cult and a Culture. Journal of Orien-
tal Research 18 (1949): 221-45.
Ganesha. Bombay: Book Quest, 1992.
Krishan, Yuvraj, Gaea, Unraveling an
Yajopavta: illust. and descr., 122 Brown, Robert L., ed., Ganesh: Studies Enigma. Delhi: Motilal Banarsidass,
Vivagrsa: merger with iva, 135 Yajur Veda: Sahit verse, 139 of an Asian God. New York: State Univ. 1999.
Vitarka mudr: gesture of debate, 99 Yallu Kolukattai: sesame seed and of N.Y. Press, 1991. **Keshavadas, Sadguru Sant, Lord Ga-
Vivekananda: on conversion, 424 sweet rice roll recipe, 322-323 Chinmayananda, Swami. Glory of Ga- nesha. Oakland, CA: Vishwa Dharma
Viksha: illust. and descr., 123 Yantra: diagram, 133 nesha. Bombay: Central Chinmaya Pub., 1988.
Vratyastoma: history of, 424; sacra- Yoga: discipline, 16; goal, 341; Hindu, Mission Trust, 1991. Krishnaswamy, Uma. The Broken Tusk
ment of, 431-433 409; jna, 33; mrga mysteries, Courtright, Paul. Ganesa: Lord of Ob- and Other Stories. Connecticut: Lin-
stacles, Lord of Beginnings. Oxford: net Books, 1996.
Vysa, Sage: Gaea as scribe 56; 141 336; rja, 33, 35
O. Univ. Press, 1985. Kishore, B. R. Ganesha: The God of Pre-
Yogadaa: illust. and descr., 115
Edgerton, Franklin. The Elephant Lord cedence. New Delhi: Diamond Pocket
Yoga Gaapati: illust. and descr., 88 of the Hindus: The Elephant Sport Books.
W
Water pot and coconut: altars, 224
Yogaswami, Sage: dedication, v;
Gaea as protector, 293; Gaea
description, 291-292; on mantras,
(Matangalila) of Nilakantha. New Ha- Lal, Lakshmi, Ganesha beyond the Form.
ven: Yale Univ. Press, 1931. Bombay: IBH Publishing, 1991.
Getty, Alice, Ganesha: A Monograph On Mani, V. R. Sons of Siva: A Study in the
Wealth: pj prayer, 234 166-167; Subramuniyaswami and, the Elephant-Faced God. New Delhi: Religious Cults of Ganesha and Kartti-
West: Hinduism in, 423 426 Munshiram Manoharlal, 1971. keya. Delhi: Sharada Prakashan, 1990.
Will: dharma, 5; divine, 5; prevalence Yogaswami, Hazra, R. C. Ganapati Worship and Martin-Dubost, Paul, Gaea, The En-
of Gaeas, 291; superconscious, 5 Yogs: Deity of, 340; fth akti, 33 the Upapuranas Dealing with It. chanter of the Three Worlds. Mumbai:
Willfulness: instinctive, fourth chakra, Youth: education of, xxxvii-xviv Journal of the Ganganath Jha Research Franco-Indian Research, 1997.
xxxvi; losing, 5 Yucatan: swastika symbol, 129 Institute 5 (1948): 263-76. **Navaratnam, Ratna Ma, Aum Gane-
and, 327; Gaea as, 56 Willpower: during meditation, 16;

