The Nature of Brahman

The Nature of Brahman

Brahman is the basis, source and support of everything in the universe. Its nature is Absolute Being (sat), Consciousness (chit), and Bliss (ananda). Brahman is eternal, infinite, formless, all-embracing, and everything that ever was, is now, or ever will be. Brahman is the Ultimate Reality.

Using mere words to define a concept as vast and complex as Brahman is bound to fail; therefore, Hinduism has developd a reductive device to help us approach and feel connection to that which cannot be comprehended in its entirety.

First, the principle of Brahman is divided into two realities; Brahman itself – unchanging, absolute Truth and absolute Reality; and Maya, the illusion of our perceived reality, an illusion which lives, dies and is reborn on the wheel of time.

Brahman is also divided into characteristics that are deemed male (Purusha) and female (Prakriti), attributes embodying as individual gods and goddesses, each with their own set of responsibilities and temperament as well as a unique human-like physical form. For example, when Shiva embodies the Purusha principle, it is Uma who embodies the Prakriti. 

“Ye yatha mam prapadyante tanstathaiva bhajamyaham.”  

“I come to you in whatever form you worship Me.” 

   Bhagavad Gita 4:11

Generally speaking, the deities are not divine in their own right but specific physical manifestations of Brahman (note 1). A metaphor might be that if Brahman was a vast cosmic diamond, the individual gods and goddesses are facets rather than individual diamonds.

Note 1 – Followers of sects such as Saivites or Vaisnavites or Shaktics, however, may argue their chosen god or goddess is Supreme over all other concepts or manifestations of Brahman.

The Nature of Brahman2019-11-08T05:37:00-08:00

Shiva – The Destroyer

Shiva – The Destroyer

Shiva’s nature is as complex and mysterious as Hinduism itself. He is Tripurantaka, Destroyer of Cities, yet also the serene Adiyogi, Lord of Yoga, gentle, generous and benevolent, residing within everyone as pure consciousness. Perhaps it is this wild, unpredictable nature which led orthodox Vedic tradition to favour Vishnu over Shiva, but in south India it is The Auspicious One who inspires the most ardent devotion (note 1).

In addition to Tripurantaka and Adiyogi, Shiva manifests in many different forms. He is Somaskanda, loving husband to Uma and father to sons Ganesha and Murugan; Ardhnarishvara, half-male half-female, embodying the cosmic duality of male and female principles; Dhakshina, Lord of the South and Great Teacher; Veenadhara the Lord of Music; and Bhikshatana, the Enchanting Mendicant (ascetic beggar).

However it is Shiva as Nataraja, The Great Lord of Dance which is his most widely known manifestation and it is in this form he is most ardently worshipped. As Nata (dance) Raja (lord), Shiva dances the ecstatic cosmic dance during which he performs the five essential acts as creator, preserver, eradicator of ignorance, bestower of reassurance, and ultimate destroyer (note 2). 

Many of Hinduism’s most important concepts, as well as several of its spiritual, ascetic, tantric and ritual traditions, derive from early Saivite belief and practice. As a manifestation of Brahman, the Ultimate Reality, Shiva exists on a higher plane, although he graciously takes human form from time to time, enabling devotees to make darshan (a visual connection) or to facilitate Bhakti (personal devotion). Shiva is an imposing sight in his physical form. He is covered in the ashes of the cremation ground, symbolic of his outsider status in the pantheon, the dreadlocks of his ascetic role as Lord of Yoga are knotted atop his head, adorned with a crescent moon, a skull, wild cassia blossoms, and a tiny figure of the goddess Ganga (note 3). In his forehead, Shiva’s vertically placed third eye indicates fiery energy (note 4). Wrapped around his waist is a tiger skin, while serpents representing his power over death, coil around his arms. Nataraja projects immense cosmic power as he bestows a delicate abhaya of grace and reassurance; “Fear not, I am here.”  Justifiably this iconic icon has come to represent more than Shiva as Lord of Dance but Indian spirituality as a whole. Though the concept originated with the Pallavas in the fifth century, it was Chola’s artists and craftsmen under royal patronage who brought Nataraja to life in the 11th century.   

While his human form varies widely according to his manifestation, within the innermost sanctum of Saivite temples, it is the lingam, Shiva’s non-figurative pillar-like symbol, which universally represents the eternal Shiva. The lingam is often depicted with a horizontal disk encircling the base representing Shakti, the Divine Goddess, and also serves to collect the libations poured upon it in worship.

Shiva acting alone may perform his cosmic acts protecting the world from evil, but it is only in combination with divine female energy in the various forms of Shakti, the Great Goddess that He bestows grace upon the individual soul. In Hinduism, and indeed in most ancient religions, female and male energy is considered interconnected and interdependent; two halves of the divine whole. In a temple setting, sculptures of Shiva as Nataraja are always accompanied by Uma. In the metaphysical sense, she completes him.

