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THE
BHAGAVAD-GITA
THE
BOOK OF DEVOTION
DIALOGUE
BETWEEN
LORD OF DEVOTION,
AND ARJUNA,
PRINCE OF
Translated
from the Sanskrit
By
WILLIAM
QUAN JUDGE
The Secret Doctrine by H P Blavatsky
CONTENTS
GLOSSARY
FOR THE BHAGAVAD GITA
Some notes on this Glossary: By Dallas TenBroeck
―ANTECEDENT WORDS― vii
CHAPTER I - THE DESPONDENCY OF ARJUNA ― 1
CHAPTER II - APPLICATION TO THE SPECULATIVE
DOCTRINES ― 9
CHAPTER III - THE RIGHT PERFORMANCE OF
ACTION― 22
CHAPTER IV - SPIRITUAL KNOWLEDGE ―30
CHAPTER V - RENUNCIATION OF ACTION ― 38
CHAPTER VI - SELF-RESTRAINT ―44
CHAPTER VII - SPIRITUAL DISCERNMENT― 53
CHAPTER VIII -THE OMNIPRESENT SPIRIT NAMED AS
CHAPTER IX -THE KINGLY KNOWLEDGE AND THE KINGLY
MYSTERY ― 64
CHAPTER X - DEVOTION BY MEANS OF THE UNIVERSAL
DIVINE PERFECTIONS― 70
CHAPTER XI - VISION OF THE DIVINE FORM AS INCLUDING
ALL FORMS ― 78
CHAPTER XII - DEVOTION BY MEANS OF FAITH ― 89
CHAPTER XIII -DISCRIMINATION OF THE KSHETRA FROM
KSHETRAJNA ― 93
CHAPTER XIV -SEPARATION FROM THE THREE QUALITIES
― 100
CHAPTER XV -KNOWLEDGE OF THE SUPREME SPIRIT ―
105
CHAPTER XVI -DISCRIMINATING BETWEEN GODLIKE AND
DEMONIACAL NATURES ― 110
CHAPTER XVII -THE THREE KINDS OF FAITH ― 115
CHAPTER XVIII -RENUNCIATION AND FINAL LIBERATION
― 121
vii
THE Bhagavad-Gîtâ
is an episode of the Mahâbhârata, which is said to have been written by
Vyasa. Who this Vyasa is and when he lived is not known.
J. Cockburn
Thomson, in his translation of the Bhagavad-Gîtâ, says: "The Mahâbhârata,
as all students of Sanskrit well know, is the great epic of
"This war
between the Kurus and Pandavas occupies about twenty thousand slokas, or a
quarter of the whole work as we now possess it.... In order to understand the
al-
viii
lusions there
[in the Bhagavad-Gîtâ] a knowledge is requisite of the previous history
of the tribe, which will now be given as follows.
"Of the
name Kuru we know but little, but that little is sufficient to prove that it is
one of great importance. We have no means of deriving it from any Sanskrit
root, nor has it, like too many of the Hindû names, the appearance of being
explanatory of the peculiarities of the person or persons whom it designates.
It is therefore in all probability a name of considerable antiquity, brought by
the Aryan race from their first seat in
ix
"Viewing
these facts together we should be inclined to draw the conclusion that the name
was originally that of a race inhabiting Central Asia beyond the Himalaya, who
emigrated with other races into the northwest of the peninsula and with them
formed the great people who styled themselves unitedly Arya, or the noble, to
distinguish them from the aborigines whom they subdued and on whose territories
they eventually settled. . . .
"At the
time when the plot of the Mahâbhârata was enacted this tribe was
situated in the plain of the Doab, and their particular region lying between
the Jumna and Sursooty rivers, was called Kurukshetra, or the plain of the
Kurus. The capital of this country was Hâstinapura, and here reigned at a
period of which we cannot give the exact date a king named Vichitravirya. He
was the son of Shantanu and Satyavati; and Bhîshma and Krishna Dwaipayana, the
Vyasa, were his half-brothers; the former being his father's, the latter his
mother's son. He married two sisters―Amba and Ambalika―but dying
shortly after marriage, he left no progeny; and his half-brother, the Vyasa,
instigated by divine compassion, married his widow and begat two
x
sons,
Dhritarâshtra and Pandu. The former had one hundred sons, the eldest of whom
was Duryodhana. The latter married firstly Prîtha, or Kuntî, the daughter of
Shura, and secondly Madri. The children of these wives were the five Pandava
princes; but as their mortal father, while hunting, had been cursed by a deer
to be childless all his life, these children were mystically begotten by
different deities. Thus Yudhishthira, Bhîma, and Arjuna were the sons of Prîtha
by Dharma, Vayu, and Indra respectively. Nakula was the son of Madri by Nasatya
the elder, and Sahadeva by Darsa the younger of the twin Ashwinau, the
physicians of the gods. This story would seem to be a fiction invented to give
a divine origin to the five heroes of the poem; but however that may be,
Duryodhana and his brothers are the leaders of the Kuru, or elder branch of the
tribe; and the five Pandava princes those of the Pandava or younger branch.
"Dhritarâshtra
was blind, but, although thus incapacitated for governing, he retained the
throne, while his son Duryodhana really directed he affairs of the state. . . .
he prevailed on his father to banish his cousins,
xi
the Pandava
princes, from the country. After long wanderings and varied hardships, these
princes collected their friends around them, formed by the help of many
neighboring kings a vast army, and prepared to attack their unjust oppressor,
who had in like manner assembled his forces.
The hostile
armies meet on the plain of the Kurus. Bhîshma, the half-brother of
Vichitravirya, being the oldest warrior among them, has command of the Kuru
faction; Bhîma, the second son of Pandu, noted for his strength and prowess, is
the general of the other party [Arjuna's]. The scene of our poem now opens and
remains throughout the same―the field of battle. In order to introduce to
the reader the names of the principal chieftains in each army, Duryodhana is
made to approach Drôna, his military preceptor, and name them one by one. The
challenge is then suddenly given by Bhîshma, the Kuru general, by blowing his
conch; and he is seconded by all his followers. It is returned by Arjuna, who
is in the same chariot with the god Krishna, who, in compassion for the
persecution he had suffered, had become his intimate friend, and was acting the
xii
part of a
charioteer to him. He is followed by all the generals of the Pandavas. The
fight then begins with a volley of arrows from both sides; but when Arjuna
perceives it he begs
This quotation
from Thomson's edition gives the student a brief statement of what is more or
less mythological and allegorical, but if the story of the Mahâbhârata
be taken as that of Man in his evolutionary development, as I think it ought to
be, the whole can be raised from the plane of fable, and
xiii
the student will
then have before him an account, to some extent, of that evolution.
Thus looking at
it from the Theosophical point of view, the king Dhritarâshtra, is the human
body which is acquired by the immortal Monad in order to go through the
evolutionary journey; the mortal envelope is brought into existence by means of
Tanha, or thirst for life. He is blind because the body without the faculties
within is merely senseless matter, and thus is "incapacitated for
governing," and some other person is represented in the Mahâbhârata
as being the governor of the state, the nominal king being the
body―Dhritarâshtra. As the Theosophical scheme holds that there is a double
line of evolution within us, we find that the Kurus spoken of in the poem
represent the more material side of those two lines, and the Pandava princes,
of whom Arjuna is one, stand for the spiritual side of the stream - that is,
Arjuna represents the immortal Spark.
The learned
Brahmin Theosophist, Subba Row, says in his Notes on the Bhagavad-Gîtâ (Vide
The Theosophist, Vol. VIII, p. 299): "
xiv
was intended to
represent the human monad."
The hostile
armies, then, who meet on the plain of the Kurus are these two collections
xv
of the human
faculties and powers, those on one side tending to drag us down, those on the
other aspiring towards spiritual illumination. The battle refers not only to
the great warfare that mankind as a whole carries on, but also to the struggle
which is inevitable as soon as any one unit in the human family resolves to
allow his higher nature to govern him in his life. Hence, bearing in mind the
suggestion made by Subba Row, we see that Arjuna, called Nara, represents not
only Man as a race, but also any individual who resolves upon the task of
developing his better nature. What is described as happening in the poem to him
will come to every such individual. Opposition from friends and from all the
habits he has acquired, and also that which naturally arises from hereditary
tendencies, will confront him, and then it will depend upon how he listens to
Krishna, who is the Logos shining within and speaking within, whether he will
succeed or fail.
With these
suggestions the student will find that the mythology and allegory spoken of by
Thomson and others are useful instead of being merely ornamental, or, as some
think, superfluous and misleading.
xvi
The only cheap
edition of the Bhagavad-Gîtâ hitherto within the reach of Theosophical
students of limited means has been one which was published in
The making of a
commentary has not been essayed, because it is believed that the Bhagavad-Gîtâ
should stand on its own merits without comments, each student being left to
himself to see deeper as he advances. The publisher of this edition holds that
the poem can
xvii
be read in many
different ways, each depending on the view-point taken, e. g., whether
it is considered in its application to the individual, or to cosmogenesis, or
to the evolution of the Astral world, or the Hierarchies in Nature, or to the
moral nature, and so on. To attach a commentary, except such an one as only a
sage like Sankaracharya could write, would be audacious, and therefore the poem
is given undisfigured.
The Bhagavad-Gîtâ
tends to impress upon the individual two things: first, selflessness, and
second, action: the studying of and living by it will arouse the belief that
there is but one Spirit and not several; that we cannot live for ourselves
alone, but must come to realize that there is no such thing as separateness,
and no possibility of escaping from the collective Karma of the race to which
one belongs, and then, that we must think and act in accordance with such
belief.
The poem is held
in the highest esteem by all sects in
xviii
those and to all
others who truly love their fellowmen, and who aspire to learn and teach the
science of devotion, this edition of the Bhagavad-Gîtâ is
offered.
WILLIAM Q. JUDGE
New York, October, 1890.
"I established this whole Universe with a single portion of myself,
and remain separate." - Tenth Chapter.
SPACE
The
Bhagavad-Gita
The Book of Devotion
THE DESPONDENCY OF ARJUNA
________
DHRITARASHTRA:
Tell me, O Sanjaya, what the people of my own party and those of Pandu, who are
assembled at Kurukshetra resolved upon war have been doing. *
SANJAYA:
King Duryodhana, having just beheld the
—————————————————————————————————————————————
*The key for reading the Bhagavad-Gita is to be applied to this first verse. If
we look at the poem in its application to a man aspiring to devotion, then the
battlefield is the body acquired by Karma and Tanha, thirst for life, while the
speaker and his party represent the lower self, and the Pandus the Higher Self.
But if this and succeeding chapters are regarded from the cosmic standpoint,
then the speaker, the plain of Kuru, the generals described in the first
chapter, together with their instruments and weapons, are beings, forces,
planes, and planets in the universe, of which it would be out of place to treat
here. As applied to ourselves, the poem is of greater interest and importance:
it opens with the battle inevitable between the higher and lower natures of
man, and then, from this viewpoint,
2
army of the
Pandus drawn up in battle array, went to his preceptor and spoke these words:
"Behold! O
Master, the mighty army of the sons of Pandu drawn up by thy pupil, the clever
son of Drupada. In it are warriors with great bows, equal to Bhîma and Arjuna
in battle, namely, Yuyudhâna, and Virâta, and Drupada on his great car;
Dhrishtaketu, Chekitâna, and the valiant king of Kashî, and Purujit, and Kuntibhoja,
with Shaivya, chief of men; Yudhâmanyu the strong, and Uttamauja the brave; the
son of Subhadrâ, and all the sons of Draupadi, too, in their huge chariots. Be
acquainted also with the names of those in our party who are most
distinguished. I will mention a few of those who are amongst my generals, by
way of example. There is thyself, my Preceptor, and Bhîshma, Karna, and Kripa,
the conqueror
3
in battle, and
Aswatthama, and Vikarna, and the son of Soma-datta, with others in vast
numbers, who for my service risk their life. They are all of them practiced in
the use of arms, armed with divers weapons, and experienced in every mode of
fight. This army of ours, which is commanded by Bhîshma, is not sufficient,
while their forces, led by Bhîma, are sufficient. Let all the generals,
according to their respective divisions, stand at their posts, and one and all
resolve Bhîshma to support."
The ancient
chief, brother of the grandsire of the Kurus, then, to raise the spirits of the
Kuru chief, blew his shell, sounding like the lion's roar; and instantly
innumerable shells and other warlike instruments were sounded on all sides, so
that the clangor was excessive. At this time Krishna and Arjuna, standing in a
splendid chariot drawn by white horses, also sounded their shells, which were
of celestial form: the name of the one which Krishna blew was Pânchajanya, and
that of Arjuna was called Deva-datta-"the gift of the Gods." Bhîma,
of terrific power, blew his capacious shell, Paundra; and Yudhishthira, the
royal son of Kuntî, sounded Anan-
4
ta-Vijaya;
Nakula and Sahadeva blew their shells also, the one called Sughosha, the other
Manipushpaka. The prince of Kashî, of the mighty bow; Sikhandï, Dhrishtadyumna.
Viràta, Sâtyaki, of invincible arm; Drupada and the sons of his royal daughter;
Then Arjuna
whose crest was Hanuman, perceiving that the sons of Dhritarâshtra stood ready
to begin the fight , and that the flying of arrows had commenced, having raised
his bow, addressed these words to Krishna.
ARJUNA:
I pray thee, Krishna , cause my chariot to be placed between the two armies ,
that I may behold who are the men that stand ready, anxious to commence the
battle: with whom it is I am to fight in this ready field; and who they are
that are here assembled to support the evil minded son of Dhritarâshtra in the
battle."
5
SANJAYA:
ARJUNA:
"Now, O Krishna, that I have beheld my kindred thus standing anxious for
the fight, my members fail me, my countenance withereth, the hair standeth on
end upon my body, and all my frame trembleth with horror! Even Gandiva, my bow,
slips from my hand, and my skin is parched and dried up. I am not able to
stand; for my mind, as it were, whirleth round, and I behold on all sides ad-
6
verse omens.
When I shall have destroyed my kindred, shall I longer look for happiness? I
wish not for victory, Krishna; I want not pleasure; for what are dominion and
the enjoyments of life, or even life itself, when those for whom dominion,
pleasure, and enjoyment were to be coveted have abandoned life and fortune, and
stand here in the field ready for the battle? Tutors, sons and fathers,
grandsires and grandsons, uncles and nephews, cousins, kindred, and friends!
Although they would kill me, I wish not to fight them: no, not even for the
dominion of the three regions of the universe, much less for this little earth!
Having killed the sons of Dhritarâshtra, what pleasure, O thou who art prayed
to by mortals, can we enjoy? Would we destroy them, tyrants though they are,
sin would take refuge with us. It therefore behooveth us not to kill such near
relations as these. How, O Krishna, can we be happy hereafter, when we have
been the murderers of our race? What if they, whose minds are depraved by the
lust of power, see no sin in the extirpation of their race, no crime in the
murder of their friends, is that a reason why we should not resolve to turn
away from such a crime―we who abhor
7
the sin of
extirpating our own kindred? On the destruction of a tribe the ancient virtue
of the tribe and family is lost; with the loss of virtue, vice and impiety
overwhelm the whole of a race. From the influence of impiety the females of a
family grow vicious; and from women that are become vicious are born the
spurious caste called Varna Sankar. Corruption of caste is a gate of hell, both
for these destroyers of a tribe and for those who survive; and their
forefathers, being deprived of the ceremonies of cakes and water offered to
their manes, sink into the infernal regions. By the crimes of the destroyers of
a tribe and by those who cause confusion of caste, the family virtue and the
virtue of a whole tribe are forever done away with; and we have read in sacred
writ, O Krishna, that a sojourn in hell awaits those mortals whose generation
hath lost its virtue. Woe is me! What a great crime are we prepared to commit!
Alas! that from the desire for sovereignty and pleasure we stand here ready to
slay our own kin! I would rather patiently suffer that the sons of
Dhritarâshtra, with their weapons in their hands, should come upon me, and
unopposed, kill me unresisting in the field."
8
SANJAYA:
When Arjuna had ceased to speak, he sat down in the chariot between the two
armies; and, having put away his bow and arrows, his heart was overwhelmed with
despondency.
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the First Chapter, by name―
------
CHAPTER II
DEVOTION THROUGH APPLICATION TO THE
SPECULATIVE DOCTRINES
______
SANJAYA:
"Whence, O Arjuna, cometh upon thee this dejection in matters of
difficulty, so unworthy of the honorable, and leading neither to heaven nor to
glory? It is disgraceful, contrary to duty, and the foundation of dishonor.
Yield not thus to unmanliness, for it ill-becometh one like thee. Abandon, O
tormentor of thy foes, this despicable weakness of thy heart and stand
up."
ARJUNA:
"How, O slayer of Madhu, shall I with
10
my shafts
contend in battle against such as Bhîshma and Drôna, who of all men are most
worthy of my respect? For it were better to beg my bread about the world than
be the murderer of my preceptors, to whom such awful reverence is due. Were I
to destroy such friends as these, I should partake of possessions, wealth, and
pleasures polluted with their blood. Nor can we tell whether it would be better
that we should defeat them, or they us. For those drawn up, angrily confronting
us - and after whose death, should they perish by my hand, I would not wish to
live - are the sons and people of Dhritarâshtra. As I am of a disposition which
is affected by compassion and the fear of doing wrong, I ask thee which is it
better to do? Tell me that distinctly! I am thy disciple; wherefore instruct in
my duty me who am under thy tuition; for my understanding is confounded by the
dictates of my duty, and I see nothing that may assuage the grief which drieth
up my faculties, although I were to obtain a kingdom without a rival upon
earth, or dominion over the hosts of heaven."
11
SANJAYA:
Arjuna having thus spoken to
"Thou grievest for those that may not be lamented, whilst thy sentiments
are those of the expounders of the letter of the law. Those who are wise in
spiritual things grieve neither for the dead nor for the living. I myself never
was not, nor thou, nor all the princes of the earth; nor shall we ever
hereafter cease to be. As the lord of this mortal frame experienceth therein
infancy, youth, and old age, so in future incarnations will it meet the same.
One who is confirmed in this belief is not disturbed by anything that may come
to pass. The senses, moving toward their appropriate objects, are producers of
heat and cold, pleasure and pain, which come and go and are brief and
changeable; these do thou endure, O son of Bharata! For the wise man, whom
these disturb not and to whom pain and pleasure
12
are the same, is
fitted for immortality. There is no existence for that which does not exist,
nor is there any non-existence for what exists. By those who see the truth and
look into the principles of things, the ultimate characteristic of these both
is seen. Learn that He by whom all things were formed is incorruptible, and
that no one is able to effect the destruction of IT which is inexhaustible.
These finite bodies, which envelope the souls inhabiting them, are said to
belong to Him, the eternal, the indestructible, unprovable Spirit, who is in
the body: wherefore, O Arjuna, resolve to fight. The man who believeth that it
is this Spirit which killeth, and he who thinketh that it may be destroyed, are
both alike deceived; for it neither killeth nor is it killed. It is not a thing
of which a man may say, 'It hath been, it is about to be, or is to be
hereafter'; for it is without birth and meeteth not death; it is ancient,
constant, and eternal, and is not slain when this its mortal frame is
destroyed. How can the man who believeth that it is incorruptible, eternal,
inexhaustible, and without birth, think that it can either kill or cause to be
killed? As a man throweth away old garments and putteth on new, even so the
dweller in the body, having quitted its old mortal frames, entereth into others
which are new. The weapon divideth it not, the fire burneth it not, the water
corrupteth it not, the wind drieth it not away; for it is indivisible,
inconsumable, incorruptible, and is not to be dried away: it is eternal,
universal, permanent, immovable; it is invisible, inconceivable, and
unalterable; therefore, knowing it to be thus, thou shouldst not grieve. But
whether thou believest it to be of eternal birth and duration, or that it dieth
with the body, still thou hast no cause to lament it. Death is certain to all
things which are born, and rebirth to all mortals; wherefore it doth not
behoove thee to grieve about the inevitable. The antenatal state of beings is
unknown; the middle state is evident; and their state after death is not to be
discovered. What in this is there to lament? Some regard the indwelling spirit
as a wonder, whilst some speak and others hear of it with astonishment; but no
one realizes it, although he may have heard it described. This spirit can never
be destroyed in the mortal frame which it inhabiteth, hence it is unworthy for
thee to be troubled for all these mortals. Cast but thine eyes towards
14
the duties of
thy particular tribe, and it will ill become thee to tremble. A soldier of the Kshatriya
*tribe hath no duty superior to lawful war, and just to thy wish the
door of heaven is found open before thee, through this glorious unsought fight
which only fortune's favored soldiers may obtain. But if thou wilt not perform
the duty of thy calling and fight out the field, thou wilt abandon thy natural
duty and thy honor, and be guilty of a crime. Mankind will speak of thy ill
fame as infinite, and for one who hath been respected in the world ill fame is
worse than death. The generals of the armies will think that thy retirement
from the field arose from fear, and even amongst those by whom thou wert wont
to be thought great of soul thou shalt become despicable. Thine enemies will
speak of thee in words which are unworthy to be spoken, depreciating thy
courage and abilities; what can be more dreadful than this! If thou art slain
thou shalt attain heaven; if victorious, the world shall be thy reward;
wherefore, son of Kuntî, arise with determination fixed for the battle.
Make pleasure and pain, gain and loss, victory and defeat, the
—————————————————————————————————————————————
* Kshatriya is the second or military caste of
15
same to thee,
and then prepare for battle, for thus and thus alone shalt thou in action still
be free from sin.
"Thus
before thee has been set the opinion in accordence with the Sankhya doctrine,
speculatively; now hear what it is in the practical, devotional one, by means
of which, if fully imbued therewith, thou shalt forever burst the bonds of
Karma and rise above them. In this system of Yoga no effort is wasted, nor are
there any evil consequences, and even a little of this practice delivereth a
man from great risk. In this path there is only one single object, and this of
a steady, constant nature; but widely-branched is the faith and infinite are
the objects of those who follow not this system.
"The
unwise, delighting in the controversies of the Vedas, tainted with worldly
lusts, and preferring a transient enjoyment of heaven to eternal absorption,
whilst they declare there is no other reward, pronounce, for the attainment of
worldly riches and enjoyments, flowery sentences which promise rewards in
future births for present action, ordaining also many special ceremonies the
fruit of which is merit leading to power and objects of enjoy-
16
ment. But those
who thus desire riches and enjoyment have no certainty of soul and least hold
on meditation. The subject of the Vedas is the assemblage of the three
qualities. Be thou free from these qualities, O Arjuna! Be free from the 'pairs
of opposites' and constant in the quality of Sattva, free from worldly
anxiety and the desire to preserve present possessions, self-centered and
uncontrolled by objects of mind or sense. As many benefits as there are in a
tank stretching free on all sides, so many are there for a truth-realizing
Brahman in all the Vedic rites.
"Let, then,
the motive for action be in the action itself, and not in the event. Do not be
incited to actions by the hope of their reward, nor let thy life be spent in inaction.
Firmly persisting in Yoga, perform thy duty, O Dhananjaya,*
and laying aside all desire for any benefit to thyself from action, make the
event equal to thee, whether it be success or failure. Equal-mindedness is
called Yoga.
"Yet the
performance of works is by far inferior to men-
—————————————————————————————————————————————
* Dhananjaya - despiser of wealth.
17
tal devotion, O
despiser of wealth. Seek an asylum, then, in this mental devotion, which is
knowledge; for the miserable and unhappy are those whose impulse to action is
found in its reward. But he who by means of yoga is mentally devoted dismisses
alike successful and unsuccessful results, being beyond them; Yoga is skill in
the performance of actions: therefore do thou aspire to this devotion. For
those who are thus united to knowledge and devoted, who have renounced all
reward for their actions, meet no rebirth in this life, and go to that eternal
blissful abode which is free from all disease and untouched by troubles.
"When thy
heart shall have worked through the snares of delusion, then thou wilt attain
to high indifference as to those doctrines which are already taught or which
are yet to be taught. When thy mind once liberated from the Vedas shall be
fixed immovably in contemplation, then shalt thou attain to devotion."
ARJUNA:
"What, O Keshava,* is the description of that wise and
devoted man who is fixed in
—————————————————————————————————————————————
* Keshava ―he whose rays manifest themselves as omniscience
― a name of
18
contemplation
and confirmed in spiritual knowledge? What may such a sage declare? Where may
he dwell? Does he move and act like other men?"
"A man is said to be confirmed in spiritual knowledge when he forsaketh
every desire which entereth into his heart, and of himself is happy and content
in the Self through the Self. His mind is undisturbed in adversity; he is happy
and contented in prosperity, and he is a stranger to anxiety, fear, and anger.
Such a man is called a Muni. § When in every condition he
receives each event, whether favorable or unfavorable, with an equal mind which
neither likes nor dislikes, his wisdom is established, and, having met good or
evil, neither rejoiceth at the one nor is cast down by the other. He is
confirmed in spiritual knowledge, when, like the tortoise, he can draw in all
his senses and restrain them from their wonted purposes. The hungry man loseth
sight of every other object but the gratification of his appetite, and when he
is become
—————————————————————————————————————————————
§ Muni - a wise man.
19
acquainted with
the Supreme, he loseth all taste for objects of whatever kind. The tumultuous
senses and organs hurry away by force the heart even of the wise man who
striveth after perfection. Let a man, restraining all these, remain in devotion
at rest in me, his true self; for he who hath his senses and organs in control
possesses spiritual knowledge.
"He who
attendeth to the inclinations of the senses, in them hath a concern; from this
concern is created passion, from passion anger, from anger is produced
delusion, from delusion a loss of the memory, from the loss of memory loss of
discrimination, and from loss of discrimination loss of all! But he who, free
from attachment or repulsion for objects, experienceth them through the senses
and organs, with his heart obedient to his will, attains to tranquility of
thought. And this tranquil state attained, therefrom shall soon result a
separation from all troubles; and his mind being thus at ease, fixed upon one
object, it embraceth wisdom from all sides. The man whose heart and mind are
not at rest is without wisdom or the power of contemplation; who doth not
practice reflection, hath no calm; and how can a man without calm ob-
20
tain happiness?
The uncontrolled heart, following the dictates of the moving passions,
snatcheth away his spiritual knowledge, as the storm the bark upon the raging
ocean. Therefore, O great armed one, he is possessed of spiritual knowledge
whose senses are withheld from objects of sense. What is night to those who are
unenlightened is as day to his gaze; what seems as day is known to him as
night, the night of ignorance. Such is the self-governed Sage!
"The man
whose desires enter his heart, as waters run into the unswelling passive ocean,
which, though ever full, yet does not quit its bed, obtaineth happiness; not he
who lusteth in his lusts.
"The man
who, having abandoned all desires, acts without covetousness, selfishness, or
pride, deeming himself neither actor nor possessor, attains to rest. This, O
son of Pritha, is dependence upon the Supreme Spirit, and he who possesseth it
goeth no more astray; having obtained it, if therein esablished at the hour of
death, he passeth on to Nirvana in the Supreme."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme
21
Spirit, in the
book of devotion, in the colloquy between the Holy Krishna and Arjuna, stands
the Second Chapter, by name―
DEVOTION THROUGH APPLICATION TO THE
SANKHYA DOCTRINE.
------
CHAPTER III
DEVOTION THROUGH THE RIGHT PERFORMANCE
OF ACTION
______
ARJUNA:
If according to thy opinion, O giver of all that men ask, knowledge is superior
to the practice of deeds, why then dost thou urge me to engage in an
undertaking so dreadful as this? Thou, as it were with doubtful speech,
confusest my reason; wherefore choose one method amongst them by which I may
obtain happiness and explain it unto me."
KRISHNA:
"It hath before been declared by me, O sinless one, that in this world
there are two modes of devotion: that of those who follow the Sankhya, or
speculative science, which is the exercise of reason in contemplation; and that
of the followers of the Yoga school, which is devotion in the performance of
action.
"A man
enjoyeth not freedom from action
23
from the
non-commencement of that which he hath to do; nor doth he obtain happiness from
a total abandonment of action. No one ever resteth a moment inactive. Every man
is involuntarily urged to act by the qualities which spring from nature. He who
remains inert, restraining the senses and organs, yet pondering with his heart
upon objects of sense, is called a false pietist of bewildered soul. But he who
having subdued all his passions performeth with his active faculties all the
duties of life, unconcerned as to their result, is to be esteemed. Do thou
perform the proper actions: action is superior to inaction. The journey of thy
mortal frame cannot be accomplished by inaction. All actions performed other
than as sacrifice unto God make the actor bound by action. Abandon, then, O son
of Kuntî, all selfish motives, and in action perform thy duty for him alone.
When in ancient times the lord of creatures had formed mankind, and at the same
time appointed his worship, he spoke and said: 'With this worship, pray for
increase, and let it be for you Kamaduk, the cow of plenty, on which ye shall
depend for the accomplishment of all your wishes. With this nourish the Gods,
24
that the Gods
may nourish you; thus mutually nourishing ye shall obtain the highest felicity.
The Gods being nourished by worship with sacrifice, will grant you the
enjoyment of your wishes. He who enjoyeth what hath been given unto him by
them, and offereth not a portion unto them, is even as a thief.' But those who
eat not but what is left of the offerings shall be purified of all their
transgressions. Those who dress their meat but for themselves eat the bread of
sin, being themselves sin incarnate. Beings are nourished by food, food is
produced by rain, rain comes from sacrifice, and sacrifice is performed by
action. Know that action comes from the Supreme Spirit who is one; wherefore
the all-pervading spirit is at all times present in the sacrifice.
"He who,
sinfully delighting in the gratification of his passions, doth not cause this
wheel thus already set in motion to continue revolving, liveth in vain, O son
of Pritha.
"But the
man who only taketh delight in the Self within, is satisfied with that and
content with that alone, hath no selfish interest in action. He hath no
interest either in that which is done or that which is not done; and
25
there is not, in
all things which have been created, any object on which he may place
dependence. Therefore perform thou that which thou hast to do, at all times
unmindful of the event; for the man who doeth that which he hath to do, without
attachment to the result, obtaineth the Supreme. Even by action Janaka and
others attained perfection. Even if the good of mankind only is considered by
thee, the performance of thy duty will be plain; for whatever is practised by
the most excellent men, that is also practiced by others. The world follows
whatever example they set. There is nothing, O son of Pritha, in the three
regions of the universe which it is necessary for me to perform, nor anything
possible to obtain which I have not obtained; and yet I am constantly in
action. If I were not indefatigable in action, all men would presently follow
my example, O son of Pritha. If I did not perform actions these creatures would
perish; I should be the cause of confusion of castes, and should have slain all
these creatures. O son of Bharata, as the ignorant perform the duties of life
from the hope of reward, so the wise man, from the wish to bring the world to
duty and bene-
26
fit mankind,
should perform his actions without motives of interest. He should not create
confusion in the understandings of the ignorant, who are inclined to outward
works, but by being himself engaged in action should cause them to act also.
All actions are effected by the qualities of nature. The man deluded by
ignorance thinks, 'I am the actor.' But he, O strong-armed one! who is
acquainted with the nature of the two distinctions of cause and effect, knowing
that the qualities act only in the qualities, and that the Self is distinct
from them, is not attached in action.
"Those who
have not this knowledge are interested in the actions thus brought about by the
qualities; and he who is perfectly enlightened should not unsettle those whose
discrimination is weak and knowledge incomplete, nor cause them to relax from
their duty.
"Throwing
every deed on me, and with thy meditation fixed upon the Higher Self, resolve
to fight, without expectation, devoid of egotism and free from anguish.
"Those men
who constantly follow this my doctrine without reviling it, and with a firm
faith, shall be emancipated even by ac-
27
tions; but they
who revile it and do not follow it are bewildered in regard to all knowledge,
and perish, being devoid of discrimination.
"But the
wise man also seeketh for that which is homogeneous with his own nature. All
creatures act according to their natures; what, then, will restraint effect? In
every purpose of the senses are fixed affection and dislike. A wise man should
not fall in the power of these two passions, for they are the enemies of man.
It is better to do one's own duty, even though it be devoid of excellence, than
to perform another's duty well. It is better to perish in the performance of
one's own duty; the duty of another is full of danger."
ARJUNA:
"By what, O descendant of Vrishni, is man propelled to commit offences;
seemingly against his will and as if constrained by some secret force?
"It is lust which instigates him. It is passion, sprung from the quality
of rajas;* in-
—————————————————————————————————————————————
* Rajas is one of the three great qualities; the driving
power of nature; active and bad.