Vighnevara Gt: hymn, 377 Murugan, 57; and pj, 214 Supplementary Studies
Vighnevara Prrthan: in pj, 228 Wilson, Thomas: The Swastika: Earli-
Vighnevarshottara atanmvali: est Known Symbol and its Migra-
stage of pj, 242 tions, 130-131 Granthavidy
Vijaya Gaapati: illust. and descr., 72 Wish-cow: mantra, 175
Vijne Paratacha: In Science and Wish-fullling tree: illust. and sym-
Beyond, 45-51
V: illust. and descr., 105
bolism, 108
Women: relinquished dharma, xxxiv
Y
B
Vinyaka, r Varada: Mahad Hamlet Wood apple: illust., symbolism, 120 ooks are available directly from the publishers or from distributors such
Temple, 281 Words: Eternal and human speech, as: 1) South Asia Books, P.O. Box 502, Columbia, MO 65205 (phone
Vinyaka, Vittaka: eldest son, 333 157-158; Gaea as master of, 314-474-0166); 2) Nataraj Books, P.O. Box 5076, Springfield, VA 22150
Vinyaka Ahaval: adoration hymn, 157-159; Gods unspoken, 140; un- (phone 703-455-4996); 3) Treasures of the Heart, 1834 Ocean Street, Santa
329-331; at Gaea Chaturth festi- manifest, 158 Cruz, CA 95060 (phone: 408-458-9654, e-mail: ramama@cruzio.com); 4) Hin-
val, 328; Tamil classic, 158-159 Worldliness: abyss, 38; prayer for re- du Heritage Books, 1085 Bathurst Street, Toronto M5R 3G8, Canada (phone:
Vinyaka Vratam: festival, 307 lease from, 186 416-532-2560). Titles especially recommended are marked with an asterisk.
Vra Gaapati: illust. and descr., 62 Worlds: connecting three, 413, 12, Those quoted from in Loving Gaea are marked with two asterisks.
Visarjana festivals: in state of 362-363; lower, 35; merging, 29
Mahrshra, 303 Worship: Gaea, 91, 264, 269, 292; LORD GAEA Heras, H. The Problem of Ganapati.
Vishu Formulation: and Aum, 141 internalizing, 213; internal/external, Agrawala, P. K. Goddess Vinayaki: The Delhi: Indological Book House, 1972.
Visions: Auvaiyars, 328, 338; of 259; postures, 91; time during festi- Female Ganesa. Benares: 1978. Jagannathan, Shakunthala and Nan-
Agrawala, V. S. Meaning of Ganapati. ditha Krishnan, Ganesha: The Aus-
Gaea and Hanumn, 274; of val, 300; true, 8
Journal of the Oriental Research Insti- picious... The Beginning. Bombay:
Gaea and Murugan, 272-273;
tute 13 (1963): 1-4. Vakils, Feffer & Simons, 1992.
of Gaea, 270-274; of sharks and Aravamuthan, T. T. Ganesa: Clue to a Karunakaran, Rankorath, The Riddle of
Gaea, 274
Visualization: Gaea, xxxvi; of Lord
Gaea, xxxv
Y Cult and a Culture. Journal of Orien-
tal Research 18 (1949): 221-45.
Ganesha. Bombay: Book Quest, 1992.
Krishan, Yuvraj, Gaea, Unraveling an
Yajopavta: illust. and descr., 122 Brown, Robert L., ed., Ganesh: Studies Enigma. Delhi: Motilal Banarsidass,
Vivagrsa: merger with iva, 135 Yajur Veda: Sahit verse, 139 of an Asian God. New York: State Univ. 1999.
Vitarka mudr: gesture of debate, 99 Yallu Kolukattai: sesame seed and of N.Y. Press, 1991. **Keshavadas, Sadguru Sant, Lord Ga-
Vivekananda: on conversion, 424 sweet rice roll recipe, 322-323 Chinmayananda, Swami. Glory of Ga- nesha. Oakland, CA: Vishwa Dharma
Viksha: illust. and descr., 123 Yantra: diagram, 133 nesha. Bombay: Central Chinmaya Pub., 1988.
Vratyastoma: history of, 424; sacra- Yoga: discipline, 16; goal, 341; Hindu, Mission Trust, 1991. Krishnaswamy, Uma. The Broken Tusk
ment of, 431-433 409; jna, 33; mrga mysteries, Courtright, Paul. Ganesa: Lord of Ob- and Other Stories. Connecticut: Lin-
stacles, Lord of Beginnings. Oxford: net Books, 1996.
Vysa, Sage: Gaea as scribe 56; 141 336; rja, 33, 35
O. Univ. Press, 1985. Kishore, B. R. Ganesha: The God of Pre-
Yogadaa: illust. and descr., 115
Edgerton, Franklin. The Elephant Lord cedence. New Delhi: Diamond Pocket
Yoga Gaapati: illust. and descr., 88 of the Hindus: The Elephant Sport Books.
W
Water pot and coconut: altars, 224
Yogaswami, Sage: dedication, v;
Gaea as protector, 293; Gaea
description, 291-292; on mantras,
(Matangalila) of Nilakantha. New Ha- Lal, Lakshmi, Ganesha beyond the Form.
ven: Yale Univ. Press, 1931. Bombay: IBH Publishing, 1991.
Getty, Alice, Ganesha: A Monograph On Mani, V. R. Sons of Siva: A Study in the
Wealth: pj prayer, 234 166-167; Subramuniyaswami and, the Elephant-Faced God. New Delhi: Religious Cults of Ganesha and Kartti-
West: Hinduism in, 423 426 Munshiram Manoharlal, 1971. keya. Delhi: Sharada Prakashan, 1990.
Will: dharma, 5; divine, 5; prevalence Yogaswami, Hazra, R. C. Ganapati Worship and Martin-Dubost, Paul, Gaea, The En-
of Gaeas, 291; superconscious, 5 Yogs: Deity of, 340; fth akti, 33 the Upapuranas Dealing with It. chanter of the Three Worlds. Mumbai:
Willfulness: instinctive, fourth chakra, Youth: education of, xxxvii-xviv Journal of the Ganganath Jha Research Franco-Indian Research, 1997.
xxxvi; losing, 5 Yucatan: swastika symbol, 129 Institute 5 (1948): 263-76. **Navaratnam, Ratna Ma, Aum Gane-
sha, The Peace of God. Jaffna: Vidya Tamil Scriptural Classic by Tirumular. CULTURE AND WORSHIP tion, 506 Uun31. vol.41 Report of the
Bhavan, 1978. Madras: Sri Ramakrishna Math, 1991. Arunachalam, M., Festivals of Tamil U.S. National Museum, Washington,
Parthasarathy, A. Symbolism of Hindu Navaratnam, Ratna Chelliah, Saint Nadu. Tiruchitrambalam: Gandhi D.C., Smithsonian Institute, 1894.
Gods & Rituals. Bombay: Vedanta Life Yogaswami and the Testament of Truth. Vidyalayam, 1980.
Institute, 1989. Columbuturai: Thiru Kasipillai Na- Barth, Auguste. The Religion of India. AUDIO AND VIDEO
**Ramachandran, T.R., ed., Sri Gane- varatnam, 1972. London: Kegan Paul, 1921. Santhanam, Maharajapuram, (audio):
sha; Vol. xii, No. 6 of Tattvaloka, The Pandit, M. P., Kularnava Tantra. Delhi: Pandey, Raj Bali, Hindu Samskaras. Krithis on Vinayaka. Ontario: OMI
Splendor of Truth. Bombay: Sri Ab- Motilal Banarsidass, 1984. Delhi: Motilal Banarsidass, 1969. Music Inc., 1985.
hinava Vidyateertha Mahaswamigal *Panikkar, Raimon, The Vedic Experi- *Subramuniyaswami, Sivaya, Living Various artists, (audio): Sri Ganeshaya
Education Trust, 1990. ence. Delhi: Motilal Banarsidass, 1989. with Siva. Kapaa, HI: Himalayan Namaha. New Jersey: Asia One Stop,
Ramasubramaniam, V. The Ganapati- *Peterson, Indira Viswanathan, Poems Academy, 1991. Inc., 1994.
Vinayaka Gajanana Worship: Analysis to Siva, The Hymns of the Tamil Saints. Various Artists, (audio): Bhaktimala,
of an Intregrative Cult. Institute of Delhi: Motilal Banarsidass, 1991. GODS, TEMPLES AND ART Ganesha, vols. 1 and 2. New Delhi:
Traditional Cultures Bulletin, 1971, p. *Pope, G.U. (trans.), Tirukkural. Ma- *Eck, Diana L., Darsan, Seeing the Music Today, 1991.
97-153. dras: The South India Saiva Siddhan- Divine Image in India, 2nd edition.
Chambersburg, PA: Anima Books, CHILDRENS BOOK
Rao, S. K. Ramachandra, Ganesa Ko- ta Works Publishing Society, 1981.
1985. Carr, Rachel, Be A Frog, A Bird, or A
sha. Bangalore: Kalpatharu Research Ramanujam, A.K., Speaking of Siva.
*Kramrisch, Stella, Manifestations of Tree. New York: Harper Colophon
Academy, 1992. Baltimore: Penguin, 1973.
Shiva. Philadelphia: Philadelphia Mu- Books, 1977.
Rao, U. Venkatakrishna. The Ganapati **Subramuniyaswami, Sivaya, Weavers
seum of Art, 1981. Corkery, Forrest and Marti Mueller, A
Cult. Quarterly Journal of the Mythic Wisdom (English trans. of Tirukural),
Navaratnam, Ratna Ma, Karttikeya, Child and a Tree. Auroville, India: Au-
Society 41 (1949): 92-99. Himalayan Academy, 1999.
The Divine Child. Bombay: Bharatiya roville Press, 1989.
Reddy, Galiveti Ranga. Sree Ganesa: Yogaswami, Natchintanai. Jaffna: Siva-
Vidya Bhavan, 1973. Devi Dasi, Tilak and Rasagraha Devi
Stotras and Stories. Madras; Padmini thondan Society, 1974.
**Sivananda, Swami, Lord Shanmukha Dasi, ABC Coloring Book. Lynbrook,
Publications, 1981.
SOURCEBOOKS ON HINDUISM and His Worship. Rishikesh: Divine New York: Bala Books, 1982.
Somayaji, K. N. Concepts of Ganesha.
Arunachalam, M., Peeps into the Cultur- Life Society, 1990. Khandpur, Swarn, Let Us Know India
Bangalore: Kalpatharu Research
al Heritage of Hinduism. Tirupanan- Sivananda, Swami, Lord Siva and His (24 vols.). Bombay: India Book
Academy, 1983.
dal: Kasi Mutt, 1987. Worship. Rishikesh: Divine Life Soci- House, 1978.
Srikant. Sri Ganesha: Alphabet of Real-
*Dye, Joseph M., Ways To ShivaLife ety, 1989. Nivedita, Sister (Margaret E. Noble),
ity. Madras: Integral Books, 1980.
and Ritual in Hindu India. Philadel- Waghorne, Joanne Punzo, et. al., Gods Cradle Tales of Hinduism. Almora, In-
Trivedi, P. K., Ganesh. Ahmedabad:
phia: Philadelphia Museum of Art, of Flesh, Gods of Stone. Chambers- dia: Advaita Ashrama, 1972.
Ananda Prakashan, 1986.
1980. burg, PA: Anima, 1985. *Padmanabhan, Chandra, Dakshin,
Yoroi, Kiyoshi, Ganesa Gita: A Study,
*Klostermaier, Klaus K., A Survey of Vegetarian Cuisine from South India.
Translation with Notes, and a Con- PERIODICALS, ETC.
Hinduism. Albany: State Univ. of N.Y., Sydney, Australia: Angus and Robert-
densed Rendering of the Commentary **Capra, Fritjof, Tao of Physics, Boston:
1998. son, 1992.
of Nilakantha. The Hague: Mouton, Shambhala, 1991.
*Navaratnam, K., Studies in Hinduism. Prakashananda, Swami, Dont Think of
1968. **Chari, Seshadri, (ed.), Organiser
Jaffna: Maheswary Navaratnam, 1963. a Monkey and Other Stories My Guru
SACRED LITERATURE *Radhakrishnan, S., The Hindu View of (weekly journal), New Delhi: Heman- Told Me. California: Saraswati Pro-
*Hume, Robert Ernest, The Thirteen Life. New York: Macmillan, 1975. das Motwani for Bharat Prakashan. ductions, 1995.
Principal Upanishads. Oxford: O. Singh, Dr. Karan, Essays on Hinduism. **Ramachandran, T.R., Tattvaloka, Rozman, Deborah, Meditating with
Univ. Press, 1958. Delhi: Ratna Sagar, 1990. Bangalore: Sri Abhinava Vidyateertha Children, The Art of Concentration
*Kingsbury, F., and Phillips, G. E., Sivananda, Swami, All About Hinduism. Mahaswamigal Education Trust, bi- and Centering. California: Planetary
Hymns of the Tamil Saivite Saints. Shivanandanagar: The Divine Life monthly, FFeb/Mar 1990. Publications, 1994.
Calcutta: Association Press, 1921. Society, 1988. **Subramuniyaswami, Sivaya, Hinduism Ryder, Arthur W., The Panchatantra.
*Mascar, Juan, The Upanishads (selec- *Subramuniyaswami, Sivaya, Dancing Today (monthly magazine), Kapaa, Chicago: Univ. of Chicago Press, 1972.
tions). Narmondsworth: Penguin with iva. Kapaa, HI: Himalayan HI: Himalayan Academy. Shephard, Aaron, Savitri. Illinois: Al-
Books, 1965. Academy Publications, 1996. **Wilson, Thomas, The Swastika, the bert Whitman and Company, 1992.
*Natarajan, B. (tr.), Tirumantiram, A Earliest Known Symbol and Its Migra- *Sorcar, Manick (animated videos):
sha, The Peace of God. Jaffna: Vidya Tamil Scriptural Classic by Tirumular. CULTURE AND WORSHIP tion, 506 Uun31. vol.41 Report of the
Bhavan, 1978. Madras: Sri Ramakrishna Math, 1991. Arunachalam, M., Festivals of Tamil U.S. National Museum, Washington,
Parthasarathy, A. Symbolism of Hindu Navaratnam, Ratna Chelliah, Saint Nadu. Tiruchitrambalam: Gandhi D.C., Smithsonian Institute, 1894.
Gods & Rituals. Bombay: Vedanta Life Yogaswami and the Testament of Truth. Vidyalayam, 1980.
Institute, 1989. Columbuturai: Thiru Kasipillai Na- Barth, Auguste. The Religion of India. AUDIO AND VIDEO
**Ramachandran, T.R., ed., Sri Gane- varatnam, 1972. London: Kegan Paul, 1921. Santhanam, Maharajapuram, (audio):
sha; Vol. xii, No. 6 of Tattvaloka, The Pandit, M. P., Kularnava Tantra. Delhi: Pandey, Raj Bali, Hindu Samskaras. Krithis on Vinayaka. Ontario: OMI
Splendor of Truth. Bombay: Sri Ab- Motilal Banarsidass, 1984. Delhi: Motilal Banarsidass, 1969. Music Inc., 1985.
hinava Vidyateertha Mahaswamigal *Panikkar, Raimon, The Vedic Experi- *Subramuniyaswami, Sivaya, Living Various artists, (audio): Sri Ganeshaya
Education Trust, 1990. ence. Delhi: Motilal Banarsidass, 1989. with Siva. Kapaa, HI: Himalayan Namaha. New Jersey: Asia One Stop,
Ramasubramaniam, V. The Ganapati- *Peterson, Indira Viswanathan, Poems Academy, 1991. Inc., 1994.
Vinayaka Gajanana Worship: Analysis to Siva, The Hymns of the Tamil Saints. Various Artists, (audio): Bhaktimala,
of an Intregrative Cult. Institute of Delhi: Motilal Banarsidass, 1991. GODS, TEMPLES AND ART Ganesha, vols. 1 and 2. New Delhi:
Traditional Cultures Bulletin, 1971, p. *Pope, G.U. (trans.), Tirukkural. Ma- *Eck, Diana L., Darsan, Seeing the Music Today, 1991.
97-153. dras: The South India Saiva Siddhan- Divine Image in India, 2nd edition.
Chambersburg, PA: Anima Books, CHILDRENS BOOK
Rao, S. K. Ramachandra, Ganesa Ko- ta Works Publishing Society, 1981.
1985. Carr, Rachel, Be A Frog, A Bird, or A
sha. Bangalore: Kalpatharu Research Ramanujam, A.K., Speaking of Siva.
*Kramrisch, Stella, Manifestations of Tree. New York: Harper Colophon
Academy, 1992. Baltimore: Penguin, 1973.
Shiva. Philadelphia: Philadelphia Mu- Books, 1977.
Rao, U. Venkatakrishna. The Ganapati **Subramuniyaswami, Sivaya, Weavers
seum of Art, 1981. Corkery, Forrest and Marti Mueller, A
Cult. Quarterly Journal of the Mythic Wisdom (English trans. of Tirukural),
Navaratnam, Ratna Ma, Karttikeya, Child and a Tree. Auroville, India: Au-
Society 41 (1949): 92-99. Himalayan Academy, 1999.
The Divine Child. Bombay: Bharatiya roville Press, 1989.
Reddy, Galiveti Ranga. Sree Ganesa: Yogaswami, Natchintanai. Jaffna: Siva-
Vidya Bhavan, 1973. Devi Dasi, Tilak and Rasagraha Devi
Stotras and Stories. Madras; Padmini thondan Society, 1974.
**Sivananda, Swami, Lord Shanmukha Dasi, ABC Coloring Book. Lynbrook,
Publications, 1981.
SOURCEBOOKS ON HINDUISM and His Worship. Rishikesh: Divine New York: Bala Books, 1982.
Somayaji, K. N. Concepts of Ganesha.
Arunachalam, M., Peeps into the Cultur- Life Society, 1990. Khandpur, Swarn, Let Us Know India
Bangalore: Kalpatharu Research
al Heritage of Hinduism. Tirupanan- Sivananda, Swami, Lord Siva and His (24 vols.). Bombay: India Book
Academy, 1983.
dal: Kasi Mutt, 1987. Worship. Rishikesh: Divine Life Soci- House, 1978.
Srikant. Sri Ganesha: Alphabet of Real-
*Dye, Joseph M., Ways To ShivaLife ety, 1989. Nivedita, Sister (Margaret E. Noble),
ity. Madras: Integral Books, 1980.
and Ritual in Hindu India. Philadel- Waghorne, Joanne Punzo, et. al., Gods Cradle Tales of Hinduism. Almora, In-
Trivedi, P. K., Ganesh. Ahmedabad:
phia: Philadelphia Museum of Art, of Flesh, Gods of Stone. Chambers- dia: Advaita Ashrama, 1972.
Ananda Prakashan, 1986.
1980. burg, PA: Anima, 1985. *Padmanabhan, Chandra, Dakshin,
Yoroi, Kiyoshi, Ganesa Gita: A Study,
*Klostermaier, Klaus K., A Survey of Vegetarian Cuisine from South India.
Translation with Notes, and a Con- PERIODICALS, ETC.
Hinduism. Albany: State Univ. of N.Y., Sydney, Australia: Angus and Robert-
densed Rendering of the Commentary **Capra, Fritjof, Tao of Physics, Boston:
1998. son, 1992.
of Nilakantha. The Hague: Mouton, Shambhala, 1991.
*Navaratnam, K., Studies in Hinduism. Prakashananda, Swami, Dont Think of
1968. **Chari, Seshadri, (ed.), Organiser
Jaffna: Maheswary Navaratnam, 1963. a Monkey and Other Stories My Guru
SACRED LITERATURE *Radhakrishnan, S., The Hindu View of (weekly journal), New Delhi: Heman- Told Me. California: Saraswati Pro-
*Hume, Robert Ernest, The Thirteen Life. New York: Macmillan, 1975. das Motwani for Bharat Prakashan. ductions, 1995.
Principal Upanishads. Oxford: O. Singh, Dr. Karan, Essays on Hinduism. **Ramachandran, T.R., Tattvaloka, Rozman, Deborah, Meditating with
Univ. Press, 1958. Delhi: Ratna Sagar, 1990. Bangalore: Sri Abhinava Vidyateertha Children, The Art of Concentration
*Kingsbury, F., and Phillips, G. E., Sivananda, Swami, All About Hinduism. Mahaswamigal Education Trust, bi- and Centering. California: Planetary
Hymns of the Tamil Saivite Saints. Shivanandanagar: The Divine Life monthly, FFeb/Mar 1990. Publications, 1994.
Calcutta: Association Press, 1921. Society, 1988. **Subramuniyaswami, Sivaya, Hinduism Ryder, Arthur W., The Panchatantra.
*Mascar, Juan, The Upanishads (selec- *Subramuniyaswami, Sivaya, Dancing Today (monthly magazine), Kapaa, Chicago: Univ. of Chicago Press, 1972.
tions). Narmondsworth: Penguin with iva. Kapaa, HI: Himalayan HI: Himalayan Academy. Shephard, Aaron, Savitri. Illinois: Al-
Books, 1965. Academy Publications, 1996. **Wilson, Thomas, The Swastika, the bert Whitman and Company, 1992.
*Natarajan, B. (tr.), Tirumantiram, A Earliest Known Symbol and Its Migra- *Sorcar, Manick (animated videos):
Deepa and Rupa (1990); The Sage and http://www.positivediscipline.com/