In the Saivite holy family, Shiva and his consort, Uma, have two sons, Ganesha and Murugan and each with their ardent following. While the elephant-headed, Ganesha, is well-loved throughout India, it is Murugan who is known as the God of the Tamils.  

Note 1 – Shiva’s devotees, known as Saivites, often wear three vertical stripes upon their foreheads, symbolic of Shiva’s trident, or trishula. A red dot denotes Shakti energy. As a bindi, this red dot is often worn on a woman’s forehead for the same reason. 

Note 2 – Nataraja is popularly known as Shiva the Destroyer, though to think of Shiva as ’destroyer’ in the contemporary sense misses the essence of Nataraja’s role. Dictionaries define ‘destroy’ as ending the existence of something, yet according to Indian philosophy, nothing ceases to exist. The cosmos and everything in it exists in a circular state, transforming from one state to another in an eternal cycle of creation, existence and re-creation. Shiva’s role is of critical importance in this Cosmic Cycle, this Wheel of Time. He is its agent of transformation, without which Brahma would have nothing from which to Create and Vishnu would have nothing to Preserve. To use contemporary terms, Nataraja might better be described as Shiva the Resetter, or possibly Shiva the Cosmic Rebooter. If this concept sounds like the Big Bang Theory, you’re not alone. 

“Hundreds of years ago, Indian artists created visual images of dancing Shivas in a beautiful series of bronzes. In our time, physicists have used the most advanced technology to portray the patterns of the cosmic dance. The metaphor of the cosmic dance thus unifies ancient mythology, religious art and modern physics.”

Fritjof Capra; “The Tao of Physics

Note 3 – A figure of the goddess Ganga, the personification of the Ganges River, refers to the story of how this celestial river originally fell to earth in a torrent, but Shiva agreed to break its descent by catching it in his hair.

Note 4 – One of the many tales of Shiva and Uma tells of Uma playfully approaching Shiva from behind and covering his eyes with her hands. Suddenly darkness engulfed the entire world, and all were in fear, god and mortals. Suddenly a massive tongue of flame leapt from the forehead of Shiva, a third eye appeared, and the light was restored to the world. Another legend has the god, Kama (roughly equivalent to the Greek god Eros, or cupid) approaching Shiva as He was deep in meditation with the aim of facilitating a connection with a yearning  Uma. Startled out of his contemplation, Shiva incinerated the hapless Kama with fire from his third eye.

Shiva – The Destroyer2019-11-07T16:52:25-08:00

Tantra

Tantra

The term Tantra is a term applied today to a broad range of exotic and erotic secular activities ranging from fitness yoga to couple’s therapy to pole dancing. Therefore it’s no surprise Tantra has an enthusiastic, though not particularly well-informed following worldwide. It’s safe to say few neo-Tantrists are aware of Tantrism’s deep significance to Indian spiritual practice, particularly the concept of personal connection with one’s chosen deity, or Bhakti. Puja, mudra, Mantra, chakra, mandala, temple architecture and even Chola Bronzes themselves all owe their existence to Tantric belief and practice.

As a matter of semantics, Tantra (tr; loom, warp, weave) is a term referring not so much to beliefs and practice as it does sacred text. These manuscripts were first transcribed from an ancient oral tradition late in the fifth century as the Agamas and Samhitas (note 1). Considered by Tantrikas as superior to orthodox Vedic Hindu and Buddhist scripture, they transcended association with either religious belief. Tantra takes the form of a conversation between the first yogi (Adiyogi) and their disciple. Depending upon their affiliation, some Hindu Tantrikas believe the guru is Shakti (note 2), Shiva or Vishnu. For instance, in Shakti Tantrism, it is Shakti manifesting as Kali who is the guru and Shiva is the disciple, while within Saivite Tantrism, it is Shiva sharing the wisdom of Tantra with Shakti. Buddhist Tantrikas (Vajrayanists), on the other hand, do not believe God manifests as deities; therefore, their Tantra offers a path to enlightenment through the primordial union of the male principle of compassion and the female principal of compassion. The metaphor for this union in iconography is male and female deities in a face to face sexual position with the female sitting within the crossed legs of the male, depicted in an icon known as Yab-Yam.

Fifteen hundred years ago, Tantrism introduced the revolutionary concept of The Divine Within, the idea that God was not a separate entity, but existed within us all (note 3). Traditional orthodox Hindu worship comprises lengthy Vedic rituals directed towards an abstract manifestation of Brahman, the Ultimate Reality. The formless Brahman manifested in physical form as gods and goddesses such as Shiva, Kali, Vishnu, Krishna, Ganesha and others of the Hindu pantheon, however, the deity was always an ‘other,’ to be approached and worshipped as an unworthy supplicant as it was deemed presumptuous for a mortal to attempt a personal connection with a deity. On the other hand, Tantra believed divinity lay within us, lying dormant until energized through elaborate and lengthy ritual purification and preparation. To orthodox Hinduism, this concept was radical and tested the limits of inclusivity. Therefore, Tantric knowledge remained a closely guarded secret known only to the most evolved gurus, and passed down orally to initiates after years of disciplined study and yogic practice (guruparaṃparā).