28
satiable, and
full of sin. Know this to be the enemy of man on earth. As the flame is
surrounded by smoke, and a mirror by rust, † and as the womb envelopes
the foetus, so is the universe surrounded by this passion. By this―the
constant enemy of the wise man, formed from desire which rageth like fire and
is never to be appeased―is discriminative knowledge surrounded. Its
empire is over the senses and organs, the thinking principle and the
discriminating faculty also; by means of these it cloudeth discrimination and
deludeth the Lord of the body. Therefore, O best of the descendants of Bharata,
at the very outset restraining thy senses, thou shouldst conquer this sin which
is the destroyer of knowledge and of spiritual discernment.
"The senses
and organs are esteemed great, but the thinking self is greater than they. The
discriminating principle ‡ is greater than the
thinking self, and that which is greater than the discriminating principle is
He,§ Thus knowing what is greater than the discriminating
principle and strengthening the lower
—————————————————————————————————————————————
† The burnished metal mirrors are here referred to.
‡ The discriminating principle is Buddhi.
§ "He," the Supreme Spirit, the true Ego.
29
by the Higher
Self, do thou of mighty arms slay this foe which is formed from desire and is
difficult to seize."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the Third Chapter, by name―
DEVOTION THROUGH THE RIGHT PERFORMANCE
OF ACTION.
------
CHAPTER IV
DEVOTION THROUGH SPIRITUAL KNOWLEDGE
______
This exhaustless doctrine of Yoga I formerly taught unto Vivaswat; *
Vivaswat communicated it to Manu ╫ and Manu made it
known unto Ikshwaku; ‡ and being thus transmitted from one
unto another it was studied by the Rajarshees,§ until at
length in the course of time the mighty art was lost, O harasser of thy foes!
It is even the same exhaustless, secret, eternal doctrine I have this day
communicated unto thee because thou art my devotee and my friend."
ARJUNA:
Seeing that thy birth is posterior to the
—————————————————————————————————————————————
*Vivaswat, the sun, first manifestation of divine wisdom at the
beginning of evolution.
╫ Manu, generic title for the reigning spirit of the
sensuous universe; the present one being Vaivashwata Manu.
‡ Ikshwaku, the founder of the Indian solar dynasty.
§ Rajarshees, Royal Sages.
31
life of
Ikshwaku, how am I to understand that thou wert in the beginning the teacher of
this doctrine?"
"Both I and thou have passed through many births, O harasser of thy foes!
Mine are known unto me, but thou knowest not of thine.
"Even
though myself unborn, of changeless essence, and the lord of all existence, yet
in presiding over nature - which is mine - I am born but through my own maya,
* the mystic power of self-ideation, the eternal thought in
the eternal mind. ╪ I produce myself among creatures, O
son of Bharata, whenever there is a decline of virtue and an insurrection of
vice and injustice in the world; and thus I incarnate from age to age for the
preservation of the just, the destruction of the wicked, and the establishment
of righteousness. Whoever, O Arjuna, knoweth my divine birth and actions to be
even so doth not
—————————————————————————————————————————————
*Maya, Illusion.
╪ See also the Varaha Upanishad of Krishna-Yajur
Veda, viz; "The whole of the universe is evolved through Sankalpa
[thought or ideation] alone; it is only through Sankalpa that the universe
retains its appearance."
32
upon
quitting his mortal frame enter into another, for he entereth into me. Many who
were free from craving, fear, and anger, filled with my spirit, and who
depended upon me, having been purified by the ascetic fire of knowledge, have
entered into my being. In whatever way men approach me, in that way do I assist
them; but whatever the path taken by mankind, that path is mine, O son of
Pritha. Those who wish for success to their works in this life sacrifice to the
gods; and in this world success from their actions soon cometh to pass.
"Mankind
was created by me of four castes distinct in their principles and in their duties
according to the natural distribution of the actions and qualities. *
Know me, then, although changeless and not acting, to be the author of this.
Actions affect me not, nor have I any expectations from the fruits of actions.
He who comprehendeth me to be thus is not held by the bonds of action to
rebirth. The ancients who longed for eternal salvation, having discovered this,
still performed works.
—————————————————————————————————————————————
* This refers to the four great castes of
33
Wherefore
perform thou works even as they were performed by the ancients in former times.
"Even sages
have been deluded as to what is action and what inaction; therefore I shall
explain to thee what is action by a knowledge of which thou shalt be liberated
from evil. One must learn well what is action to be performed, what is not to
be, and what is inaction. The path of action is obscure. That man who sees
inaction in action and action in inaction is wise among men; he is a true
devotee and a perfect performer of all action.
"Those who
have spiritual discrimination call him wise whose undertakings are all free
from desire, for his actions are consumed in the fire of knowledge. He
abandoneth the desire to see a reward for his actions, is free, contented, and
upon nothing dependeth, and although engaged in action he really doeth nothing;
he is not solicitous of results, with mind and body subdued and being above
enjoyment from objects, doing with the body alone the acts of the body, he does
not subject himself to rebirth. He is contented with whatever he receives
fortuitously, if free from the influence of 'the pairs of opposites' and
34
from envy, the
same in success and failure; even though he act he is not bound by the bonds of
action. All the actions of such a man who is free from self-interest, who is
devoted, with heart set upon spiritual knowledge, and whose acts are sacrifices
for the sake of the Supreme, are dissolved and left without effect on him. The
Supreme Spirit is the act of offering, the Supreme Spirit is the sacrificial
butter offered in the fire which is the Supreme Spirit, and unto the Supreme
Spirit goeth he who maketh the Supreme spirit the object of his meditation in
performing his actions.
"Some
devotees give sacrifice to the Gods, while others, lighting the subtler fire of
the Supreme Spirit offer up themselves; still others make sacrifice with the
senses, beginning with hearing, in the fire of self-restraint, and some give up
all sense-delighting sounds, and others again, illuminated by spiritual
knowledge, sacrifice all the functions of the senses and vitality in the fire
of devotion through self-constraint. There are also those who perform sacrifice
by wealth given in alms, by mortification, by devotion, and by silent study.
Some sacrifice the up-breathing in the down-breath-
35
ing and the
down-breathing in the up-breathing by blocking up the channels of inspiration
and expiration; and others by stopping the movements of both the life breaths;
still others by abstaining from food sacrifice life in their life.
"All these
different kinds of worshippers are by their sacrifices purified from their
sins; but they who partake of the perfection of spiritual knowledge arising
from such sacrifices pass into the eternal Supreme Spirit. But for him who
maketh no sacrifices there is no part nor lot in this world; how then shall he
share in the other, O best of the Kurus?
"All these
sacrifices of so many kinds are displayed in the sight of God; know that they
all spring from action, and, comprehending this, thou shalt obtain an eternal
release. O harasser of thy foes, the sacrifice through spiritual knowledge is
superior to sacrifice made with material things; every action without exception
is comprehended in spiritual knowledge, O son of Pritha. Seek this wisdom by
doing service, by strong search, by questions, and by humility; the wise who
see the truth will communicate it unto thee, and knowing which thou shalt never
again fall
36
into error, O
son of Bharata. By this knowledge thou shalt see all things and creatures
whatsoever in thyself and then in me. Even if thou wert the greatest of all
sinners, thou shalt be able to cross over all sins in the bark of spiritual
knowledge. As the natural fire, O Arjuna, reduceth fuel to ashes, so does the
fire of knowledge reduce all actions to ashes. There is no purifier in this
world to be compared to spiritual knowledge; and he who is perfected in
devotion findeth spiritual knowledge springing up spontaneously in himself in
the progress of time. The man who restraineth the senses and organs and hath
faith obtaineth spiritual knowledge, and having obtained it he soon reacheth
supreme tranquility; but the ignorant, those full of doubt and without faith,
are lost. The man of doubtful mind hath no happiness either in this world or in
the next or in any other. No actions bind that man who through spiritual
discrimination hath renounced action and cut asunder all doubt by knowledge, O
despiser of wealth. Wherefore, O son of Bharata, having cut asunder with the
sword of spiritual knowledge this doubt which existeth in thy
37
heart, engage in
the performance of action. Arise!"
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the Fourth Chapter, by name ―
DEVOTION THROUGH SPIRITUAL
KNOWLEDGE
------Cardiff Theosophical Society in
Wales-------
CHAPTER V
DEVOTION BY MEANS OF RENUNCIATION OF ACTION
______
ARJUNA:
At one time, O Krishna, thou praisest the renunciation of action, and yet again
its right performance. Tell me with certainty which of the two is better?"
KRISHNA:
"Renunciation of action and devotion through action are both means of
final emancipation, but of these two devotion through action is better than
renunciation. He is considered to be an ascetic* who seeks nothing and
nothing rejects, being free from the influence of the 'pairs of opposites,' ╫
O thou of mighty arms; without trouble he is released from the bonds
forged by action. Children only and not the wise speak of renunciation of
action ‡ and of right performance of ac-
—————————————————————————————————————————————
* That is, one who has really renounced.
╫ That is, cold and heat, pleasure and pain, misery and happiness,
etc.
‡ Sankhya school.
39
tion * as
being different. He who perfectly practices the one receives the fruits of
both, and the place ╫ which is gained by the renouncer
of action is also attained by him who is devoted in action. That man seeth with
clear sight who seeth that the Sankhya and the Yoga doctrines are identical.
But to attain to true renunciation of action without devotion through action is
difficult, O thou of mighty arms; while the devotee who is engaged in the right
practice of his duties approacheth the Supreme Spirit in no long time. The man of
purified heart, having his body fully controlled, his senses restrained, and
for whom the only self is the Self of all creatures, is not tainted although
performing actions. The devotee who knows the divine truth thinketh 'I am doing
nothing' in seeing, hearing, touching, smelling, eating, moving, sleeping,
breathing; even when speaking, letting go or taking, opening or closing his
eyes, he sayeth, 'the senses and organs move by natural impulse to their
appropriate objects.' Whoever in acting dedicates his actions to the Supreme
Spirit and puts aside all selfish in-
—————————————————————————————————————————————
* Yoga school.
╫ Nirvana, or emancipation.
40
terest in their
result is untouched by sin, even as the leaf of the lotus is unaffected by the
waters. The truly devoted, for the purification of the heart, perform actions
with their bodies, their minds, their understanding, and their senses, putting
away all self-interest. The man who is devoted and not attached to the fruit of
his actions obtains tranquility; whilst he who through desire has attachment
for the fruit of action is bound down thereby. * The
self-restrained sage having with his heart renounced all actions, dwells at
rest in the 'nine gate city of his abode,' ╫ neither
acting nor causing to act. ‡
"The Lord
of the world creates neither the faculty of acting, nor actions, nor the
connection between action and its fruits; but nature prevaileth in these. The
Lord receives no man's deeds, be they sinful or full of
—————————————————————————————————————————————
* This refers not only to the effect on the man now, in life, but also
to the "binding to rebirth" which such action causes.
╫ That is, the body as having nine openings through which
impressions are received, viz,: eyes, ears, mouth, nose, etc.
‡ The Sage who has united himself to true consciousness remains in the
body for the benefit of mankind.
41
merit. *
The truth is obscured by that which is not true, and therefore all creatures
are led astray. But in those for whom knowledge of the true Self has dispersed
ignorance, the Supreme, as if lighted by the sun, is revealed. Those whose
souls are in the Spirit, whose asylum is in it, who are intent on it and
purified by knowledge from all sins, go to that place from which there is no
return.
"The
illuminated sage regards with equal mind an illuminated, selfless Brahmin, a
cow, an elephant, a dog, and even an outcast who eats the flesh of dogs. Those
who thus preserve an equal mind gain heaven even in this life, for the Supreme
is free from sin and equal minded; therefore they rest in the Supreme Spirit.
The man who knoweth the Supreme Spirit, who is not deluded, and who is fixed on
him, doth not rejoice at obtaining what is pleasant, nor grieve when meeting
what is unpleasant. He whose heart is not attached to
—————————————————————————————————————————————
* In order to understand this clearly it is necessary to remember that in the
Vedic philosophy it is held that all actions, whether they be good or bad, are
brought about by the three great qualities―sattva, rajas, tamas―inherent
in all throughout evolution. This is set forth at length in the 7th Chapter,
and in Chapter 13 the manner in which those qualities show themselves is fully
given.
42
objects of sense
finds pleasure within himself, and, through devotion, united with the Supreme,
enjoys imperishable bliss. For those enjoyments which arise through the contact
of the senses with external objects are wombs of pain, since they have a
beginning and an end; O son of Kuntî, the wise man delighteth not in these. He
who, while living in this world and before the liberation of the soul from the
body, can resist the impulse arising from desire and anger is a devotee and
blesséd. The man who is happy within himself, who is illuminated within, is a
devotee, and partaking of the nature of the Supreme Spirit, he is merged in it.
Such illuminated sages whose sins are exhausted, who are free from delusion,
who have their senses and organs under control, and devoted to the good of all
creatures, obtain assimilation with the Supreme Spirit. *
Assimilation with the Supreme Spirit is on both sides of death for those who
are free from desire and anger, temperate, of thoughts restrained; and who are
acquainted with the true Self.
"The
anchorite who shutteth his placid soul away from all sense of touch, with gaze
—————————————————————————————————————————————
* That is, direct knowledge of Self.
43
fixed between
his brows; who maketh the breath to pass through both his nostrils with evenness
alike in inspiration and expiration, whose senses and organs together with his
heart and understanding are under control, and who hath set his heart upon
liberation and is ever free from desire and anger, is emancipated from birth
and death even in this life. Knowing that I, the great Lord of all worlds, am
the enjoyer of all sacrifices and penances and the friend of all creatures, he
shall obtain me and be blessed."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the Fifth Chapter, by name―
DEVOTION BY MEANS OF RENUNCIATION OF
ACTION
------Cardiff Theosophical Society in
Wales-------
CHAPTER VI
DEVOTION BY MEANS OF SELF-RESTRAINT
______
KRISHNA:
He who, unattached to the fruit of his actions, performeth such actions as
should be done is both a renouncer * of action and a devotee ╫
of right action; not he who liveth without kindling the sacrificial
fire and without ceremonies. ‡ Know, O son of Pandu, that
what they call Sannyas or a forsaking of action is the same as Yoga
or the practice of devotion. No one without having previously renounced all intentions
can be devoted. Action is said to be the means by which the wise man who is
desirous of mounting to meditation may reach thereto; so cessation from action
is said to be the means for him who hath reached to meditation. When he hath
renounced all intentions and is devoid of attachment to action in regard to
objects of
—————————————————————————————————————————————
* A Sannyasi.
╫ A Yogi
‡ Those ceremonies prescribed by the Brahmanical law.
45
sense, then he
is called one who hath ascended to meditation. He should raise the self by the
Self; let him not suffer the Self to be lowered; for Self is the friend of
self, and in like manner, self is its own enemy. *Self is the
friend of the man who is self-conquered; so self like a foe hath enmity to him
who is not self-conquered. The Self of the man who is self-subdued and free
from desire and anger is intent on the Supreme Self in heat and cold, in pain
and pleasure, in honor and ignominy. The man who hath spiritual knowledge and
discernment, who standeth upon the pinnacle, and hath subdued the senses, to
whom gold and stone are the same, is said to be devoted. And he is esteemed
among all who, whether amongst his friends and companions, in the midst of
enemies or those who stand aloof or remain neutral, with those who love and
those who hate, and in the company of sinners or the righteous, is of equal
mind.
"He who has
attained to meditation should constantly strive to stay at rest in the Supreme,
—————————————————————————————————————————————
* In this play upon "self" the Higher and the lower self are meant,
in that the lower is the enemy of the Higher through its resistance to true
development; and the lower self is at the same time the enemy of its own best
interests through its downward tendency.
46
remaining in
solitude and seclusion, having his body and his thoughts under control, without
possessions and free from hope. He should in an undefiled spot place his seat,
firm, neither too high nor too low, and made of kusa grass which is covered
with a skin and a cloth. * There, for the self's purification
he should practice meditation with his mind fixed on one point, the
modifications of the thinking principle controlled and the action of the senses
and organs restrained. Keeping his body, head, and neck firm and erect, with
mind determined, and gaze directed to the tip of his nose without looking in
any direction, with heart at peace and free from fear, the Yogee should remain,
settled in the vow of a Brahmacharya, his thoughts controlled, and heart fixed
on me. The devotee of controlled mind who thus always bringeth his heart to
rest in the Supreme reacheth that
—————————————————————————————————————————————
* These directions are for those hermits who have retired from the
world. Many of the translators have variously construed the text; one reads
that the devotee has "only skin and sheet to cover him and grass to lie
upon"; another that "his goods are a cloth and deerskin and kusa
grass." "Those who know" say that this is a description of a
magnetically arranged seat and that kusa grass is laid on the ground, the skin
on the grass, and the cloth on the skin. Philological discussion will never
decide the point.
47
tranquility, the
supreme assimilation with me.
"This
divine discipline, Arjuna, is not to be attained by the man who eateth more
than enough or too little, nor by him who hath a habit of sleeping much, nor by
him who is given to overwatching. The meditation which destroyeth pain is
produced in him who is moderate in eating and in recreation, of moderate
exertion in his actions, and regulated in sleeping and waking. When the man, so
living, centers his heart in the true Self and is exempt from attachment to all
desires, he is said to have attained to Yoga. Of the sage of self-centered
heart, at rest and free from attachment to desires, the simile is recorded, 'as
a lamp which is sheltered from the wind flickereth not.' When regulated by the
practice of yoga and at rest, seeing the self by the self, he is contented;
when he becometh acquainted with that boundless bliss which is not connected
with objects of the senses, and being where he is not moved from the reality; *having
gained which he considereth no other superior to it, and in which,
—————————————————————————————————————————————
* "Reality," Nirvana and also complete realization of the True
and the disappearance of the illusion as to objects and separateness.
48
being fixed, he
is not moved even by the greatest grief; know that this disconnection from
union with pain is distinguished as yoga, spiritual union or devotion, which is
to be striven after by a man with faith and steadfastly.
"When he
hath abandoned every desire that ariseth from the imagination and subdued with
the mind the senses and organs which impel to action in every direction, being
possessed of patience, he by degrees finds rest; and, having fixed his mind at
rest in the true Self, he should think of nothing else. To whatsoever object
the inconstant mind goeth out he should subdue it, bring it back, and place it
upon the Spirit. Supreme bliss surely cometh to the sage whose mind is thus at
peace; whose passions and desires are thus subdued; who is thus in the true
Self and free from sin. He who is thus devoted and free from sin obtaineth
without hindrance the highest bliss―union with the Supreme Spirit. The
man who is endued with this devotion and who seeth the unity of all things
perceiveth the Supreme Soul in all things and all things in the Supreme Soul.
He who seeth me in all things and all things in me looseneth not
49
his hold on me
and I forsake him not. And whosoever, believing in spiritual unity, worshipeth
me who am in all things, dwelleth with me in whatsoever condition he may be.
He, O Arjuna, who by the similitude found in himself seeth but one essence in
all things, whether they be evil or good, is considered to be the most
excellent devotee."
ARJUNA:
"O slayer of Madhu, * on account of the restlessness of
the mind, I do not perceive any possibility of steady continuance in this yoga
of equanimity which thou hast declared. For indeed, O Krishna, the mind is full
of agitation, turbulent, strong, and obstinate. I believe the restraint of it
to be as difficult as that of the wind."
KRISHNA:
"Without doubt, O thou of mighty arms, the mind is restless and hard to
restrain; but it may be restrained, O son of Kuntî, by practice and absence of
desire. Yet in my opinion this divine discipline called yoga is very diffi-
—————————————————————————————————————————————
* Madhu; a daitya or demon slain by Krishna, and representing the
quality of passion in nature.
50
cult for one who
hath not his soul in his own control; yet it may be acquired through proper
means and by one who is assiduous and controlleth his heart."
ARJUNA:
"What end, O Krishna, doth that man attain who, although having faith,
hath not attained to perfection in his devotion because his unsubdued mind
wandered from the discipline? Doth he, fallen from both, *
like a broken cloud without any support, ╫ become destroyed, O
strong-armed one, being deluded in the path of the Supreme Spirit? Thou
Krishna, shouldst completely dispel this doubt for me, for there is none other
to be found able to remove it."
KRISHNA:
"Such a man, O son of Pritha, doth not perish here or hereafter. For never
to an evil
—————————————————————————————————————————————
* "From both" here means the good Karma resulting from good
deeds and spiritual knowledge acquired through yoga, or heaven and
emancipation.
╫ "Without any support" refers to the support or
sanction contained in the Brahmanical law in its promises to him who keeps it,
for he who practices yoga is not abiding by the promises of the law, which are
for those who obey that law and refrain from yoga.
51
place goeth one who
doeth good. The man whose devotion has been broken off by death goeth to the
regions of the righteous, * where he dwells for an immensity
of years and is then born again on earth in a pure and fortunate family; ╫
or even in a family of those who are spiritually illuminated. But such a
rebirth into this life as this last is more difficult to obtain. Being thus
born again he comes in contact with the knowledge which belonged to him in his
former body, and from that time he struggles more diligently towards
perfection, O son of Kuru. For even unwittingly, by reason of that past
practice, he is led and works on. Even if only a mere enquirer, he reaches
beyond the word of the Vedas. But the devotee who, striving with all his
might, obtaineth perfection because of efforts continued through many births,
goeth to the supreme goal. The man of meditation as thus described is superior
to the man of penance and to the man of learning and also to the man of action;
wherefore, O Arjuna, resolve thou to become a man of meditation. But of all
devotees he is considered by me as the most
—————————————————————————————————————————————
* That is, Devachan.
╫ Madhusudana says this means in the family of a king or emperor.
52
devoted who,
with heart fixed on me, full of faith, worships me."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the Sixth Chapter, by name―
DEVOTION BY MEANS OF SELF-RESTRAINT
------Cardiff Theosophical Society in
Wales-------
CHAPTER VII
DEVOTION BY MEANS OF SPIRITUAL DISCERNMENT
______
KRISHNA:
Hear, O son of Pritha, how with heart fixed on me, practicing meditation and
taking me as thy refuge, thou shalt know me completely. I will instruct thee
fully in this knowledge and in its realization, which, having learned, there
remains nothing else to be known.
"Among
thousands of mortals a single one perhaps strives for perfection, and among
those so striving perhaps a single one knows me as I am. Earth, water, fire,
air, and akâsa, Manas, Buddhi, and Ahankara is the eightfold division of my
nature. It is inferior; know that my superior nature is different and is the
knower; by it the universe is sustained; learn that the whole of creation
springs from this too as from a womb; I am the cause, I am the production and
the dissolution of the whole universe. There is none superior to me, O
conqueror of wealth, and all things hang
54
on me as
precious gems upon a string. I am the taste in water, O son of Kuntî, the light
in the sun and moon, the mystic syllable OM in all the Vedas, sound in
space, the masculine essence in men, the sweet smell in the earth, and the
brightness in the fire. In all creatures I am the life, and the power of
concentration in those whose minds are on the spirit. Know me, O son of Pritha,
as the eternal seed of all creatures. I am the wisdom * of the
wise and the strength of the strong. And I am the power of the strong who in
action are free from desire and longing; in all creatures I am desire regulated
by moral fitness. Know also that the dispositions arising from the three
qualities, sattva, rajas, and tamas, are from me; they are in me,
but I am not in them. The whole world, being deluded by these dispositions
which are born of the three qualities, knoweth not me distinct from them,
supreme, imperishable. For this my divine illusive power, acting through the
natural qualities, is difficult to surmount, and those only can surmount it who
have recourse to me alone. The wicked among men, the deluded and the
low-minded, deprived of spiritual perception by
—————————————————————————————————————————————
* This means here the principle "Buddhi."
55
this illusion,
and inclining toward demoniacal dispositions, do not have recourse to me.
"Four
classes of men who work righteousness worship me, O Arjuna; those who are
afflicted, the searchers for truth, those who desire possessions, and the wise,
O son of Bharata. Of these the best is the one possessed of spiritual
knowledge, who is always devoted to me. I am extremely dear to the wise man,
and he is dear unto me. Excellent indeed are all these, but the spiritually
wise is verily myself, because with heart at peace he is upon the road that
leadeth to the highest path, which is even myself. After many births the
spiritually wise findeth me as the Vasudeva who is all this, for such an one of
great soul * is difficult to meet. Those who through diversity of
desires are deprived of spiritual wisdom adopt particular rites subordinated to
their own natures, and worship other Gods. In whatever form a devotee desires
with faith to worship, it is I alone who inspire him with constancy therein,
and depending on that faith he seeks the propitiation of that God, obtaining
the object of his
—————————————————————————————————————————————
* In the original the word is "Mahatma."
56
wishes as is
ordained by me alone. But the reward of such short-sighted men is temporary.
Those who worship the Gods go to the Gods, and those who worship me come unto
me. The ignorant, being unacquainted with my supreme condition which is
superior to all things and exempt from decay, believe me who am unmanifested to
exist in a visible form. Enveloped by my magic illusion I am not visible to the
world; therefore the world doth not recognize me the unborn and exhaustless. I
know, O Arjuna, all creatures that have been, that are present, as well as all that
shall hereafter be, but no one knows me. At the time of birth, O son of
Bharata, all beings fall into error by reason of the delusion of the opposites
which springs from liking and disliking, O harasser of thy foes. But those men
of righteous lives whose sins have ceased, being free from this delusion of the
'pairs of opposites,' firmly settled in faith, worship me. They who depend on
me, and labor for deliverance from birth and death know Brahmâ, the whole
Adhyâtma, and all Karma. Those who rest in me, knowing me to be the Adhibhûta,
the Adhidaivata, and
57
the Adhiyajna,
know me also at the time of death."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the Seventh Chapter, by name―
DEVOTION BY MEANS OF SPIRITUAL DISCERNMENT.
------Cardiff Theosophical Society in
Wales-------
CHAPTER VIII
DEVOTION TO THE OMNIPRESENT SPIRIT NAMED AS OM
______
ARJUNA:
What is that Brahman, what is Adhyâtma, and what, O best of men! is Karma? What
also is Adhibhûta, and what Adhidaivata ? Who, too, is Adhiyajna here, in this
body, and how therein, O slayer of Madhu? Tell me also how men who are fixed in
meditation are to know thee at the hour of death?"
KRISHNA:
"Brahman the Supreme is the exhaustless. Adhyâtma is the name of my being
manifesting as the Individual Self. Karma is the emanation which causes the
existence and reproduction of creatures. * Adhibhûta is the
Supreme Spirit dwelling in all elemental nature through the mysterious power of
nature's illusion. Adhidaivata is the Purusha, the
—————————————————————————————————————————————
* Karma here is, so to say, the action of the Supreme which is seen in
manifestation throughout the evolution of the objective worlds.
59
Spiritual
Person, and Adhiyajna is myself in this body, O best of embodied men. Whoever
at the hour of death abandoneth the body, fixed in meditation upon me, without
doubt goeth to me. Whoso in consequence of constant meditation on any
particular form thinketh upon it when quitting his mortal shape, even to that
doth he go, O son of Kuntî. Therefore at all times meditate only on me and
fight. Thy mind and Buddhi being placed on me alone, thou shalt without doubt
come to me. The man whose heart abides in me alone, wandering to no other
object, shall also by meditation on the Supreme Spirit go to it, O son of
Pritha. Whosoever shall meditate upon the All-Wise which is without beginning,
the Supreme Ruler, the smallest of the small, the Supporter of all, whose form
is incomprehensible, bright as the sun beyond the darkness; with mind
undeviating, united to devotion, and by the power of meditation concentrated at
the hour of death, with his vital powers placed between the eyebrows, attains
to that Supreme Divine Spirit.
"I will now
make known to thee that path which the learned in the Vedas call inde-
60
structible, into
which enter those who are free from attachments, and is followed by those
desirous of leading the life of a Brahmacharya * laboring for
salvation. He who closeth all the doors of his senses, imprisoneth his mind in
his heart, fixeth his vital powers in his head, standing firm in meditation,
repeating the monosyllable OM, and thus continues when he is quitting the body,
goeth to the supreme goal. He who, with heart undiverted to any other object,
meditates constantly and through the whole of life on me shall surely attain to
me, O son of Pritha. Those great-souled ones who have attained to supreme
perfection come unto me and no more incur rebirths rapidly revolving, which are
mansions of pain and sorrow.
"All worlds
up to that of Brahman are subject to rebirth again and again, but they, O son
of Kuntî, who reach to me have no rebirth. Those who are acquainted with day
and night ╫ know that the day of Brahmâ is
—————————————————————————————————————————————
* Brahmacharya vow is a vow to live a life of religious study and asceticism -
"following Brahma."
╫ This refers to those who have acquired knowledge of the ultimate
divisions of time, a power which is ascribed to the perfect yogi in Patanjali's
Yoga Philosophy.
61
a thousand
revolutions of the yugas and that his night extendeth for a thousand more. At
the coming on of that day all things issue forth from the unmanifested into manifestation,
so on the approach of that night they merge again into the unmanifested. This
collection of existing things having thus come forth, is dissolved at the
approach of the night, O son of Pritha; and now again on the coming of the day
it emanates spontaneously. But there is that which upon the dissolution of all
things else is not destroyed; it is indivisible, indestructible, and of another
nature from the visible. That called the unmanifested and exhaustless is called
the supreme goal, which having once attained they never more return - it is my
supreme abode. This Supreme, O son of Pritha, within whom all creatures are
included and by whom all this is pervaded, may be attained by a devotion which
is intent on him alone.
"I will now
declare to thee, O best of the Bharatas, at what time yogis dying obtain
freedom from or subjection to rebirth. Fire, light, day, the fortnight of the
waxing moon, six months of the sun's northern course―
62
going then and
knowing the Supreme Spirit, men go to the Supreme. But those who depart in
smoke, at night, during the fortnight of the waning moon, and while the sun is
in the path of his southern journey, proceed for a while to the regions of the
moon and again return to mortal birth. These two, light and darkness,
are the world's eternal ways; by one a man goes not to return, by the other he
cometh back again upon earth. No devotee, O son of Pritha, who knoweth these
two paths is ever deluded; wherefore, O Arjuna, at all times be thou fixed in
devotion. * The man of meditation who knoweth all this
reaches beyond whatever rewards are promised in the Vedas or that result
from sacrifices or austerities or from gifts of charity, and goeth to the
supreme, the highest place."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the collo-
—————————————————————————————————————————————
* The paragraph up to here is thought by some European Sanscritists to
be an interpolation, but that view is not held by all, nor is it accepted by
the Hindus.
63
quy between the
Holy Krishna and Arjuna, stands the Eighth Chapter, by name―
DEVOTION TO THE OMNIPRESENT SPIRIT NAMED AS OM.
------Cardiff Theosophical Society in
Wales-------
CHAPTER IX
DEVOTION BY MEANS OF THE KINGLY KNOWLEDGE
AND THE KINGLY MYSTERY
______
KRISHNA:
Unto thee who findeth no fault I will now make known this most mysterious
knowledge, coupled with a realization of it, which having known thou shalt be
delivered from evil. This is the royal knowledge, the royal mystery, the most
excellent purifier, clearly comprehensible, not opposed to sacred law, easy to
perform, and inexhaustible. These who are unbelievers in this truth, O harasser
of thy foes, find me not, but revolving in rebirth return to this world, the
mansion of death.
"All this
universe is pervaded by me in my invisible form; all things exist in me, but I
do not exist in them. Nor are all things in me; behold this my divine mystery:
myself causing things to exist and supporting them all but dwelling not in
them. Understand that all things are in me even as the mighty
65
air which passes
everywhere is in space. O son of Kuntî, at the end of a kalpa all things return
unto my nature, and then again at the beginning of another kalpa I cause them
to evolve again. Taking control of my own nature I emanate again and again this
whole assemblage of beings, without their will, by the power of the material
essence. * These acts do not bind me, O conqueror of wealth,
because I am as one who sitteth indifferent, uninterested in those works. By
reason of my supervision nature produceth the animate and inanimate universe;
it is through this cause, O son of Kuntî, that the universe revolveth.
"The
deluded despise me in human form, being unacquainted with my real nature as
Lord of all things. They are of vain hopes, deluded in action, in reason and in
knowledge, inclining to demoniac and deceitful principles. ╫
But those great of soul, partaking of the godlike nature, knowing me to be the
imperishable principle of all things, worship me, diverted to nothing else.
Fixed in un-
—————————————————————————————————————————————
* That is to say, by the power of "prakriti."
╫ This reads that "they are inclined to the nature of the
asuras and rakshasas," a class of evil elementals of beings, or, as some
say, "of the nature of the very low constituents of nature."