the Mouse and Sniff (1993); The Wood- Positive Discipline is the modern
cutters Daughter (1995). Denver, CO: Adlerian philosophy of child-raising
Manick Sorcar Productions. put forth by Dr. Jane Nelsen, in which
*Subramuniyaswami, Sivaya, aivite parents and teachers are encouraged
Hindu Religion, Childrens Course. Ka- to adopt the attitude that all people,
paa, HI: Himalayan Academy, 1995. including children, deserve to be
*Subramuniyaswami, Sivaya, aivite treated with dignity and respect. This
Virtue. Kapaa, HI: Himalayan Acad- course teaches love, kindness and
emy, 1995. firmness as methods with which to
Vijaykar, Mona, The Vee Family: Little teach children and gives encourage-
Vee Wants to be Tom, Nick or Harry. ment and direction to parents who
California: Tri color Books, 1991. are accustomed to extremely strict,
Vishwashrayananda, Swami, Rama- permissive or abusive methods of
krishna for Children. Calcutta: child discipline.
Udbodhan Office, 1990.
*Wood, Douglas, Old Turtle. Duluth,
MN: Pfeifer-Hamilton, 1992.
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Heritage Endowment, a multi-
million dollar endowment for the
promotion and preservation of chari-
table Hindu institutions worldwide.
Deepa and Rupa (1990); The Sage and http://www.positivediscipline.com/

the Mouse and Sniff (1993); The Wood- Positive Discipline is the modern
cutters Daughter (1995). Denver, CO: Adlerian philosophy of child-raising
Manick Sorcar Productions. put forth by Dr. Jane Nelsen, in which
*Subramuniyaswami, Sivaya, aivite parents and teachers are encouraged
Hindu Religion, Childrens Course. Ka- to adopt the attitude that all people,
paa, HI: Himalayan Academy, 1995. including children, deserve to be
*Subramuniyaswami, Sivaya, aivite treated with dignity and respect. This
Virtue. Kapaa, HI: Himalayan Acad- course teaches love, kindness and
emy, 1995. firmness as methods with which to
Vijaykar, Mona, The Vee Family: Little teach children and gives encourage-
Vee Wants to be Tom, Nick or Harry. ment and direction to parents who
California: Tri color Books, 1991. are accustomed to extremely strict,
Vishwashrayananda, Swami, Rama- permissive or abusive methods of
krishna for Children. Calcutta: child discipline.
Udbodhan Office, 1990.
*Wood, Douglas, Old Turtle. Duluth,
MN: Pfeifer-Hamilton, 1992.
INTERNET RESOURCES
resources/ Himalayan Academy
Publications, modern Hindu texts by
and other authors, as well as many
other resources.
academy/ Himalayan Academys
home page, including information
about studying with Satguru Bodhi-
natha Veylanswami.
taka/ A Daily Chronicle of Kauais
Hindu Monastery, Satguru Sivaya
Subramuniyaswamis daily inspira-
tional spoken message from the Gar-
den Island of Kauai.
http://www.flash.net/~dshanmug/
SHIVA, Saivite Hindu Information
for the Visually Assisted, Hindu mys-
tical books, magazines and lessons
transcribed into English Braille and
large print.
http://www.hheonline.org/ Hindu
Heritage Endowment, a multi-
million dollar endowment for the
promotion and preservation of chari-
table Hindu institutions worldwide.
COLOPHON 533
Colophon
Antyavachanam

L
OVING GAN. EA: HINDUISMS ENDEARING EL-
EPHANT-FACED GOD WAS DESIGNED AND IL-
LUSTRATED BY THE SWMS OF THE AIVA SID-
dhnta Yoga Order at Kauais Hindu Monastery on the
Garden Island in Hawaii. This second edition of Loving
Gaea was edited using Quark XPress on a Ethernet net-
work of Power Macintosh G3 computers. Original input
and authors editing were created on an ethernet-based series
of Macintosh PowerBooks using Farallons Timbuktu in a
Winnebago eld ofce. Text was typeset in Adobes Minion
family of fonts, to which diacritical marks were added with
Fontographer. The text is set in 11.5-point Minion medium
with 13.5-point linespacing. The glossary and index are set
in Minion, 9 on 11. For Devangar and Tamil, we used fonts
created by Ecological Linguistics in Washington, D.C., and by
rkisha Patel of Cupertino, California. Pages were output
to lm and printed by offset press on 60# Finch Opaque
paper by Sheridan Books in Fredericksburg, Virginia.
The cover art is a watercolor by Tiru S. Rajam, 80, of
Chennai, India, commissioned for this book in 1997. The
Deity paintings on the title page and after the introduction
are by the same artist, a venerable national treasure of South
India, musical composer and traditional Tamil aivite artist
whose work is permanently exhibited in the British Museum
in London. The vivid oil portrait of Gurudeva on the back
cover and the Gaea on page ii were gifts by Indias renown-
ed artist and national treasure, Sri Indra Sharma, 73, during
his sojourn on Kauai in late 1997. He was also commissioned
COLOPHON 533
Colophon
Antyavachanam

L
OVING GAN. EA: HINDUISMS ENDEARING EL-
EPHANT-FACED GOD WAS DESIGNED AND IL-
LUSTRATED BY THE SWMS OF THE AIVA SID-
dhnta Yoga Order at Kauais Hindu Monastery on the
Garden Island in Hawaii. This second edition of Loving
Gaea was edited using Quark XPress on a Ethernet net-
work of Power Macintosh G3 computers. Original input
and authors editing were created on an ethernet-based series
of Macintosh PowerBooks using Farallons Timbuktu in a
Winnebago eld ofce. Text was typeset in Adobes Minion
family of fonts, to which diacritical marks were added with
Fontographer. The text is set in 11.5-point Minion medium
with 13.5-point linespacing. The glossary and index are set
in Minion, 9 on 11. For Devangar and Tamil, we used fonts
created by Ecological Linguistics in Washington, D.C., and by
rkisha Patel of Cupertino, California. Pages were output
to lm and printed by offset press on 60# Finch Opaque
paper by Sheridan Books in Fredericksburg, Virginia.
The cover art is a watercolor by Tiru S. Rajam, 80, of
Chennai, India, commissioned for this book in 1997. The
Deity paintings on the title page and after the introduction
are by the same artist, a venerable national treasure of South
India, musical composer and traditional Tamil aivite artist
whose work is permanently exhibited in the British Museum
in London. The vivid oil portrait of Gurudeva on the back
cover and the Gaea on page ii were gifts by Indias renown-
ed artist and national treasure, Sri Indra Sharma, 73, during
his sojourn on Kauai in late 1997. He was also commissioned
534 LOVING GAEA COLOPHON 535
to execute the portrait of Jnanaguru Yogaswami on page iv, of Ratna Ma Navaratnam, respected educationalist, author
a likeness described to be just like he looked, said Srila and close devotee of my satguru, Asan Yogaswami, whom we
Sri Sivaratnapuri Tiruchiswamigal of Bangalore, who knew worked with in promoting the dharma in Sri Lanka for over
him well. Illustrations are by Tiru M. Arumugam of Chen- 30 years. My dear friend Sadguru Sant Keshavadas kindly
nai, India, commissioned for the second edition in 1999. The contributed A Special Collection of Gaea Mantras from
computer graphic patterns were produced with Adobes Illus- his book Lord Ganesha. Sangaratna Dr. S.M. Ponniah of Ma-
trator, Streamline and Photoshop software by a gifted soul laysia, a renowned Hindu scholar and ivabhakta, produced
of our sannysin order. the chapter In Praise of Pillaiyar, a collection of Tamil de-
The cover design and Himalayan Academy logo were votional poetry translated into English.
created by San Francisco artist John Kuzich. Sanskit proof- For all this noble, talented and selfless assistance, we want
reading and guidance was studiously provided by: Pandit to offer our heartfelt appreciation. May many blessings come
Satya Pal Sharma, founder of the Vedic University of Amer- to each one who contributed to this tome.
ica in San Diego; Vyaas Houston, founder of the American In dening the practical and esoteric aspects of Hindu
Sanskit Institute; Dr. P. Jayaraman, Executive Director of liturgy, as reflected here in the chapter Home Liturgy, we
Bharatya Vidya Bhavan, Woodside, New York; Pandit and
Jyotisha Sastri Laxmishanker Trivedi and his son Devendra
of Fremont, California; and Professor Jayaram Sethuraman
at Florida State University in Tallahassee. Assistance was
also given by Dr. Deendayal Khandelwal of the Hindu Uni-
versity of America in Orlando, Florida, and Sri Sri Bairava-
sundaram Sivacharya at the New England Hindu Temple.
rat at Chidambaram Temple, photo by Shastha Photo Flash.

Comprehensive proofreading was accomplished by Tiru-
mati Sundari Peruman of Houston, Texas; Sri Krishna Mo-
han of Boise, Idaho; Tirumati Chamundi Sabanathan of El
Sobrante, California, and the family members of our aiva
Siddhnta Church Wailua Mission.
The multi-level index for further study and research was
created with the professional help of Jordan and Vita Rich-
man of Writers Anonymous, in Phoenix, Arizona.
Similarly, we are most grateful for the extracts from
Tattvaloka, a monthly religious journal edited by Sri T.R.
Ramachandran and produced under the guidance of H.H.
Jagadguru akarchrya of r Sarada Pham, Karnataka,
India. Sections on Praava Aum and the life and teachings of
Auvaiyr M are from Aum Gaea, the Peace of God, a work
to execute the portrait of Jnanaguru Yogaswami on page iv, of Ratna Ma Navaratnam, respected educationalist, author
a likeness described to be just like he looked, said Srila and close devotee of my satguru, Asan Yogaswami, whom we
Sri Sivaratnapuri Tiruchiswamigal of Bangalore, who knew worked with in promoting the dharma in Sri Lanka for over
him well. Illustrations are by Tiru M. Arumugam of Chen- 30 years. My dear friend Sadguru Sant Keshavadas kindly
nai, India, commissioned for the second edition in 1999. The contributed A Special Collection of Gaea Mantras from
computer graphic patterns were produced with Adobes Illus- his book Lord Ganesha. Sangaratna Dr. S.M. Ponniah of Ma-
trator, Streamline and Photoshop software by a gifted soul laysia, a renowned Hindu scholar and ivabhakta, produced
of our sannysin order. the chapter In Praise of Pillaiyar, a collection of Tamil de-
The cover design and Himalayan Academy logo were votional poetry translated into English.
created by San Francisco artist John Kuzich. Sanskit proof- For all this noble, talented and selfless assistance, we want
reading and guidance was studiously provided by: Pandit to offer our heartfelt appreciation. May many blessings come
Satya Pal Sharma, founder of the Vedic University of Amer- to each one who contributed to this tome.
ica in San Diego; Vyaas Houston, founder of the American In dening the practical and esoteric aspects of Hindu
Sanskit Institute; Dr. P. Jayaraman, Executive Director of liturgy, as reflected here in the chapter Home Liturgy, we
Bharatya Vidya Bhavan, Woodside, New York; Pandit and
Jyotisha Sastri Laxmishanker Trivedi and his son Devendra
of Fremont, California; and Professor Jayaram Sethuraman
at Florida State University in Tallahassee. Assistance was
also given by Dr. Deendayal Khandelwal of the Hindu Uni-
versity of America in Orlando, Florida, and Sri Sri Bairava-
sundaram Sivacharya at the New England Hindu Temple.
rat at Chidambaram Temple, photo by Shastha Photo Flash.