The Tantric process of awakening the divinity within began with ritual purification of the body through its symbolic destruction. The deity was then awakened with sacred chants (Mantras), hand gestures (mudras) and the creation of sacred diagrams (yantras or mandalas). The newly awakened deity would then be ritually worshipped. It was believed an elaborate hierarchy of the cosmos was reflected like a mirror within the devotee’s body, particularly male (Purusha) and female (Prakriti) polarity, manifesting as the fearsome couple, Shiva Bhairava and Kali (note 4). Their union within the body was primarily visualized while in a deep meditative state; however, some sects believed only actual sex would lead to liberation (moksha). This sacred union was visualized through intense meditation upon Shakti as the flow of the female cosmic life force (prana) (note 4) from its source at the base of the spine (kundalini) upward through channels (nadi) through energy centres (chakras) (note 5) to the so-called “thousand-petaled lotus” (sahasrara) at the crown of the head, resulting in an intense feeling of spiritual, mental, emotional and physical well-being. The devotional ritual concluded with external worship (puja) of Maha Devi, the Great Goddess, a ritual involving all the senses; sight (an image of the deity), sound (bells and chants), smell (flower and incense offerings), touch (the application of fragrant oils or paste to the image), and taste (offerings of food and sweets). Tantric puja, particularly, became standard practice in all forms of Hinduism, Buddhism and Jainism by the sixth century (note 6). This new personal style of devotion revolutionized Hindu worship and came to be known as Bhakti. 

The adoption of Tantric-style personal devotion led to the creation of temples, and within them, icons in stone and later in bronze became puja’s focus. Before the emergence of Tantrism, worship took place out in the open, in caves or other primitive shelters. The creation of temples and icons led in turn to these sacred images to be venerated as living beings in rituals resembling those accorded Chola monarchs. Sacred dance within the temples (Bharatnatyam) used the Tantric visual language of hand gestures (mudra) and body positions (asanas). By the time of the Cholas, these temples had evolved to become centres of secular power as well as holy communities of priests, musicians, dancers (note 7), poets, umbrella holders, cleaners and other support staff. The line between the secular and the spiritual began to blur further as sacred icons began assuming the roles of royalty in rites and processions, while conversely, the icons began to appear with the adornment (alankara) and clothing styles of their royal patrons. Icons, temples and puja are now fundamental elements of Indian spiritual devotion, and all have their genesis in Tantric traditions. 

By the tenth century, Tantrism was widely and openly practiced throughout the subcontinent, however, some of its more controversial beliefs and practices were viewed with fear, suspicion, and in some cases, abhorrence. The intent of Tantrism’s more esoteric and secretive rituals was to consciously break ancient Vedic taboos, for instance by the ritual consumption of meat, alcohol and body fluids of various types (note 10), adulterous sexual offerings to Kali (note 11), possession and exorcism rites, all flouted Hindu prohibitions and hidden from public scrutiny. Tantric knowledge had always been a sacred trust, kept in strict secrecy and passed down orally from guru to disciple after years of preparation and purification (guruparaṃparā). When transcribed, the more dangerous rituals were written in a type of loose code to ensure their content would be understood only by initiates. The nature of this aspect of Tantric practice and the lengths to which its adherents went to preserve its secrets ensured Tantrism achieved notoriety and mystique spanning centuries.

But Tantrism was much more than taboo-breaking attacks upon the old Vedic Hinduism. Modern values were expressed a thousand years ago as respect and equality for all and veneration of the Divine Feminine. While none of these beliefs endeared Tantrism to orthodox Hinduism or Buddhism, tolerance (note 12) and inclusiveness (note 13) were, and are, hallmarks of India’s cultural and religious values and, even though Tantric practice stretched these values to their limit, it did not break them. As long as its practitioners were discrete and its rituals were out of the public eye, Tantrism was tolerated, though never openly encouraged. This uneasy relationship remained unchanged until Muslim invaders arrived in the 13th century when Tantrism was ruthlessly suppressed, it’s followers slain and its manuscripts destroyed. South India was spared the worst of these depredations, however (note 14), and over time Tantra’s less controversial beliefs and practices were absorbed into Hindu practice. Muslim invaders never got over the Himalayas, and Buddhist Tantra survived for a time in Tibet, but a pogrom by occupying Chinese troops in the early 1950’s effectively put an end to Tantrism. Today very little formal Tantric knowledge is known, creating an environment where the term Tantra is freely exploited by self-styled gurus.  