66
broken vows they
worship, everywhere proclaiming me and bowing down to me. Others with the
sacrifice of knowledge in other ways worship me as indivisible, as separable,
as the Spirit of the universe. I am the sacrifice and sacrificial rite; I am
the libation offered to ancestors, and the spices; I am the sacred formula and
the fire; I am the food and the sacrificial butter; I am the father and the
mother of this universe, the grandsire and the preserver; I am the Holy One,
the object of knowledge, the mystic purifying syllable OM, the Rik, the Saman,
the Yajur, and all the Vedas. I am the goal, the Comforter, the
Lord, the Witness, the resting-place, the asylum and the Friend; I am the
origin and the dissolution, the receptacle, the storehouse, and the eternal
seed. I cause light and heat and rain; I now draw in and now let forth; I am death
and immortality; I am the cause unseen and the visible effect. Those
enlightened in the three Vedas, offering sacrifices to me and obtaining
sanctification from drinking the soma juice, * petition me
for heaven;
—————————————————————————————————————————————
* Among the Hindus the drinking of the soma at the end of a sacrifice is
an act of great merit, with its analogy in the Christian faith in the drinking
of the communion wine.
67
thus they attain
the region of Indra,* the prince of celestial beings, and there feast
upon celestial food and are gratified with heavenly enjoyments. And they,
having enjoyed that spacious heaven for a period in proportion to their merits,
sink back into this mortal world where they are born again as soon as their
stock of merit is exhausted; thus those who long for the accomplishment of
desires, following the Vedas, obtain a happiness which comes and goes.
But for those who, thinking of me as identical with all, constantly worship me,
I bear the burden of the responsibility of their happiness. And even those also
who worship other gods with a firm faith in doing so, involuntarily worship me,
too, O son of Kuntî, albeit in ignorance. I am he who is the Lord of all
sacrifices, and am also their enjoyer, but they do not understand me truly and
therefore they fall from heaven. Those who devote themselves to the gods go to
the gods; the worshippers of the pitris go to the pitris; those who worship the
evil
—————————————————————————————————————————————
* "The region of Indra" is the highest of the celestial
spheres. It is the devachan of theosophical literature, for Indra is the
prince of the celestial beings who abide in deva-sthan.
68
spirits *
go to them, and my worshippers come to me. I accept and enjoy the offerings of
the humble soul who in his worship with a pure heart offereth a leaf, a flower,
or fruit, or water unto me. Whatever thou doest, O son of Kuntî, whatever thou
eatest, whatever thou sacrificest, whatever thou givest, whatever mortification
thou performest, commit each unto me. Thus thou shalt be delivered from the
good and evil experiences which are the bonds of action; and thy heart being
joined to renunciation and to the practice of action, thou shalt come to me. I
am the same to all creatures; I know not hatred nor favor; but those who serve
me with love dwell in me and I in them. Even if the man of most evil ways
worship me with exclusive devotion, he is to be considered as righteous, for he
hath judged aright. Such a man soon becometh of a righteous soul and obtaineth
perpetual happiness. I swear, O son of Kuntî, that he who worships me never
perisheth. Those even who may be of the womb of sin,
—————————————————————————————————————————————
* These evil spirits are the Bhutas, and are the same as the so-called
spirits of the dead―the shells - worshipped or run after at
spiritualistic seances.
69
women, ╫
vaisyas, and sudras,* shall tread the highest
path if they take sanctuary with me. How much more, then, holy brahmans and
devotees of kingly race! Having obtained this finite, joyless world, worship
me. Serve me, fix heart and mind on me, be my servant, my adorer, prostrate
thyself before me, and thus, united unto me, at rest, thou shalt go unto
me."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the Ninth Chapter, by name―
DEVOTION BY MEANS OF THE KINGLY
KNOWLEDGE AND THE KINGLY
MYSTERY
—————————————————————————————————————————————
╫ This may seem strange to those who have been born in Christendom,
and perhaps appear to be testimony to harsh views on the part of Hindu sages
respecting women, but in the Bible the same thing is to be found and even
worse, where in I Tim. 2, 11-15, it is declared that the woman shall be
saved through her husband, and that she must be subservient.
* Vaisyas and sudras are the two lower castes, or merchants and
servitors.
------Cardiff Theosophical Society in
Wales-------
CHAPTER X
DEVOTION BY MEANS OF THE UNIVERSAL DIVINE
PERFECTIONS
______
KRISHNA:
Hear again, O thou of mighty arms, my supreme words, which unto thee who art
well pleased I will declare because I am anxious for thy welfare.
"Neither
the assemblage of the Gods nor the Adept Kings know my origin, because I am the
origin of all the Gods and of the Adepts. Whosoever knoweth me to be the mighty
Ruler of the universe and without birth or beginning, he among men, undeluded,
shall be liberated from all his sins. Subtle perception, spiritual knowledge,
right judgment, patience, truth, self-mastery; pleasure and pain, prosperity
and adversity; birth and death, danger and security, fear and equanimity,
satisfaction, restraint of body and mind, alms-giving, inoffensiveness, zeal
and glory and ignominy, all these the various dispositions of creatures come
from me. So in former days the seven great Sages and the
71
four Manus who
are of my nature were born of my mind, and from them sprang this world. He who
knoweth perfectly this permanence and mystic faculty of mine becometh without
doubt possessed of unshaken faith. I am the origin of all; all things proceed
from me; believing me to be thus, the wise gifted with spiritual wisdom worship
me; their very hearts and minds are in me; enlightening one another and
constantly speaking of me, they are full of enjoyment and satisfaction. To them
thus always devoted to me, who worship me with love, I give that mental
devotion by which they come to me. For them do I out of my compassion, standing
within their hearts, destroy the darkness which springs from ignorance by the
brilliant lamp of spiritual discernment."
ARJUNA:
"Thou art Parabrahm! * the supreme abode, the great Purification;
thou art the Eternal Presence, the divine Being, before all other Gods, holy,
primeval, all-pervading, without beginning! Thus thou art declared by all the
Sages - by Narada, Asita, Devala,
—————————————————————————————————————————————
* Beyond Brahma.
72
Vyasa, and thou
thyself now doth say the same. I firmly believe all that thou, O Keshava,
sayest unto me; for neither Gods nor demons comprehend thy manifestations. Thou
alone knowest thyself by thy Self, Supreme Spirit, Creator and Master of all
that lives, God of Gods, and Lord of all the universe! Thou alone can fully
declare thy divine powers by which thou hast pervaded and continueth to pervade
these worlds. How shall I, constantly thinking of thee, be able to know thee, O
mysterious Lord? In what particular forms shall I meditate on thee? O
Janardana―besought by mortals―tell me therefore in full thine own
powers and forms of manifestation, for I am never sated of drinking of the
life-giving water of thy words."
KRISHNA:
"O best of Kurus, blessings be upon thee. * I will make
thee acquainted with the chief of my divine manifestations, for the extent of
my nature is infinite.
—————————————————————————————————————————————
* In the original the first word is one which carries a blessing with
it; it is a benediction and means "now then," but this in English
conveys no idea of a benediction.
73
"I am the
Ego which is seated in the hearts of all beings; I am the beginning, the
middle, and the end of all existing things. Among Adityas* I
am Vishnu, and among luminous bodies I am the sun. I am Mrichi among the
Maruts,╫ and among heavenly mansions I am the moon.
Among the Vedas I am the Samaveda,‡ and Indra§
among the Gods; among the senses and organs I am the Manas, ΐ
and of creatures the existence. I am Shankara among the Rudras; and Vittesha,
the lord of wealth among the Yakshas and Rakshasas.** I am
Pavaka among the Vasus,╫╫ and Meru ‡‡
among high-aspiring mountains. And know, O son of Pritha, that I am
Brihaspati,§§ the
—————————————————————————————————————————————
* Adityas, the twelve Sun-gods, who at the recurrence of the time
for dissolution by fire, bring on the universal
conflagration.
╫ The Gods of air.
‡ In Western language this may be said to be the Veda
of song in the very highest sense of the power of song. Many nations held that
song had the power to make even mere matter change and move
obedient to the sound.
§ In the original it is "Vasava" which is a name of Indra
ΐ. The heart or the mind.
Spirits of a sensual nature.
** An order of evil spirits.
╫╫ Among the first created Beings of a high order.
‡‡ Said by some to be the North Pole.
§§ Jupiter, the teacher of the Devas.
74
chief of
teachers; among leaders of celestial armies Skanda, and of floods I am the
ocean. I am Bhrigu among the Adept Kings; of words I am the monosyllable OM; of
forms of worship, the silent repetition of sacred texts, and of immovable
things I am the Himalaya. Of all the trees of the forest I am Ashwattha, the
Pimpala tree; and of the celestial Sages, Narada; among Gandharbhas *
I am Chitraratha, and of perfect saints, Kapila. Know that among horses I am
Uchchisrava, who arose with the Amrita out of the ocean; among elephants,
Airavata, and among men their sovereigns. Of weapons I am the thunderbolt;
among cows, Kamaduk, the cow of plenty; of procreators, the god of love, and of
serpents, Vasuki, ╫ their chief. I am Ananta among the Nagas, ‡
Varuna among things of the waters; among the ancestors, Aryana, and of
all who judge I am Yama. § Among the Daityas I am Prahlada, and among
computations I am Time itself; the lion among
—————————————————————————————————————————————
* Celestial host of singers; they are a class of
elementals.
╫ Poisonous serpents.
‡ Non-poisonous serpents of a fabled sort, said to have
speech and wisdom.
§ The Judge of the dead.
75
beasts, and
Garuda * among the feathered tribe. Among purifiers I am
Pavana, the air; Rama among those who carry arms, Makara among the fishes, and
the Ganges among rivers. Among that which is evolved, O Arjuna, I am the
beginning, the middle, and the end; of all sciences I am the knowledge of the
Adhyâtma, ╫ and of uttered sounds the human speech.
Among letters I am the vowel A, and of all compound words I am the Dwandwa; ‡I
am endless time itself, and the Preserver whose face is turned on all sides. I
am all-grasping death, and the birth of those who are to be; among feminine
things I am fame, fortune, speech, memory, intelligence, patience, and
forgiveness. Among the hymns of the Samaveda I am Brihat Saman,
and the Gayatri among metres; among months I am the month Margashirsha, §
and of seasons spring called Kusumakra, the time of flowers.
—————————————————————————————————————————————
* Garuda, the bird of Vishnu, and also means esoterically the whole
manvantaric cycle.
╫ The highest spiritual knowledge.
‡ A form of compound word in the Sanskrit which preserves the
meaning of the words making up the compound.
§ The month when the regular rains have stopped and the heat abated.
76
Of those things
which deceive I am the dice, and splendor itself among splendid things. I am
victory, I am perseverance, and the goodness of the good. Of the race of
Vrishni I am Vasudeva; of the Pandava I am Arjuna the conqueror of wealth; of
perfect saints I am Vyasa, * and of prophet-seers I am the
bard Oosana. Among rulers I am the rod of punishment, among those desiring
conquest I am policy; and among the wise of secret knowledge I am their
silence. I am, O Arjuna, the seed of all existing things, and there is not
anything, whether animate or inanimate which is without me. My divine
manifestations, O harasser of thy foes, are without end, the many which I have
mentioned are by way of example. Whatever creature is permanent, of good
fortune or mighty, also know it to be sprung from a portion of my energy. But
what, O Arjuna, hast thou to do with so much knowledge as this? I established
this whole universe with a single portion of myself, and remain separate."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme
—————————————————————————————————————————————
* Vyasa, the author of the Mahabharata.
77
Spirit, in the
book of devotion, in the colloquy between the Holy Krishna and Arjuna, stands
the Tenth Chapter, by name―
DEVOTION BY MEANS OF THE UNIVERSAL
DIVINE PERFECTIONS.
------Cardiff Theosophical Society in
Wales-------
CHAPTER XI
VISION OF THE DIVINE FORM AS INCLUDING ALL FORMS
______
ARJUNA:
My delusion has been dispersed by the words which thou for my soul's peace hast
spoken concerning the mystery of the Adhyâtma - the spirit. For I have heard at
full length from thee, O thou whose eyes are like lotus leaves, the origin and
dissolution of existing things, and also thy inexhaustible majesty. It is even
as thou hast described thyself, O mighty Lord; I now desire to see thy divine
form, O sovereign Lord. Wherefore, O Lord, if thou thinkest it may be beheld by
me, show me, O Master of devotion, thine inexhaustible Self."
KRISHNA:
"Behold, O son of Pritha, my forms by hundreds and by thousands, of
diverse kinds divine, of many shapes and fashions. Behold the Adityas, Vasus,
Rudras, Aswins, and the Maruts, see things wonderful never seen be-
79
fore, O son of
Bharata. Here in my body now behold, O Gudakesha, the whole universe animate
and inanimate gathered here in one, and all things else thou hast a wish to
see. But as with thy natural eyes thou art not able to see me, I will give thee
the divine eye. Behold my sovereign power and might!"
SANJAYA:
O king, having thus spoken, Hari, * the mighty Lord of
mysterious power, showed to the son of Pritha his supreme form; with many
mouths and eyes and many wonderful appearances, with many divine ornaments,
many celestial weapons upraised; adorned with celestial garlands and robes,
anointed with celestial ointments and perfumes, full of every marvelous thing,
the eternal god whose face is turned in all directions. The glory and amazing
splendor of this mighty Being may be likened to the radiance shed by a thousand
suns rising together into the heavens. The son of Pandu then beheld within the
body of the God of gods the whole uni-
—————————————————————————————————————————————
* Hari, an epithet of Krishna, meaning that he has the power to
remove all difficulty.
80
verse in all its
vast variety. Overwhelmed with wonder, Dhananjaya, * the
possessor of wealth, with hair standing on end, bowed down his head before the
Deity, and thus with joined palms ╫ addressed him:
ARJUNA:
"I behold, O god of gods, within thy frame all beings and things of every
kind; the Lord Brahmâ on his lotus throne, all the Rishees and the heavenly
Serpents.‡ I see thee on all sides, of infinite forms, having many arms,
stomachs, mouths, and eyes. But I can discover neither thy beginning, thy
middle, nor thy end, O universal Lord, form of the universe. I see thee crowned
with a diadem and armed with mace and chakra, § a mass of splendor,
darting light on all sides; difficult to behold, shining in every direction
with light immeasurable, like the burning fire or
—————————————————————————————————————————————
* Arjuna.
╫ This is the Hindu mode of salutation.
‡ These are the Uragas, said to be serpents. But it must refer to the
great Masters of Wisdom, who were often called Serpents.
§ Among human weapons this would be known as the discus, but here it means the
whirling wheels of spiritual will and power
81
glowing sun.
Thou art the supreme inexhaustible Being, the end of effort, changeless, the
Supreme Spirit of this universe, the never-failing guardian of eternal law: I
esteem thee Purusha,* I see thee without beginning, middle,
or end, of infinite power with arms innumerable, the sun and moon thy eyes, thy
mouth a flaming fire, overmastering the whole universe with thy majesty. Space
and heaven, and earth and every point around the three regions of the universe
are filled with thee alone. The triple world is full of fear, O thou mighty
Spirit, seeing this thy marvelous form of terror. Of the assemblage of the gods
some I see fly to thee for refuge, while some in fear with joined hands sing
forth thy praise; the hosts of the Maharshis and Siddhas, great sages and
saints, hail thee, saying 'svasti,'╫ and glorify thee
with most excellent hymns. The Rudras, Adityas, the Vasus, and all those beings
- the Sadhyas, Vishwas, the Ashwins, Maruts, and Ushmapas, the hosts of
Gandharbhas, Yakshas, and
—————————————————————————————————————————————
* Purusha, the Eternal Person. The same name is also given to man by the
Hindus.
╫ This cry is supposed to be for the benefit of the world, and has
that meaning.
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Siddhas *―all
stand gazing on thee and are amazed. All the worlds alike with me are terrified
to behold thy wondrous form gigantic, O thou of mighty arms, with many mouths
and eyes, with many arms, thighs and feet, with many stomachs and projecting
tusks. For seeing thee thus touching the heavens, shining with such glory, with
widely-opened mouths and bright expanded eyes, my inmost soul is troubled and I
lose both firmness and tranquility, O Vishnu. Beholding thy dreadful teeth and
thy face like the burning of death, I can see neither heaven nor earth; I find
no peace; have mercy, O Lord of gods, thou Spirit of the universe! The sons of
Dhritarâshtra with all these rulers of men, Bhîshma, Drôna and also Karna and
our principal warriors, seem to be impetuously precipitating themselves into
thy mouths terrible with tusks; some are seen caught between thy teeth, their
heads ground down. As the rapid streams of full-flowing rivers roll on to meet
the ocean, even so these
—————————————————————————————————————————————
* All these names refer to different classes of celestial beings, some
of which are now called in theosophical literature, "elementals"; the
others are explained in H. P. Blavatsky's Secret Doctrine.
83
heroes of the
human race rush into thy flaming mouths. As troops of insects carried away by
strong impulse find death in the fire, even so do these beings with swelling
force pour into thy mouths for their own destruction. Thou involvest and
swallowest all these creatures from every side, licking them in thy flaming
lips; filling the universe with thy splendor, thy sharp beams burn, O Vishnu.
Reverence be unto thee, O best of Gods! Be favorable! I seek to know thee, the
Primeval One, for I know not thy work."
KRISHNA:
"I am Time matured, come hither for the destruction of these creatures;
except thyself, not one of all these warriors here drawn up in serried ranks
shall live. Wherefore, arise! seize fame! Defeat the foe and enjoy the
full-grown kingdom! They have been already slain by me; be thou only the
immediate agent, O thou both-armed one. * Be not disturbed.
Slay Drôna, Bhîshma, Jayadratha, Karna, and all the other heroes of the war
—————————————————————————————————————————————
* Arjuna was a famous archer who could use the celestial bow, Gandiva,
with either hand equally well.
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who are really
slain by me. Fight, thou wilt conquer all thine enemies."
SANJAYA:
When he of the resplendent diadem * heard these words from
the mouth of Keshava, ╫ he saluted
Krishna with joined palms and trembling with fear, addressed him in broken
accents, and bowed down terrified before him.
ARJUNA:
"The universe, O Hrishekesha, ╪ is justly
delighted with thy glory and is filled with zeal for thy service; the evil
spirits are affrighted and flee on all sides, while all the hosts of saints bow
down in adoration before thee. And wherefore should they not adore thee, O
mighty Being, thou who art greater than Brahmâ, who art the first Maker? O
eternal God of gods! O habitation of the universe! Thou art the one indivisible
Being, and non-being, that which is supreme. Thou art the first of Gods, the
most ancient Spirit;
—————————————————————————————————————————————
* Arjuna wore a brilliant tiara.
╫ Krishna, by other names.
╪
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thou art the
final supreme receptacle* of this universe; thou art the Knower and that
which is to be known, and the supreme mansion; and by thee, O thou of infinite
form, is this universe caused to emanate. Thou art Vayu, God of wind, Agni, god
of fire, Yama, god of death, Varuna, God of waters; thou art the moon;
Prajapati, the progenitor and grandfather, art thou. Hail! hail to thee! Hail
to thee a thousand times repeated! Again and again hail to thee! Hail to thee!
Hail to thee from before! Hail to thee from behind! Hail to thee on all sides,
O thou All! Infinite is thy power and might; thou includest all things,
therefore thou art all things!
"Having
been ignorant of thy majesty, I took thee for a friend, and have called thee 'O
Krishna, O son of Yadu, O friend,' and blinded by my affection and presumption,
I have at times treated thee without respect in sport, in recreation, in
repose, in thy chair, and at thy meals, in private and in public; all this I
beseech thee, O inconceivable Being, to forgive.
—————————————————————————————————————————————
* That is, that into which the universe is resolved on the final
dissolution.
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"Thou art
the father of all things animate and inanimate; thou art to be honored as above
the guru himself, and worthy to be adored; there is none equal to thee, and how
in the triple worlds could there be thy superior, O thou of unrivalled power?
Therefore I bow down and with my body prostrate, I implore thee, O Lord, for
mercy. Forgive, O Lord, as the friend forgives the friend, as the father
pardons his son, as the lover the beloved. I am well pleased with having beheld
what was never before seen, and yet my heart is overwhelmed with awe; have
mercy then, O God; show me that other form, O thou who art the dwelling-place
of the universe; I desire to see thee as before with thy diadem on thy head,
thy hands armed with mace and chakra; assume again, O thou of a thousand arms
and universal form, thy four-armed shape!" *
KRISHNA:
Out of kindness to thee, O Arjuna, by my divine power I have shown thee my
supreme
—————————————————————————————————————————————
* Arjuna had been accustomed to see Krishna in his four-armed form, not only in
the images shown in youth, but also when Krishna came into incarnation, and
could therefore look on the four-armed form without fear.
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form, the
universe, resplendent, infinite, primeval, and which has never been beheld by
any other than thee. Neither by studying the Vedas, nor by alms-giving,
nor by sacrificial rites, nor by deeds, nor by the severest mortification of
the flesh can I be seen in this form by any other than thee, O best of Kurus.
Having beheld my form thus awful, be not disturbed nor let thy faculties be
confounded, but with fears allayed and happiness of heart look upon this other
form of mine again."
SANJAYA:
Vasudeva * having so spoken reassumed his natural form; and
thus in milder shape the Great One presently assuaged the fears of the
terrified Arjuna.
ARJUNA:
"Now that I see again thy placid human shape, O Janardana, who art prayed
to by mortals, my mind is no more disturbed and I am self-possessed."
—————————————————————————————————————————————
* A name of Krishna.
88
KRISHNA:
"Thou hast seen this form of mine which is difficult to be perceived and
which even the gods are always anxious to behold. But I am not to be seen, even
as I have shown myself to thee, by study of the Vedas, nor by
mortifications, nor alms-giving, nor sacrifices. I am to be approached and seen
and known in truth by means of that devotion which has me alone as the object.
He whose actions are for me alone, who esteemeth me the supreme goal, who is my
servant only, without attachment to the results of action and free from enmity
towards any creature, cometh to me, O son of Pandu."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the Eleventh Chapter, by name―
THE VISION OF THE DIVINE FORM AS
INCLUDING ALL FORMS.
------Cardiff Theosophical Society in
Wales-------
CHAPTER XII
DEVOTION BY MEANS OF FAITH
______
ARJUNA:
Among those of thy devotees who always thus worship thee, *
which take the better way, those who worship the indivisible and unmanifested,
or those who serve thee as thou now art?"
KRISHNA:
"Those who worship me with constant zeal, with the highest faith and minds
placed on me, are held in high esteem by me. But those who, with minds equal
toward everything, with senses and organs restrained, and rejoicing in the good
of all creatures, meditate on the inexhaustible, immovable, highest,
incorruptible, difficult to contemplate, invisible, omnipresent, unthinkable, the
witness, undemonstrable, shall also come unto me. For those whose hearts are
fixed on the unmani-
—————————————————————————————————————————————
* That is, as described at the end of Chapter XI.
90
fested the labor
is greater, because the path which is not manifest is with difficulty attained
by corporeal beings.*But for those who worship me, renouncing in me all
their actions, regarding me as the supreme goal and meditating on me alone, if
their thoughts are turned to me, O son of Pritha, I presently become the savior
from this ocean of incarnations and death. Place, then, thy heart on me,
penetrate me with thy understanding, and thou shalt without doubt hereafter
dwell in me. But if thou shouldst be unable at once steadfastly to fix thy
heart and mind on me, strive then, O Dhananjaya, to find me by constant
practice in devotion. If after constant practice, thou art still unable, follow
me by actions performed for me;╫ for by doing works for me thou
shalt attain perfection. But if thou art unequal even to this, then, being
self-restrained, place all thy works, failures and successes alike, on me,
abandon-
—————————————————————————————————————————————
* The difficulty here stated is that caused by the personality, which
causes us to see the Supreme as different and separate from ourselves.
╫ The works referred to here are special works of all kinds
performed for the sake of the Supreme Being, which will have their effect upon
the performer in future lives.
91
ing in me the
fruit of every action. For knowledge is better than constant practice,
meditation is superior to knowledge, renunciation of the fruit of action to
meditation; final emancipation immediately results from such renunciation.
"My devotee
who is free from enmity, well-disposed towards all creatures, merciful, wholly
exempt from pride and selfishness, the same in pain and pleasure, patient of
wrongs, contented, constantly devout, self-governed, firm in resolves, and
whose mind and heart are fixed on me alone, is dear unto me. He also is my
beloved of whom mankind is not afraid and who has no fear of man; who is free
from joy, from despondency and the dread of harm. My devotee who is
unexpecting,* pure, just, impartial, devoid of fear, and who
hath forsaken interest in the results of action, is dear unto me. He also is
worthy of my love who neither rejoiceth nor findeth fault, who neither
lamenteth nor coveteth, and being my servant hath forsaken interest in both
good and evil results. He also is my beloved servant who is equal-minded
—————————————————————————————————————————————
* In the original this reads as "not peering about."
92
to friend or
foe, the same in honor and dishonor, in cold and heat, in pain and pleasure,
and is unsolicitous about the event of things; to whom praise and blame are as
one; who is of little speech, content with whatever cometh to pass, who hath no
fixed habitation, and whose heart, full of devotion, is firmly fixed. But those
who seek this sacred ambrosia―the religion of immortality―even as I
have explained it, full of faith, intent on me above all others, and united to
devotion, are my most beloved."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the Twelfth Chapter, by name―
------Cardiff Theosophical Society in
Wales-------
CHAPTER XIII
DEVOTION BY MEANS OF THE DISCRIMINATION OF
THE KSHETRA FROM KSHETRAJNA
______
KRISHNA:
This perishable body, O son of Kuntî, is known as Kshetra; those who are
acquainted with the true nature of things call the soul who knows it, the Kshetrajna.
Know also that I am the Knower in every mortal body, O son of Bharata; that
knowledge which through the soul is a realization of both the known and the
knower is alone esteemed by me as wisdom. What the Kshetra or body is, what it
resembleth, what it produceth, and what is its origin, and also who he is who,
dwelling within, knoweth it, as well as what is his power, learn all in brief
from me. It has been manifoldly sung by the Rishees with discrimination and
with arguments in the various Vedic hymns which treat of Brahmâ.
"This body,
then, is made up of the great elements, Ahankara - egotism, Buddhi - intellect
or judgment, the unmanifest, invisi-
94
ble spirit; the
ten centers of action, the mind, and the five objects of sense; desire,
aversion, pleasure and pain, persistency of life, and firmness, the power of
cohesion. Thus I have made known unto thee what the Kshetra or body is with its
component parts.
"True
wisdom of a spiritual kind is freedom from self-esteem, hypocrisy, and injury
to others; it is patience, sincerity, respect for spiritual instructors,
purity, firmness, self-restraint, dispassion for objects of sense, freedom from
pride, and a meditation upon birth, death, decay, sickness, and error; it is an
exemption from self-identifying attachment for children, wife, and household,
and a constant unwavering steadiness of heart upon the arrival of every event
whether favorable or unfavorable; it is a never-ceasing love for me alone, the
self being effaced, and worship paid in a solitary spot, and a want of pleasure
in congregations of men; it is a resolute continuance in the study of Adhyâtma,
the Superior spirit, and a meditation upon the end of the acquirement of a
knowledge of truth;―this is called wisdom or spiritual knowledge; its
opposite is ignorance.
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"I will now
tell thee what is the object of wisdom, from knowing which a man enjoys
immortality; it is that which has no beginning, even the supreme Brahmâ, and of
which it cannot be said that it is either Being or Non-Being. It has hands and
feet in all directions; eyes, heads, mouths, and ears in every direction; it is
immanent in the world, possessing the vast whole. Itself without organs, it is
reflected by all the senses and faculties; unattached, yet supporting all;
without qualities, yet the witness of them all. It is within and without all
creatures animate and inanimate; it is inconceivable because of its subtlety,
and although near it is afar off. Although undivided it appeareth as divided
among creatures, and while it sustains existing things, it is also to be known
as their destroyer and creator. It is the light of all lights, and is declared
to be beyond all darkness; and it is wisdom itself, the object of wisdom, and
that which is to be obtained by wisdom; in the hearts of all it ever presideth.
Thus hath been briefly declared what is the perishable body, and wisdom itself,
together with the object of wisdom; he, my devotee,
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who thus in
truth conceiveth me, obtaineth my state.
"Know that prakriti
or nature, and purusha the spirit, are without beginning. And know that
the passions and the three qualities are sprung from nature. Nature or prakriti
is said to be that which operates in producing cause and effect in actions; *
individual spirit or purusha is said to be the cause of experiencing
pain and pleasure. ╫ For spirit when invested with
matter or prakriti experienceth the qualities which proceed from prakriti;
its connection with these qualities is the cause of its rebirth in good and
evil wombs. ‡ The spirit in the body is called Maheswara,
the Great Lord, the spectator, the admonisher, the sustainer, the enjoyer, and
also the Paramâtma, the highest soul. He who thus knoweth
—————————————————————————————————————————————
* Prakriti, matter or nature, is the cause of all action
throughout the universe, as it is the basis by which action may take place; and
herein are included all actions, whether of men, of gods, powers, or what not.
╫ Purusha is the aspect of the individual spirit in every
human breast; it is the cause of our experiencing pain and pleasure through the
connection with nature found in the body.
‡ Here purusha is the persisting individuality which
connects all reincarnations, as if it were the thread, and has hence been
called the "thread Soul."
97
the spirit and
nature, together with the qualities, whatever mode of life he may lead, is not
born again on this earth.
"Some men
by meditation, using contemplation upon the Self, behold the spirit within,
others attain to that end by philosophical study with its realization, and
others by means of the religion of works. Others, again, who are not acquainted
with it in this manner, but have heard it from others, cleave unto and respect
it; and even these, if assiduous only upon tradition and attentive to hearing
the scriptures, pass beyond the gulf of death. *
"Know, O
chief of the Bharatas, that whenever anything, whether animate or inanimate, is
produced, it is due to the union of the Kshetra and Kshetrajna- body and the
soul. He who seeth the Supreme Being existing alike imperishable in all
perishable things, sees indeed. Perceiving the same Lord present in everything
and everywhere, he does not by the lower self destroy his own soul, but goeth
to the supreme end. He who seeth
—————————————————————————————————————————————
* This last sentence means that they thus lay such a foundation as that
in subsequent lives they will reach the other states and then to immortality.
98
that all his
actions are performed by nature only, and that the self within is not the
actor, sees indeed. And when he realizes perfectly that all things whatsoever
in nature are comprehended in the ONE, he attains to the Supreme Spirit. This
Supreme Spirit, O son of Kuntî, even when it is in the body, neither acteth nor
is it affected by action, because, being without beginning and devoid of
attributes, it is changeless. As the all-moving Akâsa by reason of its subtlety
passeth everywhere unaffected, so the Spirit, though present in every kind of
body, is not attached to action nor affected. As a single sun illuminateth the
whole world, even so doth the One Spirit illumine every body, O son of Bharata.
Those who with the eye of wisdom thus perceive what is the difference between
the body and Spirit and the destruction of the illusion of objects, *
go to the supreme."
—————————————————————————————————————————————
* This refers to what has previously been said about the great illusion
produced by nature in causing us to see objects as different from Spirit, and
it agrees with Patanjali, who says that, although the perfectly illuminated
being has destroyed the illusion, it still has a hold upon those who are not
illuminated - they will have to go through repeated rebirths until their time
of deliverance also comes.
99
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the Thirteenth Chapter, by name―
DEVOTION BY MEANS OF THE DISCRIMINATION
OF THE KSHETRA FROM KSHETRAJNA.
------Cardiff Theosophical Society in
Wales-------
CHAPTER XIV
DEVOTION BY MEANS OF SEPARATION FROM THE
THREE QUALITIES
______
KRISHNA:
I will explain further the sublime spiritual knowledge superior to all others,
by knowing which all the sages have attained to supreme perfection on the
dissolution of this body. They take sanctuary in this wisdom, and having
attained to my state they are not born again even at the new evolution, nor are
they disturbed at the time of general destruction.
"The great
Brahmâ is my womb in which I place the seed; from that, O son of Bharata, is
the production of all existing things. * this great Brahmâ is
the womb for all those various forms which are produced from any womb, and I am
the Father who provideth the seed. The three great qualities called sattva,
rajas, and tamas―light or truth, passion
—————————————————————————————————————————————
* In this verse Brahmâ is to be taken as prakriti, or
nature.
101
or desire, and
indifference or darkness―are born from nature, and bind the imperishable
soul to body, O thou of mighty arms. Of these the sattva quality by
reason of its lucidity and peacefulness entwineth the soul to rebirth through
attachment to knowledge and that which is pleasant. Know that rajas is
of the nature of desire, producing thirst and propensity; it, O son of Kuntî,
imprisoneth the Ego through the consequences produced from action. The quality
of tamas, the offspring of the indifference in nature, is the deluder of
all creatures, O son of Bharata; it imprisoneth the Ego in a body through
heedless folly, sleep, and idleness. The sattva quality attaches the soul
through happiness and pleasure, the rajas through action, and tamas
quality surrounding the power of judgment with indifference attaches the soul
through heedlessness.