Comprehensive proofreading was accomplished by Tiru-
mati Sundari Peruman of Houston, Texas; Sri Krishna Mo-
han of Boise, Idaho; Tirumati Chamundi Sabanathan of El
Sobrante, California, and the family members of our aiva
Siddhnta Church Wailua Mission.
The multi-level index for further study and research was
created with the professional help of Jordan and Vita Rich-
man of Writers Anonymous, in Phoenix, Arizona.
Similarly, we are most grateful for the extracts from
Tattvaloka, a monthly religious journal edited by Sri T.R.
Ramachandran and produced under the guidance of H.H.
Jagadguru akarchrya of r Sarada Pham, Karnataka,
India. Sections on Praava Aum and the life and teachings of
Auvaiyr M are from Aum Gaea, the Peace of God, a work
were blessed with the insights of Sri Sambamurthi Sivacharya

of the South India Archaka Sangam, who in the mid-80s
sent to Hawaii two expert priests, Kumaraswami Gurukal
and Shanmuga Gurukal, to train my aiva swms in the
performance of aiva pj.
Calling forth the blessings of inner worlds, Dr. A. Anan-
danataraja Dikshitar and others of the ancient hereditary
Dikshitar priesthood at Chidambaram Temple in South India
(see illustration on preceding page) performed monthly
pjs blessing this work for many years. At Kauai Aadhee-
nams Kadavul Hindu Temple on the island of Kauai in the
Hawaiian Islands, the worlds most remote land mass, dur-
ing the two years it took to create this edition, my monks,
mahavsis, held (and continue to hold) successive three-
hour vigils around the clock and performed pj every three
hours, night and day, without fail.
Going back even further in our history, deep thanks and
appreciation go out to a wonderful soul, Kandiah Chettiar,
who assisted in introducing me to the culture and holy peo-
ple of Jaffna, Sri Lanka, and especially for taking me to meet
my satguru, the venerable Sage Yogaswami. Indeed, Lord
Gaea was there to bless our journey. On the way from Co-
lombo to Jaffna, Chettiar, my guide and mentor appointed about three or four inches in height. It remained with me for
by Yogaswami stopped the car at the small roadside shrine in a week or more. At that moment, I knew Gaeas grace and
Murukandi. He explained that travelers who did not halt to blessings for my travels now and in the future would always
worship here were not admitted safe passage to the psychi- be with me. I was twenty-two at the time. Five decades later
cally protected area of the carefully guarded northern aiva this has proven to be true. Little did we know, in that summer
peninsula. twilight in 1949, what doors that wise, elephant-faced Deity
We got out of the car just as night was falling. We could would open to us in the years ahead.
hardly see the Deity but for the flames of camphor that the We conclude Loving Gaea with abundant thanks to all
many pilgrims were burning. In the twilight could be heard His devotees who participated so willingly in writing this
the loud crack of coconuts being broken for safe passage. I biography of a universal God. All who enter the path to Self
remember standing transxed near that little Pillaiyar shrine, Realization do so through His grace and His alone. This has
not far from our car. My sahasrra chakra began to spin pow- proven to be true through the many years of my life.
erfully, and I inwardly observed a flame at the top of my head
were blessed with the insights of Sri Sambamurthi Sivacharya