Tantric belief also laid the foundation of yogic practice. It believes that with proper meditation, mudras and asanas, divine creative energy (Shakti) flows as prana within the human body. Energy centres (chakras) in the body are aligned along the spine, and when prana flows between the chakras through channels (nadis), the spiritual, mental, emotional and physical well-being of the mind and body is maintained and balanced. 

Note 1 – The term Tantrism is Western in origin and born of misconception and assumptions from non-Hindu scholars. To practitioners, it was simply the warp and weave of the fabric of their spiritual belief and practice. Tantra and sutra are terms which are also used interchangeably, tantra being the cloth and sutra being the sewing of that cloth. When referring to Tantra here, I use the past tense because, for all intents and purposes, Tantra as a defined system of belief and practice is a spent force. The Tantric spirit lives on, however, through its profound influence upon religious life throughout Asia.

Note 2 – Tantra’s core belief is Shakti as the dynamic creative energy of God. The male principle is cognitive, the female is dynamic, and both are co-equal and interdependent. 

Note 3 – Hinduism, particularly as practiced during the Chola period, embraced stimulation of the senses as gifts from the gods. The Cholas saw little difference between the ecstatic bliss of sexual union with one’s beloved and the spiritual union between the worshipper and beloved deity. Both resulted in a mystical, blissful, out of body experience. 

Note 4 – Prana and Shakti’s force of life are considered by many to be one and the same, hence the powerful connection between Tantra and Shakti. 

Note 5 – Chakras are aligned along the spine and associated with colours, elements, planets or occult powers. Chakras draw in prana by spinning around their axes and holding it in their respective sphere to maintain and balance the spiritual, mental, emotional and physical well-being of the mind and body.

Note 6 – The adoption of Tantric ritual, and particularly puja, was given further impetus when the first poet-saints (nayanars and alvars) began writing and performing devotional hymns and poems dedicated to their chosen gods and goddesses. Possibly inspired by Tantrism, their devotion was emotionally charged, at times even overtly sexual.

Note 7 – These dancers were known as devadasi and dedicated to temple service for life. On the walls of the great temple complex of Brihadisvara Temple in Tanjore are inscribed the names of 400 devadasis, with their addresses. 

Note 8 – Of these texts, it is the Shilpa Shastra that guides the craftsmen (sthapathi) who create the exquisite Chola Bronzes.

Note 9 – A key element of Shakta Tantra is the belief that women are filled with the creative energy of Shakti and, therefore, spiritually more powerful than men. With its strong belief in equality between genders, in today’s terms, Tantrikas could be said to be feminists. 

Note 10 – Menstrual blood was considered to be especially power due to its association with feminine creativity.

Note 11 – Anyone participating in the sexual ritual who lapsed from the psychic state of oneness with the divine (preman) into the reality of the moment could expect hellish consequences. 

Note 12 – Indian spiritual beliefs were always eager to embrace new ideas to remain relevant. For instance, as Hinduism spread across the sub-continent, it absorbed local beliefs and deities under the overarching principle of Brahman, the Ultimate Universal Soul. All deities and their associated beliefs and practices were deemed facets of Brahman and, therefore, seamlessly absorbed into Hindu doctrine.  

Note 13 – For example, the great Chola king and devout Saivite, Rajaraja Chola I, bore the cost of building and maintaining over 500 Buddhist monasteries within the Chola homeland. 

Note 14 – In 1311, Muslim invaders reached the former Chola homeland. They only stayed a hundred years but had plenty of time to strip the temples of their bronzes, melting them down to cast cannon. Hundreds of Chola Bronzes were saved though by being buried in the earth and behind false temple walls; however, the locations of many were forgotten with time. Today lost hoards are discovered from time to time, but after such a long period of spiritual neglect are no longer deemed sacred and so find their way into museums or private collections. There was at least one instance though where an icon was discovered near its original home in a village temple. The local priest gave it a wash, put it back in the temple, reconsecrated it and carried on as though the intervening 700 years had never happened.  