"When, O
son of Bharata, the qualities of tamas and rajas are overcome,
then that of sattva prevaileth; tamas is chiefly acting when sattva
and rajas are hidden; and when the sattva and tamas
diminish, then rajas prevaileth. When wisdom, the bright light, shall
102
become evident
at every gate of the body, then one may know that the sattva quality is
prevalent within. The love of gain, activity in action, and the initiating of
works, restlessness and inordinate desire are produced when the quality of rajas
is prevalent, whilst the tokens of the predominance of the tamas quality
are absence of illumination, the presence of idleness, heedlessness, and
delusion, O son of Kuntî.
"If the
body is dissolved when the sattva quality prevails, the self within
proceeds to the spotless spheres of those who are acquainted with the highest
place. When the body is dissolved while the quality of rajas is
predominant, the soul is born again in a body attached to action; and so also
of one who dies while tamas quality is prevalent, the soul is born again
in the wombs of those who are deluded.
"The fruit
of righteous acts is called pure and holy, appertaining to sattva; from rajas
is gathered fruit in pain, and the tamas produceth only senselessness,
ignorance, and indifference. From sattva wisdom is produced, from rajas
desire, from tamas ignorance, delusion and folly. Those in whom the sattva
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quality is
established mount on high, those who are full of rajas remain in the
middle sphere, the world of men, while those who are overborne by the gloomy
quality, tamas, sink below. But when the wise man perceiveth that the
only agents of action are these qualities, and comprehends that which is
superior to the qualities, he attains to my state. And when the embodied self
surpasseth these three qualities of goodness, action, and
indifference―which are coëxistent with the body it is released from
rebirth and death, old age and pain, and drinketh of the water of
immortality."
ARJUNA:
"What are the characteristic marks by which the man may be known, O
Master, who hath surpassed the three qualities? What is his course of life, and
what are the means by which he overcometh the qualities?"
KRISHNA:
"He, O son of Pandu, who doth not hate these qualities―illumination,
action, and delusion―when they appear, nor longeth for them when they
disappear; who, like one who
104
is of no party,
sitteth as one unconcerned about the three qualities and undisturbed by them,
who being persuaded that the qualities exist, is moved not by them; who is of
equal mind in pain and pleasure, self-centered, to whom a lump of earth, a
stone, or gold are as one; who is of equal mind with those who love or dislike,
constant, the same whether blamed or praised; equally minded in honor and
disgrace, and the same toward friendly or unfriendly side, engaging only in
necessary actions, such an one hath surmounted the qualities. And he, my
servant, who worships me with exclusive devotion, having completely overcome
the qualities, is fitted to be absorbed in Brahmâ the Supreme. I am the
embodiment of the Supreme Ruler, and of the incorruptible, of the unmodifying,
and of the eternal law, and of endless bliss."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the Fourteenth Chapter, by name―
DEVOTION BY MEANS OF SEPARATION FROM
THE THREE QUALITIES.
------Cardiff Theosophical Society in
Wales-------
CHAPTER XV
DEVOTION THROUGH KNOWLEDGE OF THE
SUPREME SPIRIT
______
KRISHNA:
Men say that the Ashwattha, the eternal sacred tree, *
grows with its roots above and its branches below, and the leaves of which are
the Vedas; he who knows this knows the Vedas. Its branches
growing out of the three qualities ╫ with the objects
of sense as the lesser shoots, spread forth, some above and some below; and
those roots which ramify below in the regions of mankind are the connecting
bonds of action. Its form is not thus understood by men; it has no beginning,
nor can its present constitution be understood ,‡ nor has it any end.
When one hath hewn down with the strong axe of dispassion this Ashwattha
tree with its deeply-
—————————————————————————————————————————————
* This is a symbol for the universe, which, although apparently destroyed and
then again renovated, is never ending, for it is the same as the Evolutionary
Stream.
╫ See preceding Chapter.
‡ This means that the bound Ego cannot understand it.
106
imbedded roots,
then that place is to be sought after from which those who there take refuge
never more return to rebirth, for it * is the Primeval Spirit
from which floweth the never-ending stream of conditioned existence. Those who
are free from pride of self and whose discrimination is perfected, who have
prevailed over the fault of attachment to action, who are constantly employed
in devotion to meditation upon the Supreme Spirit, who have renounced desire
and are free from the influence of the opposites known as pleasure and pain,
are undeluded, and proceed to that place which endureth forever. Neither the
sun nor the moon nor the fire enlighteneth that place; from it there is no
return; it is my supreme abode.
"It is even
a portion of myself which, having assumed life in this world of conditioned
existence, draweth together the five senses and the mind in order that it may
obtain a body and may leave it again. And those are carried by the Sovereign
Lord to and from whatever body he enters or quits, even as the
—————————————————————————————————————————————
* It is the place of the Supreme.
107
breeze bears the
fragrance from the flower. Presiding over the eye, the ear, the touch, the
taste, and the power of smelling, and also over the mind, he experienceth the
objects of sense. The deluded do not see the spirit when it quitteth or remains
in the body, nor when, moved by the qualities, it has experience in the world.
But those who have the eye of wisdom perceive it, and devotees who
industriously strive to do so see it dwelling in their own hearts; whilst those
who have not overcome themselves, who are devoid of discrimination, see it not
even though they strive, thereafter. Know that the brilliance of the sun which
illuminateth the whole world, and the light which is in the moon and in the
fire, are the splendor of myself. I enter the earth supporting all living
things by my power, and I am that property of sap which is taste, nourishing
all the herbs and plants of the field. Becoming the internal fire of the
living, I associate with the upward and downward breathing, and cause the four
kinds of food to digest. I am in the hearts of all men, and from me come
memory, knowledge, and also the loss of both. I am to
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be known by all
the Vedas; I am he who is the author of the Vedanta, and I alone am the
interpreter of the Vedas.
"There are
two kinds of beings in the world, the one divisible, the other indivisible; the
divisible is all things and the creatures, the indivisible is called Kûtastha,
or he who standeth on high unaffected. But there is another spirit designated
as the Supreme Spirit―Paramâtma―which permeates and sustains the
three worlds. As I am above the divisible and also superior to the indivisible,
therefore both in the world and in the Vedas am I known as the Supreme
Spirit. He who being not deluded knoweth me thus as the Supreme Spirit, knoweth
all things and worships me under every form and condition.
"Thus, O
sinless one, have I declared unto thee this most sacred science; he who
understandeth it, O son of Bharata, will be a wise man and the performer of all
that is to be done."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the collo-
109
quy between the
Holy Krishna and Arjuna, stands the Fifteenth Chapter, by name―
DEVOTION THROUGH KNOWLEDGE OF THE
SUPREME SPIRIT
------Cardiff Theosophical Society in
Wales-------
CHAPTER XVI
DEVOTION THROUGH DISCRIMINATING BETWEEN
GODLIKE AND DEMONIACAL NATURES
______
KRISHNA:
Fearlessness, sincerity, assiduity in devotion, generosity, self-restraint,
piety, and alms-givings, study, mortification, and rectitude; harmlessness,
veracity, and freedom from anger, resignation, equanimity, and not speaking of
the faults of others, universal compassion, modesty, and mildness; patience,
power, fortitude, and purity, discretion, dignity, unrevengefulness, and
freedom from conceit―these are the marks of him whose virtues are of a
godlike character, O son of Bharata. Those, O son of Pritha, who are born with
demoniacal dispositions are marked by hypocrisy, pride, anger, presumption,
harshness of speech, and ignorance. The destiny of those whose attributes are
godlike is final liberation, while those of demoniacal dispositions, born to
the Asuras' lot, [suffer] continued bondage to mortal birth; grieve not,
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O son of Pandu,
for thou art born with the divine destiny. There are two kinds of natures in
beings in this world, that which is godlike, and the other which is demoniacal;
the godlike hath been fully declared, hear now from me, O son of Pritha, what
the demoniacal is.
"Those who
are born with the demoniacal disposition―of the nature of the
Asuras―know not the nature of action nor of cessation from action, they
know not purity nor right behavior, they possess no truthfulness. They deny
that the universe has any truth in it, saying it is not governed by law,
declaring that it hath no Spirit; they say creatures are produced alone through
the union of the sexes, and that all is for enjoyment only. Maintaining this
view, their souls being ruined, their minds contracted, with natures perverted,
enemies of the world, they are born to destroy. They indulge insatiable
desires, are full of hypocrisy, fast-fixed in false beliefs through their
delusions. They indulge in unlimited reflections which end only in
annihilation, convinced until death that the enjoyment of the objects of their
desires is
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the supreme
good. Fast-bound by the hundred chords of desire, prone to lust and anger, they
seek by injustice and the accumulation of wealth for the gratification of their
own lusts and appetites. 'This to-day hath been acquired by me, and that object
of my heart I shall obtain; this wealth I have, and that also shall be mine.
This foe have I already slain, and others will I forthwith vanquish; I am the
lord, I am powerful, and I am happy. I am rich and with precedence among men;
where is there another like unto me? I shall make sacrifices, give alms, and
enjoy.' In this manner do those speak who are deluded. Confounded by all manner
of desires, entangled in the net of delusion, firmly attached to the
gratification of their desires, they descend into hell. Esteeming themselves
very highly, self-willed, full of pride and ever in pursuit of riches, they
perform worship with hypocrisy and not even according to ritual, *
but only for outward show. Indulging in pride, selfishness, ostentation, power,
lust, and
—————————————————————————————————————————————
* This refers to the irregular performance of Vedic sacrifices by those
who are without the right spiritual gifts, and only wish to imitate
ostentatiously the right performance.
113
anger, they
detest me who am in their bodies and in the bodies of others. Wherefore I
continually hurl these cruel haters, the lowest of men, into wombs of an
infernal nature in this world of rebirth. And they being doomed to those
infernal wombs, more and more deluded in each succeeding rebirth, never come to
me, O son of Kuntî, but go at length to the lowest region. *
"The gates
of hell are three―desire, anger, covetousness, which destroy the soul;
wherefore one should abandon them. Being free from these three gates of hell, O
son of Kuntî, a man worketh for the salvation of his soul, and thus proceeds to
the highest path. He who abandoneth the ordinances of the Scriptures to follow
the dictates of his own desires, attaineth neither perfection nor happiness nor
the highest path. Therefore, in deciding what is fit and what unfit to be done,
thou shouldst perform actions on earth with a knowledge of what is declared in
Holy Writ."
Thus in the Upanishads,
called the holy
—————————————————————————————————————————————
* This is final annihilation of those who deny their own soul and thus
lose it. It is worse than the hell before spoken of for there is no return.
114
Bhagavad-Gîtâ, in the science
of the Supreme Spirit, in the book of devotion, in the colloquy between the
Holy Krishna and Arjuna, stands the Sixteenth Chapter, by name―
DEVOTION THROUGH DISCRIMINATING
BETWEEN GODLIKE AND DEMONIACAL
NATURES
------Cardiff Theosophical Society in
Wales-------
CHAPTER XVII
DEVOTION AS REGARDS THE THREE KINDS OF FAITH
______
ARJUNA:
What is the state of those men who, while they neglect the precepts of the
Scriptures, yet worship in faith, O Krishna? Is it of the sattva, the rajas,
or the tamas quality?"
KRISHNA:
"The faith of mortals is of three kinds, and is born from their own
disposition; it is of the quality of truth - sattva, action - rajas,
and indifference - tamas; hear now what those are.
"The faith
of each one, O son of Bharata, proceeds from the sattva quality; the
embodied soul being gifted with faith, each man is of the same nature as that
ideal on which his faith is fixed. Those who are of the disposition which
ariseth from the prevalence of the sattva or good quality worship the
gods; those of the quality of rajas worship the celestial
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powers, the
Yakshas and Râkshasas; other men in whom the dark quality of indifference or tamas
predominates worship elemental powers and the ghosts of dead men. Those who
practice severe self-mortification not enjoined in the Scriptures are full of
hypocrisy and pride, longing for what is past and desiring more to come. They,
full of delusion, torture the powers and faculties which are in the body, and
me also, who am in the recesses of the innermost heart; know that they are of
an infernal tendency.
"Know that
food which is pleasant to each one, as also sacrifices, mortification, and
almsgiving, are of three kinds; hear what their divisions are. The food which
increases the length of days, vigor and strength, which keeps one free from
sickness, of tranquil mind, and contented, and which is savory, nourishing, of
permanent benefit and congenial to the body, is that which is attractive to
those in whom the sattva quality prevaileth. The food which is liked by
those of the rajas quality is over bitter, too acid, excessively salt,
hot, pungent, dry and burning, and causeth unpleasantness, pain, and disease.
Whatever
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food is such as
was dressed the day before, that is tasteless or rotting, that is impure, is
that which is preferred by those in whom predominates the quality of tamas
or indifference.
"The
sacrifice or worship which is directed by Scripture and is performed by those
who expect no reward but who are convinced that it is necessary to be done, is
of the quality of light, of goodness, of sattva. But know that that
worship or sacrifice which is performed with a view to its results, and also
for an ostentation of piety, belongs to passion, the quality of rajas, O
best of the Bharatas. But that which is not according to the precepts of Holy
Writ, without distribution of bread, without sacred hymns, without gifts to
brahmans at the conclusion, and without faith, is of the quality of tamas.
"Honoring
the gods, the brahmans, the teachers, and the wise, purity, rectitude,
chastity, and harmlessness are called mortification of the body. Gentle speech
which causes no anxiety, which is truthful and friendly, and diligence in the
reading of the Scriptures, are said to be austerities of speech. Serenity of
mind, mildness of temper, silence,
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self-restraint,
absolute straightforwardness of conduct, are called mortification of the mind.
This threefold mortification or austerity practiced with supreme faith and by
those who long not for a reward is of the sattva quality.
"But that
austerity which is practiced with hypocrisy, for the sake of obtaining respect
for oneself or for fame or favor, and which is uncertain and belonging wholly
to this world, is of the quality of rajas. Those austerities which are
practiced merely by wounding oneself or from a false judgment or for the
hurting of another are of the quality of tamas. Those gifts which are
bestowed at the proper time to the proper person, and by men who are not
desirous of a return, are of the sattva quality, good and of the nature
of truth. But that gift which is given with the expectation of a return from
the beneficiary or with a view to spiritual benefit flowing therefrom or with
reluctance, is of the rajas quality, bad and partaketh of untruth. Gifts
given out of place and season and to unworthy persons, without proper attention
and scornfully, are of the tamas quality, wholly bad and of the nature
of darkness.
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"OM TAT
SAT, these are said to be the threefold designation of the Supreme Being. By
these in the beginning were sanctified the knowers of Brahmâ, *
the Vedas, and sacrifices. Therefore the sacrifices, the giving of alms,
and the practicing of austerities are always, among those who expound Holy
Writ, preceded by the word OM. Among those who long for immortality and who do
not consider the reward for their actions, the word TAT precedes their rites of
sacrifice, their austerities, and giving of alms. The word SAT is used for
qualities that are true and holy, and likewise is applied to laudable actions,
O son of Pritha. The state of mental sacrifice when actions are at rest is also
called SAT. Whatever is done without faith, whether it be sacrifice,
alms-giving, or austerities, is called ASAT, that which is devoid of truth and
goodness, O son of Pritha, and is not of any benefit either in this life or
after death."
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme
—————————————————————————————————————————————
* It reads "Brahmanas," and does not seem to refer to any
caste.
120
Spirit, in the
book of devotion, in the colloquy between the Holy Krishna and Arjuna, stands
the Seventeenth Chapter, by name―
DEVOTION AS REGARDS THE THREE
KINDS OF FAITH
------Cardiff Theosophical Society in
Wales-------
CHAPTER XVIII
DEVOTION AS REGARDS RENUNCIATION AND
FINAL LIBERATION
______
ARJUNA:
I wish to learn, O great-armed one, the nature of abstaining from action and of
the giving up of the results of action, and also the difference between these
two, O slayer of Keshin." *
KRISHNA:
"The bards conceive that the forsaking of actions which have a desired
object is renunciation or Sannyasa; the wise call the disregard of the fruit of
every action true disinterestedness in action. By some wise men it is said,
'Every action is as much to be avoided as a crime,' while by others it is
declared, 'Deeds of sacrifice, of mortification, and of charity should not be
forsaken.' Among these divided opinions hear my certain deci-
—————————————————————————————————————————————
* Keshin was a daitya, a demon, fabled to have been sent by Kansa for
the purpose of destroying Krishna.
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sion, O best of
the Bharatas, upon this matter of disinterested forsaking, which is declared to
be of three kinds, O chief of men. Deeds of sacrifice, of mortification, and of
charity are not to be abandoned, for they are proper to be performed, and are
the purifiers of the wise. But even those works are to be performed after
having renounced all selfish interest in them and in their fruits; this, O son
of Pritha, is my ultimate and supreme decision. The abstention from works which
are necessary and obligatory is improper; the not doing of such actions is due
to delusion springing from the quality of tamas. The refraining from
works because they are painful and from the dread of annoyance ariseth from the
quality of rajas which belongs to passion, and he who thus leaves undone
what he ought to do shall not obtain the fruit which comes from right
forsaking. The work which is performed, O Arjuna, because it is necessary,
obligatory, and proper, with all self-interest therein put aside and attachment
to the action absent, is declared to be of the quality of truth and goodness
which is known as sattva. The true renouncer, full of the
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quality of
goodness, wise and exempt from all doubt, is averse neither to those works
which fail nor those which succeed. It is impossible for mortals to utterly
abandon actions; but he who gives up the results of action is the true
renouncer. The threefold results of action―unwished for, wished for, and
mixed―accrue after death to those who do not practice this renunciation,
but no results follow those who perfectly renounce. *
"Learn, O
great-armed one, that for the accomplishment of every work five agents are
necessary, as is declared. These are the substratum, the agent, the various
sorts of organs, the various and distinct movements and with these, as fifth,
the presiding deities. These five agents are included in the performance of
every act which a man undertaketh, whether with his body, his speech, or his
mind. This being thus, whoever because of the imperfection of his mind
beholdeth the real self as the agent thinketh wrongly and seeth not aright. He
whose nature is free
—————————————————————————————————————————————
* This verse refers not only to effects after death in the post-mortem
states, but also to subsequent lives in the body upon reincarnating.
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from egotism and
whose power of discrimination is not blinded does not slay though he killeth
all these people, and is not bound by the bonds of action. The three causes
which incite to action are knowledge, the thing to be known, and the knower,
and threefold also is the totality of the action in the act, the instrument,
and the agent. Knowledge, the act, and the agent are also distinguished in
three ways according to the three qualities; listen to their enumeration after
that classification.
"Know that
the wisdom which perceives in all nature one single principle, indivisible and
incorruptible, not separate in the separate objects seen, is of the sattva
quality. The knowledge which perceives different and manifold principles as
present in the world of created beings pertains to rajas, the quality of
passion. But that knowledge, wholly without value, which is mean, attached to
one object alone as if it were the whole, which does not see the true cause of
existence, is of the nature of tamas, indifferent and dark.
"The action
which is right to be done, performed without attachment to results, free
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from pride and
selfishness, is of the sattva quality. That one is of the rajas
quality which is done with a view to its consequences, or with great exertion,
or with egotism. And that which in consequence of delusion is undertaken
without regard to its consequences, or the power to carry it out, or the harm
it may cause, is of the quality of darkness―tamas.
"The doer
who performs necessary actions unattached to their consequences and without
love or hatred is of the nature of the quality of truth―sattva.
The doer whose actions are performed with attachment to the result, with great
exertion, for the gratification of his lusts and with pride, covetousness,
uncleanness, and attended with rejoicing and grieving, is of the quality of rajas―passion
and desire. The doer who is ignorant, foolish, undertaking actions without
ability, without discrimination, with sloth, deceit, obstinacy,
mischievousness, and dilatoriness, is of the quality of tamas.
Hear now, O
Dhananjaya, conqueror of wealth, the differences which I shall now ex-
126
plain in the
discerning power * and the steadfast power within, according
to the three classes flowing from the divisions of the three qualities. The
discerning power that knows how to begin and to renounce, what should and what
should not be done, what is to be feared and what not, what holds fast and what
sets the soul free, is of the sattva quality. That discernment, O son of
Pritha, which does not fully know what ought to be done and what not, what
should be feared and what not, is of the passion-born rajas quality.
That discriminating power which is enveloped in obscurity, mistaking wrong for
right and all things contrary to their true intent and meaning, is of the dark
quality of tamas.
"That power
of steadfastness holding the man together, which by devotion controls every
motion of the mind, the breath, the senses and the organs, partaketh of the sattva
quality. And that which cherisheth duty, pleasure, and wealth, in him who
looketh to the fruits of action is of the quality of rajas. But that
through which the man of low ca-
—————————————————————————————————————————————
* This is Buddhi, the highest intellection, the power of judgment.
127
pacity stays
fast in drowsiness, fear, greed, vanity and rashness is from the tamas
quality, O son of Pritha.
"Now hear
what are the three kinds of pleasure wherein happiness comes from habitude and
pain is ended. That which in the beginning is as poison and in the end as the
water of life, and which arises from a purified understanding, is declared to
be of the sattva quality. That arising from the connection of the senses
with their objects which in the beginning is sweet as the waters of life but at
the end like poison, is of the quality of rajas. That pleasure is of the
dark tamas quality which both in the beginning and the end arising from
sleep, idleness, and carelessness, tendeth both in the beginning and the end to
stupify the soul. There is no creature on earth nor among the hosts in heaven
who is free from these three qualities which arise from nature.
"The
respective duties of the four castes, of Brahmans, Kshatriyas, Vaisyas, and
Sûdras, are also determined by the qualities which predominated in the
disposition of each, O harasser of thy foes. The natural duty of a Brahman
compriseth tranquility, purity,
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self-mastery,
patience, rectitude, learning, spiritual discernment, and belief in the
existence of another world. Those of the Kshatriya sprung from his nature, are
valor, glory, strength, firmness, not to flee from the field of battle,
liberality and a lordly character. The natural duties of the Vaisya are to till
the land, tend cattle and to buy and sell; and that of the Sûdra is to serve,
as is his natural disposition.
"Men being
contented and devoted to their own proper duties attain perfection; hear now
how that perfection is attained by devotion to natural duty.
"If a man
maketh offering to the Supreme Being who is the source of the works of all and
by whom this universe was spread abroad, he thus obtaineth perfection. The
performance of the duties of a man's own particular calling, although devoid of
excellence, is better than doing the duty of another, however well performed;
and he who fulfills the duties obligated by nature, does not incur sin. A man's
own natural duty, even though stained with faults, ought not to be abandoned.
For all human acts are involved in faults, as the
129
fire is wrapped
in smoke. The highest perfection of freedom from action is attained through
renunciation by him who in all works has an unfettered mind and subdued heart.
"Learn from
me, in brief, in what manner the man who has reached perfection attains to the
Supreme Spirit, which is the end, the aim, and highest condition of spiritual
knowledge.
"Embued
with pure discrimination, restraining himself with resolution, having rejected
the charms of sound and other objects of the senses, and casting off attachment
and dislike; dwelling in secluded places, eating little, with speech, body, and
mind controlled, engaging in constant meditation and unwaveringly fixed in
dispassion; abandoning egotism, arrogance, violence, vanity, desire, anger,
pride, and possession, with calmness ever present, a man is fitted to be the
Supreme Being. And having thus attained to the Supreme, he is serene, sorrowing
no more, and no more desiring, but alike towards all creatures he attains to
supreme devotion to me. By this devotion to me he knoweth funda-
130
mentally who and
what I am and having thus discovered me he enters into me without any
intermediate condition. And even the man who is always engaged in action shall
attain by my favor to the eternal and incorruptible imperishable abode, if he
puts his trust in me alone. With thy heart place all thy works on me, prefer me
to all else, exercise mental devotion continually, and think constantly of me.
By so doing thou shalt by my divine favor surmount every difficulty which
surroundeth thee; but if from pride thou wilt not listen to my words, thou
shalt undoubtedly be lost. And if, indulging self-confidence, thou sayest 'I
will not fight,' such a determination will prove itself vain, for the
principles of thy nature will impel thee to engage. Being bound by all past
karma to thy natural duties, thou, O son of Kuntî, wilt involuntarily do from
necessity that which in thy folly thou wouldst not do. There dwelleth in the
heart of every creature, O Arjuna, the Master―Ishwara ―who
by his magic power causeth all things and creatures to revolve mounted upon the
universal wheel of time. Take sanctuary with him alone, O son of Bharata, with
all
131
thy soul; by his
grace thou shalt obtain supreme happiness, the eternal place.
"Thus have
I made known unto thee this knowledge which is a mystery more secret than
secrecy itself; ponder it fully in thy mind; act as seemeth best unto thee.
"But
further listen to my supreme and most mysterious words which I will now for thy
good reveal unto thee because thou art dearly beloved of me. Place thy heart
upon me as I have declared myself to be, serve me, offer unto me alone, and bow
down before me alone, and thou shalt come to me; I swear it, for thou art dear
to me. Forsake every other religion and take refuge alone with me; grieve not,
for I shall deliver thee from all transgressions. Thou must never reveal this
to one who doth not practice mortification, who is without devotion, who careth
not to hear it, nor unto him who despiseth me. He who expoundeth this supreme
mystery to my worshippers shall come to me if he performs the highest worship
of me; and there shall not be among men anyone who will better serve me than
he, and he shall be dearest unto me of all on earth. If anyone shall study
these sacred
132
dialogues held
between us two, I shall consider that I am worshipped by him with the sacrifice
of knowledge; this is my resolve. And even the man who shall listen to it with
faith and not reviling shall, being freed from evil, attain to the regions of
happiness provided for those whose deeds are righteous.
Hast thou heard
all this, O son of Pritha, with mind one-pointed? Has the delusion of thought
which arose from ignorance been removed, O Dhananjaya?"
ARJUNA:
"By thy divine power, O thou who fallest not,* my delusion is
destroyed, I am collected once more; I am free from doubt, firm, and will act
according to thy bidding."
SANJAYA:
Thus have I been an ear-witness of the miraculous astonishing dialogue, never
heard before, between Vasudeva and the magnanimous son of Pritha. By the favor
of Vyasa I heard this supreme mystery of Yoga - devotion - even as revealed
from the mouth of
—————————————————————————————————————————————
* The word is "Achyuta.
133
Krishna himself
who is the supreme Master of devotion. And as I again and again remember, O
mighty king, this wonderful sacred dialogue between Krishna and Arjuna, I am
delighted again and again. Also, as I recall to my memory the wonderful form of
Hari, * the Lord, my astonishment is great, O king, and I
rejoice again and again. Where-ever Krishna, the supreme Master of devotion,
and wherever the son of Pritha, the mighty archer, may be, there with certainty
are fortune, victory, wealth, and wise action; this is my belief.
Thus in the Upanishads,
called the holy Bhagavad-Gîtâ, in the science of the Supreme Spirit, in
the book of devotion, in the colloquy between the Holy Krishna and Arjuna,
stands the Eighteenth Chapter, by name―
DEVOTION AS REGARDS RENUNCIATION AND
FINAL LIBERATION.
—————————————————————————————————————————————
* One of the names of Vishnu, and also applied to Krishna.
GLOSSARY FOR THE BHAGAVAD GITA
GLOSSARY
________________
Some notes on this Glossary:
Spelling is arbitrary, as written and spoken
Sanskrit, consisting of phonetic symbols, uses sounds that cannot easily be
reproduced by combinations of English letter-sounds.
The older and more commonly used
written versions are given, so students can more easily identify them and their
meanings, and grasp philosophical points of view. This may disagree with
some of the current Sanskrit and Orientalist "authorities," who
generally focus on a literal translation, employing the methods of the
"head doctrine, perceived by the eye," or the "Lower
Manas."
The "Heart Doctrine" is that
which the Original Authors desired to offer for study by aspirants to
Wisdom. It is, often, a "meaning concealed within a meaning."
An attempt has been made here to
indicate some of the inner meanings employed by those Primeval Sages. The
literal translation is usually unable to give much depth; as a
consequence, vast arguments can arise.
Much of the "original"
written Hindu Literature we study was abridged around the time of the Mogul
Emperor Akbar (1562-1605), and at that time those portions taken out were
encoded within the abridged material left. [ see "Hindu
Literature" here below. ] Within the Apara (exoteric) Vidya, the
never recorded Para (esoteric) Vidya is concealed. [S D I xxiii ]
Some words are employed with
meanings that vary according to context, as underlying all Hindu sacred texts,
implications that concern mental and emotional states of consciousness will be
found.
The accepted fact that each human being
is an immortal Spirit/Soul-mind leads to consideration of many levels of
psychic and Spiritual perception. The inner Immortal is the "One Consciousness"
which pierces through all the states and planes of a being's nature, and serves
to uphold the memory of experiences in those states.
An understanding of these may be
obtained by controlling the "modifications" of the "Lower
Mind"--Kama-Manas--the brain-mind of the Personality, says Patanjali [see Book
I]. Such a knowledge is said to be obtainable in full, when the devotee
can use at will, a knowledge of the 7 x 7 scale of cause and effect: the
"49 fires" that "burn" within him and illuminate his life.
Man’s “principles” are tabulated
in the SECRET DOCTRINE [S D I 157-8], and these correlate to the
Universal Principles (S D II 596]
The Bhagavad Gita is designed by
Krishna to evoke the "memory of past lives" in those who read and
inquire of it for the secrets of Nature and of man's constitution that are
enshrined there for them. It is called "the study of Adepts."
In this regard, Krishna [or the
Universal SPIRITUAL SELF] is considered in every human as the “Higher Self” or
the "Divine Man." He is Immortal, present in every Man, as well
as in every being in Nature. All manifested forms are considered evidence of
the many vehicles of intelligence, which, immortal and continuous, are used by
the innumerable ‘rays’ of the "One Consciousness," to develop in
them, over an enormous amount of time, so as to encompass the whole range of
possible experience, and thus, to rise, as Individuals, to the perceptive level
and to the ‘will’ of the One Universal BEING.
The Higher Self is invoked by sincere and
conscientious disciples who:
1. recognize that they, and all other
beings are in essence “brothers“ and fellow immortals.
2. That living in a physical form is
for all, a common pilgrimage.
3. That brotherhood, virtue, universal
ethics and morality are to be rigorously applied in life. This makes of
Karma an ally.
4. The goal of Supreme Knowledge is
attainable by all beings. No exceptions.
5. The "life-atom" is a potential
Man and is informed by an immortal Monad (Atma-Buddhi), a
"god."
6. Any selfish or evil feelings, acts
or thoughts, are Karmic impediments to the progress of aspirants towards
Spiritual knowledge. We dare not inflict these delays on others.
7. The disciple should center his
attention on moral refinement, self-control, Self-knowledge and service to all
within his area of living,
Sources herein used are :
Theosophical Glossary--H.P.B., (1891);
Working Glossary, The Path, New York, (1890). Glossary printed at the end
of the 2nd. Edition (1891) of the Key to Theosophy by H.P.Blavatsky.
Bhawani Shankar's and Subbha Row's Gita Lectures, Ethel Beswick's The Hindu
Gods and Heroes, H.P.Blavatsky's The Voice of the Silence, Mr. W. Q. Judge The
Bhagavad Gita, and Notes on the Bhagavad Gita, and other sources.
Pronunciation:
A student will find that some phonetic
spellings used here may differ from other glossaries and phonetic
renderings. Sanskrit is not accented, but equal emphasis is given to the
every syllable in pronouncing a word. Vowel sounds are pronounced:
a as in
father - aa
e as in
hate - "eh"
i as in
pique - ee
o as in
go - oh
u as in
root - oo
ai as in
mine - I
au as in
now - ow
Consonants are given their usual normal,
unaccented sound. (no dipthongs)
Unless otherwise indicated, Sanskrit, assumes
that every word ends with a brief sound, the equivalent of "ah" or
"am." This is a sound produced very briefly when the lips close
to conclude the final sound of a word.
=============================================================
Glossary;
Sanskrit and Terms derived from other languages
used in the study of the Bhagavad Gita.
and other Hindu Sacred Texts.
A to Z
=============================================================
Sanskrit
Word
Explanation
References
=============================================================
A A
A.
First letter in every world alphabet. Has a mystic and
magical virtue. First sound of the infant aspirating breath.
One "I." White or yellow. Trinity in Unity. Ahih a Sanskrit
root word/sound. "A" placed before a Sanskrit word
can indicate a negative.
Abhamsi
Mystical designation of 4 orders of lower beings: Gods, Demons, Pitris,
Men. And, symbolically through the akasa--the "waters of space, with the 3
orders of Spiritual Beings SD I 458, Voice, pp. 77-8 fn.:
Nirmanakaya, Sambhogakaya. Dharmakaya.
Abhanga
Unbreakable. Permanent.