of the South India Archaka Sangam, who in the mid-80s
sent to Hawaii two expert priests, Kumaraswami Gurukal
and Shanmuga Gurukal, to train my aiva swms in the
performance of aiva pj.
Calling forth the blessings of inner worlds, Dr. A. Anan-
danataraja Dikshitar and others of the ancient hereditary
Dikshitar priesthood at Chidambaram Temple in South India
(see illustration on preceding page) performed monthly
pjs blessing this work for many years. At Kauai Aadhee-
nams Kadavul Hindu Temple on the island of Kauai in the
Hawaiian Islands, the worlds most remote land mass, dur-
ing the two years it took to create this edition, my monks,
mahavsis, held (and continue to hold) successive three-
hour vigils around the clock and performed pj every three
hours, night and day, without fail.
Going back even further in our history, deep thanks and
appreciation go out to a wonderful soul, Kandiah Chettiar,
who assisted in introducing me to the culture and holy peo-
ple of Jaffna, Sri Lanka, and especially for taking me to meet
my satguru, the venerable Sage Yogaswami. Indeed, Lord
Gaea was there to bless our journey. On the way from Co-
lombo to Jaffna, Chettiar, my guide and mentor appointed about three or four inches in height. It remained with me for
by Yogaswami stopped the car at the small roadside shrine in a week or more. At that moment, I knew Gaeas grace and
Murukandi. He explained that travelers who did not halt to blessings for my travels now and in the future would always
worship here were not admitted safe passage to the psychi- be with me. I was twenty-two at the time. Five decades later
cally protected area of the carefully guarded northern aiva this has proven to be true. Little did we know, in that summer
peninsula. twilight in 1949, what doors that wise, elephant-faced Deity
We got out of the car just as night was falling. We could would open to us in the years ahead.
hardly see the Deity but for the flames of camphor that the We conclude Loving Gaea with abundant thanks to all
many pilgrims were burning. In the twilight could be heard His devotees who participated so willingly in writing this
the loud crack of coconuts being broken for safe passage. I biography of a universal God. All who enter the path to Self
remember standing transxed near that little Pillaiyar shrine, Realization do so through His grace and His alone. This has
not far from our car. My sahasrra chakra began to spin pow- proven to be true through the many years of my life.
erfully, and I inwardly observed a flame at the top of my head
ABOUT THE AUTHOR 539
About the Author
O
nce in a while on this Earth there arises a soul who, by liv-
ing his tradition rightly and wholly, perfects his path and
becomes a light to the world. Satguru Sivaya Subramuniya-
swami (1927-2001) was such a being, a shining example of awakening
and wisdom, a leader recognized worldwide as one of Hinduisms
foremost ministers. In 1947, as a young man of 20, he journeyed
to India and Sri Lanka and was two years later initiated into san-
nysa by the renowned siddha yog and worshiper of iva, Jnanaguru
Yogaswami of Sri Lanka, regarded as one of the 20th centurys most
remarkable mystics. For over five decades, Subramuniyaswami, af-
fectionately known as Gurudeva, taught Hinduism to Hindus and
seekers from all faiths. Known as one of the strictest gurus in the
world, he was the 162nd successor of the Nandintha Kailsa lineage
and founding satguru of Kauai Aadheenam, a 458-acre temple-mon-
astery complex on Hawaiis Garden Island of Kauai. From this ver-
dant Polynesian ram on a river bank near the foot of an extinct
volcano, his monastics, under the direction of his successor, Satguru
Bodhinatha Veylanswami, continue to live their cherished vision, fol-
lowing a contemplative and joyous existence, building a jewel-like
white granite iva temple, meditating together in the hours before
dawn, then working to promote the dharma together through aiva
Siddhnta Church, Himlayan Academy and Hindu Heritage Endow-
ment. His Church nurtures its membership and local missions on
ve continents and serves, personally and through books and courses,
the community of Hindus of all sects. Its mission is to protect, pre-
serve and promote the aivite Hindu religion as expressed through
three pillars: temples, satgurus and scripture. Its congregation is a
disciplined, global fellowship of family initiates, monastics and stu-
dents who are taught to follow the sdhana mrga, the path of yogic
striving and personal transformation. The recognized hereditary guru
of 2.5 million Sri Lankan Hindus, Gurudeva proclaimed his Church
a Jaffna-Tamil-based organization which branched out from the Sri
Subramuniya Ashram in Alaveddy to meet the needs of the growing
Hindu diaspora of this century. It gently oversees some 40 temples
worldwide. HINDUISM TODAY is the influential, award-winning, in-
ternational quarterly magazine founded by Gurudeva in 1979. It is a
public service of his monastic order, created to strengthen all Hindu
ABOUT THE AUTHOR 539
About the Author
O
nce in a while on this Earth there arises a soul who, by liv-
ing his tradition rightly and wholly, perfects his path and
becomes a light to the world. Satguru Sivaya Subramuniya-
swami (1927-2001) was such a being, a shining example of awakening
and wisdom, a leader recognized worldwide as one of Hinduisms
foremost ministers. In 1947, as a young man of 20, he journeyed
to India and Sri Lanka and was two years later initiated into san-
nysa by the renowned siddha yog and worshiper of iva, Jnanaguru
Yogaswami of Sri Lanka, regarded as one of the 20th centurys most
remarkable mystics. For over five decades, Subramuniyaswami, af-
fectionately known as Gurudeva, taught Hinduism to Hindus and
seekers from all faiths. Known as one of the strictest gurus in the
world, he was the 162nd successor of the Nandintha Kailsa lineage
and founding satguru of Kauai Aadheenam, a 458-acre temple-mon-
astery complex on Hawaiis Garden Island of Kauai. From this ver-
dant Polynesian ram on a river bank near the foot of an extinct
volcano, his monastics, under the direction of his successor, Satguru
Bodhinatha Veylanswami, continue to live their cherished vision, fol-
lowing a contemplative and joyous existence, building a jewel-like
white granite iva temple, meditating together in the hours before
dawn, then working to promote the dharma together through aiva
Siddhnta Church, Himlayan Academy and Hindu Heritage Endow-
ment. His Church nurtures its membership and local missions on
ve continents and serves, personally and through books and courses,
the community of Hindus of all sects. Its mission is to protect, pre-
serve and promote the aivite Hindu religion as expressed through
three pillars: temples, satgurus and scripture. Its congregation is a
disciplined, global fellowship of family initiates, monastics and stu-
dents who are taught to follow the sdhana mrga, the path of yogic
striving and personal transformation. The recognized hereditary guru
of 2.5 million Sri Lankan Hindus, Gurudeva proclaimed his Church
a Jaffna-Tamil-based organization which branched out from the Sri
Subramuniya Ashram in Alaveddy to meet the needs of the growing
Hindu diaspora of this century. It gently oversees some 40 temples
worldwide. HINDUISM TODAY is the influential, award-winning, in-
ternational quarterly magazine founded by Gurudeva in 1979. It is a
public service of his monastic order, created to strengthen all Hindu
540 LOVING GAEA 541
traditions by uplifting and informing followers of dharma everywhere. There are a few unusual men who have
Gurudevas numerous books present his unique and practical insights
on Hindu metaphysics, mysticism, culture, philosophy and yoga. His had enough of the world and choose to dance,
aivite Hindu Religion childrens course is taught in many schools, live and merge with iva as Hindu monks.
preserving the teachings among thousands of youths. Hindu Heritage
Endowment is the public service trust founded by Gurudeva in 1995.
It seeks to establish and maintain permanent sources of income for
Hindu institutions worldwide. In 1986 he founded a branch monas-
T hese rare souls follow the path of the traditional Hindu monastic,
vowed to poverty, humility, obedience, purity and condence. They
pursue the disciplines of chary, kriy, yoga and jna that lead to Self
tery in Mauritius. That same year, New Delhis World Religious Parlia- Realization. Knowing God is their only goal in life. They live with oth-
ment named him one of ve modern-day Jagadchryas, world teachers like themselves in monasteries apart from the world to worship,
ers, for his international efforts in promoting a Hindu renaissance. meditate, serve and realize the truth of the Vedas and gamas.
Then in 1995, in Delhi, the Parliament bestowed on him the title of
Dharmachakra for his remarkable publications. The Global Forum Guided by Bodhinatha Veylanswami, successor to Satguru Sivaya Sub-
of Spiritual and Parliamentary Leaders for Human Survival chose ramuniyaswami, and headquartered at Kauai Aadheenam in Hawaii,
Subramuniyaswami as a Hindu representative at its unique confer- USA, the aiva Siddhnta Yoga Order is among the worlds foremost
ences. At Chicagos historic centenary Parliament of the Worlds Reli- traditional Hindu monastic orders, accepting candidates from every
gions in September, 1993, Subramuniyaswami was elected one of three nation on Earth. Young men considering the renunciate path who
presidents to represent Hinduism at the Presidents Assembly, a core strongly believe they have found their spiritual calling in this lineage
group of 25 men and women voicing the needs of world faiths. In 1996 are encouraged to write to Bodhinatha, sharing their personal his-
Gurudeva upgraded the newspaper Hinduism Today to a magazine, tory, spiritual aspirations, thoughts and experiences. Holy orders of
a quantum leap that placed it on newsstands everywhere. From 1996 sannysa may be conferred on those who qualify after ten to twelve
to 2001 Gurudeva was a key member of Vision Kauai 2020, a group of years of training. Write to:
inspirers (including the Mayor, county council, business and educa-
Satguru Bodhinatha Veylanswami
tion leaders) that met to fashion the islands future based on spiritual
Guru Mahsannidhnam, Kauai Aadheenam
values. On August 25, 2000, Gurudeva received the prestigious United
107 Kaholalele Road, Kapaa, Hawaii 96746-9304 USA
Nations U Thant Peace Award in New York (previously awarded to
E-mail: bodhi@hindu.org; Web: www.himalayanacademy.com/
the Dalai Lama, Nelson Mandela, Mikhail Gorbachev, Pope John Paul
and Mother Teresa), and he addressed 1,200 spiritual leaders gathered Hail, O sannysin, loves embodiment! Does any power exist
for the UN Millennium Peace Summit. Learning on October 9, 2001, apart from love? Diffuse thyself throughout the happy world. Let
that he had advanced intestinal cancer, Gurudeva decided to follow painful my cease and never return. Day and night give praise
the Indian yogic practice, called pryopavea in Sanskrit scripture, to unto the Lord. Pour forth a stream of songs to melt the very
abstain from nourishment and take water only from that day on. In stones. Attain the sight where night is not, nor day. See iva ev-
the first weeks of his fast, Gurudeva seamlessly transferred his duties erywhere and rest in bliss. Live without interest in worldly gain.
and responsibilities to his chosen successor, Satguru Bodhinatha Vey- Here, as thou hast ever been, remain.
lanswami, 59, a disciple for 37 years. He left his body peacefully on the YOGASWAMIS NATCHINTANAI 228
32nd day of his self-declared fast, at 11:54 pm on November 12, 2001,
surrounded by his twenty-three monastics. If you ask people what is
so special about Gurudeva, they may point to his incredible power to
inspire others toward God, to change their lives, to be a light on their
path toward God, a father and mother to all who drew near.
540 LOVING GAEA 541
traditions by uplifting and informing followers of dharma everywhere. There are a few unusual men who have
Gurudevas numerous books present his unique and practical insights
on Hindu metaphysics, mysticism, culture, philosophy and yoga. His had enough of the world and choose to dance,
aivite Hindu Religion childrens course is taught in many schools, live and merge with iva as Hindu monks.
preserving the teachings among thousands of youths. Hindu Heritage
Endowment is the public service trust founded by Gurudeva in 1995.
It seeks to establish and maintain permanent sources of income for
Hindu institutions worldwide. In 1986 he founded a branch monas-
T hese rare souls follow the path of the traditional Hindu monastic,
vowed to poverty, humility, obedience, purity and condence. They
pursue the disciplines of chary, kriy, yoga and jna that lead to Self
tery in Mauritius. That same year, New Delhis World Religious Parlia- Realization. Knowing God is their only goal in life. They live with oth-
ment named him one of ve modern-day Jagadchryas, world teachers like themselves in monasteries apart from the world to worship,
ers, for his international efforts in promoting a Hindu renaissance. meditate, serve and realize the truth of the Vedas and gamas.
Then in 1995, in Delhi, the Parliament bestowed on him the title of
Dharmachakra for his remarkable publications. The Global Forum Guided by Bodhinatha Veylanswami, successor to Satguru Sivaya Sub-
of Spiritual and Parliamentary Leaders for Human Survival chose ramuniyaswami, and headquartered at Kauai Aadheenam in Hawaii,
Subramuniyaswami as a Hindu representative at its unique confer- USA, the aiva Siddhnta Yoga Order is among the worlds foremost
ences. At Chicagos historic centenary Parliament of the Worlds Reli- traditional Hindu monastic orders, accepting candidates from every
gions in September, 1993, Subramuniyaswami was elected one of three nation on Earth. Young men considering the renunciate path who
presidents to represent Hinduism at the Presidents Assembly, a core strongly believe they have found their spiritual calling in this lineage
group of 25 men and women voicing the needs of world faiths. In 1996 are encouraged to write to Bodhinatha, sharing their personal his-
Gurudeva upgraded the newspaper Hinduism Today to a magazine, tory, spiritual aspirations, thoughts and experiences. Holy orders of
a quantum leap that placed it on newsstands everywhere. From 1996 sannysa may be conferred on those who qualify after ten to twelve
to 2001 Gurudeva was a key member of Vision Kauai 2020, a group of years of training. Write to:
inspirers (including the Mayor, county council, business and educa-
Satguru Bodhinatha Veylanswami
tion leaders) that met to fashion the islands future based on spiritual
Guru Mahsannidhnam, Kauai Aadheenam
values. On August 25, 2000, Gurudeva received the prestigious United
107 Kaholalele Road, Kapaa, Hawaii 96746-9304 USA
Nations U Thant Peace Award in New York (previously awarded to
E-mail: bodhi@hindu.org; Web: www.himalayanacademy.com/
the Dalai Lama, Nelson Mandela, Mikhail Gorbachev, Pope John Paul
and Mother Teresa), and he addressed 1,200 spiritual leaders gathered Hail, O sannysin, loves embodiment! Does any power exist
for the UN Millennium Peace Summit. Learning on October 9, 2001, apart from love? Diffuse thyself throughout the happy world. Let
that he had advanced intestinal cancer, Gurudeva decided to follow painful my cease and never return. Day and night give praise
the Indian yogic practice, called pryopavea in Sanskrit scripture, to unto the Lord. Pour forth a stream of songs to melt the very
abstain from nourishment and take water only from that day on. In stones. Attain the sight where night is not, nor day. See iva ev-
the first weeks of his fast, Gurudeva seamlessly transferred his duties erywhere and rest in bliss. Live without interest in worldly gain.
and responsibilities to his chosen successor, Satguru Bodhinatha Vey- Here, as thou hast ever been, remain.
lanswami, 59, a disciple for 37 years. He left his body peacefully on the YOGASWAMIS NATCHINTANAI 228
32nd day of his self-declared fast, at 11:54 pm on November 12, 2001,
surrounded by his twenty-three monastics. If you ask people what is
so special about Gurudeva, they may point to his incredible power to
inspire others toward God, to change their lives, to be a light on their
path toward God, a father and mother to all who drew near.
542 LOVING GAEA HIMALAYAN ACADEMY MINI-MELA BOOKSHOP 543
The Hindu Heritage Endowment
H
indu thought and culture thread through almost
every civilization on the planet, weaving a subtle The Mini-Mela Bookshop
tapestry of lofty philosophy and earthy pragmatic For all our books, visit: www.minimela.com
wisdom. Whose life has not been touched? Some have been
raised in India and enjoy memories of warm extended fami- Dancing with iva
lies and cool temples resounding with ancient mantras. Oth- Hinduisms Contemporary Catechism
ers nd peace of mind in Hindu yoga practices. Many nd Book 1 of The Master Course Trilogy
solace in the concepts of karma, dharma and reincarnation, By Satguru Sivaya Subramuniyaswami
which express their own inner ndings and beliefs. If you are This remarkable 1,008-page sourcebook covers ev-
one who has been touched by Hindu thought and culture, you ery subject, answers every question and quenches the
thirst of the soul for knowledge of God and the Self.
may wish to further enrich your life by giving back to India Clearly written and lavishly illustrated, expertly woven
and helping to preserve her rich heritage for future genera- with 600 verses from the Vedas, gamas and other holy
tions. Hindu Heritage Endowment (HHE) provides such an texts, 165 South Indian paintings, 40 original graphics,
a 40-page timeline of Indias history and a 190-page
opportunity. A public charitable trust founded by Sivaya Sub- lexicon of English, Sanskit and Tamil. A spiritual gem
ramuniyaswami and recognized by the United States govern- and great value at twice the price. Full-color art throughout. The most
ment, HHE was created to maintain permanent endowments comprehensive and sensitive intro duction to the living spiritual tradi-
for Hindu projects and institutions worldwide. Its endow- tion of Hinduism a feast for the heart and the mind (Georg Feuerstein).
Sixth edition, 2001, 7" x 10", case bound (isbn 0-945497-96-2), us$59.95.
ments benet orphanages, childrens schools, ashrams and
temples. They support priests and publish books, and they are
designed to continue giving that nancial support year after Living with iva
year, decade after decade, century after century. Whether you Hinduisms Contemporary Culture
are inspired to give a few dollars to support orphanages, or Book 2 of The Master Course Trilogy
bequest millions in your will, the staff at HHE is one-pointed By Satguru Sivaya Subramuniyaswami
in their dedication to seeing that qualied donations will be In the same bold, candid style of Merging with iva, Gurude-
used effectively for the purposes intended. Write, give us a va focuses here on Hinduisms twenty restraints and obser-
vances that bring order in life and establish a foundation for
call, or look us up on the Internet. Find out how to enrich spirituality, meditation and realization. He addresses frankly
your life by helping to preserve the treasures of a profound and offers sound advice on the various problematic areas
heritage for generations as yet unborn. of modern living. The book is conveniently structured in
365 daily lessons disclosing how to approach family, money,
Hindu Heritage Endowment, Kauais Hindu Monastery, 107 Kaholalele
relationships, technology, food, worship, yoga and karma to
Road, Kapaa, Hawaii, 96746-9304, USA. Phone: (800) 8901008;
live a truly spiritual life. Second edition, beautiful full-color art
outside of the US: (808) 8223012, ext. 228; fax: (808) 822-3152;
throughout, haha yoga and religious dues resources. Second edition, 2001,
E-mail: HHE@hindu.org World Wide Web: www.HHEonline.org
7" x 10", case bound (isbn 0-945497-98-9), us$59.95.
The Hindu Heritage Endowment
H
indu thought and culture thread through almost
every civilization on the planet, weaving a subtle The Mini-Mela Bookshop
tapestry of lofty philosophy and earthy pragmatic For all our books, visit: www.minimela.com
wisdom. Whose life has not been touched? Some have been
raised in India and enjoy memories of warm extended fami- Dancing with iva
lies and cool temples resounding with ancient mantras. Oth- Hinduisms Contemporary Catechism
ers nd peace of mind in Hindu yoga practices. Many nd Book 1 of The Master Course Trilogy
solace in the concepts of karma, dharma and reincarnation, By Satguru Sivaya Subramuniyaswami
which express their own inner ndings and beliefs. If you are This remarkable 1,008-page sourcebook covers ev-
one who has been touched by Hindu thought and culture, you ery subject, answers every question and quenches the
thirst of the soul for knowledge of God and the Self.
may wish to further enrich your life by giving back to India Clearly written and lavishly illustrated, expertly woven
and helping to preserve her rich heritage for future genera- with 600 verses from the Vedas, gamas and other holy
tions. Hindu Heritage Endowment (HHE) provides such an texts, 165 South Indian paintings, 40 original graphics,
a 40-page timeline of Indias history and a 190-page
opportunity. A public charitable trust founded by Sivaya Sub- lexicon of English, Sanskit and Tamil. A spiritual gem
ramuniyaswami and recognized by the United States govern- and great value at twice the price. Full-color art throughout. The most
ment, HHE was created to maintain permanent endowments comprehensive and sensitive intro duction to the living spiritual tradi-
for Hindu projects and institutions worldwide. Its endow- tion of Hinduism a feast for the heart and the mind (Georg Feuerstein).
Sixth edition, 2001, 7" x 10", case bound (isbn 0-945497-96-2), us$59.95.
ments benet orphanages, childrens schools, ashrams and
temples. They support priests and publish books, and they are
designed to continue giving that nancial support year after Living with iva
year, decade after decade, century after century. Whether you Hinduisms Contemporary Culture
are inspired to give a few dollars to support orphanages, or Book 2 of The Master Course Trilogy
bequest millions in your will, the staff at HHE is one-pointed By Satguru Sivaya Subramuniyaswami
in their dedication to seeing that qualied donations will be In the same bold, candid style of Merging with iva, Gurude-
used effectively for the purposes intended. Write, give us a va focuses here on Hinduisms twenty restraints and obser-
vances that bring order in life and establish a foundation for
call, or look us up on the Internet. Find out how to enrich spirituality, meditation and realization. He addresses frankly
your life by helping to preserve the treasures of a profound and offers sound advice on the various problematic areas
heritage for generations as yet unborn. of modern living. The book is conveniently structured in
365 daily lessons disclosing how to approach family, money,
Hindu Heritage Endowment, Kauais Hindu Monastery, 107 Kaholalele
relationships, technology, food, worship, yoga and karma to
Road, Kapaa, Hawaii, 96746-9304, USA. Phone: (800) 8901008;
live a truly spiritual life. Second edition, beautiful full-color art
outside of the US: (808) 8223012, ext. 228; fax: (808) 822-3152;
throughout, haha yoga and religious dues resources. Second edition, 2001,
E-mail: HHE@hindu.org World Wide Web: www.HHEonline.org
7" x 10", case bound (isbn 0-945497-98-9), us$59.95.
Merging with iva Free Internet Resouces