Tantra2019-11-20T09:29:00-08:00

Glossary of Terms – Hindu Theology

Glossary of Terms – Hindu Theology

CategoryTermTranslationDescription
Hindu TheologyAcintyabeyond thoughtThe nature of Brahman is acintya, beyond the limit of human comprehension, which presents a problem for those wishing to connect with God. The solution is to focus worship upon a comprehensible aspect of Brahman in the form of a god or goddess. See also; Puja and Murti.
Hindu TheologyAhimsanon-violenceAn ethical code of non-violence toward all living beings, Ahimsa’s premise that all living beings have the spark of the divine spiritual energy. Early Vedas (ca 1000 BCE) applied Ahimsa to other humans, but by 800 BC the code was also applied to animals. Ahimsa is a fundamental principle of Jainism and to a lesser extent, Hinduism and Buddhism. The Mahabharata states several times Ahimsa is the highest moral value.
Hindu TheologyAnimismnature as divineThe indigenous belief the natural world and human beings are of equal value. Animist values are local, and beliefs vary between clans and tribes, though some, such as a sun god or fertility goddess, are common to all. Particularly in the rural areas of south India prayers are still being offered to animals, trees, springs, rivers, rocks and forest spirits, while animist elements live on within Hinduism in the form of Shiva's deer (mrga) and Buddha's bodhi tree. See also; Dohada and Mrga.
Hindu TheologyArthaaquiring wealthSecuring wealth and comfort for the welfare of the world. One of Purusharthas’ four aims in life. The focus of arthic devotion is Vishnu as the source of all duty and Lakshmi as the source of all wealth. See also; Purusharthas, Dharma (spiritual path), kama (desire) and moksha (Oneness).
Hindu TheologyAshramastages of lifeThe Ashrama System divide’s one’s life into four stages; student (brahmacharya), householder (grihastha), retired (vanaprastha) and renunciation (sannyasa). Ashrama, along with Purusartha, or the four goals of life, are very important elements of Indian philosophy and believed to lead to fulfilment, happiness and eventual liberation (moksha). See also; Purusartha and Dharma.
Hindu TheologyAtmanour soulAtman is the inner essence, the soul, of every plant, animal, human or god. If the sun is Brahman, then Atman is a photon of light and eternal; unaffected by the cycle of birth, death and rebirth. When one’s Atman takes physical form, awareness of its true nature is obscured and veiled by the illusion of the body as the self. One’s spiritual path, therefore, is to strip away illusion and rediscover the true nature of one’s Atman as one with Brahman. “It could be said that in this world…the atman has a human experience rather than a human being having a spiritual experience”. Gavin Flood. See also; Brahman, moksha and samadhi.
Hindu TheologyAvatarincarnationThe appearance or incarnation of a deity on earth. Most often associated with the ten avatars of Vishnu. Sometimes used to refer to a particularly respected mortal such as a guru.
Hindu TheologyBhaktidevotionBhakti is salvation through personal love and devotion to God. The focus of the worshipper's daily home puja ritual is often an icon of the deity, created on a smaller scale to the stone icons within their local temple. In Tami, bhakti is known as Anbu. The meaning and function of these sacred bronzes in bhakti involve a number of important ritual concepts, including, in Sanskrit: utsavas (festivals), puja (worship), darshana (seeing [god]), abhisheka (anointment), alamkara (embellishment), and avatara (divine descent). See also; Achala, Murti, Utsavamurti, Upasana, Atman, Moksha, Darshan, Ishta Deva, Alwar.
Hindu TheologyBrahmanThe ImmensityAny attempt to define a concept as vast and complex as Brahman is bound to fail, but here goes; Brahman is eternal, infinite, formless, all-embracing, everything that ever was, is now, and ever will be. It is The Great Soul and Ultimate Reality.
Hindu TheologyBrahmin
priestly casteHinduism’s priestly class charged with the duties of Vedic learning, teaching, and invoking the power of Brahman by performing rites and sacrifices.
Hindu TheologyCaitanyaSpirit, life-force, vitality. See also; Prana.
Hindu TheologyChakrawheelPsychic energy centres of the subtle body. Central to the Kundalini system of yogic practice. In Hindu belief there are seven chakras, in Buddhism four.
Hindu TheologyDharmapathDharma is a complex code of ritual, social and ethical behaviour which maintains the order of society and in the larger sense, the cosmos. For the Hindus of south India, dharma is the dutiful pathway leading to oneness with Brahman. For Buddhists, dharma is following the path of the Buddha's teachings. For Jains, dharma is righteous conduct. See also; Sanatana Dharma, Ashrama, Purusharthas.
Hindu TheologyGanacosmic elementA gana is an anarchic cosmic element and unwittingly created when Brahma created the universe out of the formless Brahman. Ganesha, as Remover of Obstacles assisted Brahma and Saraswati to bring order out of gana chaos, hence his name.
Hindu TheologyHatha YogaforceThe yogic discipline dedicated to physical exercise in order to help the mind to relax and improve concentration while enhancing the body’s strength and flexibility. The technique is coordinating a number of asanas in fluid movement with controlled breathing. Hatha yoga dates as far back as Hinduism’s Vedic roots in the 1st millennium BCE.
Hindu TheologyHindubeyond the IndusAnyone who self-indentifies as Hindu. The term didn’t exist until the 13th century when medieval Persians coined the word to describe the land “beyond the Indus (River)”. Until “Hindu” came into popular usage during the early part of the colonial era, its spiritual beliefs were known simply as Sanatana Dharma, The Eternal Way. See also; Sanatana Dharma