Abhava .
Negation, non-being. Noumenal substance or abstract objectivity.
Abhijna .
6 Yogic powers of perception on a spiritual level Gnyanindriyas :
Universal Vision, Universal hearing of any sound.
Abhimana
Thirst for personal power and glory. Pride.
Abhimanyu
Son of Arjuna by wife Subhadra.
ABSOLUTE ALL
without qualifications. Universally pervasive. Attributeless,
Illimitable. Unmodified by manifestation or non-manifestation.
"IT" or "THAT."
Abhyasa
. Practice of meditation. Concentration.
Acharya
. A Wise Teacher of Spiritual Rules & Wisdom. Title of
Initiates, meaning "Master." Teacher of the laws of ethics -
Karma.
Achit
. .
Absolute non-intelligence.
Achyuta
. Not subject to "fall," or change.
Opposite of chyuta--fallen. A title of Vishnu.
Action (Rajas)
. Deeds, motives,
choice, change.
Adept .:-Expert or master of an
art. More than chelas but less than Initiates.
Adharma :- Vice.
Evil. Unrighteousness. Opposite of Dharma - right ethical duty.
Adhi (Adi).
.
Supreme. Primeval
source. First.
Adhidaivata :- First of Devas, dwelling in
the Sun, and in Man's heart (adhi = over, daiva = god).
Purusha. The Spiritual Person.
Adikrit .:-"First produced, or
made." The creative Force, eternal and uncreate, but manifesting
periodically. Vishnu slumbering on the "waters of Space during
Pralaya."
Adhiyasa :- Confusing
the attributes of One with another.
Adhiyajna :- Spiritual Person
in every personality. Although One it appears as divided in every
being because of the personal lower-self. "The Eternal Sacrifice of
animating a living form of matter."
Adhyatma :- Soul of
Souls. (adhi=over, atma=Soul). Pratyagatma. Individual and
Universal SOUL. Immortal. Eternal.
Adhyaya:-Chapter. Discourse.
Adi (Adhi). :- First. Primeval.
The Unknown Deity. Brahm.
Adibhuta:-"First Element."
Container of all elements. (adhi=over, bhuta= elements). The
"un-fathomable deity." Title of Vishnu.
Adi-Budhi :- Wisdom.
Primeval Intelligence. Eternal Buddhi or Universal Mind: Divine Ideation,
(Mahabuddhi) being synonymous with Mahat.
Adinatha:-The "First Lord."
Adinidana :- First, supreme
causality emanating from the ABSOLUTE.
Adi-Sakti :- Primeval
divine Power. The creative female Power of and in every male
"god."
Adi-Sanat :- "The first
Ancient." Brahmaa ="Creato."
Adishtanam :- Basis, principle. Axiom.
Aditi (Amba)
. Boundless
space. Aether. Mulaprakriti=root-Matter. Symbolized by
infinite Space. Mother of the Gods and Kumaras.
Aditya .:-Sun. As Martanda he is
the son of Aditi.
Adityas .:-7 sons of Aditya--7 planetary
"gods."
Advaitam :- Undivided.
Unity. SAT. Shantam.
Advaita System .
Non-dualistic philosophy. One Reality. Exponent:
Shankaracharya.
After-Death States
[ see T. Gloss. p. 336-7 ]
Agastya-Rishi
. Reputed author of
the Rig Veda. First instructor of the Dravidians.
Ajnachakra :- Base of the nose. A
nerve plexus.
Agneyachakra
. "Circle of
fire."
Agneyastra :- Fiery weapons, used by
Adept-race Atlanteans,
(Astras)
Received by Drona from Agnivesa.
Agni .:-God of
Divine Fire. Justice. Oldest and most revered of Gods. Triple
aspect: Sun, Lightning, Fire by friction. Agni-Vayu-Surya are the
primordial Gods, honored before the Trimurti of Brahma- Vishnu-Siva.
Agni Bhuvah
. "Born of
fire." Applied to the 4 races of Kshatriyas. Kartikeya, god of
War.
Agni Hotri :- Priests of the
Fire-god. Sacrificers.
Agnishvattas
. Gods of Fire and
Air. Incorporeal Pitris, fashioners of the Inner Man.
Separate from the Barishad Pitris, lunar ancestors, who provide nascent
mankind with their astral form.
Agra-Sandhani
. Life's record in
the "heart of the Soul." Basis for separation of kama-rupa from the
Devachanee. [T. Glos. 10-11, 82.]
Aham .:-
"I" -- In the Personality, a reflection of the Divine SELF.
When selfish, gives rise to egotism. When unselfish leads to
Universal Wisdom. [ see SD I 452-3.]
Ahambhava :- Total self-renunciation.
Surrender of the lower self to divine duties.
Ahamkara (Aham).
Egoism. Making of the lower self. Pride.
(Ahankara)
(Aham=self, kara=making). [ SD I 452-3.] Personal sense of
separateness. The selfish "I." Desire and passion.
Ahan .:-Day. Body of
Brahma in the Puranas.
Aitareya Brahmana
An Aranyaka, Upanishad on the Rig Veda.
Aja :- .
Un-born. Applied to Highest Deities. Eternally existent.
Logos. Man's Spirit.
Ajityas .:-12 Great Gods incarnating in
each Manvantara.Kumaras. Jnana Devas. Jayas.
Ajnana .:-False, or no-knowledge.
Delusion. Profane.
Ajnachakra :- Base of the nose. A
nerve plexus. "Circle of Fire."
Akasa .:-Subtle, supersensuous
spiritual essence in which lies the eternal Ideation of the Universe, pervading
all space. Sound Primordial substance. Recording medium for all
events, motives. A permanent history of evolution in all detail.
Akshara :-Indestructible, imperishable,
Om. Spiritual Soul of the Universe and Man. Perfect.
Alaya .:-Universal
Over-Soul. Permanent. Indissoluble. [ SD I 47-8.]
Amanasa :- Mindless.
Early races of this Earth.
Amitabha :- "Boundless
Space." Parabrahmam. [Voice 72 ]
Amrita .:-Waters of Immortality obtained
by spiritual cultivation, lower nature is subdued. Soma-juice. Ambrosia.
Elixir. Deathless.
Amsa .:-Broken. A fragment.
Anadi .:-Beginningless.
Anahata Chakra Plexus
above the Heart. Symbolic center of the human being. Life-giver.
Ananda .:-Contentment. Bliss.
Confidence in the Justice of Universal Law. Spiritual.
Ananda Katha
. Egg-shell
surrounding Brahma. Space wherein our universe is enclosed. [ SD I
142.]
Ananda-maya-kosha
Atma-Buddhi. Spiritual Soul. Formless.
Ananta-Sesha
. Infinite.
(Serpent symbol: biting its tail.)
Ananta-Vijaya
. Conqueror of the
Infinite. Immortal.
Ananya Bhakti
. Exclusive
devotion to the Supreme Spirit.
Anatma :-
Non-atma. Non-eternal. Untrue.
Anda .:-Egg. (see
Hiranyagarbha, Ananda-Katha)
Andarshanam
. Invisible.
Cannot be seen physically.
Angaraka :- Fire
Star. Mars. [Migmar--Tibetan.]
Angiras .:-A Prajapati. (Creator). Son of
Daksha.
Angirasas :- Class of
Pitris. Ancestors of man. Generic name of several Puranic sages.
Anitya .:-Temporary, not ever-lasting.
Annamayakosha
Physical body, made of anna=food. Sthula-Sarira. A "principle,"
or "sheath."
Antah-karana
. Thread or channel
of communication between
(Antaskarna) Higher
Manas--"Inner cause"-- and the Lower Manas, which is an
"effect." Lower Manas “reflects” the Higher Manas, if the surface is
sullied or dusty, then the faulty reflection gives trouble. Pathway
between the head and the Heart. Seat of thought and feeling. At
death it is destroyed as a Path or medium of communication and its
remains survive for a while as the Kamarupa -- the
"shell." Only the noble aspirations, feelings of lower
Manas are retained in the immortal record. [ see "Causal Body"
]
Anu :- .
Atom. Title of Brahmaa. Also the Infinite Universe. Every
"atom" enshrines Spirit
ANUGITA :- Discourse between Krishna and
Arjuna after Kurukshetra battle. Arjuna had forgot ten. An
"after-song." Very occult.
Anumantha :- Decision maker or one who
consents.
Anumati :-Full moon. Soma transforms
into a goddess.
Anupadaka :- Parentless. Title of
Highest Adepts. Self-created Gods, the Dhyani Buddhas.
Anuttara:-Peerless. Unrivaled.
Highest. One.
Anyamsan Aniyasam
"Smallest of the small." Most atomic of the atomic.
Monad. Force. Applied to the Universal life -- Deity. Omnipresent.
Ap :- .
Water, air. An intermediate region.
Apana .:-Inspiration and expiration
breath. Prana = expiration breath. Vital wind.
Aparinamin :- Immutable. Unchangeable.
Aparoksha :- Direct perception.
Apava .:-Title of Vishnu and Brahma
combined. "Sporter in the Water." Dividing,
Viraj, then Manus are formed.
Apavarga :- Emancipation
from rebirth.
Apsaras :-Undine, water-nymph.
Inferior elemental forces. Beguilers.
Arani .:-Aditi. "Womb
of the World." Swastika. Used in making fire with
friction. Perverted into phallic meaning by materialism.
Aranyaka :- Hermit.
Sage. a "Forest dweller."
Arasa Maram
. Ashwatta --
Tree of Knowledge. Mystic word.
Archana:-Lower-self-forgetfulness, in meditation.
Archaradi Marga
Path of Light. Self-consciousness.
Ardhanareshwara
Androgynous. Unpolarized state of Cosmic Energy. Male/female
symbol. Ardha-Nari.
Argha .:-Womb, ark.
Crescent moon. Cup for sacred offerings at religious ceremonies.
The Argha was a 4-fold female principle over which is the triangle shaped Flame.
Arjuna .:-Prince of Pandavas in India,
Embodied, noble Man, Nara. Rajasic principle in Man. Mystically Son
of Indra (Arjuna=silver-white, nara= man). (same as Orpheus). Called Partha at
times, as he had "two mothers": Pritha or Kunti. Purified
aspect of the Lower Mind, aspiring to unite with
Individuality-Spirit-Krishna. Divine Spark of Spirit.
Artharati:-One desiring Spiritual Wisdom.
Arundathi :- Morning-Star.
Lucifer-Venus.
Arupa .:-Formless, bodiless, colorless.
(no-color).
Aryan/s :- Men of the Vedic Indian
tribes. Means: "Noble, Faithful." Settled and learned
wisdom from the Raja-Rishis.
Aryana .:-First Ancestor. The
Noble. Higher Manas.
Aryasangha :- Founder of the first Yogacharya
School. This was later disfigured by an Ayodhian imitator who used his
name. "Assembly of the Nobles."
Aryasatyani :- 4 Noble Truths. Buddha's
teachings.
Aryavarta :- Sacred Land of
Nobles -- India.
Asana .:-3rd stage of Hatha
Yoga. Postures symbolizing relationships between hidden centers of power
in man. Not to be used unless one has the full system. Physical and
personal purification using Hatha (elephant) form-control.
Asat .:-Unreal.
Non-being. Prakriti. Matter.
Ashrama:-One of the 4 stages in life:
student, head of family, public servant, sannyasi-asceticism in preparation for
death.
Ashtadisa :- 8-faced
Space: as an octagon and at times as a dodecahedron.
Ashta Siddhis
. 8 Powers to be
acquired in the Apara-Vidya of Hatha Yoga. Para Vidya is Raja Yoga.
Ashwatta (Aswatta)
Bo tree, ficus religiosa, Banyan. Tree of
Knowledge. [ Gita, Chapter 15.]
Ashwinau :- Twin Physicians of
the Gods, Mystic fathers of Nakula and Sahadeva, Pandava princes.
Ashwins:-[ see Aswinau ]
Asita .:-Rishi and Sage.
Son of Bharata.
Asrama :- Stage in Man's life of
which there are 4.Hermitage, monastery. Forrest dwelling.
Asta-Dasha :- Perfect, Supreme Wisdom.
Asura / s:-1. Correct meaning: a spiritual
divine Being
2. Incorrect meaning: an evil spirit or demon, hostile to Law
--incorrectly derived from
a = non, sura = god). Connected with Surya in Rig Veda..
Aswatama :- "Strong like a
Horse." Son of Drona.
Aswattha Tree
. Holy Fig
tree. Symbol of the Universe. Bo.
(Ashwatta) Arasa
Maram. [ see Gita, Chapter 15 ] Tree of Wisdom. [ Voice, p. 26fn.]
Aswinau:-Physicians of the "gods,"
man's consciousness (Ashwins)in Devachan. Esoterically:
Kumara-Egos: reincarnating principles of man. Dawn and twilight,
harbingers of Truth.
Astral Body :- Ethereal double of all forms.
In man: "the (Linga Sarira) astral body."
Electro-magnetic lattice
structure on which physical molecules
assemble. Records and reflects all events, thoughts and feelings.
Repository of Karmic balances.
Astral Light :- Electro-magnetic
"atmosphere," or multiple fields which surround atoms, humans
and the Universe. Records moral Karma of all events. Lowest aspect of
akasa.
Atala .:-Loka on an astral plane.
Atharva Veda
. Magic
incantations and formulae. Ancient and most highly respected by the
Brahmins.
Atma (Atman)
. Universal Spirit,
impersonally impartial. Root of evolution and Karma. 7th and Highest
"principle" in Man. The One Life. Divine Monad.
Supreme Soul.
Atmabhu:-Self-existence, as a soul.
Atmabhoda :- Self-knowledge. Treatise
by Shankaracharya.
AtmaJnani :- Knower of the
World-Soul, or Soul in general.
(Atmajnyani)
Knower of the One Universal SELF.
Atmanivedana
. Surrender to the
One Self with the destruction of any "sense of separateness." The
devotee and the Self become One.
Atmasanyama Yoga
Discipline of control by the Higher Self.
Atma-Vidya :- Highest form of Spiritual
Knowledge.
Attavada:-Sin of personality, of
selfishness. The belief that the Soul of a human is separate from the One
Universal, Infinite Self. [ Voice, p. 4 fn.]
Aum .:-Sacred
syllable. Trinity in Unity. Called "the Seal of
Truth." [ Voice, p. 25fn ] [see T.Glos. 44, 239-40; ISIS II 114;
Frdly. Philos, p. 106-7, WQJ Art.I p583]
Avalokiteshwara
Synthesis of the 7 Dhyani Buddhas or Dhyan Chohans. The Higher Self in
Man. The All-seeing Lord.
Avastha :-State of consciousness, or
position.
Avatara :-Incarnation of a Divine,
Perfected Adept. Responsible for guiding the evolution of myriads of
beings in the Universe. Krishna is such an Avatara.[ Glos. 76.]
Avidya .:-Ignorance, Illusion.
Maya. Mara. (a-non, vidya =knowledge). Agnyana.
Avikara :-Free of degeneration,
changeless. Quality of the ONE. The UNIVERSE.
Avitchi .:-"Uninterrupted
hell." Myalba (our earth). State of soulless men. Rapid
reincarnation without the rest of Devachan, for which no causes have been
generated.
Avyakta :-Unrevealed cause.
Indiscrete, undifferentiated. [Vyakta is the differentiated.]
Ayuta .:-100 Koti, 1
billion. 1,000,000,000
B
Balarama :- Krishna's
elder brother. "Child-Rama."
Bandha .:-Fetters, the karmic bonds of
ignorance and desire. The opposite of Moksha or emancipation and
freedom.
Bala .:-Panchabalani. 5
Powers to be acquired through Raja Yoga: 1. full trust or faith; 2.
energy; 3. memory; 4. meditation, and 5. wisdom.
Barhishad :- Lunar Pitris, creators
of the astral and the physical man. For man to become a mental being,
this personal basis had to [ Lighting up set afire. Manas had to be
"lighted of Manas ] up." This task was accomplished by the
Promethean Kumaras, who voluntarily incarnated in physical man at a certain
stage in the evolutionary program. We, are the Manases. At each
incarnation we can see this process repeated for the children, whose minds are
gradually "lit up" by their family and education.
Be-ness :-.
Term used by Theosophists to more accurately [ The ABSOLUTE
] render the essential meaning of SAT.
[Parabrahmam] The absolute Principle. Ever-unknowable
Presence. "Sensed by the highest spiritual intuition, but never to be
fully comprehended." T. Glos. p. 53
Bhagavad Gita
. The "Lord's
Song." A Upanishad. It impresses upon us two things: 1.
selflessness, and 2. action. There is only One Spirit we cannot
live for ourselves alone.
Bhagavan :- Title of Krishna
and Buddha. "Lord."
Bhagavata, (Srimad) A
Purana narrating the life of Krishna.
Bhakti .:-Devotion. Trust,
based on knowledge of Truth
Bhakti Yoga :- Systemized devoted disciplines
following the Vishistadwaita. Strict performance of every duty.
Demands Wisdom be acquired.
Bharata The
"sacrificial Fire" (Agni) kept alight in the heart of the true
devotee--Arjuna.
Bhaskara :- Sun -
"Light-giver."
Bhava .:-State of being. A World
or a plane of consciousness. [ see SD I 200 ]
Bhava Pushpas .
"Flowers of Sanctity." 8 : --
1. clemency or charity;
2. self-restraint;
3. affection (or love for others);
4. patience;
5. resignation;
6. devotion;
7. meditation;
8. veracity.
[ see Meditation, Samadhi ]
Bhavas .:-5 states of conscious perception,
receiving input from: body, senses, Manas, Buddhi and the Higher
Self, the "I."
Bhaya .:-Fear.
Bhokta .:-Enjoyer.
Bhikshu :-"Mendicant
scholar." A monk with no possessions, wholly dependent on charity.
Bhima .:-Mystical son of Vayu, god of
the Wind. Air Power. Higher Nature of personal man Literally:
"Terrible." General of the Pandava forces at Kurukshetra.
Half-brother to Hanuman, mystically.
Bhishma:-Grandsire of the Kurus and
Pandavas. General of the Kuru forces. Represents the highest aspect
of personal intelligence: instinct,
tradition."
Bhojas .:-Country near the Vindhya mountains.
Bhrigus :-One of the 10 Maha-Rishis,
Regent of Venus, Protector of the "wind-blown" fire.
Bhumi .:-Our Earth.
Prithvi. Physical consciousness.
Bhurloka:-Terrestrial World. One of the 14
Lokas.
Bhuta .:-An element, elemental,
phantom, elementary. see Maha-bhuta: 5 elements ]
Bhutesa :- Title
of Vishnu, Krishna. "Lord of beings."
Bhut-Atma :- Elemental vital soul,
opposed to Kshetrajna.
Bhuvah .:-Sky, akasa.
Birth .:-Under karma
it is rebirth. [T. Glos. 79, 103]
"Black Magic"
. [ see Magic,
Black; Sorcery ]
Bodha-Bodhi .
Wisdom-knowledge.
Bodhi (Sambodhi)
Receptive intelligence in contradistinction to Buddhi, the potentiality of
intelligence. Universal knowledge.
Bodhi-dharma
. Wisdom-religion,
wisdom contained in Dharma (ethics, lawful duty).
Bodhisattva :- "He whose essence
(Sattva) has become inteligence (Bodhi)." A son of the Celestial
Dhyani Buddhas.
[ see Voice, p. 77-8.]
Bodhiyanga. :- 7 branches of
knowledge, (esoterically): 7 states of consciousness: 1. Smriti
-memory; 2. Dharma Pravitchaya - correct understanding, discrimination of
the Law; 3. Virya - energy; 4. Priti -spiritual joy; 5. Prasrabdhi
- tranquility; 6. Samadhi - ecstatic contemplation; 7. Upeksha -
absolute indifference.
Brahm .:-The Absolute.
Para-Brahmam. Supreme, impersonal, uncognizable Principle of the Universe
from the essence of which all emanates and into which all returns.
All-pervading, animating the highest god as well as the smallest atom.
Brahmaa:-Symbol of the male Creative
Power. Molds all Forms in Nature. Exists periodically and then goes
into Pralaya, and is annihilated as a form. But the individual karma of
each component persists. Sishta
Brahmachari
. Ascetic under
instruction, vowed to celibacy.
Brahma-Kalpa
. 4,320,000,000
solar years. 14 Manvantaras.
Brahmapura :- The innermost chamber of the
Heart. The abode of the inner creative God. A state of moral
concentration, wherefrom is generated Kundalini, the "fiery power" of
change following on will.
[ Voice, p. 10 fn.]
Brahma-Vach
. Male/female
Brahma. Vach=female Logos. Speech
Brahma Vidya
. Knowledge of the
true nature of the 2 Brahmas
Brahma Viraj
. Brahmaa, the
Universe, differentiating, produced material nature: Viraj, and spiritual
intelligent Nature --Vach--which is the Logos (word) of Deity or the
manifested expression of the eternal divine Ideation.
Brahmin (Brahmana)
A priest who observes and studies the Vedas.
Brahmanas :- Glosses attached in
explanation to the Vedas.Esoteric keys to ceremonial magic.
Brahmanaspati
. Jupiter.
Exoterically Brihaspati.
Brahmarandhra
. 10th opening of
the body--crown of the head. An astral / akasic current connected with the
heart.
Brihaspati. :- Exoteric ritualism personified.
Jupiter. The personified Guru. Parent of Budha, Secret Wisdom.
Brihadaranyaka
. Upanishad.
Sacred and secret.
Brihatsaman :- Significant verse in the
Samaveda. Deals with re-evolution and preservation of wisdom.
Buddha .:-A Sage in whom Buddhi is operative by
will. Wears the Dharmakaya vesture if a "complete Buddha. Wears
the Nirmanakaya vesture if renounces Nirvana to help mankind.
[see Voice, p. 78fn]
Buddhi .:-Discrimination, wisdom.
Spiritual discernment. Highest intellection. Vehicle of the Spirit
in Man and Nature. Intelligence that is spiritual perception. Spiritual Soul,
vehicle of Atma. Two aspects: passive, as the vehicle of Atma and active
as the repository of all [ Intuition ] experiences;
discernment and discrimination, hence: Intuition, and The Voice of
Conscience in man's mental being. Cause of the Sushupti--dreamless sleep--state,
and of Turiya-Samadhi. [ see Causal Body ].
Budha .:-Wise, Ancient,
Awake. Mercury. [ see Jivas ]
C C
Caste .:-Originally the
system of 4 hereditary classes of man's character and capacity in
Cataclysms :- Periodical, by fire, water and
wind. [ see Samvartta kalpa, T. Glos. p. 288 ]
Causal Body
. Buddhi, Spiritual
Soul. Direct cause of the Sushupti Dreamless sleep) consciousness leading
to Turiya. Karanopadhi. or Buddhi-Manas in action. Causes the
personality to exists under Karma.
Cause .:-Causeless-Cause The
ABSOLUTE. Karma of all Past--Eternal. "The Great Breath.
Atma-Buddhi in
[ see Subhava, Antahkarana ]
Chela .:-A Disciple of a
spiritual instructor. A student of Wisdom.
Chadayatana
. 6 gates in man
for the reception of sensation (Gnyanindriyas): Mental and spiritual
equivalents to eye, nose, ear, tongue, bodily touch, embodied mind. The
whole synthesized by Buddhi-Atma. A Nidana: .
Chaitanya :- .
Supreme Spirit as essence of all being.
Chakra .:-Wheel, or discus as a weapon.
Circle. Cycle. Whirling wheel of Spiritual Will and Power in Krishna's hand:
Sudarshana.
Chakshub :- Eye.
Title of the Sun. [ T. Glos. 75, 103 ]
Chandala :- Outcaste.
Pariah.
Chandra :-Moon. Soma. [ The
Sun imparts light to the moon so the Divine human Triad (Atma-Buddhi-Manas)
sheds its light on the lunar quaternary of our Personality. ]
Chandravansa
. Lunar Dynasty in
contradistinction to the Suryavansa (Solar) [see Glos. 76.] Man is a
solar-lunar being. [Sun=Higher Manas] Importance of Krishna--a solar avatar
being born in a Lunar body. {Moon = Lower Manas]
Charvaka :- Hindu
Philosopher, founder of a system said to be materialistic. A "denier
of all but matter." [ But--what moves matter ?]
Chaturmukha
. 4 faced.
Title of Brahma. All-seeing. Avalokiteswara--the "all-seeing
Lord."
Chaturyoni 4
modes of birth decided by Karma: 1. from a womb as in man and
animals; 2. from an egg, as in birds and reptiles; 3. from moisture
and air-germs, as in microbesand insects; 4. by sudden self-transformation,
as Bodhisattvas.
T. Glos. 79
Chekitana :- "Intelligent."
Prince-ally of the Pandavas.
Chela .:-Pupil, disciple, Lanoo.
"Child."
Chetana :-Knowledge of right and
wrong. The thinking principle. Ethical/moral discrimination.Is able to
weigh, because of past experience, the effect of any proposed act. Buddhi
made active as Voice of Conscience.
Chhaya .:-Reflected image. Shadow,
shade. Astral image
Chhaya Loka .
World of shades and astral remains. Kamaloka.
Chidagnikundum
"Fire of the Heart." Extinguishes personal desires.
Chidakasam :- Basis or field of consciousness.
Chit :- .
Absolute Intelligence. Universal Perception. Immaterial and opposite of
Achit. It is eternal Spirit present in everyone. Potential
understanding. Emanates from Para-Brahmam. Inseparable unity of
All. Abstract consciousness.
Chitkala :-Kumaras.
[ SD I 288 fn.]
Chitragupta :- Divine Recorder of moral
quality of all human motives (chitra=visible image, gupta=guarded, preserved,
secret).
Chitta .:-Thought, Mind.
Reason. The Higher Mind or Heart, considered as the seat of moral, pure,
divine Consciousness.
Chyuta .:-The Fallen. Applied to
those Dhyanis who incarnated in physical man, "falling" into
incarnation. [ see Barishad ]
Circle .:-Endless time, cycles.
Spiral of evolution. Analogy and correspondence.
Conditions of Existence [ see
Gati, Jati ] Our circumstances are directly related, through Karma, to
our past living. We created them by our free choices. Motive
is creator.
Consciousness
. 7 and 10 states
are enumerated. In embodied life 5 are enumerated: 1.
Jagrata=waking; 2. Swapna=normal dreaming; 3.
Sushupti=dreamless sleep; 4. Samad-hi=concentration and meditation;
5.Turiya=Spiritual Meditation. The other 5 states are still higher yogic
states.
Cooperation :- The universal state of interactive
existence of all beings. Relates unit to All.
Creation
Not a fact in Nature. Rebirth and modifica tion of the form and
intelligence of all beings proceeds universally under Karma.
"Creations" :- 7
- Mahat-tattwa, Chuta, Indriya, Mukhya, Tiriya-ksrotas, Urdhwa-ksrotas,
Arva-ksrotas.
Crore .:-10,000,000.
Ten million.
Cycle .:-Many repetitive
divisions of Time where analogous conditions repeat.
[Isis I 31,
II 260; SD II 68-70 ]
[ Globes, Planes, Races, sub-Races,
Family-Races are terms employed in The Secret Doctrine to indicate vast
cycles of time wherein the many qualities and powers of man's Nature are
developed. The whole is embodied in the vast Manvantaric cycle. See
SD I 152-201, Diagram on p. 200 is important. ]
Cycles of Destruction. [
see Samvartta Kalpa, T. Glos, p. 288 ]
D D
Daityas :- Titans,
Giants living in an earlier age. Descendants of Diti.
Daityaguru :- Title of Sukra,
indwelling ruler of Venus-Lucifer. Instructor of the Giants.
Daiviprakriti :- Synthesis of the 6 aspects of
the Astral Light (The 7th). Primeval homogeneous Light: "Light
of the Logos." Fohat, when differentiated. [ see Fohat ]
Dakini .:-Female demons,
vampires. Evil "elementals."
Daksha .:-Son of Aditi. A personified
correlating Creative Force acting on all the planes.
[ T. Glos. 95 ]
Dama .:-Self-restraint.
Restraint of senses.
Dana .:-Alms to
mendicants. "Charity." Charity and love immortal. [Voice p. 52]
Danava/s :- Foes of the
Gods, demons sons of Danu. Evil Spirits. Fallen Angels. Daityas. Giants.
Danda .:-Cane of punishment.
Correction. Wand.
Dangma :-Purified Soul. Initiate and
Seer. Mahatma.
Darshana :- 6 Schools of
Indian Philosophy
1.
Sankhya
Kapila-Rishi
2.
Yoga
Patanjali
3.
Nyaya
Gautama-Rishi
4.
Vaiseshika Kanada-Rishi
5. Purva-Mimansa Jaimini
6. Uttara-Mimansa
or Vedanta Vyasa/Shankara
Day/s .:-Hindu names of the
Week-days:
1. Soma= Moon;
2. Mangal=Mars;
3. Budh=Mercury;
4. Guru=Jupiter;
5. Shukra=Venus;
6. Sani=Saturn;
7. Ravi=Sun.
Dayus (Dyaus)
. Unrevealed Deity,
or That which reveals its-self only as light and the bright day.
Death .:-After-Death States -- [
see T. Glos. 336-7 ]
Demoniacal Nature
Isolation, Separativeness, Selfishness, disregard of others rights and
needs. Vice.
Destruction :- Periodical cataclysms. [
T. Glos. 288.]
Deva (Devata)
. A personified
force, or power in Nature. A god or godling. "Div" to
shine. Live in the 3 planes above mankind.
Devachan :- Subjective,
meditative state reviewing the (Deva-stan) noble aspects of the last life,
between [Sukhavati] two lives. "Dwelling of the
Gods."
[ see T. Glos. pp. 98, 336-7 ]
Deva Sarga :- Creation: origin of the
"principles" or Intelligence, born of the Gunas.
Devajnanas :- Higher beings possessing
divine knowledge.
Devadatta :- Conch-shell of
Arjuna. "God-given." A vital air.
Devaki .:-Mother of Krishna.
Devala .:-Vedic Rishi and Sage.
Devalokas . :- 7 Superior spheres, abodes
of the "Gods."
Devamatri :- Title of Aditi,
mother of gods. Mystic space.
Devanagri :- Sanskrit writing
characters. Phonetic. "Divine city writing." Kept a
secret.
Deva-Rishi :- Divine Sage.
God-like Saints.
Dhammapada
. "Footfalls
of the Law." Words spoken by Gautama the Buddha.
Dhananjaya :- Arjuna's title.
"Conqueror, or despiser of wealth." A vital air.
Epithet of Soma (moon). Passionless. Liberal.
Dharana:-Steadfast concentration,
meditation. Atten tion. It is the intense and perfect con-centration of
the mind upon some one interior object, accompanied by a complete
abstraction from everything pertaining to the external Universe, or the world
of the senses. [ Voice, p. 1 fn ]
Dharani :-Mantra. Sacred verse.
Occult power resides in the accent, sound and will.
Dharma :-Lawful Duty. Responsibility and
Devotion. The "universal ethical reason why."
Dharma-chakra .
"The Wheel of the Good Law." Cycle of rebirth
Dharma-kaya
. "Vesture of
bliss." [ see Voice, p. 77fn. ]
Dharma-kshetra
Kuruksthetra - the field of conflict between man's virtues and vices in each
incarnation. The personality and psyche.
Dhrishtaketu
. "Bold
Brightness." King of the Cedis.
Dhristadyumna
. Twin brother of
Draupadi, wife of the Pandava princes. "Bold Splendor."
Commander in Chief of the Pandava armies.
Dhritarashtra
. King of the
Kurus. Blind matter. Delegates rulership to son Duryodhana.
Physical body. (dhrita=firm, rashtra=country). Body acquired by the Monad
pursuing its evolutionary journey; mortal envelope brought by
Tanha, or thirst for life.
Dhriti .:-Patience.
Steadfastness. Control.
Dhruva .:-Pole-star. ("Immovable.")
Dhukti (Dukh)
. Pain.
Injury. Decay. Hurt and damage.
Dhyan Chohans
. Lords of
Wisdom. Sages responsible for supervision of the Kosmos.
Dhyana .:-Abstract Contemplation.
Meditation. 6 stages of Divine intuition. Constant perception of
the SAT, the Universal. [ Voice p.
21fn; 53, 66, 70.]
Dhyani Buddha .
Spiritually Awakened. Wise. 7 or 10 in number. First
emanations from Avalokiteshwara.
Dhyani Pasa
. "Rope of the
Dhyanis." The "Ring Pass-not."
SD I 90 120; II 34, 179
Digambara :- "Air-clad
mendicant or ascetic." "Clothed with Space." Title of
Siva-Rudra.
Dik (Dig) :- Space.
A cardinal point of direction.
Diksha .:-Rite of Initiation.