Hinduisms Contemporary Metaphysics THE MASTER COURSE TRILOGY: www.gurudeva.org/mc
Book 3 of The Master Course Trilogy ONLINE BOOKS: www.himalayanacademy.com/books
By Satguru Sivaya Subramuniyaswami
Here is the ultimate text for the really serious seeker. It
AUDIO LIBRARY OF INSPIRED TALKS: www.gurudeva.org/talks
may well go down in history as the richest and most
inspired statement of meditation and God Realization OUR MONASTERY DAILY CHRONICLE: www.gurudeva.org
ever, in any language. Yet, its user-friendly, easy to fol-
low, sensible and nonacademic! Merging with iva is 365
daily lessons, one for each day of the year, about the core TEACHING TOOLS FOR PARENTS AND EDUCATORS:
of your own being. Its about God, about the mystical www.himalayanacademy.com/teaching
realm of the fourteen chakras, the human aura, karma, HINDUISM TODAY ONLINE: www.hinduismtoday.com/digital
force elds, thought and the states of mind, the two paths, samdhi and so
much more. Illustrated with fty original South Indian paintings. Second GANESHA PUJA AUDIO:
edition, 2001, 7" x 10", 1,000 pages, case bound, with full-color art throughout www.himalayanacademy.com/audio/chants
(isbn 0-945497-99-7), us$59.95. HINDU HERITAGE ENDOWMENT: www.hheonline.org
aivite Hindu Religion Hinduism Today

A Childrens Course, Books One and Two The International Magazine
Enjoy a spiritual experience with the fore-
What every Hindu parent needs: intelligent, non- most international journal on Santana
violent, traditional texts for their kidsan au- Dharma, published by Satguru Bodhinatha
thentic, illustrated, seven-book series called The Veylanswami and the swamis of the Saiva
Master Course, teaching philosophy, culture and Siddhanta Yoga Order. Breaking news, an-
family life. Based on the holy Vedas, the worlds cient wisdom, modern trends, world-class
oldest scripture, this course is the loving work of photos, family resources, humoryou will
Sivaya Subramuniyaswami. An excellent resource treasure every issue! HINDUISM TODAY is a
for educators and parents, it explains the why of beautiful example of the positive possibility
each belief and practice in simple terms in three of the media being fulfilled, a bright ray of
languages. Prominent leaders of all sects have given light in a darkened world (Anne Shannon,
enthusiastic endorsements. A commendable, systematically conceived course Portland). Introductory offer (US only):
useful to one and all with special signicance to fortunate children who shall one-year subscription, four stunning issues, for US$35! And yes, the author
be led on the right path (Sri Sri Sri Tiruchi Mahaswamigal, Bangalore, India). of this book founded this global magazine and guided it for 20 years. ISSN
Book One (5- to 7-year-old level) is available in a Hindi-Tamil-English edi- 0896-0801; UPC: 0-74470-12134-3. Visit: www.hinduismtoday.com
tion. Softcover, 8" x 5", 170 pages, $12.95. Book Two (6- to 8-year-old level),
English-Tamil-Malay, 196 pages, us$12.95.
Merging with iva Free Internet Resouces

Hinduisms Contemporary Metaphysics THE MASTER COURSE TRILOGY: www.gurudeva.org/mc
Book 3 of The Master Course Trilogy ONLINE BOOKS: www.himalayanacademy.com/books
Here is the ultimate text for the really serious seeker. It
AUDIO LIBRARY OF INSPIRED TALKS: www.gurudeva.org/talks
may well go down in history as the richest and most
inspired statement of meditation and God Realization OUR MONASTERY DAILY CHRONICLE: www.gurudeva.org
ever, in any language. Yet, its user-friendly, easy to fol-
low, sensible and nonacademic! Merging with iva is 365
daily lessons, one for each day of the year, about the core TEACHING TOOLS FOR PARENTS AND EDUCATORS:
of your own being. Its about God, about the mystical www.himalayanacademy.com/teaching
realm of the fourteen chakras, the human aura, karma, HINDUISM TODAY ONLINE: www.hinduismtoday.com/digital
force elds, thought and the states of mind, the two paths, samdhi and so
much more. Illustrated with fty original South Indian paintings. Second GANESHA PUJA AUDIO:
edition, 2001, 7" x 10", 1,000 pages, case bound, with full-color art throughout www.himalayanacademy.com/audio/chants
(isbn 0-945497-99-7), us$59.95. HINDU HERITAGE ENDOWMENT: www.hheonline.org
aivite Hindu Religion Hinduism Today