Hindu TheologyJnanaKnowledgeA total experience of reality as opposed to the illusory of Maya. Jnana in it’s highest form sets the soul, atman, free of samsara. Ajnana, or avidya, is the illusion that keeps the soul from liberation, or moksha. See also; Maya, Atman, Samsara, and Moksha.
Hindu TheologyKamadesireOne of Hinduism’s four aims in life; erotic or aesthetic pleasure. The personification of this desire is the Divine Couple; Shiva, as Lord of mind, body and senses, and Shakti as Mother Goddess; source of creation and fertility. See also; Purusharthas, Dharma (spiritual path), artha (material wealth) and moksha (Oneness).
Hindu TheologyKarmaactionKarma means action or intent. An individual’s action will cause an effect, influencing the individual’s life, either in the present life, or in one’s future reincarnated lives, or in heaven or hell. Karma is independent of any deity or divine judgement and a fundamental concept in Hinduism, Buddhism, Jainism and Sikhism, though its scope and specifics vary. For instance, in Budhhist thought, in addition to a person’s action, even a person’s word or thought will affect their future life.
Hindu TheologyKelpaend of the worldThe end of the world. Deities endure but mankind is lost.
Hindu TheologyLilaloosely translated as playA broad term for everything from Krishna playing with his friends to Brahma creating the universe spontaneously rather than intentionally.
Hindu TheologyMaithunamortal loversMaithuna is a Tantric term for ritual union, physical or metaphysical, of a male/female couple. Just as neither spirit (male principle) nor matter (female principle) by themselves are effective only when working together in harmony, maithuna is effective only then when the union is consecrated. In union the couple become divine: Shakti and Shiva. An orthodox Hindu point of view is that unless this spiritual transformation occurs the union is carnal and sinful. Maithuna is best known illustrated in the Lakshmana temple structures of Khajuraho in Madhya Pradesh.
Hindu TheologyMayaillusionThe illusory nature of the world perceived as reality. Maya is the play (lila) of God enacted through Shakti, his creative and dynamic energy or force. Maya is our illusion that our physical selves and the world we experience are separate and apart from Brahman.
Hindu TheologyMokshaliberationFor Hindus in south India moksha is the essential goal of their spiritual experience. It is attaining a permanent state of oneness with Brahman thus breaking the endless and painful cycle of birth and rebirth (samsara). Over time disciplines and esoteric practices evolved to reach moksha; meditation (particularly yoga), trance, breath control, and the repetition of words or phrases of divine power (Mantras). See also; Darshan, Purusharthas, Smartism,
Hindu TheologyNiskalaheavenThe transcendental realm. See also; Acintya.
Hindu TheologyPillaiyarrevered son of Shiva and UmaIn south India at the time of the Chola Empire, Ganesh became known as Pillaiyar. In what has become the state of Tamil Nadu, Ganesha is still known by that name.
Hindu TheologyPurusarthaslife’s goalsThe four chief aims of human life. They are, from lowest to highest: sensual pleasure (kama), worldly status and security (artha), personal righteousness and social morality (Dharma), and liberation from the cycle of reincarnation (moksha). See also; Ashrama, Dharma.
Hindu TheologyPurushaEastern DawnAll that is eternal, indestructible and all pervasive; the cosmic cognitive male principle. Purusha exists only when unified with the female principle of Shakti, the cosmic dynamic and creative force of life. Purusha and Shakti are interdependent, equivalent and each principle is ineffective without the other. See also; Shakti.
Hindu TheologySaivismShiva as Supreme DeitySaivites worship Shiva as supreme over all other gods and goddesses. They believe Shiva alone is the personification of Brahman. Saivites are more inclined toward asceticism than adherents of other Hindu sects and may be found wandering India with a tilak of three horizontal stripes on their foreheads performing self-purification rituals. They worship in the temple and practice yoga, striving to be one with the Shiva within. See also; Vaishnavism, Shaktism, Tantrism and Smartism.
Hindu TheologySamkhyarational theologyPossibly pre-Vedic, the Samkhya philosophy is closely related to yoga in that it is believed through deep meditation the mind may rationally attain sacred truths through deductive reasoning rather than direct experience of the divine, aka Bhakti.
Hindu TheologySamsaraendless reincarnationThe endless, painful cycle of death and rebirth undergone by living beings and ruled by the laws of karma. All Indian religions share a belief in some form of samsara. See also; Karma.
Hindu TheologySanatana DharmaThe Eternal WayThe Hindu system of belief and practice as it was known before medieval Persians used the term “Hindu” to describe “The country beyond the Indus River“.
Hindu TheologySanskritthird eyeThe literary and sacred language of ancient India. An Indo-European language related to ancient Greek, Latin, and the modern languages of Europe - including English.
Hindu TheologySarvagatagone everywhereThe all pervading nature of Brahman. Brahman is in all things and in all places. See also; Acintya.
Hindu TheologyShaktienergy and powerShakti is the life force of Brahman, The Ultimate Reality. Shaktic energy is interdependent and co-equal with Purusha, the male cognitive principle. To understand the difference a metaphor might be that if Purusha is the book then Shaki is the book’s meaning. In mythology, Shakti manifests as the Divine Female, goddesses such as Uma, Durga, Kali, Lakshmi and Saraswati, as well as other lesser goddesses such as Ganga. See also; Adi Shakti, Shaktism, Purusha and Acintya.