Preparation for Sacri ficial rite. Second-birth. Wife of Soma
(moon).
Disciple :-Chela. Aspirant. [
Qualities: see Bhava pushpas ]
Discus .:-Of Krishna:
Su-darshana, Flaming weapon.
Divya-chakshub
" Divine
Eye." 1st of 6 Abhijnas, Yogic power to see anything in the
Universe.
Divya-srotra :- "Divine Ear."
Celestial hearing - to discern the meaning of any language, and to
express oneself clearly in that.
Djati (Jati) :- Cause
of rebirth. A Nidana. T. Glos. 103
Doab .:-"Between two
waters" (Jumna and Ganges) The modern Punjab, north of India.
"Doctrine"
:- "Eye"=exoteric; "Heart"=esoteric wisdom.
[ see Voice, p. 25fn, 27. ]
Dorje (see Vajra)
Weapon/instrument/wand in the hands of
some gods. Regarded as having the power to repel evil influences by
pur ifying the surrounding air. Can be used by Black magicians also.
[Voice, p. 59 ]
Dosha .:-Faults. Errors.
Vices.
Draupadi:-Yoga-maya. Power of
Illusion. Wife of the 5
(Drupadi)
Pandavas. Terrestrial, personal life.
Dravya .:-Object. Thing. One of
the 9 substances. (Prithvi=earth; Ap=water; tejas=fire; akasa=
aether; vayu=air; kala=time; dik=space; atma=Soul;
manas=mind). In essence, these are eternal.
Drik-shtiti :-
Steadfastness in Meditation. Divine Eye that visualizes the
Universe. Concentration.
Drishta .:-Seen, perceived.
Drishti .:-Doubt, skepticism, unbelief.
Drisya .:-Visible. Object to be
seen.
Drona .:-"Container."
Famous warrior. Teacher of both Pandavas and Kurus. Father of
Asvattama.
Drupada:-King of Panchala. Father of
Draupadi, wife (Draupada) of the Pandava princes.
Drupadi (Draupadi)
Mystic wife of the five Pandava brothers.
Dugpa .:-"Red Caps."
Tibetan sorcerer. Black Magic. Bhons. Tantrika. [ see "Magic,
Black; Sorcery ]
Dukkha (Dhukti).
Anguish. Pain. Son of Narada and Vedana.
Duryodhana :- Kuru, Son of
Dhritarashtra. "Dirty Fighter." Passion. Instigator
of all the persecution of the Pandavas and all events leading to the
battle. Usurper.
Dus-charitra :- "10 Evil acts." Of
the body: murder, theft, adultery; of speech: lying,
exaggeration in accusation, slander, foolish talk; of the Lower
Mind: envy, malice or revenge, and, unbelief.
Dvaita.:-Dualism. Philosophical system
that asserts difference between Human and Universal Spirit.
Dvapara Yuga
. Third Yuga,
Bronze age, 864,000 years. This yuga ended 3,102 BC. with the death
of
Dwandwa :- Compound word in
Sanskrit. Panini defines this as words joined whereby the meaning of each
is retained.
Dwesha :-. Anger. One of the
3 states of mind (of a total of 63) and Raga - pride or evil desire;
Moha - ignorance of truth.
Dwipa .:-Major division or quarter of the
World.
Dzyan .:-Gnyan, Jnana, Dzen, Zen
-- Wisdom.
E E
Egg of Brahma
. Primordial
formless-form enveloping Brahma as Seed-progenitor, Creator of Universe.
[ see Hiranyagarbha, Glos. 142.]
Eka :- .
One, single, alone.
Ekana-rupa :- The One (and Many) bodies or
forms. Deity.
Ekagrata:-Perfect concentration on one selected
object.
Emanation :- Doctrine of,
explained. [T. Glos. 113-4, Trans. 94, Isis II 34-5 SD I
130-1,
SD I 170fn, S D II 572.]
"Esoteric"
:- Secret, Occult. As a School it is the wisdom-religion of all times and
at the root of all exoteric religions or systems of morality. [see Voice,
p. 25fn.]
Eternity .:-Stands for 100 years or Life of
Brahma, a Maha-Kalpa, or 311,040,000,000,000 years
Ether .:-Not akasa.
Not astral light. A material agent, not yet detected. [Trans. p. 108]
Evil :- .
(see Dus-tcharitra, Sorcery )
Evolution:-(see Universe below). Theosophy
posits a double line: material (Kurus), and spiritual (Pandavas).
Arjuna represents the immortal Spark of Spirit. T.Glos.110
Eye (Divine)
. First of the
Abhijnas-Yogic power of Universal vision. (see Chakshub)
[ T. Glos. 75, 103 ]
"Eye Doctrine"
. [ see Voice, p.
25fn ]
Existence :- (see Gati,
Jati )
"Exoteric"
:- Doctrine--the materialization and vulgarization of the "Esoteric"
or that which deals with Truth and Reality as contrasting with the temporary
and the ephemeral knowledge of our material world.
[ see Voice, p. 25fn.]
F F
Faith .:-Is of two
kinds: Blind which springs from a combination of hope and ignorance;
Enlightened, which springs from experience and knowledge.
Fohat (Tibetan)
Primordial Force. Divine Electricity. Law Differentiates Primordial
substance with Life, Motion, Purpose, Duty. The force of Karmic
power. Universal and indestructible. Eternal manifestation. Active
male potency, a propelling Vital Force in Nature. Daiviprakriti.
G G
Gamut, Hindu
. Sa, Re, Ga, Ma,
Pa, Dha, Ni. (Start on Middle C, same intervals as Western Scale.)
Gandha .:-Odor, smell, perfume, fragrance.
Gandhara/s :- Ga, 3rd note of Hindu Gamut.
Gandhari:-Mother of the Kurus. Wife of
Dhritarashtra.
Gandharva :- Celestial choristers and
musicians. Guardians of the sacred Soma plant.
Gandiva :-Arjuna's bow. Soma (Moon)
presented it to Varuna (Waters), passed to Agni (Fire) and from Agni to Arjuna.
Ganesha:-God of Wisdom. Karma.
Lipika. Scribe. Son, and Chief of Siva's attendants.
Garuda .:-Cycle of Cosmic activity.
Vehicle of Vishnu.
Gatha .:-Metrical chants or hymns
of moral aphorisms.
Gati (Djati,
Jati) 7 conditions of
existence: 3 Higher: devas, asuras, and immortal men; 3 Lower
: creatures in hell, pretas or hungry demons, and animals (esoterically
these are personalities in Kamaloka, elementals and animals. The 7th is
that of the Nirmanakaya.
Gatra .:-"Limbs"
of Brahma, from which the "mind-born" sons and the 7 Kumaras were
born.
Gayatri (Savitri) Most sacred verse addressed
to the Sun.
Gharma :- Title
of Kartikeya, War God. "Hot."
Ghee
Clarified butter used for food and fire sacrifice.
"Globe" .:-Both a plane of
consciousness, and the cyclic period during which the Host of Egos undergoes
specific and group experience on that Plane. The planes correspond to
human "principles," and to human "States of Consciousness."
( see S D I 152-201 ) [ Globe
]
[ Note: Each Planet has its own series of "Globes" and
there is no interchange between the Hosts evolving on one Planet
visiting, or being exchanged with any other. Karma places each Ego where
it is lawfully to evolve and makes no arbitrary or playful changes. ]
Gnyan (Gnana) .
Knowledge. Wisdom.
(also Dhyana and Jnana, Dzyan, Zen).
Gnana-devas
. Mind born sons.
Our reincarnating Egos.
Gnana-sakti :- Power of true knowledge.
Gnatha .:-Kosmic Ego: Conscious,
intelligent Soul of the Kosmos.
Gods .:-Vedic: Agni=
fire; Vayu=air; Surya=Sun. [ correspond with the human principles:
Later: Brahma, Vishnu, Siva.
Gopala .:-Epithet for
Gopi/s .:-Shepherdesses.
Playmates and companions of
Gopinath:-Lord of the Gopis - a title of
Govinda :-Cow-seeker.
Godlike
Nature
Spiritual balance in Nature. Virtue. Cooperative sensitivity.
Ecology in life.
Grihastha :- Householder.
Priest of exoteric ritualism.
"Guardian Wall"
Erected by the Buddhas and the Rishis to shield mankind from worse evils. [
Voice, p. 74 fn.]
Gudakesha :-
Guha
(Guhya)
Cave. Secret. Yogi's abode.
Gunas .:-Qualities or attributes of
Nature in Manifestation: Truth - Action - Indifference (Sattva -
Rajas - Tamas) see Gita, Chapters. xiv, xvii.
Gunga .:-
Gupta-Vidya.
. Secret knowledge
of mystic mantras. Control of Nature's forces when
necessary. Secret wisdom. Guarded. Esoteric, or
secret science, knowledge. Guhya Vidya.
Guru .:-Spiritual
preceptor, parent. Worthy of honor
H H
Ha :- .
A breath. Prana. Outbreathing.
Hamsa (Hansa) .
Mythical swan, vehicle of Brahmaa--Cycle, wisdom, rhythm, "Thou art
That."
Hanuman :- Son of
Pavana (Wind). A Marut. Chief of the ape-like beings who assisted
Rama. The highest natural intelligence of the animal kingdom. "Having
large jaws."
Hari :- .
Pale yellow, golden. The Remover of Faults. Spiritual
Teacher.
Harikesha :- One of the 7 Rays
of the Sun.
Hariyaswas :- 5 and 10 thousand sons
of Daksha who became Yogis as advised by Narada. They all
incarnated in mortals. Natural born mystics and
celibates.
Hastinapura :- City built by the Pandus. Its
ruins can still be seen around
Hatha-Yoga :- Discipline of the Body and the
Personality. Dangerous because most disciplines required are not
completed. Discipline of mind to be removed from external objects
Attainment of lower powers its aim. Opposite of Raja-Yoga.
"Heart Doctrine"
[ see Voice, p. 25fn.]
Hemadri:-Meru.
Heya-guna :- Bad qualities.
Vices.
Higher Self :- Supreme Divine Spirit
overshadowing man. Atman. "The Great Master" The equivalent of
Avalokiteshwara, and the same as Adi-Buddha. Christos with the ancient
Gnostics." [ Voice, p. 3 fn.]
Himavat :-
HINDU LITERATURE (ancient):
1. PARA VIDYA
Esoteric, Secret Wisdom, unrecorded, undisclosed
|_________________________________________________
MANIFESTATION
|
2. APARA VIDYA
Exoteric Wisdom, recorded (oral, written)
+------------+-------------+------------+--------+
Shruti
Smriti Purani
Itehasa VEDAS
revelation tradition
myths history 1.
Exoteric 2. Esoteric explanations Karma Kanda
Jnana Kanda (codified by Upanishads (Veda
Vyasa)
I
VEDAS
+--------+---------+---------------+
Named:
Rig Sama Yajur
Atharva
Content:
hymns chants ritual
sacred
incantations
Rishi:
Brahma
Jaimini Yajnavalkya Vashishta, Narada, Visvamitra, etc.
In All Vedas :
+---------------+----------------+--------------------+
Content:
Mantras | Shad Anjanis | Aranyakas
| Shad Darshanas
sound 6
Sciences lore
for 6 Philosophies
forest
|
dwellers
|
+--------------------------------------+
SHAD DARSHANA: 6 Philosophical Demonstrations
+-----------+
|--
1. MATERIAL
Prakriti: 3 Schools
|
+--------------------+--------------------+
|
Named:
Vaisheshika
Nyaya Purva
Mimansa
|
Rishi:
( Kanada-rishi ) (Gautama-rishi) ( Jaimini )
|
Content: Doubt,
Denial
Mantra meanings
|
|--
2. SPIRITUAL
Purusha: 3 Schools
|
+-------------+------------------+
|
Named:
Sankhya
Yoga
Uttara Mimansa (Vedanta)
|
Rishi:
(Kapila-rishi) (Yajnavalkya)
(Badarajna, Vyasa)
|
(Patanjali) (Shankaracharya)
|
Content:
Evolving Man
and God Atman: root of Man & God
|
consciousness
|
+--------------------------------+
+--
3. Vedanta :
+--------------------+-----------------------------+
I 3 Divisions
Dvaita
Vishistadwaita
Advaita
duality:
merging of
Unity of All:
Man & God Man and God in
Man is God
persist
a Unity
Unity is ALL
Other ancient Hindu Literature:
Asavalayana Kalpa
Sutra
Ceremonial Directory
Nirukta .:-.:-Expositions
Panini's Vyakarma :- .
Grammar
Siksha .:-.:-Phonetic Dictionary
Jyotisha :-.:-Astronomy & Astrology
Chhandra :- .:-Meter
Nighantu:-.:-Synonyms
Indra Gatha :- .:-Hymns to the Moon
Valkya Smriti Yajna :- .
Sacrifice
Mahabharata/Ramayana :-Itehasa / Epics
Jaimini Sutras .:-.
Purva Mimansa / Vedanta
Brahma Sutras .:-.
Uttara Mimansa / Vedanta
Upanishads :- .:-Explanations of esoteric
[ Theosophy is a statement of facts in Nature. As a philosophy it is
eclectic and includes all in its purview.
It investigates all phenomena, and relates those observations to its lore,
constantly checking and verifying
independent observations, and comparing those with the records of the past.
[Theosophy is the combination of all of these, considered in their interrelation,
the entire system of learning and knowledge leading to
all-inclusiveness. It is the 7th System: Sanatana Dharma,
which unites them all.
Mote: Modern
versions of the Upanishads, owing to abridgments in Akbar's reign may be
inaccurate.
[ Theosophy v. 20, p. 19; Theosophist V. I p. 25,
50, 246; Theosophy v. 2, p. 329. ]
______________________________
Hina-Yana :- Small Vehicle.
Exoteric Buddhism.
Hiranya :- Radiant,
golden. Egg of Brahma.
Hiranya-Garbha
Brahmaa in the Golden Egg. Divine, universal seed for future evolution
(hiranya=gold, garbha=vesture or womb). [ see Anda ]
Hotri .:-Vedic
priest Officiating sacrificer to fire.
Hridaya :- Secret Heart. Divine
Knowledge. Essence.
Hrishikesha :- Lord of the organs of action
(karmendriyas) and organs of perception (gnyanindriyas) Ruler of the world of
substance/matter.
I I
Ichchha :-
Desire. Wish.
Ichchha-Sakti
. Will power.
Sets into action the physical.
Idospati .:-Title of Vishnu as Narayana.
Ikshwaku :- Son of
Vaivaswata-Manu. Founder of the Surya-Vansa (solar) Dynasty in
Ayodhya. Progenitor of present mankind.
Ilavriti-Varsha
Abode of the Gods. Centered on Meru.
Indra .:-Chief of the
"Gods." Personified Virtue. Signifying at times Parabrahmam.
King of the sidereal Gods.
Individuality :- The three
immortal Principles in Man: Atma-Buddhi-Manas, Spirit, Wisdom. Mind
Divine EGO. Reincarnating Ego.
Indriyas :- Senses of
perception and of action. And the power to control these.
Indu-vansa :- Chandra-vansa.
Lunar Dynasty.
Initiation :- [see T. Glos. p. 156
] Those of purified nature, in thorough control of their personality, who
are entrusted with a knowledge of the control of Nature's forces. Wisdom
and harmlessness alone lead to true Initiation.
Irdhi .:-Synthesis of
the 10 "supernatural" occult powers.
Isa :- .
Lord. (Title of an Upanishad treating of Spiritual Unity.)
Ishwara (Isvara)
The Higher Self.
J J
Jadoo .:-Enchantment,
sorcery, black magic.
Jagaddhatri :- Substance. "Nurse
of the World." Sarasvati.
Jagat .:-Movable. The
Universe of manifested beings.
Jagat-Yoni :- Epithet of
Brahmaa. (Jagat=world, yoni=womb)
Jaggan-Natha
. The Spirit in the
Body. Ruler of the Form.
Jagrata .:-Waking Consciousness.
Jaimini .:-Disciple of Vyasa.
Founded
Jainas (Jinas)
. Predecessors of
Buddhism. Deny any personal supreme deity. Believe in the eternity
of matter, periodicity of the Universe, and the immortality of men's minds, as
also of animals. Very mystical sect.
Jala-rupa:-"Water-form." Makara
(Capricorn).
Jambu-Dwipa
. Portion of the
globe under the rule of Vishnu Name of our Globe, separated from its 6
companion Globes by the plane of objectivity . T. Glos. 162
Jamuna (
Janaka .:-Raja-Rishi, Adept-king.
Proficient, simultaneously, of divine wisdom while being incarnated as an
active Ruler. G. p. 25
Jana-Loka :- Abode of
manifested beings. Intelligence.
Janardana :- "Giver of all
that Men ask." Karma. "Mover of men." Karmic
effect of past choices. Title of
Janman .:-Birth. Present existence as
linked to past choices in previous lives.
Jati :- .
Birth causes. See Djati. T. Glos. 79, 103
Jaya/s. .:-Victorious.
Conquering. Name of the Sun. Class of deities: 12 great Sun-gods.
Zodiacal.
Jayadratha :- "Victorious
Chariot." King of Sindhu, near the
Jiva :- .
Life principle. Living. Monad. Spiritual-Soul. Vitality
in the body. Alive.
Jivan-Mukta :- Soul which unites itself with
Spirit. Becomes free to choose to isolate itself from further incarnation, or
to return as a teacher of mankind. [see Voice 77 ]
Jivas .:-3 Classes:
1. Nitya: permanent enjoyers of
supreme bliss (ananda). Karmaless.
2. Muktas: Permanent enjoyers of
supreme bliss, free of misery and the necessity of reincarnation
(Pratyekha Buddhas).
3. Buddhas: Wise who choose to
remain in the world of karma, connected with matter, and who appear at
the end of a Yuga, to open the
succeeding one.
Jivatma .:-The ONE Universal LIFE. Divine
Spirit in
Jnana (Gnyan)
. Knowledge.
Wisdom.
Jnana-Sakti :- Power of
Intellect. Lower Manas. Memory and Interpretation. SD I 292
Jnana-Yoga :- Unity with Wisdom. A
Sage. A Mahatma.
Jnanendriyas
. Organs of
sensation and perception. In the (Gnyanindriyas) astral form, which
perceives physical.
Jnani (Gnyani)
. Sage. One
possessed of Occult Wisdom.
Jupiter .:-"Guru,"
Brihaspati chief of instructors.
Jyotis .:-Light in the
Head. Star. Fire. Light.
Jyotisha :-
Astronomy, astrology. A Vedanga.
Jyotisham Jyotch
"Light of all Lights." supreme Spirit.
Jyotsna .:-Dawn. A Body assumed by Brahma
at the first awakening of Manvantara.
K K
Kabbala (Oriental)
Secret Wisdom of ancient Aryavarta--Land of the Nobles. Magna-India.[ see
Vedanta-- "The end of knowledge." ]
Kailasa .:-"Heaven." Abode of
the Gods. A certain mountain range in the
Manasa-sarovar.
Kaivalya:-Freedom of the Soul from the bonds of
matter. Knowledge of Prakriti. Supreme bliss.
Isolated. Detached.
Kala .:-Infinite
Time. Duration. In manifestation, Time is limited. Karmic, cyclic
periods.
Kalagni .:-Flame of time. "Fire of
fate--Karma."
Kala-Hamsa
. Infinite Time,
Parabrahmam. "Bird out of Space and time." A-U-M [Voice,
p. 5 fn.]
Kalavingha :- "Sweet Voiced bird
of Immortality." The Voice of our Higher Ego. Conscience.
Kali :- .
Originally one of the 7 tongues of flame of Agni: "The black fiery
tongue." Parvati, consort of Siva. Evil, wickedness.
Kaliya .:-5 headed snake of
passion destroyed by child
Kali Yuga
Black, or Iron Age of 432,000 years. Began at the death of
Kalki Avatar
. Hindu equivalent
of Maitreya Buddha.T. Glos, 170,
202.
Kalpa .:-Day of Brahma. 1,000 Yugas=
432,000,000 solar years.
Kamadeva :- "First conscious
all-embracing love for universal good, love and for all that live and feels,
needs help and kindness, the first feeling of infinite tender compassion and
mercy that arose in the consciousness of the creative ONE FORCE,
(Kamadeva) as soon as it came into life and being as a ray from the
Absolute. A divine desire to create happiness and love. This idea
perverted and degraded into sexualism in recent ages. T. Glos. 170-1
Kamadhatu :- Includes Kamaloka, first of
the Trailokya.
Kamaduk :- "Cow of
plenty." Material effects of Karmic desire and action.
Manifestation. ( see Surabhi )
Kamaloka :- After death state
of uncontrolled passion where kama-rupic remains disintegrate. The higher Ego
proceeds to Devachan. A semi-material plane, subjective and invisible to
our material senses. [ see T. Glos. 171-2, 336-7 ]
Kama-rupa :- Desire form. A Human
principle. State of desire in life and after death. The controlling
influence of Manas is absent. A subjective form that is automatically
created after physical death from our desires, passions and the Lower
Manas. It survives the physical body for a short time, depending on
the intensity of our desires during life. This pale copy of the man that was,
has no power to innovate. Can become the spook, or the
"spirit-guide" of seances or channelers. Can become a
pernicious vampire living off the life-energy of the living, and injecting
those of weak moral power with vicious and destructive ideas. And
thus become the cause of suicide or mass-murders. Much dreaded.
Kansa .:-Usurper and Tyrant.
Kanya .:-Maiden, virgin. Kumari.
Unmarried.
Kapila-Rishi :- Founder of the
Karana .:-Cause.
Karanopadhi
. The "Causal
body." Buddhi. [ SD I 157 ]
Karana-sarira
. The Causal Body,
in which the Word is reflected--Buddhi. [ see Causal Body ]
Karanopadhi
. Spiritual
Soul, Buddhi, vehicle of ATMA. Causal Soul, or Buddhi-Manas.
Karma .:-Self-adjusting Power of
Universal Life. Harmony. Contentment. Cause/Effect balance.
Equilibrium. Justice. Mercy. Unselfishness.
Universality. 3 types of Karma: 1. Praravda: Now
experienced, coming from our past choices; 2. Sanchita: presently
being generated by choices today; and, 3. Agami: Karma
(Karma) stored for balancing in the future of this life or future
lives. Cause of reincarnation and Earth-life.
Karma-Yoga
. Wise
action. Choosing the most noble living. Holding ever in view the Supreme
Spirit.
Karmendriyas
. 5 organs of
action: vach=voice; pani=hands; pada=feet; payu=anus (excretion);
and,
Karna .:-Born wearing a pair of
Earings. "Ear." Son of Kunti by the Sun-God.
Half-brother to the Pandavas, but unacknowledged. A
Kuru. Until the battle he was unaware of the relationship, but his honor
forced him to remain with the Kurus.
Kartikeya (Kartika)
God of War. Son of Siva. Born of the
Kasi .:-Ancient name
of
Kasyapa-Rishi
. Self-born from
Time. Progenitor of animals. Father of the Adityas.
Keshara :-"Sky walker." Title of
Keshava:-The "Long-haired."
Title of
Ketu .:-Descending node in
astronomy. Eclipse Dragon.
"Key-note". :- Ma or
"Fa" in the West. A General Sound of all Nature. [
see Voice, p. 55fn.]
Khanda .:-Chapter in Upanishads.
"Broken."
Khanda-kala
. Finite time in
contrast with Kala: infinity.
Khosa .:-Sheath, vehicle,
principle. In Vedic literature the lower 5 of the Man. SD I 157.
King/s .:-Kshatriyas. Primeval
Teachers [ T.Glos 354 ]
Klesha .:-Love of life. Pain,
Misery. Cleaving to existence
[ see Raga, T. Glos. 273 ]
Koti :- .
10,000,000,000.
Kratudwishas
. Enemies of
sacrifices: Daityas, Danavas, Kinnaras -- Yogis, who were enemies of
blind ritualism and priestly pretense.
Kravyad:-Flesh-eater. Carnivore, man or
animal.
Kripa .:-"Pity."
Teacher of Warriors. Adopted son of Raja Samantu. Elder warrior and
General of the Kurus for a while.
Krita-Yuga :- Golden, or Satya age.
1,728,000 years. also Satya Yuga, age of purity
Krittika .:-Pleiades. 7 nurses of
Kartikeya, god of War.
Kriya .:-Duty, action by
Vedic rule, sacrificial performance, striving for perfection.
Kriya-Sakti :- Wise thought directing divine
will into action on any plane. Wisdom must be first obtained.
SD I 293 II 171.
Kshanti :-Patience, Equipoise. [ Voice,
p. 52. ] [Shanti = peace ]
Kshatriyas :- Ruler, administrator,
military caste. Wise duty in practice. Honor. Courage.
Primeval Teachers of the Brahmins [ T.
Glos. p. 354 ]
Kshetra :- The
"field" of the Personality: body, evil desires, matter.
Kshetrajna :- "Knower of the
Field." Embodied mind-soul. (kshetra=field; Jnana=knowledge).
The eternal Individuality. Conscious Ego in its highest aspect. The
"Lord" in us.
Kumara/s :- 7 Sons of
Brahma. Chaste Youths. "Gods" who incarnated in the "Third
Race" and "refused to procreate." 3 esoteric:
Kumarabuddhi
. Epithet of the
human "Ego."
Kumari .:-Virginal female.
Kundalini-Sakti
Serpentine Force (Fohat), Buddhi made active by Wisdom. Molder of astral
regions, and all forms.
[ SD I 293; II 172 ] [ see Voice, p. 10 fn., 13 ]
Kunti .:-Mother of the
Pandavas. Wife of Pandu.Allegory of the Spirit-Soul, Buddhi.
Kunti-bhoja :- Chieftain allied to the
Pandavas.
Kurukshetra :- "Field of the Kurus" -
near
Kuru/s .:-Evil cousins of the
Pandavas. Passions and Desires unmoderated by reason. Material side
of evolution. First developed, they acquire power on the material plane
and usurp the powers of the true ruler: Spirit. Spirit is temporarily
banished from its kingdom, and from governing man's progress. We
are in that state now. Kurukshetra war is the evolutionary struggle
for mastery between the lawful and constructive and the destructive,
Spirit and MatterPhilosophically, the Personality which is born and dies, makes
Karma, and is the area where the learning of the Laws of the Universe tales
place. [Gita, 1fn]
Kusa .:-.Sacred Grass,
aromatic, has occult and magnetic properties, poa cynosuroides.
Kusadwipa :- One of the 7 island
continents on our World.
Kusala .:-Merit. Puniya. One half of
Karma.
Kusumakara
. Springtime.
Time of flowers.
Kutastha:-.Philosophical axiom. Immovable,
unaffected, Perpetually and universally the same.
(kuta=summit; stha=standing).
Kuvera .:-God of "Hades like Pluto,"
misers and wealth. An evil demon.
L L
Lajja .:-Modesty.
Daughter of Daksha.
Lakh .:-100,000
Lakshmi :-Sign of prosperity, "good
karma," Goddess. Wife of Vishnu.
Lanka .:-Ceylon. Invaded by
Rama in search of Sita.
Lankrika:-Psycho-physiological powers developed
by physiological disciplines of Hatha Yoga.
Lanoo .:-Chela, disciple,
Laya .:-Passive.
At rest. Neutral center. Passivity in the mind is an obstacle to
concentration and meditation.
Lha :- .
Adepts, Chohans, Mahtmas,
Lhamayin :- Elemental
beings antagonistic to mankind. "Evil
spirits." [ Voice, p. 63fn. ]
Lila :- .
Sort, pastime. Circle dance.
Linga (Lingham)
Symbol of abstract creation. Force becomes the organ of procreation only
on this Earth. Degraded symbol in recent ages. Divine force.
Linga-sarira :- Astral form on which physical is
concreted.
Loka/s .:-World, plane or sphere.
7 :
pitri-loka;
marut-loka;
mahar-loka;
janar-loka;
(Loka)
tapar-loka of the 7 Sages; Brahma-loka, or satya-loka of infinite truth,
and Go-loka of Krishna, called indestructible.
Loka Pala :- 4 Maharajas.
Supporters and guardians of the World. Guardians of the 8 cardinal
directions (points).
"Loss of the Soul."
Through viciousness and sorcery the Lower Mind severs its link to the Higher
Self. The Antaskarana is destroyed. The Monad (Atma-Buddhi) is forced to
leave the guardianship of that personality, which then proceeds to disintegrate
over centuries of suffering and evil doing. Becomes a scourge to mankind.
Dugpa. Sorcerer. "Dweller on the Threshold. "Those of
"demoniacal nature." [ B. Gita, Chapter 16 ]
Lunar Pitris :- Creators of our human bodies
and the lower "principles," (astral, prana, kama). The
"Barishad" Pitris.
M M
Ma :- .
Mother. A title of Lakshmi. –middle note of Hindu gamut
Madhava :- "Honey made."
Title of Krishna. Month of April.
Madhavacharya
Philosopher taught that the relation between Deity and man was that of Master
to servant. Commentaries on Purva-Mimansa of Jaimini-rishi.
Madhu .:-Demon of darkness slain by
Krishna. "Honey."
Madhu-sadana
. "Slayer of
Madhu," a title of Krishna.
Madhya :-Ten thousand billions.
Madhyama :- .Beginningless and
endless. Vach-Sound-Word exists in this state, is eternal.
"Ma" - 4th note of the Hindu gamut.
Madhyamikas
. Sect of Hindu
atheists. A later school teaching sophistic nihilism.
Madhyastha :- Neutral, balanced, unconcerned,
indifferent.
Maga .:-Ancient priests of the
Sun. Mage derived from this. Maha-atma (the Great Soul, or Spirit)
had its priests in ancient times. Later: Magi of Iran and Chaldea.
Magic .:-[ see T. Glos. p. 197-8 ]
Magic, Black
. Sorcery, abuse of
powers. Subjugates other persons to its will. Tyranny, mental and moral
as well as physical. Destructive and selfish. Leads to degradation
and ultimately to "Loss of the Soul."
[ see "Sorcery" below; Voice, p. 56fn.]
Magic, White
. Beneficent,
divine Magic devoid of any selfishness, love of power, or ambition; bent
only on doing good to the world in general and to one's neighbor. The
smallest attempt to use one's abnormal powers for the gratification of
self, makes these powers sorcery or black magic.
T. Glos. 198
Mahabhutas :- 5 great elements: aether (akasa),
air, fire, water and earth.
Mahabharata
. Epic of the House
of Bharata. The Bhagavad Gita is an Upanishad associated with the final
balancing and adjustment of the evolutionary progress of man's intelligence
(mind), as he passes from intellectualism to spiritual responsibility.
Maha-Buddhi
. Mahat.
Intelligent Soul of the World. First of the 7 Prakritis.
Maha Chohan .
Chief of a school of Occultism. Head of the trans-Himalayan mystics.
Brahm-atman.
Maha Deva :- Great God. A title of
Siva.
Maha Guru :- Great Teacher.
Initiator.
Maha Kala :- Great Time.
Siva--the Destroyer, and of Vishnu, the Preserver.
Maha Kalpa :- 311,040,000,000,000 solar years -
100 years of Brahma's life.
Maha Maya :- The Great Illusion of
manifestation. Lack of stability or of continuity. Gautama Buddha's
Mother's name.
Maha Pralaya
. Opposite of
Maha-Manvantara. Great Night of dissolution followed by "Day
of Brahma" Rest and sleep for the Universe until the Karmic energy
remaining unresolved from the past causes it to reappear.
Maha Purusha
. Supreme
Spirit. Title of Vishnu-Krishna. He who never Sleeps. Who preserves
under Karma, during Pralaya, the impulse for future Manvantaras. The
never-ending Universal Evolutionary Force.
Maha Raja :- Great King.
Maha Sunyata .
Space, void, chaos. Eternal Law.
Mahat .:-Universal Mind. The
"Great One." The first Principle of Universal Intelligence and
Consciousness. The first product of root-nature of Pradhana or
Mulaprakriti. The Producer of Manas, the thinking principle, and of the sense
of "I-ness," or Ahankara, egotism, the feeling of "I am
I" in Lower Manas.
Mahatma :- Great
Soul. A High Adept fully Initiated into Moral Wisdom. One with the
Universal Spirit. He lives unimpeded by the
"man-of-flesh." They are of several degrees commensurate
with their own spiritual evolution. A Nirmanakaya is a Mahatma
without a physical body. He lives and works on the Astral Plane.
Mahatmya :- Magnanimity.
Maha-towarat
. "Greater
than the greatest of spheres." Applied to Parabrahmam.
Maha Vidya :- Esoteric Science. Only
available to the highest Initiates which embraces universal knowledge, and
compassion.
Maha-Vishnu
. Universal
Wisdom. Spiritual Person. An entity responsible for a whole plane
of manifestation. Embodiment of the Law of Karma. Justice.