A Childrens Course, Books One and Two The International Magazine
Enjoy a spiritual experience with the fore-
What every Hindu parent needs: intelligent, non- most international journal on Santana
violent, traditional texts for their kidsan au- Dharma, published by Satguru Bodhinatha
thentic, illustrated, seven-book series called The Veylanswami and the swamis of the Saiva
Master Course, teaching philosophy, culture and Siddhanta Yoga Order. Breaking news, an-
family life. Based on the holy Vedas, the worlds cient wisdom, modern trends, world-class
oldest scripture, this course is the loving work of photos, family resources, humoryou will
Sivaya Subramuniyaswami. An excellent resource treasure every issue! HINDUISM TODAY is a
for educators and parents, it explains the why of beautiful example of the positive possibility
each belief and practice in simple terms in three of the media being fulfilled, a bright ray of
languages. Prominent leaders of all sects have given light in a darkened world (Anne Shannon,
enthusiastic endorsements. A commendable, systematically conceived course Portland). Introductory offer (US only):
useful to one and all with special signicance to fortunate children who shall one-year subscription, four stunning issues, for US$35! And yes, the author
be led on the right path (Sri Sri Sri Tiruchi Mahaswamigal, Bangalore, India). of this book founded this global magazine and guided it for 20 years. ISSN
Book One (5- to 7-year-old level) is available in a Hindi-Tamil-English edi- 0896-0801; UPC: 0-74470-12134-3. Visit: www.hinduismtoday.com
tion. Softcover, 8" x 5", 170 pages, $12.95. Book Two (6- to 8-year-old level),
English-Tamil-Malay, 196 pages, us$12.95.
Order Form
Please send me free literature.
Send me an application for The Master Course Correspondence Study.
Lemurian Scrolls I wish to subscribe to HINDUISM TODAY. USA rates:
1 year, $35 2 years, $65 3 years, $95 Lifetime, $1001
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revelation of mankinds journey to Earth millions Merging with iva, $59.95 Monk's Cookbook, $16.95
of years ago from the Pleiades and other planets to
aivite Hindu Religion: Book 1, $12.95; Book 2, $12.95
further the souls unfoldment. Learn about the ensu-
Lemurian Scrolls, $39.85
ing challenges and experiences faced in evolving from
spiritual bodies of light into human form and the pro- Prices are in US currency. Add 20% for postage and handling. Foreign
found practices followed and awakenings achieved in orders are shipped sea mail unless otherwise specied and postage is paid.
ancient Lemuria. These angelic prophecies, read by For foreign air mail, add 50% of the merchandise total for postage.
Sivaya Subramuniyaswami from kic records writ-
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ten two million years ago, will overwhelm you with a sense of your divine
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origin, purpose and destiny and motivate a profound rededication to your
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questions: Who am I? Where did I come from? Where am I going? Second Total of purchase: _______ Name on card: [PRINT] ____________________
Edition, 2006, 7" x 10", 400 pages, beautifully illustrated with original color Signature: ___________________________________________________
paintings, hardcover (isbn 0-945497-79-2), $39.85.
Address: [PLEASE PRINT] ___________________________________________
____________________________________________________________
Monks Cookbook Phone: ____________ Fax: ____________ E-mail: _______________
Vegetarian Recipes from Kauais Hindu Monas-
ORDER ON THE WEB AT www.minimela.com
tery, Sivaya Subramuniyaswami
OR MAIL, PHONE, FAX OR E-MAIL ORDERS TO:
South Indian ashrams serve the nest cruelty-free
Himalayan Academy Publications, Kauais Hindu Monastery, 107 Kaholalele
meals enjoyed anywhere, and Kauais Hindu Monastery
Road, Kapaa, Hawaii 96746-9304 USA. Phone (USA and Canada only):
carries on the 6,000-year-old tradition. They believe
1-800-890-1008; outside USA: 1-808-822-7032, ext. 238; Fax: 1-808-822-3152;
good food is mankinds best medicine, and there is an
E-mail: books@hindu.org
energy in their culinary contemplations, called pra,
that nourishes body and soul alike. Now the monks ALSO AVAILABLE THROUGH (write or call for prices):
have shared their secret collection of recipes, gathered Sanatana Dharma Publications, 15 Lintang Besi, Off Jalan Melawis, 41000
over the years and perfected in the Islands made famous by, wouldnt you Klang, Selangor, Malaysia. Phone: 603-3371-9242. E-mail: radha@powercables.
know, Captain Cook! Enhance all your meals with this cornucopia of Jaffna- com.my
style and Indian dishes from around the world for daily meals and elaborate Sanathana Dharma Publications, Block 210 #06-326, Pasir Ris Street 21, Singapore
festivals. Also included is a 30-page ready reference on the unique yurvedic 510210. Phone: 65-9664-9001; E-mail: sanatana@mbox4.singnet.com.sg
qualities of a vast variety of spices, grains, fruits and vegetables. Second Edi- Saiva Siddhanta Church of Mauritius, La Pointe, Rivire du Rempart,
tion, 2005, 8" x 11", 104 pages, lightly illustrated, durable paper, spiral binding, Mauritius, Indian Ocean. Phone: 230-412-7177; ax: 230-412-7177
laminated softcover (isbn 0-945497-71-7), $16.95. Iraivan Temple Carving Site, P.O. Box No. 4083, Vijayanagar Main, Bangalore,
560 040. Phone: 91-80-839-7118; Fax: 91-80-839-7119; E-mail: jiva@vsnl.com
Order Form
Please send me free literature.
Send me an application for The Master Course Correspondence Study.
Lemurian Scrolls I wish to subscribe to HINDUISM TODAY. USA rates:
1 year, $35 2 years, $65 3 years, $95 Lifetime, $1001
Angelic Prophecies Revealing Human Origins
(For international rates send e-mail to: subscribe@hindu.org)
I would like to order:
Enliven your spiritual quest with this clairvoyant Dancing with iva, $59.95 Living with iva, $59.95
revelation of mankinds journey to Earth millions Merging with iva, $59.95 Monk's Cookbook, $16.95
of years ago from the Pleiades and other planets to
aivite Hindu Religion: Book 1, $12.95; Book 2, $12.95
further the souls unfoldment. Learn about the ensu-
Lemurian Scrolls, $39.85
ing challenges and experiences faced in evolving from
spiritual bodies of light into human form and the pro- Prices are in US currency. Add 20% for postage and handling. Foreign
found practices followed and awakenings achieved in orders are shipped sea mail unless otherwise specied and postage is paid.
ancient Lemuria. These angelic prophecies, read by For foreign air mail, add 50% of the merchandise total for postage.
Sivaya Subramuniyaswami from kic records writ-
My payment (check) is enclosed.
ten two million years ago, will overwhelm you with a sense of your divine
Please charge to my MasterCard Visa Amex
origin, purpose and destiny and motivate a profound rededication to your
spiritual quest. An extraordinary metaphysical book which answers the great Card number: __________________ Expiration, month: ____ year: _____
questions: Who am I? Where did I come from? Where am I going? Second Total of purchase: _______ Name on card: [PRINT] ____________________
Edition, 2006, 7" x 10", 400 pages, beautifully illustrated with original color Signature: ___________________________________________________
paintings, hardcover (isbn 0-945497-79-2), $39.85.
Address: [PLEASE PRINT] ___________________________________________
____________________________________________________________
Monks Cookbook Phone: ____________ Fax: ____________ E-mail: _______________
Vegetarian Recipes from Kauais Hindu Monas-
ORDER ON THE WEB AT www.minimela.com
tery, Sivaya Subramuniyaswami
OR MAIL, PHONE, FAX OR E-MAIL ORDERS TO:
South Indian ashrams serve the nest cruelty-free
Himalayan Academy Publications, Kauais Hindu Monastery, 107 Kaholalele
meals enjoyed anywhere, and Kauais Hindu Monastery
Road, Kapaa, Hawaii 96746-9304 USA. Phone (USA and Canada only):
carries on the 6,000-year-old tradition. They believe
1-800-890-1008; outside USA: 1-808-822-7032, ext. 238; Fax: 1-808-822-3152;
good food is mankinds best medicine, and there is an
E-mail: books@hindu.org
energy in their culinary contemplations, called pra,
that nourishes body and soul alike. Now the monks ALSO AVAILABLE THROUGH (write or call for prices):
have shared their secret collection of recipes, gathered Sanatana Dharma Publications, 15 Lintang Besi, Off Jalan Melawis, 41000
over the years and perfected in the Islands made famous by, wouldnt you Klang, Selangor, Malaysia. Phone: 603-3371-9242. E-mail: radha@powercables.
know, Captain Cook! Enhance all your meals with this cornucopia of Jaffna- com.my
style and Indian dishes from around the world for daily meals and elaborate Sanathana Dharma Publications, Block 210 #06-326, Pasir Ris Street 21, Singapore
festivals. Also included is a 30-page ready reference on the unique yurvedic 510210. Phone: 65-9664-9001; E-mail: sanatana@mbox4.singnet.com.sg
qualities of a vast variety of spices, grains, fruits and vegetables. Second Edi- Saiva Siddhanta Church of Mauritius, La Pointe, Rivire du Rempart,
tion, 2005, 8" x 11", 104 pages, lightly illustrated, durable paper, spiral binding, Mauritius, Indian Ocean. Phone: 230-412-7177; ax: 230-412-7177
laminated softcover (isbn 0-945497-71-7), $16.95. Iraivan Temple Carving Site, P.O. Box No. 4083, Vijayanagar Main, Bangalore,
560 040. Phone: 91-80-839-7118; Fax: 91-80-839-7119; E-mail: jiva@vsnl.com
548 549
I have gone through Satguru Sivaya Subramuniyaswamis new The Satguru is that rare and precious teacher who is able to
book, Loving Ganesha, and I nd that it is very true to our script- impart to his students the genuine passion he has for his subject.
ural heritage. It is well written and at the same time presents Hin- Simply and eloquently, he explains the devotion of the Hindu to
duism in a simple way. A copy of Loving Ganesha should be Ganesha, the powerful and gentle elephant-headed God. Illus-
placed in every library and Hindu home. In fact, I am going to trations by the swamis of Kauais Hindu Monastery and the exqui-
recommend to the Council of Hindu Temples in the United King- site reproductions of the Rajput paintings accentuate the divine
dom that they acquire this book in quantity and distribute it aspect of the text. Whether viewed as instructional or as an aectionate tribute,
freely among the devotees. Loving Ganesha is the comprehensive source for those who seek knowledgenot
Sri Om Prakash Sharma, President, National Council of just informationof this greatest of Hindu Deities.
Hindu Temples; Wolverhampton, U.K. Mrs. Patricia Monaco, MA, Reviewer for NAPRA ReView
(New Age Publishing and Retailers Alliance), Orcas, Washington
Loving Ganesha, by Satguru Sivaya Subramuniyaswami, is a most
monumental work on Lord Ganesha. It is so comprehensive as to For more than thirty years Satguru Sivaya Subramuniyaswami of
not leave out any aspect or idea relating to Him. Illustrations of Hawaii has been preoccupied with the religious education of his
32 forms of Ganesha depicting dierent postures and bhavanas followers, particularly the youth. This is, in fact, the major con-
make the book not only more attractive, but also useful, since cern of Hindu communities worldwide. It is not only the lack of
each illustration gives the reader knowledge as to what form knowledge of the Hindu religion that is disturbing but the apa-
Lord Ganesha takes while performing various functions, and thy and liberalism that is being displayed by the Hindu youths of
which form the reader should select to get a particular wish fullled and problem today. Unlike the Western youth, those in the East have had the
solved. In-between other pictures and illustrations, japa mantras make the book advantage of being brought up in the age-old Hindu tradition and culture. Yet,
manifoldly usefulall in one, so handy, so magnetic, so magnicent and so full of many have succumbed to the Western way of life and lead a life that is foreign to
utility. The analysis of Hinduism as the greatest religion in the world leaves no their religion and culture. The Satguru, being aware of all this, has spent the major
doubt in the readers mind. It is factual, motivational and directional. There can be part of his life in the promotion of Hindu religion through the publication of suit-
no more precise and exact description of Hinduism as to say within Hinduism is a able religious literature and textbooks to cater to the needs of all sections of Hindu
place for everyone. It encompasses the whole universe. Hindu Dharma, better society. He has also spent large amounts on the free distribution of pamphlets,
called Sanatana Dharma, stands for perfect peace of mind, tolerance, nonviolence, books and pictures. I believe it is in the above context that the Satguru has toiled to
mutual ity, sacrice and universal brotherhood. It emphasizes Vasudhaiva bring out Loving Ganesha. Once I started reading it, I found it difcult to put aside.
KutumbhakamThe whole universe is one family. God is omnipresent, omni- Besides the interesting text, there is Ganesha radiating His benevolence from most
scient and omnipotent. Hindu rishis devoted their whole life to nd the truth about of the pages. It is a fantastic book that all Hindus should have in their homes for all
atman and Paramatman, soul and Gods, how to reach God after death. Hinduism is family members to read. It is the result of much thought and research, covering not
self-discipline and self-denial. It provides several ways to achieve the ultimate only all aspects of Ganesha but also other salient features on Hinduism. The
goalmoksha, salvation from janma and mrityu, birth and death, both being most Authors Introduction is unique, something one doesnt nd in other books. The
painful. In a nutshell, after having gone through the book, I feel that Gurudeva Sub- Satguru has given us insight into his own spiritual experience and has shown us the
ramuniyaswami is not an ordinary writer, but is knowledgeable unparalled and is a path to approach Ganesha and derive the maximum benet. Another unique fea-
rare saint among the galaxy of modern saints. I have known him for the last decade ture is the reproduction of three messages that Satguru states he received from
and a half. He is a dedicated and devoted Saiva who has promoted Saivism all over Lord Ganesha. He has in his own words described them as unique messages,
the globe. Lord Siva and Ganesha dwell in his heart, for he is the embodiment of couched in exquisite prose and profound philosophy. Besides, the book has cov-
Siva. Such a voluminous book can be written only by a person who has become one ered a wide range of subjects that Hindus ought to know. Because of this, it would
with Lord Ganesha, established direct communion with Him. May Lord Ganesha be widely sought by interested people all over the world. As a teacher, I have also
give the longest possible healthy life to Gurudeva Subramuniyaswami. I also bless been involved with education for more than thirty years. Besides teaching in regu-
the publishers who have brought out this volume with dedication. lar schools I have passionately spent my weekends and holidays in teaching moral
Sri Sri Swami Pragyanand, Founder/Patron, Sai Pragya Dham, Vishwa and religious education to the young and organizing religious seminars and confer-
Mata Gayatri Trust, Delhi, India; Pragya Mission International; ences. I nd that Loving Ganesha not only deals with Ganesha but also many other
New Delhi, India
548 549
I have gone through Satguru Sivaya Subramuniyaswamis new The Satguru is that rare and precious teacher who is able to
book, Loving Ganesha, and I nd that it is very true to our script- impart to his students the genuine passion he has for his subject.
ural heritage. It is well written and at the same time presents Hin- Simply and eloquently, he explains the devotion of the Hindu to
duism in a simple way. A copy of Loving Ganesha should be Ganesha, the powerful and gentle elephant-headed God. Illus-
placed in every library and Hindu home. In fact, I am going to trations by the swamis of Kauais Hindu Monastery and the exqui-
recommend to the Council of Hindu Temples in the United King- site reproductions of the Rajput paintings accentuate the divine
dom that they acquire this book in quantity and distribute it aspect of the text. Whether viewed as instructional or as an aectionate tribute,
freely among the devotees. Loving Ganesha is the comprehensive source for those who seek knowledgenot
Sri Om Prakash Sharma, President, National Council of just informationof this greatest of Hindu Deities.
Hindu Temples; Wolverhampton, U.K. Mrs. Patricia Monaco, MA, Reviewer for NAPRA ReView
(New Age Publishing and Retailers Alliance), Orcas, Washington
Loving Ganesha, by Satguru Sivaya Subramuniyaswami, is a most
monumental work on Lord Ganesha. It is so comprehensive as to For more than thirty years Satguru Sivaya Subramuniyaswami of
not leave out any aspect or idea relating to Him. Illustrations of Hawaii has been preoccupied with the religious education of his
32 forms of Ganesha depicting dierent postures and bhavanas followers, particularly the youth. This is, in fact, the major con-
make the book not only more attractive, but also useful, since cern of Hindu communities worldwide. It is not only the lack of
each illustration gives the reader knowledge as to what form knowledge of the Hindu religion that is disturbing but the apa-
Lord Ganesha takes while performing various functions, and thy and liberalism that is being displayed by the Hindu youths of
which form the reader should select to get a particular wish fullled and problem today. Unlike the Western youth, those in the East have had the
solved. In-between other pictures and illustrations, japa mantras make the book advantage of being brought up in the age-old Hindu tradition and culture. Yet,
manifoldly usefulall in one, so handy, so magnetic, so magnicent and so full of many have succumbed to the Western way of life and lead a life that is foreign to
utility. The analysis of Hinduism as the greatest religion in the world leaves no their religion and culture. The Satguru, being aware of all this, has spent the major
doubt in the readers mind. It is factual, motivational and directional. There can be part of his life in the promotion of Hindu religion through the publication of suit-
no more precise and exact description of Hinduism as to say within Hinduism is a able religious literature and textbooks to cater to the needs of all sections of Hindu
place for everyone. It encompasses the whole universe. Hindu Dharma, better society. He has also spent large amounts on the free distribution of pamphlets,
called Sanatana Dharma, stands for perfect peace of mind, tolerance, nonviolence, books and pictures. I believe it is in the above context that the Satguru has toiled to
mutual ity, sacrice and universal brotherhood. It emphasizes Vasudhaiva bring out Loving Ganesha. Once I started reading it, I found it difcult to put aside.
KutumbhakamThe whole universe is one family. God is omnipresent, omni- Besides the interesting text, there is Ganesha radiating His benevolence from most
scient and omnipotent. Hindu rishis devoted their whole life to nd the truth about of the pages. It is a fantastic book that all Hindus should have in their homes for all
atman and Paramatman, soul and Gods, how to reach God after death. Hinduism is family members to read. It is the result of much thought and research, covering not
self-discipline and self-denial. It provides several ways to achieve the ultimate only all aspects of Ganesha but also other salient features on Hinduism. The
goalmoksha, salvation from janma and mrityu, birth and death, both being most Authors Introduction is unique, something one doesnt nd in other books. The
painful. In a nutshell, after having gone through the book, I feel that Gurudeva Sub- Satguru has given us insight into his own spiritual experience and has shown us the
ramuniyaswami is not an ordinary writer, but is knowledgeable unparalled and is a path to approach Ganesha and derive the maximum benet. Another unique fea-
rare saint among the galaxy of modern saints. I have known him for the last decade ture is the reproduction of three messages that Satguru states he received from
and a half. He is a dedicated and devoted Saiva who has promoted Saivism all over Lord Ganesha. He has in his own words described them as unique messages,
the globe. Lord Siva and Ganesha dwell in his heart, for he is the embodiment of couched in exquisite prose and profound philosophy. Besides, the book has cov-
Siva. Such a voluminous book can be written only by a person who has become one ered a wide range of subjects that Hindus ought to know. Because of this, it would
with Lord Ganesha, established direct communion with Him. May Lord Ganesha be widely sought by interested people all over the world. As a teacher, I have also
give the longest possible healthy life to Gurudeva Subramuniyaswami. I also bless been involved with education for more than thirty years. Besides teaching in regu-
the publishers who have brought out this volume with dedication. lar schools I have passionately spent my weekends and holidays in teaching moral
Sri Sri Swami Pragyanand, Founder/Patron, Sai Pragya Dham, Vishwa and religious education to the young and organizing religious seminars and confer-
Mata Gayatri Trust, Delhi, India; Pragya Mission International; ences. I nd that Loving Ganesha not only deals with Ganesha but also many other
New Delhi, India
550 Indias rich spirituality begins with Gaea. Even the most austere yog starts
REVIEWS & COMMENTS his inward journey by invoking the God who softens karma and guides dharma.
He reigns over our beginnings, our changes, earthly decisions and problems
aspects of Hinduism. Loving Ganesha is well written and contains gems of spiritual always there when needed, never aloof. Here a Hindu master invites us into
thought. Every aspirant on the spiritual path, as well as those who like to know Gaapatis interior meanings, rites, mantras and sacred symbols, unfolding an
more about Hinduism, should own this book. Reading it regularly and following
intimate depiction of the mysterious Deity. Loving Gaea is part of the com-
the Satgurus precepts will certainly bring peace and harmony into ones life. Loving
Ganesha and living with Ganesha will enlighten the soul and give one the peace prehensive works of Sivaya Subramuniyaswami, a traditional satguru immersed
and ecstasy that all seek. in the global Hindu renaissance for half a century, named by New Delhis World
Tiru R. Rajathurai, Secretary of World Hindu Federation, Nepal, Religious Parliament as a Jagadacharya or world teacher, and elected one of
religious teacher and publisher; Singapore three presidents to represent Sanatana Dharma at the 1993 Chicago Parliament
of Worlds Religions.
Hindus have often hidden their Deities so as not to oend people
of other faiths or to appear modern. This has not only weakened
them in own their faith, it has deprived the world, which is spiritu-
ally starved, of contact with these manifest powers of the Supreme
Divinity, who oer a more intimate and personal connection with
the Innite. Loving Ganesha, perhaps more than any book, not only
reverses but demolishes this trend. It condently and brilliantly brings forth one of
the greatest, and probably the dearest, of Hindu Divinities, Ganesha, the patron
Deity of wisdom (buddhi) and accomplishment (siddhi), who dispenses the knowl-
edge and skill necessary to achieve all our goals in life, including the ultimate spiri-
tual goal of Self Realization. Loving Ganesha itself is like the love of Ganesha incar-
nate and the wisdom of Ganesha expressed. Through it Ganesha Himself speaks to
the reader, not as a stern master or strange God, but as a loving friend. Like Gane-
sha, the book has the power to remove the obstacles in ones life and spiritual path
and grant one the insight to go fearlessly forward in ones dharma. Lord Ganesha
comes to life within these pages at a time when His descent is very much needed.
Ganesha grants the ability to master all forms of knowledge and power. At this
stage of global crisis, owing to the proliferation of undigested information and
wrongly applied technology, He is the divine power most needed to lead us for-
ward and take these forces to a higher level of manifestation. Ganesha, as the book
clearly reveals, is the space-age God of Hinduism. His universal knowledge dwarfs
any computer system. His universal power makes any technology seem petty. His
universal play makes any great media entertainment appear dull and pointless. Yet
Loving Ganesha is more than a book about Ganesha; it is a book about Hinduism,
the Sanatana Dharma, or Eternal Religion of humanity, which is now stirring from
its millennial slumber and arising to shake the world back to the proper spiritual
path. The book contains in many ways the best introduction to Hinduism, particu-
larly the section How to Become a Hindu. Like Hinduism, it covers all aspects of life,
with particularly well-done chapters on vegetarianism and ayurveda that are
important for everyone. With this book Sivaya Subramuniyaswami has made yet
another great contribution to the modern literature of Hinduism, whose current $29.85
renaissance owes a great deal to his untiring eorts.
Vamadeva Shastri (Dr. David Frawley), Vedacharya; author Ayurvedic
]|xHSKJOFy497 76zv&:-:*:>:&
Healing, The Astrology of the Seers, Gods, Sages and Kings;
Santa Fe, New Mexico
The Siddha Himalayan
Collection Academy
Religion/Philosophy USA/India
ISBN 0-945497-77-6
550 Indias rich spirituality begins with Gaea. Even the most austere yog starts
REVIEWS & COMMENTS his inward journey by invoking the God who softens karma and guides dharma.
He reigns over our beginnings, our changes, earthly decisions and problems
aspects of Hinduism. Loving Ganesha is well written and contains gems of spiritual always there when needed, never aloof. Here a Hindu master invites us into
thought. Every aspirant on the spiritual path, as well as those who like to know Gaapatis interior meanings, rites, mantras and sacred symbols, unfolding an
more about Hinduism, should own this book. Reading it regularly and following
intimate depiction of the mysterious Deity. Loving Gaea is part of the com-
the Satgurus precepts will certainly bring peace and harmony into ones life. Loving
Ganesha and living with Ganesha will enlighten the soul and give one the peace prehensive works of Sivaya Subramuniyaswami, a traditional satguru immersed
and ecstasy that all seek. in the global Hindu renaissance for half a century, named by New Delhis World
Tiru R. Rajathurai, Secretary of World Hindu Federation, Nepal, Religious Parliament as a Jagadacharya or world teacher, and elected one of
religious teacher and publisher; Singapore three presidents to represent Sanatana Dharma at the 1993 Chicago Parliament
of Worlds Religions.
Hindus have often hidden their Deities so as not to oend people
of other faiths or to appear modern. This has not only weakened
them in own their faith, it has deprived the world, which is spiritu-
ally starved, of contact with these manifest powers of the Supreme
Divinity, who oer a more intimate and personal connection with
the Innite. Loving Ganesha, perhaps more than any book, not only
reverses but demolishes this trend. It condently and brilliantly brings forth one of
the greatest, and probably the dearest, of Hindu Divinities, Ganesha, the patron
Deity of wisdom (buddhi) and accomplishment (siddhi), who dispenses the knowl-
edge and skill necessary to achieve all our goals in life, including the ultimate spiri-
tual goal of Self Realization. Loving Ganesha itself is like the love of Ganesha incar-
nate and the wisdom of Ganesha expressed. Through it Ganesha Himself speaks to
the reader, not as a stern master or strange God, but as a loving friend. Like Gane-
sha, the book has the power to remove the obstacles in ones life and spiritual path
and grant one the insight to go fearlessly forward in ones dharma. Lord Ganesha
comes to life within these pages at a time when His descent is very much needed.
Ganesha grants the ability to master all forms of knowledge and power. At this
stage of global crisis, owing to the proliferation of undigested information and
wrongly applied technology, He is the divine power most needed to lead us for-
ward and take these forces to a higher level of manifestation. Ganesha, as the book
clearly reveals, is the space-age God of Hinduism. His universal knowledge dwarfs
any computer system. His universal power makes any technology seem petty. His
universal play makes any great media entertainment appear dull and pointless. Yet
Loving Ganesha is more than a book about Ganesha; it is a book about Hinduism,
the Sanatana Dharma, or Eternal Religion of humanity, which is now stirring from
its millennial slumber and arising to shake the world back to the proper spiritual
path. The book contains in many ways the best introduction to Hinduism, particu-
larly the section How to Become a Hindu. Like Hinduism, it covers all aspects of life,
with particularly well-done chapters on vegetarianism and ayurveda that are
important for everyone. With this book Sivaya Subramuniyaswami has made yet
another great contribution to the modern literature of Hinduism, whose current $29.85
renaissance owes a great deal to his untiring eorts.
Vamadeva Shastri (Dr. David Frawley), Vedacharya; author Ayurvedic
]|xHSKJOFy497 76zv&:-:*:>:&
Healing, The Astrology of the Seers, Gods, Sages and Kings;
Santa Fe, New Mexico
The Siddha Himalayan
Collection Academy
Religion/Philosophy USA/India
ISBN 0-945497-77-6