Hindu TheologyShaktismDevi as Supreme DeityFollowers of Shaktism believe Shakti is the supreme power and creative energy in the Universe. Shaktism’s foundational text is the Deva Mahatmya, The Glory of The Goddess. Shaktism is closely related with Tantric Hinduism, which teaches rituals and practices for purification of the mind and body. Shaktas may use chants, real magic, holy diagrams, yoga and rituals to call forth cosmic forces. Shakti as Devi in her many forms is worshipped throughout India but most popular in eastern India. See also; Deva Mahatmya, Tantrism and Smartism.
Hindu TheologySmartismpolytheist sectSmartism, unlike sectarian Shaivism, Vaishnavism and Shaktism, believe more than one god represents various aspects and principles of one supreme entity, Brahman, The Immensity. Where a Saivite, for example, believes Shiva to be the Supreme Deity over all other gods, a Smartist recognises Brahman as the highest principle in the universe and worships Brahman in one of six forms: Ganesha, Shiva, Shakti, Vishnu, Surya and Skanda. Smartism is a relatively modern Hindu tradition and, generally speaking, popular with contemporary Hindus. See also; moksha, darshan,
Hindu TheologySruthiwhat is heardSruthi are sacred texts which make up the central canon of Hinduism. They span most of the history of Hinduism, beginning with some of the earliest known Vedas and ending with the early modern era Upanishads. Sruthi are transcendent and authoritative scripture over anything written by humans. They are believed to have come from the gods to ancient sages (rishis) who then translated what they heard into human language, ie Sanskrit. Sruthi existed in the mind of the gods before the beginning of time. The core Sruthii are; Rig Veda, hymns recited by the chief priest (hotr); the Yajur Veda (hymns recited by the chief priest’s assistant (adhvaryu), Sama Veda (hymns sung by the udgatr), and Atharva Veda (a Brahmin priest overseeing the ritual). See also; Vedas and Sruti.
Hindu TheologySuryaSun GodThe chief solar deity in Hinduism. Surya is the chief of the nine planets and important elements of Hindu astrology. He is often depicted riding a chariot harnessed by seven horses which may represent the seven colours of the rainbow or the seven chakras in the body. Surya’s origins lie in pre-Vedic Aryan spiritual belief although other indigenous groups also worshipped the sun under different names and personifications.
Hindu TheologySutrathread or lineA thread or line that holds things together (think suture), usually in the form of a manual. See also; Kamasutra
Hindu TheologyTantraHindu sectTantrism is an ancient accumulation of stringent rituals, practices and ideas which has had a profound influence upon Hindu, Buddhist and Jain ritual. In theory Tantras are concerned with: Yoga, temple architecture, icon creation, and religious practices; in reality, they tend to deal with such aspects of popular Hinduism as spells, rituals, and symbols. They are distinguished along Hindu sectarian lines between the Shaiva Agamas, the Vaishnava Samhitas, and the Shakta. Outside of Asia the sexual aspect of Tantric ritual has been grossly exaggerated, as the union of female and male principles has far greater depth and meaning when their union is metaphysical. After suppression first by medieval Mughals in India and modern Chinese in Tibet, very little orthodox Tantric knowledge exists. See also; moksha, Mantra, mudra, yoga, Shaivism, Vaishnavism, Shaktism and Smartism.
Hindu TheologyVaishnavismHindu sectFollowers of Vaishnavism worship Vishnu and all his aspects and incarnations as the Supreme Deity and the personification of Brahman, The Immensity. Followers are generally non-ascetic, monastic and devoted to meditative practice and ecstatic chanting. They also wear a U shaped mark on the forehead with a long stripe between the two arms of U. Vishnu is worshipped throughout India but most popular in northern India. See also; Shaivism, Shaktism, Tantrism and Smartism.
Hindu TheologyVikritiModified Prakriti.The world we experience through our senses, therefore distorted by our desires, perceptions and expectations. See also; Prakriti and Maya.
Hindu TheologyYogato joinYoga is as old, complex, diverse and inclusive as Hinduism itself and central to all of its major Hindu traditions. Yoga and Hinduism are very powerful either on their own or practiced together. Central to Hindu theology is the belief that yogic philosophy and techniques began with Shiva, although followers of Vishnu or Krishna attribute them to be the originators. Modern yogic practice originated with the sutras of Patanjali in the 2nd century CE and later medieval Tantric yoga practices. Swami Vivekananda in the late 19th century is credited with bringing yogic practice to the West. See also; Adiyogi, Tantra and Yogeshwara.
Hindu TheologyYugaUnit of TimeA yuga is a unit of cyclic time believed to be 432,000 mortal years in length. A dvapana is twice the time of a single yuga), a treta (thrice) and a satya quadruple) for a total of 4.32 million years, a yurgic cycle repeating itself endlessly. Each yuga has its own characteristics involving levels of spirtuality and spans of life. Our current yuga, the Kali, began 5000 years ago and is the worst of times, a time of quarrel and deceit. Morality and spirituality is at its lowest ebb and the maximum span of life one can expect is only 100 years. For more see; http://sanskrit.org/time-in-hinduism-the-yuga/
Glossary of Terms – Hindu Theology2019-11-07T16:15:14-08:00