Impartiality. compassion for all. Divine Instructor. Not a
Personal God.
Maha Yuga :- Aggregate of the 4 Yugas,
totaling 4,320,000 years. a "Day of Brahma."
Maheshwara
. Great Lord, the
Supreme Spirit.
Mahima :-Siddhi, power of consciousness
expanded to include the whole Universe in every aspect.
All-inclusive. Timeless.
Mahoraga :- Sesha,
"Great Serpent." Great pulse of time.
Mahayana :- "Great
Vehicle."
Maitreya Buddha
Same as Kalki Avatar of Hindus. T. Glos. 202.
Makara .:-Capricorn. Whale.
Crocodile. Mystic class of devas. Vehicle of Varuna, water-god.
Makara-Ketu
. Kama, god of love
and desire.
Makaram :- A pentagon,
5-pointed star. 5 points of man.
Makaras:-5 "M"s of the Tantrikas.
Man .:-A
Solar-Lunar being at the crossroads of evolution. T. Glos. 76
Manas .:-Mind, the Thinking
reincarnating Principle. Distinguishes human from animal consciousness.
The Higher Ego. Buddhi-Manas is the Spiritual Soul. Kama-Manas is the animal
soul in man. [ T. Glos. 202-3; Voice, p. 34fn ]
Manas,
Manas, Higher
. The "Higher
Ego," directly related to Vignana, a perfect knowledge of all forms
of lower knowledge, whether relating to subject or object. A Nidana.
Manasa-Putras
. Mind-born
sons. The Kumaras.
Manasa-rupa
. The mind-body,
Manomaya-kosha, The Individuality, the reincarnating Ego.
Manasa Sanyama
Perfect concentration of the Mind. (Patanjali)
Manas Sutratma
Manas-mind, and "Thread-soul." A synonym of our Ego, the
reincarnating Self.
Manas Taijasi
. "Radiant
Manas." State of the Higher Ego. Realized only by high
metaphysicians.
See Buddhi-Taijasi.
Manasa (Manaswin)
"Efflux of the divine Mind." Divine sons of Brahma-Viraj.
Mano-matra-sarira. Arupa Pitris, identical with Kumara, Vairajya,
Manasa-putras, human "Egos."
Manava
. Mind-Soul resident in a
human being. District of ancient
Manu-Smriti
-- Code
of law and behavior.
Mandala:-Circle, 10 division of the Veda.
Mandakini :- Heavenly
Manipushpaka
. Conch shell of
Sahadeva, Twin of Nakula."Pearl-white flower."
Mano-dhatu :- "World of the Mind."
Faculties as well as a mental plane. Each human has his own manodhatu,
proportionate to his development, beyond which he can only proceed by studying
and developing his own higher, moral and spiritual faculties in one of the
higher spheres of thought.
Mano-maya-kosha
Sheath (kosha) of the Manomaya - combined 4th and 5th principles:
Kama-Manas. Dual Manas: Kama-Manas, & Buddhi-Manas.
Mantra (Mantram)
Sacred sound or text. Word backed by thought and will. Moral power
determines result.
Mantrika-Sakti
. Power of Sound
(akasa) moved by Wisdom. The Word in use. SD I 293
Manjusri:-God of Wisdom. A certain Dhyan
Chohan.
Manu :-Ancient
Law-giver. A Great Adept. A Rishi. Collective humanity.
Mind-beings. Swayambhu-"the self-existent Logos."
Manu Svayambhuva
Heavenly man. Synthesis of the 14 Manus.
Manus .:-14 patrons, or guardians of
racial cycles. Primeval: 7, in Puranas 14.
Manushi Buddhas
Human Buddhas, Bodhisattvas, or incarnated Dhyan Chohans. Mahatmas.
Manvantara :- A period of 4,320,000,000 years--the
"life" of Manu [man]. Period of evolution between two
Pralayas. SD II 68-70
Mara :-Illusion
leading to death (of the Soul). Tempter. Seducer. Evil choice
of our past. "Bad-Karma."
Marga .:-Path. Primeval:
7-fold path to wisdom. [see T. Glos. p. 288; Voice, p. 14fn ]
Margashirsha
. Month of the
Hindu calendar. "Best of months" (Deer-head). Mrigu=deer;
shirsha=head.
Marichi .:-Mind-born son of
Brahma. Light. Parent of Surya, the Sun, and direct ancestor
of Maha-Kasyapa.
Marichi-Deva
,
chief of the Maruts, one of the 7 primeval Rishi.
Marttanda :- Sun. An
aditya.
Marut/s .:-Storm-gods, companions of
Indra. Action. Power of Karmic evolution.
Marut-Jivas :- Monads of Adepts who have
obtained final liberation, but who elect to reincarnate on Earth to assist
humanity in its progress. Not the same as the Nirmanakayas who are far
higher. (SD II 79-80, 615)
"Master Soul" .
Alaya.
[ see Voice, p. 54fn.]
Materialism :- [ see Vaibhashika, T.
Glos pp. 357-8 ]
Matra .:-"A twinkling of the
Eye." Briefest period, as applied to sounds. The
"quantity" of a Sanskrit syllable.
Matri Padma
.
Mother-Lotus. The womb of Nature.
Matri-Svan :- "Fire
elementals." Who bring fire-agni to the Bhrigus, the
"consumers."
Matris .:-7 Divine Mothers.
Female aspects of Gods.
Matsya .:-Fish. Matsya-avatar of Vishnu.
Matter/Substance
Forms aggregated around any one of the many life-Centers on many planes
visible and invisible. Intelligence is associated with forms
(prakriti).
Maya :-The
Illusions caused by States of Matter.Spiritual powers acting through forms
assembled by Karma, produce a temporary sense of "I"
(ahankara). The cosmic power which renders phenomenal existence and the
perceptions thereof possible. In Hindu philosophy that alone which is
changeless and eternal is called reality: all that which is subject to
change through decay and differentiation, and which has therefore, a beginning
and an end, is regarded as Maya--illusion.
Prakriti--matter.
Maya Moha :- Illusive form assumed by Vishnu.
Mayavi Rupa
. "Illusive
form." (see Keshara)
Mayavi Upadhi
. Illusive
phenomenal appearance.
Meru .:-
Migmar .:-Mars.
Mimansa:-Darshana of philosophy which denies
the doctrine of free-will. Jaimini founder.
Mlechchha :- .Foreigner, outcasts,
non-Aryans.
Moha .:-Delusion that
physical world is the only reality. Dullness, lack of perception, Mental
delusion.
Moksha
..
Emancipation from Ignorance. Freedom from illusion created by Matter's
illusions. No longer subject to Karma, but those who attain may return at will
to assist Nirvana. Bliss and rest for the Pilgrim
Monad .:-Non-dimensional force not
physical. Life-atom, elemental, spirit, Ego. Atma-Buddhi-Manas, or
Atma-Buddhi. Immortal part of Man which reincarnating in the lower
kingdoms and gradually progressing through them to Man, finds thence the
way to the final goal--Nirvana.
Moon
.
.. Soma. [ see
Lunar Pitri ] Zodiac divided into the 28 Lunar asterisms. Chandra.
Motion .:-Svara. The One Life. Abstract
eternal motion.
Mudra. .:-Occult signs made with the hands and
fingers. Imitate ancient Sanskrit characters.
Mrishi .:-Chief of the gods of the Air,
Wind.
Mukti (Mukta)
. Freedom from
karmic bonds and physical existence, deliverance, salvation. Moksha.
Mula-prakriti
. Root-matter,
Maha-Buddhi, First emanation of Parabrahmam, undifferentiated.
Monadic-Essence. Feminine principle. Akasa.
Mumuk-shatwa
. Desire for
liberation from desire, thraldom of reincarnation in matter.
Mundaka Upanishad A
work of high antiquity. Esoteric doctrine.
Muni
.
.. Ascetic.
Saint. Sage. Mahatma. Wise Man.
Murari .:-Title of Vishnu.
"Enemy of Mura-asura."
Murti .:-Image, form, sign.
Murti-mat :- .
Innate principle in something else, like the wetness of water.
Coexistent.
Myalba .:-Our Earth, called Hell in esoteric
philosophy There is no place of punishment other than a man-bearing planet or
earth. Avitchi is a state, not a locality.
[ Voice, p. 79fn.]
Mysteries
.. In every country these
were a means of dramatic performances (as the enactment of the Mahabharata, and
the Ramayana still are in India), in which mysteries of Cosmogony and nature in
general were personified by the priests and neophytes, who enacted the parts of
various gods and goddesses, repeating supposed scenes (allegories) from their
respec- tive lives. These were explained in their hidden meaning to the
candidates for initiation and incorporated into philosophical doctrines.
Mystery is derived from the Greek word muo, "to close the mouth," and
every symbol connected with them had a hidden meaning as is to be found in the
B. Gita. [ see ISIS II 113-117. ]
N N
Nabhi .:-Father of Bharata.
Nadavindu Upanishad [
see Voice, p. 5 fn. ] "Nadabindu(?)"
Nadi .:-Nerve,
artery, vein.
Naga .:-Serpent.
Symbol of Wisdom. "7", Initiate.Ananta, their Chief.
Naimittika :- Occasional,
incidental.
Nakshatra :- Star. 28
Lunar Houses of Hindu Zodiac.
Nakula .:-Twin brother of
Sahadeva. Mystical father one of the Aswins, one of the divine horsemen
who pull the Chariot of the Sun at Ushas-Dawn. Pandava prince.
Nama .:-Name.
Nanda .:-Chief of the cowherds in
Gokul. Foster-father of
Nandi .:-Sacred bull, vehicle of Siva.
Nandini .:-Daughter of Surabhi, the "cow
of plenty."
Nara-Sinha :- Man-Lion, and Avatar of
Vishnu-Krishna.
Narada .:-A primeval Rishi. Son of
Brahma. Ruler of Karmic events and cycles. A personification of the
human cycle, a Dhyan Chohan. Deva Brahma. Invented the Vina. A
lawgiver.
Naraka .:-State where the Jivatma-Soul is
subjected by his karma to pain as a result of evil choices. Retribution
on Earth, where evil and selfish choices were made. "Hell," 8
cold and 8 hot - emblems of the septenary chain of Globes, with the
addition of the "eighth sphere." Hell is our Earth, Myalba.
Narayana
"Mover on the waters of Space."
Nastika .:-Atheist. Rejector of gods and
idols.
Natya-narakikas
Those who annihilate their Sutratma, the connection between Higher and Lower
Manas, by selfish and evil choices. Dugpas.
Nava Nidhi :- 9 Jewels. Consummation
of spiritual development.
Nava Vidha Bhakti
9 stages of discipline through which the chela-devotee ascends to
"Perfection."
Nath :-Lord.
Protector. Ruler.
Nidana .:-12 causes of existence, chain of
causation [ see T. Glos. 229 for list ]
Nidhi .:-9 treasures of
Kuvera, Vedic Satan. Objects of worship by Tantrikas.
Nididhyasa :- Mental abstraction,
profound meditation and contemplation.
Nidra .:-Sleep.
Female aspect of Brahma.
Nila :- .
Blue.
Nilakantha :- "Blue
throat." Name of Siva.
Nimitta .:-Inner illumination through meditation.
Spiritual cause as contrasted with Upadana, the material cause. Pradhana.
Nir-Guna :- Devoid of
attributes or qualities. Escape by Wisdom and moral action from evil.
Impersonality. Transcendental.
Nirmala :-Free from love, hate, emotion.
Nirmanakaya/s
. Mahatmas, Great
Souls, free of Karma. Can enter Nirvana, but voluntarily relinquish, by
an act of self-sacrifice, this state to help mankind in an invisible yet most
effective manner, using an akasic body. He becomes a member
of that Host which ever protects and watch es over Humanity within
Karmic limits. He is ever a protecting, compassionate, verily
a guardian angel to him who is worthy of his help. [ T. Glos. p. 231 ] [see
Voice, p. 69fn, 74fn, 77-78fn.]
Nirvana :-Extinguishment of selfish
desire. Peace. Illusions of Matter annihilated. Freedom from any
earthly desire or passion. It is a state of absolute existence and
absolute consciousness, into which the Ego of man who has reached the
highest degree of perfection and holy-ness during life, goes after the body
dies. Conscious repose in omniscience.
[T. Glos, p 232; Voice. 77-8 fn ]
Nirvanee:-Emancipated Soul. "Escape
from misery" of a material form. Freedom from Klesha
(passion), or
Nir-Vikara :- Formless.
Nishada :-Ni 7th note of the Hindu gamut.
A quality of sound - Akasa.
Nishkama Karma
Performing life's duties unselfishly, with-out hoping for results (attachment).
Nish-Karma :- Karma-less.
Niti :- .
Prudence, ethics.
Nitya .:-Constant
action, Change. Always moving. Symbolic of evolution process.
Nitya-anitya Viveka
Discrimination between the real and the unreal.
Nityamuktas :- Those deserving admittance to
Vaikunta, abode of Vishnu.
Nitya Parivrita
"Continuous extinction."
Nitya-Pralaya
. Constant
dissolution. Perceptible and imperceptible changes, regulated by Karma
governs all being in manifestation.
Nitya Sarga :- Constant creation or
evolution. Assembly of atoms, molecules, cells, etc...
Nitya-samsarikas
Those who bind themselves by Karmic choice to return to the round of birth and
death on Earth.
Nivritti Dharma
Disciplines and duties, self-imposed, to achieve freedom from the bondage of
Maya
[ see Pravritti Dharma/Marga ]
Nivritti-marga
. Path of
Light. Uttarayana, "The Sun's Northern course."
Niyama .:-Obligation. Voluntary
asceticism or penance.
Notes (musical).
[see Hindu Gamut] Sa, Re, Ga, Ma, Pa, Da, Ni. [ see Sound; Voice,
p. 11 - mystic. ]
Key-note: Ma (fa) [ Voice, p. 55fn ]
Nra-Yajna. :- Sacrificial service of
humanity. [ SD I 207 ]
Nun :- .
Bhikshuni. Yogini.
Nyaya .:-System of Logic.
Philosophy founded by Gautama-Rishi.
O
O
Occult Science
. [ see T.
Glos. p. 237 ]
[T. Glos. p. 239-40; ISIS II 114 ]
Omkara :-
Omnipotence
. The power to act
everywhere. Force. Action under law which balances all things.
Omnipresence
. Absoluteness -
Spirit present in everything.
Omniscience
. Universal
Knowledge of all events.
Oosana .:-Name of the Ruler of planet
Venus. Also a (Usana) mythological bard and prophet-seer.
Outcaste/s :- [ See
Tchandala/s.]
P
P
Pada .:-Foot.
An "abode." "Foot-hold."
Padasevana :- Service of following in the
footsteps of the Gurus--Masters of Devotion. 4th of the 9 stages of
Devotion/self-discipline.
Padmapani :- "The lotus
bearer." Higher Manas. Ego.
Padma .:-Lotus flower. Lakshmi.
Female aspect of Vishnu.
Pancha Bhutas
. 5 elements:
earth, water, fire, air and akasa (aether).
Pancha-kosha
. 5 sheaths or
bodies [ see T. Glos. 247 ]
Panchajanya
.
Panchama :- .Pa, 5th note of
the Hindu Gamut. Also, the "fifth caste"--outcasts, Tchandalas.
Pancha Tanmatras
5 types (rudiments) of the 5 Elements, as their subtle essence. Devoid of
limited qualities, and cause of the gross physical elements: earth, air, fire,
water and aether. In another aspect they are: smell, taste, touch, sight,
hearing, the gnyanindriyas.
Pandava-rani
. Kunti, mother of
the Pandava princes
Pandavas :- Virtuous
Cousins of the tribe of Bharata. Represent the Spiritual Individuality.
1. Yudhishtira -
Dharma-raja
2.
Arjuna
3.
Bhima
General - Terrible
4.
Nakula
Dawn
5.
Sahadeva Twilight
Higher principles in mankind.
Pandita .:-Learned Brahmin
devotee. Female scholar.
Pandu .:-"Pale."
Father of the five Pandavas. Wives: Kunti, Madri. Philosophically, the
part of man that is immortal. [ Gita, p. 1fn.]
Pani :- .
Hand.
Panini .:-Rishi who compiled the
rules of Sanskrit Grammar. Author of Paniniyama.
Pap :- .
.Evil. Sin Destructive choice. Leads to "hell."
Papa-purusha
. "Man of
sin." One reborn in Avitchi. Soulless being. The
connection between the Higher and Lower Manas is broken. The sinning
Personality.
Para .:-.The
"opposite shore" of the ocean of rebirth. Now completed.
Attainment of mind-manas is the first task that has consumed half of the
Kalpa. The 2nd half now begins leading to freedom from illusion-Maya. Infinite.
Supreme. First of the four forms of Vach (speech): Para,
Pashyanti, Madhyama, and Vaikiri. [SD I 430-4]
Para-Bhakti :- Supreme devotion. By this
means Arjuna (man) enters into and becomes one with the Divine
Man--Krishna within him, our own Higher Self. [ATMA]
Para-Brahm :- THE ABSOLUTE. No qualities.
The One Source.
Parabrahmam
Unlimited, and containing All. The Unknowable. Attributeless.
Secondless. A knowledge of this is the end and goal of our present
existence. All embodied beings are in some stage or level of developing
this knowledge and wisdom. Man is closest to IT. He senses the
Higher Self within him. "Beyond Brahma." THAT. [B.
Gita Chapers 9 and 10]
Parama-Guru .
The Supreme Teacher in an occult sense.
Paramahamsa
. One who has
realized THAT and who has become ONE WITH IT.
Parama-padadatmava
Beyond Spirit. Bordering on the ABSOLUTE.
Paramartha :- Sanyasa.
Renunciation. Informed by Wisdom.
Paramatma :- .
Supreme Soul of the Universe.
Paramatman
. Sutratma.
Eternal thread-Soul on which are strung successive personalities.
Paramita:-Virtues, 6 and 10. [ see Voice, p.
50-53.]
Parampadha :- The supreme state, composed of
Suddha-Sattva The Pure State. Ananda. Moksha.
Para-martha-satya
Supreme Truth. Absolute existence. [ see opposite: Samvrittisatya ]
Para-Nirvana
. Beyond
Nirvana. Indescribable. Be-ness. [ SD I 14-16, 135 ]
Parantapa :- "Harasser of
thy Foes." Title of Arjuna, the man of discipline who fights to
control his inner "Kurus" his passions and
desires--Personality.
Para-para :- Boundary of
boundaries -- infinity.
Para-prakriti :- Daiviprakriti.
Para-sakti :- Power of ATMA
working through Buddhi, energizing Manas and propelling manifestation through
Karmic concatenation of the (Para-sakti) 12 Nidanas. "The great
Force." One of the 6 forces in Nature, that of light and
heat. Glos, 229, SD I 39, 292, 509
Parasurama :- 6th avatar of Vishnu, a Puranic
Sage.
Paravidya :- Supreme
knowledge. Opposite of A-paravidya, or ignorance--because limited to the
material plane, our Earth.
Parivrajaka :- A Pilgrim, a wanderer.
Homeless.
Paroksha :- Intellectual
apprehension of a truth.
Parvati .:-Wife of Siva. Uma,
Devi. Kali.
Pashyanti :- A division
of sound. 2nd of the 4 forms of Vach (speech). The manifestation of
the Word. Our world of manifestation.
Patala .:-Antipodes.
Nether-world. South Pole.
Patanjali :-Founder of Yoga
philosophy. 700 BC.
"Path" .:-Mystic discipline
of self-control. Marga. [ see Voice, p. 14fn; 22-23fn, 44fn 50fn. ]
Paundra :-Conch shell, Trumpet of War of
Bhima.
Pavaka .:-Personified Fire. Electric
Fire.
Pavamana :- Fire produced by
friction.
Pavana .:-God of the Wind. Father of
Hanuman.
Payu .:-Organ of excretion
- anus.
Perfection . :- In Man every potency of
evolution is made possible. Perfection is the purification of all lower
tendencies and the enthroning of Divine spiritual motive as the basis for
personal life. Choices are then made in accord with virtue.
Permanent Astral
[ see Hiranyamaya-kosha ]
"Personality"
. [ see T. Glos. p.
252 ] Lower quaternary. [ see Skandhas ] "Shadow."
[Voice, 34 ]
Pesh-Hun :- Narada.
Karmic concatenation.
Phala .:-Fruit of
Karma. Results, good or bad of choices in the past.
Phalgutaya :- The cause of the fruit
of Karma -- something that is unsubstantial, that vanishes.
"Philosophy" :- 6 Schools
(Demonstrations) [ see Hindu Literature.] The 7th synthesizes and
unites them: Sanatana Dharma, or Theosophy.
"Physical Body"
Sthula Sarira. The "shadow" (of the Divine Man.) Constantly
changing, illusory form
Pinda .:-Ball of food, rice
offered to bhuts of the deceased. [Shraddha and Pinda]
Pindanda:-Microcosm. Man.
Pingala .:-Nervous current in the body.
Pisachas:-Fading kamarupic remains of men in
kamaloka. Elementaries. Disembodied souls of the depraved.
Pitar Devata
. Father-Gods,
Lunar ancestors.
Pitham .:-Seat of the Deity. (Location
of an idol.)
Pitar .:-Father.
Pitri(s) .:-Ancestors or creators of
mankind. Ourselves as Egos in earlier incarnations. 7 classes, 3
incorporeal, 4 embodied.
Pitri Yajna :- Sacrifice to
ancestors. Shradda & Pinda.
Planet .:-Hindu names of the
Planets are given also to the Days of the Week. [ see Day ] [
Note: see "Globes" for explanation on the evolutionary program
set for each Planet independently of every other. A. P. Sinnett's error
in Esoteric Buddhism was corrected by HPB in S D I 152-201 ]
"Planetary Spirit"
Every spiritual Ego is a ray of one of the 7 esoterically. [SD I 570-5;
Voice 34fn]
Poverty .:-Vow of, [ see Samyagajiva, T. Glos.
p. 288 ]
Prabha .:-Brightness. Dazzling
Light.
Prabhavapyaya
. That from which
all originates and into which it returns after the life-cycle.
Prachetas :- Name of Varuna,
the Water-god. Wetness.
Pradhana :- Undifferentiated
substance. Akasa. Mula-Prakriti. Primeval, root matter.
Pragna (Prajna).
Mahat. Universal Mind. Capacity for perception.
Consciousness. SD I 139
Prahlada:-Son of Hiranyakashipu--an earlier
incarnation of Kansa. Vishnu assumed the form of Narasinha (man-lion) to
protect his devotee, Pralhada. A Daitya.
Prajapatis :- Progenitors.
7 and 10. Brahma is the synthesis of the Lords of Being.
Life-givers. Shambhu. Swayambhu.
Prajna (Pragnya)
One of the 4 states of consciousness: ecstatic consciousness, beyond
meditation. The spiritual consciousness of the Initiate after his 3rd
Initiation. A Paramita: "that makes of a man a God, creating
him a son of the Dhyanis."
Prakrit .:-A popular, materialized,
dialect of Sanskrit.
Prakriti .:-Matter. Form. Called
Illusion and Perishable, because of constant change. But Root-matter,
Mulaprakriti, is the opposite pole to Spirit-Purusha, and both are immortal,
and ever-existent.
Prajna .:-Paramita, which is the last
stage of self-effort that creates the Bodhisattva.
[ Voice, p. 53, 77.]
Pralaya .:-Universal rest, "Sleep of
Matter" between two Manvantaras. Corresponds to Dreamless sleep and
to Devachan between lives. The dissolution of all material forms into their
components of ever-lasting Forces on the immaterial planes. The
"death" of a planet, a Solar-system, or of the whole universe.
Pramana:-Proof.
Pramantha :- Accessory to producing
fire by friction.
Prana(m) :- Air.
5 kinds: Ascending. Descending. Circulating.
Assimilative. Respiration. The Breath of Life. The Life Principle.
Pranagnihotram
. Fire sacrifice as
oblation to the Spiritual Self. "Offering up themselves in the
spiritual fire of self-constraint..."
Pranamayakosha
Linga Sarira, vehicle, and Prana. SD I 157
Pranava :-Sacred word equivalent to Aum.
Pranayama :- Control and restraint of
breath by physical means, a Hatha Yoga exercise.
Prasad .:-Grace. Also that which
remains of the offerings to the Gods--which they have not taken.
Offered by the priests to devotees visiting a temple as evidence of divine
approval.
Prasthanatreya
The 10 Upanishads, Brahmasutras and B. Gita.
Pratibimbas :- Images, reflections. Not
truth. Maya. Illusion.
Pratishtha :- Manifestation of
the Divine.
Pratyagatma
. Alaya, the
Universal Soul. Also a Jivatma. Ishwara. Atma individualized.
Shabda Brahman. Adhyatma.
Pratyaksha :- Spiritual perception
using the senses.
Pratyeka (Buddha)
[ see T. Glos. 261, Voice, p. 47 fn. ][Pratyekha]
Pravritti Dharma
(Pravritti Marga) The respective duties of the 4 castes (Varnas), and the
4 stages of a man's life: student, house-holder, public-servant, ascetic
(sannyasi)."The going forth into the world." The opposite of
Nivritti Marga: the return to the One Universal Spirit.
Pravritti Marga
The path to embodied existence on Earth. The path to spiritual darkness
symbolized by Dakshinayana, the "Left-hand Path."
Principle/s :- Attributes of
consciousness as 7 vehicles are generated in Nature and man for the Spirit's
expression:
1. Individuality
1 Atma
Spirit. Universal Life.
2 Buddhi
Discrimination, Wisdom
3 Manas
Mind, reason, intellection, memory.
2. Personality
4 Kama
Emotion, desire, passion.
5 Prana
Life breath, Magnetism and electricity.
6 Astral
Body Electro-magnetic sub-structure of the
7 Physical body
Gross matter.
Spirit. Eternal Pilgrim. Immutable. Opposite pole to matter.
First Great Vedic Gods: Agni, Vayu, Surya, correspond to Kama,
Kama-Manas, Manas.
[ T. Glos. p. 361; SD I 157, 593 ]
Pritha .:-Mother of the Pandava princes
and Arjuna.
Prithvi .:-Earth. Bhumi.
Pulastya :-One of the 7
"mind-born sons" of Brahma, the reputed father of the Nagas
(serpents, Initiates), and other symbolical creatures.
Puja :- .
Worship. Sacrifice. Divine honors.
Pums .:-Spirit. Supreme
Purusha. Man.
Punarjanma :- Rebirth. Power of
evolving a form.
Puraka .:-Method of inbreathing used by
Hatha Yogis.
Puranas :-
Accounts of past achievements in many departments of history, science, medicine,
etc. 18 major & 18 minor Puranas. "Ancient."
Purohit .:-Family priest. Brahmin.
Purujit .:-Aspires to conquer to
the One Self.
Pururavas :- First producer of
fire by friction of two sticks and make it triple. Son of Budha, the son of
Soma (moon). Wife: Urvasi.
Purusha :-Spirit. The Eternal
Person. Nara-man. Daiviprakriti. Heavenly Man. Kutastha the
imperishable, immortal in man.
Purushottama
. "The best of
Men." The Supreme Spirit. A title of Vishnu, Supreme Soul of
the Universe.
Purvaja .:-"Pregenetic." Title
of Vishnu. (Protologos)
Purva-Mimansa
. Vedanta.
Enquiry into the foundations of the Vedas. All-inclusive survey of the 6
philosophies as explaining reality.
Pushan .:-The Deity in the Sun. Our Sun
is said to be a reflection of the Central Spiritual SUN of the Universe.
Pushkala:-Palm leaf prepared for writing.
Pushkara :- A blue
lotus.
Pushpa .:-Flower. [ see Bhava Pushpa ]
Pushpaka :- An aerial
vehicle.
Putana .:-Demoness.
Putra .:-Son.
Q Q
Qualities
3 are equilibrated in all beings: gunas: Goodness, action, rest.
R R
"Race"
.
Used as a term in describing evolution, this has no relation to the current
ethnic variations, which are arbitrary and relate to physiological heredity
only. True "color" or "race" (varna) relates to the
invisible (physically) moral color of a person, not to his family.
In Theosophical evolution this term is used to indicate a period of time,
which is 1/7th of the passage through a "Globe" of the whole host of
Monads in Evolution. [ see SD I 152-201 ]
Radha .:-Chief shepherdess of
Gokul. Wife of Krishna.
Raga .:-.
Emotion, feeling. One of the 5 Kleshas. Physical love. An
"obstruction" to progress on the spiritual path.
Rahasya:-The Upanishads. Secret essence
of knowledge. Rahu The celestial Dragon, a constellation with
Rahu at its head and Ketu at its tail. Ascending and descending nodes in
astronomy. Eclipse.
Raja .:-A
King. Ruler. Prince.
Raja-Rishi :- Kingly
Teacher. Royal Sage. A Mahatma.
(Rajarshi)
[ see Janaka ] King-Adepts.
Raja-Yoga
Wisdom. Discipline of the Personality by mental, moral control.
Development of the psychic faculties under full control of the spiritual
powers and in union with one's Higher Self.
Rajas .:-"Quality of
foulness." Activity of differentiation. the "sundering of
the One." A Guna (quality of nature). Form and change.
The driving power of Nature, active and bad. [ Gita, p. 27fn.] [
see Gita Chap. xiv, xvii ]
Rajavidya :- The Kingly
Science. Spiritual Discipline.
Rajo-guna :- Action, activity,
living and doing.
Raka .:-Full-moon
day. Day for occult practices.
Raksha .:-Amulet prepared for the full or new
moon.
Rakshasa :- Personified
Evil Power. Demons of Viciousness. Selfishness. Destroyers.
Rama .:-7th avatara of Vishnu.
Of the Solar race. Rama-Chandra. Hero of the Ramayana.
Ramanuja-Acharya
Philosopher taught Spirit is the only Reality
Ramayana :- Epic story of Rama and
Sita.
Rasa .:-Essence,
taste, inclination. Circle dance. Symbol of revolution of the planets.
Rashi Chakra
. The Zodiac.
Rasit .:-Wisdom.
Ratha .:-Chariot, Car.
Ratri .:-Night.
Ravana .:-Demon-king of Lanka. Abducted
Sita from Rama
Reality .:-In manifestation:
3-fold--Chita=consciousness, achit=ignorance; and
Ishvara=Wisdom. Three-in-one. Suddha-sattva
or Divine Substance. Eternal. Allows Yogis to contemplate the
concept of the ABSOLUTE.
"Reincarnating Ego"
The "Eternal Man." Atma-Buddhi-Manas.
"Reincarnation"
[ see Monad above ]
Ribhus .:-Skillful workers.
Fashioners of Indra's car.
Rig Veda :- First and
most important Veda.
Rik :- .
A verse from Rig Veda.
Riksha .:-Each of the 27 constellations
forming the Zodiac. A fixed star or constellation.
"Rings" .:-Relates to 7 circlings of the
Host of Monads around the 7 "Globes" which represent planes of
consciousness that correspond to the 7 Universal and Human Principles. Each
"Ring" consists of one passage through the 7
"Globes." The 7-fold series of the chain of Globes is specific
to each planet and all the beings evolving on it. There is no
inter-change between other Planets in the Solar System. [ see Cycles,
Globes, SD I 152-201 T. Glos. 278
Rishabha:-First teacher of Jaina philosophy.
Rishi .:-Divine Perfected
Man. A Sage. Teacher of Wisdom. Instructor into secret wisdom
that is inherent in Nature, and this exists, potentially, innate in Man. A
Dhyan Chohan, Master of Wisdom. A Revealer of the Mantras.
Rishi-prajapati
"Revealers." Esoterically, the highest of the hierarchy of
"Builders," and Architects of the Universe. Devas, Dhyan Chohans.
Rohini .:-Wife of Vasudeva.
Mother of Balarama, Krishna's brother.
"Round/s"
:- [ see "Ring," "Globe" ]
Ruchi .:-Light, beauty,
desire, passion.
Rudra/s
.
Storm-god, Marut. Attendant of Siva. Shankara is their Chief.
An aspect of Siva. Mighty ones, born of Brahma.
Rupa .:-Form, body.
External appearance. Color. Shape
S S
Sa Atma:-"This is the SELF.
Shantam. (Sat-Chit-Ananda.)
Sa eva Asamantat
"Verily, He is everywhere !"
Sabda (Shabda)
. Word or Logos.
Sabda Brahmam
."Unmanifested Logos." "Ethereal vibrations diffused
throughout space."
Sabha .:-Assembly, association.
Sadaika-Rupa
. Immutable
nature. Essence. Changeless.
Sadasthai :- ."He
who ever IS--changeless. To whom past, present and future are as
one."
Sadatma:-The Higher Ego.