Loving Ganesha

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REVIEWS & COMMENTS REVIEWS & COMMENTS

Let this book be a source of inspiration for the devotees of Lord

Reading Loving Ganesha I really felt raised to a heavenly sphere

It is with a feeling of deep satisfaction and great joy that I read

Satguru Sivaya Subramuniyaswami

Let this book be a source of inspiration for the devotees of Lord

Reading Loving Ganesha I really felt raised to a heavenly sphere

It is with a feeling of deep satisfaction and great joy that I read

Satguru Sivaya Subramuniyaswami

Loving Gaea: Hinduisms Endearing Elephant-Faced God

Loving Gaea: Hinduisms Endearing Elephant-Faced God

chapter - adhyya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . page chapter - adhyya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . page

7 Symbol of AuspiciousnessSwastikam . . . . . . . . . 125 Vinyaka Ahaval . . . . . . . . . . . . . . . . . . . . . . . . 329

chapter - adhyya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . page chapter - adhyya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . page

7 Symbol of AuspiciousnessSwastikam . . . . . . . . . 125 Vinyaka Ahaval . . . . . . . . . . . . . . . . . . . . . . . . 329

On September 21, 1995, just days after I had

Its a Miracle! Rejoice Millions

On September 21, 1995, just days after I had

Its a Miracle! Rejoice Millions

LOS ANGELES: One of the devotees received a phone call

LOS ANGELES: One of the devotees received a phone call

ing milk. Pandit Narinder Kumar str, head priest of Shree

ing milk. Pandit Narinder Kumar str, head priest of Shree

L ORD GAEA HAS BEEN PRAYED TO, WORSHIPED

L ORD GAEA HAS BEEN PRAYED TO, WORSHIPED

The Nature of Lord Gaea

TRIAD OF THREE GREAT PILLARS HAVE

The Nature of Lord Gaea

TRIAD OF THREE GREAT PILLARS HAVE

natural karma through life is His concern. Someone once

natural karma through life is His concern. Someone once

Where Do We Go When We Die?

Where Do We Go When We Die?

Letters from Lord Gaea

LESSINGS FROM A GOD OCCASIONALLY

The First Letter from Lord Gaea

Letters from Lord Gaea

LESSINGS FROM A GOD OCCASIONALLY

The First Letter from Lord Gaea

See Me first before each advent into another

See Me first before each advent into another

Gaeas Five Powers

Gaeas Five Powers

Gaeas Five Powers

OME, NOW LET US TURN OUR HEARTS

Gaeas Five Powers

OME, NOW LET US TURN OUR HEARTS

other people and attributed as a personal darana.

THE FIRST AKTI

THE SECOND AKTI

other people and attributed as a personal darana.

THE FIRST AKTI

THE SECOND AKTI

the soul, it disables him from spontaneous participation in

Consciously Tuning into the Five aktis

To bring religion into ones life requires the worship of Lord

for the many who participate in it. Ancestry is forgotten and

THE FIFTH ABYSS

the soul, it disables him from spontaneous participation in

Consciously Tuning into the Five aktis

To bring religion into ones life requires the worship of Lord

for the many who participate in it. Ancestry is forgotten and

THE FIFTH ABYSS

Aum Ganesha! Loved by saints and sages,