Hindu Belief

Hindu Belief

A fundamental human need is connection, with our self, our family, and our friends. Many of us also long for connection with something greater, something transcendent, and in Hinduism that transcendent something is Brahman, The Great Soul of The Universe – eternal, infinite, formless, all-embracing, everything that ever was, is now, and ever will be. Hindus also believe that within each of us is a spark of Brahman’s essence, our, Atman. Our soul. (note 1). 

“That which is the finest essence, This whole world has as its soul.

That is Reality. That art thou.”

Chandogya Upanishad 6.9.4

Basic Tenets; The three great religions of India, Hinduism, Buddhism, and Jainism all share these fundamental beliefs.

  • Oneness; All forms of life – gods, humans, flora, and fauna – are one.
  • Time is cyclical and everything in the universe, including the universe itself, is endlessly cycling through creation, destruction, and rebirth (note 2),
  • Maya; Our experience of the world is transitory and illusional,
  • Samsara; All living beings are born and reborn in an endless reincarnation cycle of birth, an illusional life, death, and rebirth.
  • Karma; One’s good and bad actions accumulate through our life to determine the form into which we will be reborn.
  • Moksha; The spiritual goal of all three religions is release from Samsara. 

Spiritual goals;

  • Dharma, a value shared by all Indian faiths it has no simple definition and depends to a great degree upon the context in which it is used. A gross generalization might be to aspire to a righteous, dutiful and moral life,   
  • Artha, translates as “meaning, purpose or essence.” In a personal sense, it means securing one’s career, wealth, and prosperity. 
  • Kama, taking pleasure in the senses. Whether in the arts, in nature or sexuality, Kama is essential to a well-lived life, provided it doesn’t violate one’s dharma,
  • Moksha, only humans have the potential for the consciousness to transcend Maya and achieve Moksha, the transcendental and eternally blissful merging of one’s Atman (essence or soul) with Brahman, The Great Soul. 

“The life span of a man is one hundred years. Dividing that time, he should attend to three aims of life in such a way that they support, rather than hinder each other. In his youth, he should attend to profitable aims (artha) such as learning, in his prime to pleasure (kama), and in his old age to dharma and moksha.”

Kama Sutra: 1.2.1 – 1.2.4

The four Vedic stages of Hindu life (ashramas) are Purusartha, literally “object of human pursuit”;

  • Brahmacharya (student life) where one builds the foundation of one’s life by learning how to live a life of Dharma through the study of sacred texts, philosophy, logic, and science.
  • Grihastha (household life) is when one strives to live a dharmic, family-centred life. This is the stage of life when one produces the food and wealth, or artha, which enable others in the family and community to pursue their stages of life. This is also the time of sensory pleasures, or kama when the person is most engaged in the world.
  • Vanaprastha (retired life) when the responsibilities as a householder are passed on the next generation. As a grandparent, your family comes to you for advice. It is a time when of gradual withdrawal from worldly affairs as the focus turns to moksha.
  • Sannyasa (renounced life) where the material life is left behind. Some at this point embrace an ascetic life, where possessions are few, and the focus is on a simple spiritual life.

Note 1 – This belief carries over into daily interactions with others. The anjalimudra, hands together, palms touching, fingers pointing up, thumb gently touching the Anahata, or heart chakra, is a gesture of respect to the tiny spark of Brahman in the person being greeted. Its literal meaning is, “The divine in me bows to the divine in you.” 

Note 2 – Hinduism views time in great cyclic periods known as yugas. There are four such yugas, and today we live in the period known as Kali Yuga, the era of spiritual darkness, ignorance, and destruction. 

Hindu Belief2019-11-08T05:41:32-08:00
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