Sadhana/s :- Possessing
richness in Virtue. Spiritual.
Sadhana Chatushtya
4 qualifications of the Vedantin: 1. Nitya-anitya vivekha=discrimination
between the real and the false; 2. Ichaloka-Paraloka vivekha=indifference
to the fruit of actions in this world or in any other (as in
Swarga-heaven); 3. Shat Sampati=6 disciplines: [Shama-control
of the mind; Dama-control of the 5 organs of knowledge
(gnyanindriyas); Uparati-tolerance of others' beliefs;
Titiksha-(endurance of karmic results from the past, in present
conditions; Sraddha confidence, faith in the teachings of the
Vedanta and the Guru; Samadhana-placidity, composure, calm ]; and
4. Mumukshatvam=desire for freedom from the bondage of life, liberation.
Sadhu .:-Sage, a holy man.
Sadhyas :-One of the names of the 12 great
gods created by Brahma. Great Sacrificers. (Zodiacal
Regents).
[ S D I 207-210.]
Sagara .:-Ocean.
Sagardagan :- One of the 4 paths to Nirvana.
Saha .:-World of
suffering. Any inhabited world in the Cosmos.
Sahadeva :- Pandava
prince, representing "water." Twin to Nakula. Mystical
father: one of the Aswins who precede the Chariot of the Sun at Ushas (Dawn).
Saharaksha :- Fire of the Asuras. A
son of Pavamana, one of the 3 occult fires.
Shasrara:-1000 petaled Lotus. Neural
plexus in brain.
Saivya .:-King of the Sibis (Saivyas).
Saka .:-One,
Eka. The "Dragons of Wisdom" taken collectively.
Sakara Upasana
Concentration and meditation on the manifested Deity.
Sakha .:-Friend. Mitra.
Sakhyata:-Friendship for all creatures.
8th of the 9 stages of divine discipline. Brother-hood.
Sakriya .:-Mutable, changeable.
Sakshi .:-Witness, a student under
tuition.
Sakkayaditthi
. Delusion of
personality. Erroneous idea that the personal "I" is the Real
"I". A special man or woman, without being an inseparable part
of the whole.
Sakti .:-Power,
ability, creative. Forces change. Free-will in action, modified by karma
of past choices. An inescapable chain. Female power/energy of the
gods. The "crown of the Astral Light." The One Force, and
the synthesis of the 6 Forces active in Nature, all making a single
Unity. Fohat. Female power of the gods.
Sama .:-First requirement in a
disciple: Perfect control and mastery of the lower mind.
"Resignation." [ see Bhava Pushpa ]
Samadhana :- Constitutionally incapable of
deviating from correct action. Knowledge and practice of karmic
wisdom. Detached Wisdom.
Samadhi :-Abstract meditation.
Absorption in the Supreme Spirit. Perfect adaptation to the needs of the
Universe. Dharma. [ see Sampatti ] Spiritual ecstasy. The ascetic loses
the consciousness of every individuality, including his own. He becomes--the
ALL. [ Voice, p. 21fn. ]
Samaj .:-Association, Company of
philosophers.
Samajna :-"Enlightened, luminous
Sage."
Samana :-
Honored, good. One of the 5 breaths, Prana.
Samanya Sarira .
Karana sarira.
Samanta Bhadra
Universal Sage. Mahayana, Yogacharya School. Bodhisattva.
Samanta Prabhasa
Universal brightness.
Samapatti :- Absolute
concentration in Raja Yoga, by which (Sampatti) perfect indifference (sams) is
reached (apatti}. This is to be developed before Samadhi can
be entered.
Sama-veda :- [ see Hindu Literature
] Shastra of peace.
Samba .:-A son of Krishna.
Sambhanda :- Relation. Bonding of
similarity. Analogy.
Sambhava :- Proportion,
identity.
Sambhogakaya
. [see Voice p.
77-8 fn., T. Glos. p. 282, 339]
Sami .:-Wood, from
which "fire by friction" is obtained.
Samgha (Sangha)
Assembly, association.
Samkara:-[ see Sanskara, Skandha, Samskara ]
Samma Sambuddha
Power to recall any past incarnation in all its details at will. Reading
the akasic records at will.
Sampatti:-[ see Samapatti ]
Samsara:-Mundane existence in this inconstant
world.
Samskara :- Moral effect
of an act, feeling or thought.
(Samkara)
Skandha - elemental, carrier of Karma.
(Skandhas)
Tendencies of mind. [ T. Glos. p. 287 ] There are 5 types: 1.
Rupa=form, or material qualities; 2 . Vedana=sensation, sense perceptions;
3. Sanna=abstract ideas; 4. Samkara=tendencies of mind; and, 5.
Vinnana=mental powers. Of these we are formed in our personality. By them
we are conscious of existence. Through them we communicate with the world
around us. [ Key, p. 129 fn ]
Sampajnana :- Power of internal
illumination-wisdom.
Sampati :-Maha or Parabrahm.
Samtan .:-Dhyana. Meditation.
Samvartta-kalpa
Cycles of destruction to which every root-race and sub-race is subject.
Ours, the 5th Root race will have in total cataclysms: 56 by fire,
7 by water (flood), and 1 by wind and cyclones. T. Glos.288
Samvat .:-Hindu chronological era. We
are now in "Vikram Samvat." which commenced over 4,000 years
ago.
Samvritti:-Origin of illusion: false
conception. The "emptiness of all things."
Impermanence. A source of argument between the two schools of
thought. The Madhyamikas contend that objects exist of them-selves
without any cause. the Yogacharyas logically derive any existence of a
material thing from its antecedent, but invisible cause, by means of a
concatenation (Nidana). [ Voice, pp. 62-3 fn.]
Samvrittisatya
. Truth mixed with
false concepts. Reverse of absolute truth Paramarthasatya, or
self-consciousness reposing in absolute Truth or Reality. [ see
Paramarthasatya ]
Samyagajiva :- Religious mendicancy. The
correct profession. 4th Marga (path). Vow of obligatory poverty.
Sana (Sani) :- Planet Saturn, son of Surya
and of Sanjana Spiritual Consciousness (as Chhaya). Sanaischara -
"the slow moving."
Sanat-Kumara
. Chief of the
Vaidhatra, the first of the 7 Kumaras. Sanaka, Sanada, Sanatana,
Sanat-Kumara--all significant qualifications of human intellect. T. Glos.
289
Sanat-Sujata :- Ambhamsi. Chief Kumara.
"Waters of limitless Space." Son of Amba (Aditi).
Sandhya :-Twilight or dawn period between
darkness and Sun light. Precedes, succeeds a Yuga.
Sanga .:-Desire to act, to
choose. Make Karma.
Sangha (Samgha).
The Order. Assemblage. A junction.
Sanjana .:-Spiritual Consciousness.
Daughter of Visva-karma. Wife of Surya (Sun). She left Chhaya
(shadow) near him in her stead.
Sanjaya .:-Spiritually perfected Man.
Advisor to Dhritarashtra (blind king of the physical body). Sanjaya
means, literally: "Universally victorious." Charioteer of
Dhritarashtra at Kurukshetra.
Sankalpa:-Selection, assimilation, correspondences.
Gayatri invocation.
Sankara (Shankara)
Name of Siva.
Sankhya Doctrine
Speculation, argument, analysis and synthesis of Lower Mind thinking.
Founder: Kapila Numerical analysis, atomism, 25 Tattwas, Purusha as modified by
3 Gunas. Pradhana (primordial homogeneous matter ) is
eternal. Eternal self-transformation of matter.
"Sam-khya" = to count. A system based on numerical
categories. The Universe was seen divided into 25 categories:
Avyakta = Unevolved (Absolute); Buddhi; Amahamkara; the 5 Tanmatras
or primordial Elements from which the 5 gross Mahabhutas elements arise;
the 5 Mahabhutas; the 11 Indiyani [5 gnyan-indriya, 5 karmendriya, and Manas;
and Purusha=Spirit--passive and the Spectator (Witness) of the Prakritic,
creative force.
[ Chapter 2 in B. Gita.]
Sanna .:-"Abstract
ideas," one of the 5 Skandhas.
Sannyasa :- [ see
Sanyasa ]
Sansara.:-.
Migration, circle of rebirth.
Sanskara (skandha)
Inclination imposed on the life-atoms which
(Samskara)
serve as the conveyors of Karma.
Sanskrit :-Originally never spoken in its
true systemized form. Panini gave only the approx-A "mystery
language." It degenerated into prakrit. [T. Glos 290 ]
Santa .:-Placidity.
Undifferentiated state of primordial matter.
Santanu :- Father
of Bhishma.
Santati .:-Progeny.
Santushtaha :- Contented. Calm. Placid.
Sanyama:-Control, restraint. [ see
Patanjali Sutras ] Stages of Mediative control. [Voice 21f]
Sanyasa-yoga.
. Life of
asceticism and renunciation. Passivity. Non-action as contrasted
with the Sankhya-yoga, the School of Karma-Yoga.
Sanyasi .:-Practitioner of Sanyasa,
renunciation.
Sapta .:-Seven -
"7".
Saptarishi :- Seven
Rishis. As Stars, those in the Great Bear. Riksha, Chitrasikandinas,
"Bright-crested." Wives: The Pleiades.
Sarama .:-Indra's dog. Mother of the
watch-dogs (sara-meas) of Yama (god of death).
Saranyu :-Wife of Vivaswat and mother of
Yama.
Sarasvati:-Female sakti of Brahma. His wife.
Sarathi .:-Charioteer.
Sarira .:-Body. Form.
Sarisripa:-Serpents, crawling insects, reptiles,
"the infinitely small."
Sarpas .:-Serpents. King:
Sesha, an aspect of Vishnu reigning in Patala.
Sarva Bhava
. Devotion
employing all 5 bhavas. [see Bhava ]
Sarva-jnana :- Universal Knowledge and
wisdom. Stage of meditative perception superior to Pragna
Sarva Mandala
. Egg of Brahma.
Sarvada :-"All Sacrificing."
Sarvaga :-The supreme "World
Substance."
Sarvam Khala-vidam-brahma
"Indeed. All this is Parabrahmam." Though itself unknowable, it
is the foundation, support and cause of all manifestation around us.
Knowledge.
Sarvani .:-[ see Mayi ]
Sarv-atma :- Supreme Soul,
all-pervading Spirit.
Sarvesha:-Supreme Being. Controller of every
action and force in the universe.
Sastra (Shastra)
Sacred Treatise by a well-known authority.
SAT .:-The One,
ever-present Reality in the Universe. The Divine Essence which IS, but
cannot be said to exist, as it is Absoluteness, BE-NESS itself.
Parabrahmam. The one Eternal and Absolute Reality and Truth, all the rest being
illusion.
Satapatha Brahmana
[ see SD II 253 ]
Sata-rupa :- "The
hundred formed one." Vach, the female Brahma: Nature.
Satatam :-.Always... (takes delight in the
Self, through the Self.)
Sat-Chit-Ananda
"Be-ness, abstract consciousness, contentment bliss." Said to be the
condition that is totally out of relation to conditioned, manifestation.
Held to be the summum-bonum of the devotion and discipline of
(Sat-Chit-Ananda) the devotee-ascetic. However, if one reads
carefully The Voice of the Silence, pp. 77-79, one realizes that there is
a still far higher goal. Parabrahmam.
Sati :- .
.Wife of Siva. Daughter of Daksha. To win her in marriage, Siva
built 1,000 temples overnight for Daksha.
Sattva (Guna)
. Truth, Goodness,
Purity, Divinity, Universality.
Satya .:-Supreme Truth,
Unconditioned Reality.
Satya Loka :- Plane, world of infinite
purity and wisdom, Celestial abode of Brahma and the gods.
Satyavati:-Wife of Santanu. Mother of
Vyasa.
Satya Yuga :- Golden age of truth and purity,
Krita Yuga.
Satyas .:-Name for the 12 great gods.
Satyaki .:-Hero on Kurukshetra field, supported
Pandus. "Truthful." Also called Yuyudhana, (Anxious to
Fight." Kinsman of Krishna, King of the Vrishnis.
Satya-loka :- Highest Heaven,
abode of the Mahatmas.
Satya Yuga :- Golden Age of Purity, this
will follow the Kali Yuga.
Savitri .:-Divine unrisen
Sun. After its arising, the Sun is called Surya. Spiritual Sun.
Sena .:-Army.
Female aspect of Kartikeya. Kaumara.
Serpent .:-Symbol of Eternity, Time, Wisdom.
Sesha .:-Vishnu's
serpent-couch. Wisdom. Eternal Cycles. Material Universe of
action.
Seva .:-Service.
The Mahatmas have adopted the descriptive designation: "Servants of
Humanity."
Shabda .:-Sound. Word.
Shabda Brahman
Krishna. The LOGOS-Word. The Spiritual Will. The HIGHER SELF.
Ishwara.
Shaivya .:-"Preeminent." Pandava
Chieftain.
Shambhu:-One of Siva's names.
Shangana :- Mystical
robe or vesture. Initiation, the acquirement of Secret Wisdom. [Voice 35]
Shankara :- Aspect of
Siva. Chief of Rudras, destroyers of illusion and forms.
Shantam-Shivam-Advaitam ... Sa Atma .
The Supreme Spirit in Man [ The Higher Self-ATMA ] is Peace, Bliss and Unity.
Or, he is One with the Universe.
Shanti .:-Peace [ Kshanti =
patience ]
Sharira (Sarira)
Form or Body. Made up of skandhas [life-atoms] of Matter. (see SD I 157).
Shastra .
(Shastri) :- Treatise or book of divine or accepted authority. Can
be religious, philosophical or scientific. Shastri: learned in the
lore and the law.
Shila .:-Paramita of
Harmony. That which actively balances all Karmic causes with their
effects. Dynamic harmony is rest on the constantly moving manifested
world. [ Voice, p. 52.]
Shiva (Siva). (Shiva-Rudra)
. "Power of
general destruction." Dispersal of matter at Pralaya. He destroys
only to regenerate on a higher plane. This follows the spiral of
evolution, ever upward, as consciousness approaches to the Divine
Unity. [ Note: Destruction relates only to the form. the
"Life-atoms," or Monads, which constitute the forms are in themselves
immortals, hence they are only dispersed, go to "sleep" for a long
time, and then are reawakened to be reassembled at the next onset of evolution
to continue their pilgrimage.
Shivam .:-Bliss, contentment, calm.
One-pointed.
Shraddha :- Certainty,
trust, faith in the philosophy and the teachings of the Guru. This does
not mean blind faith. It is the responsibility of every one to consider,
reason out, and adopt new ideas based on their moral worth: harmlessness,
impartiality, and universality, being the chief criteria.
Shravaka :- A listener.
Student. From root Shru. [Akoustikoi of Pythagoras' school.]
Shramana :- .Second of the 9
stages of devotion and study.
(Shravana)
A practitioner of asceticism. "Exerciser." From shrama, action.
[Asketai of Pythagoras' school.]
Shudda .:-Pure.
Shudra .:-[ see Sudra ] Servile
class, last of the 4 castes, it sprang from Brahma's "foot."
Shukshma Sarira
Misty or vapory form. The "Shadowy" Astral Body.
Shishta .:-Seed. One under
instruction.
Siddha .:-One who has acquired
Siddhis. Demi-god. Hierarchy of Dhyan Chohans.
Siddhanta :- Any learned
work on astronomy or mathematics.
Siddha-sena :- "Leader of the
Siddhis." Title of Kartikeya mysterious youth (kumara guha).
Siddhi(s):-Psychic or Spiritual powers acquired
through discipline and asceticism. Motive ? "Attributes of
perfection."
Sikhandi :-Pandava Chieftain. Son of
Draupada.
Sin/s .:-3
chief: see Dwesha.
Singha .:-Leo. Lion.
Sinivali .:-First day of the New
Moon. Occult.
Sishta .:-"Seeds,"
remnants. Elect Sages left after every minor Pralaya (obscuration) to
become the "seed" of the next humanity.
Sisumara:-Imaginary rotating belt on which all
celestial bodies move. (Tortoise) Symbol of Krishna's meditation.
Makara. Dhruva, the Pole Star is placed at its tail.
Sisupala :-Demon foe of Krishna.
Sita :- .
Rama's wife.
Siva [ Shiva
] .:-Destroyer and regenerator by transformation under Karmic law.
One of the Trimurti.
Siva-Rudra :- Vedic name of Siva.
Skandha :-Ocean of "celestial
armies"--T. Glos p.301-2 also, a portion of a book.
Skanda (army).
. Elemental beings
impressed with the force of
(Samskara)
man's choices. Bearers of Karma. "Branches,"
"ramifications." Pancha (5) Skandhas: 1. Form=rupa; 2.
Perception=vidana; 3. consciousness=sanjana; 4.
action=sanskara; 5. knowledge=vidyana. These unite at birth to
constitute the Personality of man.
Sloka .:-Epic meter used in
Sanskrit consisting of 32 syllables; verses in 4 half-lines of
eight; or, in 2 lines of 16 syllables each. [ Note: Within
this structure a code of sound and vibration has been set which, when expanded
gives at least 4 (7 ?) additional meanings to every exoteric sloka.
These esoteric meanings are carefully guarded by the Brahmins entrusted with
their perpetuation by oral methods only.] [ see Sanskrit ]
Smaranam :- Brooding (over the
Waters of the Deep). a mediative stage. 3rd of the disciplines
Smriti .:-Revealed knowledge
handed down. Tradition. "Memory," a daughter of Daksha.
Legal & ceremonial writings of the Brahmins. Less sacred than Sruti,
revelation Vedas
Soham (S'ham)
. "THAT, I
AM." Mystic incantation. Involution before evolution. "Thou art
Myself. I am It." Tatwam Asi.
Soma .:-Moon. Liquid
extracted from the Moon plant. Symbol of Secret Wisdom. (T.Glos. p.304)
Soma-datta :- "Gift of the Moon."
Soma-loka :- Abode of the Lunar
Pitris--Pitriloka.
Somapa :-.
Pitris. [ see Trisuparna ]
"Sorcery" :- Selfishness which
perverts the application of Nature's Laws, diverting them to Lower Self
aggrandizement. Source of all evil pain misery and sorrow.
Goetia. Dugpa. (Sorcery) Tantrika. Rakshasa. Demoniac
natures. Bhons. They provide the source of all creeds and religions, by
perverting the truth and instilling dogmas and tyranny Necromancy.
Ceremonial Magic. Black
Magic.
[ see Voice, p. 56fn.]
Soul :- .
Vital principle. Mind. 3 Souls are in Man: 1.
Buddhi-Manas=Spiritual Soul; 2. Manas=Pure logical, rationality; 3.
Kama-Manas=Animal Soul, or passional, brain-mind reasoning and feeling
combined.
[see Key to Theosophy 91, 135,175]
Sound .:-First
"quality" of Akasa. Vibration. Substratum of the akasa. [ T.
Glos 370 ] [ see Notes; Voice, p. 11 ]
Sowanee:-A srotapati, who practices Sowan, the 1st
path in Dhyana-spiritual discipline. A listener, a learner. [ Voice 70fn. ]
Space .:-Chaos.
Swabhavat. Aditi. Parabrahmam. Mulaprakriti.
Abstract: SAT. Paramartha. Mahapurusha. Not a vacuum.
Sparsa .:-Tangibility. That which
can be touched.
Spirit .:-A term, in
Theosophy, solely applied to that which belongs to Universal Consciousness, and
which is its homogeneous and unadulterated emanation. The Higher Mind
(Manas) when linked indissolubly with Buddhi is a
"spirit." Spirit if formless and immaterial, of the highest
spiritual substance--Sudda-satwa--the divine essence, of which the manifesting
highest Dhyanis are formed. [ see Sukshma Sarira ]
Spiritual Ego :- Each individual spirit--this
individuality lasting only throughout the manvantaric life-cycle--may be
described as a center of consciousness, a self-sentient and
self-conscious center; a state, not a conditioned individuality.
Spiritual Eye :- Present, latent in each
Man-mind. Is energized by purity of life and initiation by a perfected
Man (Example: Krishna evokes in Arjuna temporary use of his latent
faculty to use the Divine Eye to himself see the "Universal form." It
had been acquired by merit earlier by Vyasa-Rishi and Sanjaya.
Sraddha :-Trust, Faith. (Oblation to
the manes of the deceased along with pinda.) Reverence.
Srastara :-Yogi's seat for
meditation. "Neither too high nor too low, etc... (Gita.
p. )" T. Glos. 307
Sravaka
(Shravaka) Student. He who causes to
hear, a preacher.
Sri :- .
Beautiful. "Glorious." Title of honor. Recognition of the inner
divine Spirit.
Srivatsa :-Mystical mark born by Krishna.
Sriyantra:-Double interlaced triangles.
Seal of Vishnu.
Srotapati:-"He who enters the stream"
that leads to Nirvana. Usually takes 7 lives of unremitting effort.
[see Voice, p. 40fn, 50fn.]
Srotram :- Ear.
Srotriya .:-A Brahman who practices as
distinguished from one who studies theoretically: Vedavit.
Sruti .:-Revelation.
Sacred verses memorized and repeated. Preservation of ancient wisdom by
tradition.
"Star" .:-Of Initiation.
Mystic Goal of the disciple. [ see SD I 570-575; Voice, p. 21fn ]
Sthala-Maya
. Illusion.
Differentiated, gross matter.
Sthavara:-Conscious but fixed to one
place. Jagama: conscious but able to move. Stha=stay; gam=moving,
going.
Sthir-atman :- Universal Soul.
Eternal. Supreme.
Sthita Prajna
. One who has
perceived the Supreme Reality to be present in his inner Higher Self.
Sthithi .:-Stability. Preservation.
Sthula .:-Differentiated,
conditioned matter.
Sthula-sarira :- Gross physical body.
Differentiation.
Sthulopadhi :- [see SD I 157 ] The
combined lower triad of Man: physical body, astral body and Life
principle in Jagrat-waking state.
"Sub-Race". :- 1/7th of
the time taken to pass the whole Host of evolving Egos through a vast period
called a "Race." SD I 152-201 ( see "Globe,"
"Race," "Round." )
Subhadra :- Son of
Krishna. Pandava Chieftain.
Subhadraa :- Arjuna's wife.
Subhava :-Being. Self-forming
substance. (see Swabhavat ) Spirit within substance. The
Ideal Cause of the potencies working on the area of formative evolution (not
"creation") which potencies become in turn the real causes on grosser
planes. [ see Cause, Antaskarana ]
Substance :- 2 divisions:
perceptible, imperceptible. Distinguish between material and psychic
psychic and spiritual (Suddha-sattwa), Ideal (on higher planes) and real.
Suchi .:-Beaming.
Glowing. Solar Fire. Also the passion and animal instincts.
Indra. One of the 49 Fires. (7 x 7).
Su-darshana :- Discus of Krishna. Flaming
weapon.
Suddha-sattva
. Divine
Substance. Eternal. Allows Yogis to contemplate the concept
of the ABSOLUTE. Not limited by gross matter. "Luminiferous, invisible
substance of which the bodies of the Gods and the Highest Yogis are
formed. A conscious state of spiritual Ego-ship rather than any
essence." ( T.Glos. 311)
Sudha .:-Food of the Gods, akin
to Amrita, the substance that gives immortality.
Sughosa :-Conch shell of War belonging to
Nakula the twin of Sahadeva. Pandava prince.
Sukha .:-Pleasure.
Sukra .:-Clean, bright. Venus.
Regent: Usanas. Guru & preceptor of the Daityas, giants..
Sukshma:-Atomic, very fine.
Undifferentiated condition of matter. Monadic essence.
Sukshma Sarira .
Dream-like, illusive body akin to Manomayakosha or
"thought-body." Vesture of the Gods, Dhyanis, Devas.
Sukshmopadhi, containing both the Higher and the Lower Manas, and Kama.
Corresponds to the Swapna state (dream-state). SD I 157.
Sukshmopadhi
. The physical body
in the dreaming state (Swapna); and when it passes to dreamlessness
(Sushupti), it is in union with the Karanopahi, the "causal body," or
Buddhi.
Su-Meru:-"Lordly Meru."
Sundariya Lahari
Hymn to Daiviprakriti by Shankaracharya
Sunya .:-Illusion--all existence is
illusory, phantom-like, temporary.
Sunyata :-Void. Space.
Nothingness. Name for our Universe because of its unreality and
illusiveness.
"Supreme Brahma"
Parabrahmam.
Surabhi .:-Kamaduk,
"Cow-of-plenty." Yielder of all desires to its possessor.
Sura-Rani :- Aditi, mother of
the gods, suras.
Suras .:-Good, spiritual
beings. Gods, devas. The a-suras are the "no-gods."
Surya .:-Sun. In full
daylight, over the horizon. Son of Aditi, Husband of Sanjana, spiritual
consciousness. Visvakarman, his father-in-law, the divine carpenter,
places him, allegorically on a lathe and cuts off an eighth of his rays,
creating a dark aureole around him. Mystery of the last initiation.
Surya-siddhanta
Treatise on Astronomy.
Surya-vansa :- Solar Dynasty and race.
Descends from Isvaku. Rama also descended from this. But
(Surya-vansa)
Krishna belonged to the race of Yadu, lunar race, or Chandra-vansa.
Sushumna :- .First of the
Sun's rays. Also a special central nerve which connects the heart
with the Brahmarandra.
Sushupti Avastha
Deep sleep. High spiritual condition where embodied mind confabulates
with the Higher Manas. "Dreamless sleep." [ see Sukshmopadhi ]
Sutra .:-Religious verse,
aphorism. Also sacred thread worn by highest castes.
Sutratman :- Spiritual
"thread-Soul" linking all principles. Immortal and Eternal, it
threads the memories of the noble deeds, thoughts and aspirations of its
personalities on this thread of memory, and these become immortal.
Individuality. Countless personalities are strung on it as memories, as pearls
on a string. In this life, all our yesterdays are memories resident in the
library of our minds, and recalled at will.
Svabhava :- .Real
nature of any being. Dharma and Karma Manifested aspect of
Mulaprakriti.
Svabhavat :- .That which is
behind and the cause of World substance. From it all nature proceeds and
into it all returns "Father-Mother. The plastic essence of
matter.
Svadha .:-Sacrifice, oblation.
Svaha .:-Exclamation:
"Be it so."
Svami (Swami)
. Master, Lord,
Spiritual preceptor.
Svapada :-.Protoplasm, cells,
microscopically small organisms.
Svapna (Swapna).
Dream state wherein the desires of the day are reviewed actively without the
supervisory guidance of the Mind-Soul.
Svar Loka :- Same as
Indra-Loka. Heavenly plane. Atmosphere, the sky. T. Glos. pp. 336,
367
Svara (Swara)
. Intonation,
sound. Current of Life Wave. The One Life or Motion.
Svarga .:-Heaven. Bliss subject to
Karma. Enjoyed in consequence of the necessity for assimilation of
spiritual experiences and impulses during earth-life. Devachan.
Svasti .:-"Good-will to the
World." Sacred. Divine.
Sva-svarupa Jnanam
Knowledge of the vestures of the Self.
Svayambhuva
. First Manu.
Self-Existing. Self-created by his own Kriyasakti. "No father
or mother."
Sveta-asvetara
Upanishad Attached to the Krishna Yajur Veda, by "One who has
purified his senses."
Swan (goose)
. Everlasting
Time. Duration symbol. Hansa.
Swastika:-Arani, womb of the World.
Fiery whirling force of universal Life.
T T
Tad :- .
THAT.
Tad-aikya :- Oneness.
Unity. Absolute. Universal, unknowable essence--TAD --"THAT.
Taijasi .:-Radiant.
Bright. Illuminated One. Manas
(Tejas)
illuminated by Atma-Buddhi. Same as Adidaivata. Clairvoyant
consciousness. One of the 4 states of Consciousness. Also: Star-like,
shining envelopes.
Taittriya :-A Brahmana of the Yajur Veda.
Takshaka :- Carpenter.
Visvakarman. [ T. Glos 366. ]
Tala :- .
Plane. "Globe." [ HPB to APS 251 ]
Tamas .:-Inertia, indifference.
Darkness. Destruction. "Foulness." Lowest of the 3
Gunas. Matter is blind; Dhritarashtra representing the physical
body is thus "blind."
Tamo-guna :- Sloth, indifference, inaction.
Tanha .:-Thirst for life on this
earth, will to live.
Tanhaic Elementals
"Human elementals," skandhas, Personality.
Tanmatra :- Subtle
elements. "Rudiments," or essence of (Panchatanmatra)
matter. 5 in number: Gandha, Sparsa, Rupa, Rasa, Shabda, smell,
touch, sight, taste, hearing. From these the 5 gross forms of matter are
derived: earth, water, fire, air, and aether.
Tantra .:-"Rule, or
Ritual." Religious, magical treatise. Frequently abused by the
uninitiated. Misunderstood they lead to black magic.
Tantrika :-May be versed in the secret
meaning of Tantras or a Black Magician. 2 classes:
Right-handed=Dakshinacharis, and Left-handed=Vamacharis. Saktas: "white"and
"black" magicians. Motive makes the difference between these
two.
Tapas .:-Meditation, abstraction.
Asceticism. Devotion. Self-control and when misapplied:
self-torture. .
Tapasvi .:-Ascetics and anchorites.
Tapo-loka :- Domain of the
Vairajas. "World of the 7 sages One of the 6 "Globes" above
ours. [ SD I 200 ]
Tara .:-Wife of
Brihaspati (Jupiter), abducted by Soma (Moon). Mystic knowledge as
opposed to ritualistic faith. Mother of Buddha (wisdom).
"Star."
Taraka .:-Demon killed by Kartikeya.
Daitya. [SD II 382 ]
Taraka Raja Yoga
One of the Brahminical Yoga systems for the development of purely
spiritual powers and knowledge, which lead to Nirvana. The most philosophical
system and the most secret of all. Its real tenets are never
publicly revealed. It is a purely intellectual and spiritual school
of training.
TAT .:-That, the
ABSOLUTE. Parabrahm. [see Tattwam
Tatpada :-The "feet" of
Parabrahm, which, having been reached, there is no return to embodied life
without the willing consent of the successful Adept. [ Voice, pp.77-9
] In that case we have as an example, the Great Sacrifice. [ SD I
207-210 ]
Tattwa (Tattva)
Eternally existing "THAT. Also as Tattvas,the 5 Principles
(exoterically), 7 Principles (esoterically) in Nature in their occult
meaning: Adi, Anupadaka, Akasa, etc... Corresponding to the
last two the last two senses are as yet latent in mankind.
Tattwajnyani
. Knower, or
discriminator between the principles in nature and in man.
Tattwatraya :- The Logos, its Light and
Mulaprakriti constitute the Tattwatraya of the Vedantins. Chit.
Daiviprakriti.
Tattya .:-Truth as opposed to
illusion. The Great Word, Sound, whereby the Universe is caused to spring
into being.
Tatwam Asi :- "Thou art That." The
Higher Self in each man and woman. The spiritual "Ray."
Tchandala :- Outcastes.
Land-less. Those in antiquity (Chandala) who had forfeited their
right to any of the 4 superior castes by reason of moral irregularity.
Expelled from towns they became "forest-dwellers" and "bricklayers.-
Expelled from India 2,000 BC, perhaps Semites whose first leader was
A-brahm (No Brahmin).
Tejas .:-Brilliance, flame,
radiance.
Tempter/ation
. Mara is the
Tempter personified, Man is tempted through his own vices. It is
that which "kills the Soul." The Mara's gem represents
the fascination that vice exercises over certain natures.
Tharana :-Self-induced
trance, mesmerism. "To brush or [Dharana] sweep away evil
influences, tharaka = broom. Evil bhuts driven away by the beneficent
will of the mesmerizer.
THAT .:-The One Life.- the UNIVERSE
Thread Soul :- Sutratma. The Individuality on
whose immortality are strung, as beads the memories of all previous lives and
personalities.
Three Faces :- Trimurti. Three in One.
Three Fires :- Atma-Buddhi-Manas,
Individuality. Immortal Spiritual Man. Sutratma.
Time .:-(see
Kala). The divisions, in manifestation, of Duration.
Tirthankara :- Jain Gurus. A Tile given
to 24 of their Chief ascetics and perfected Souls. Synonym of Jina, Jaina.
Tirthika (Tirthaka)
"Heretical teachers -- Brahmins who teach only the "letter of
the law," and conceal its spirit out of pride. [ see Voice, p.
42fn.]
Tishya .:-A synonym of Kali Yuga.
Titiksha
. Endurance,
patience. 5th state of the Raja Yogi--supreme indifference, submission,
if necessary, to earth life, but deriving no pleasure or pain from such
submission. becoming physically, mentally, and morally insensible to either
pleasure or pain. [ Voice, p. 70 fn.]
Trailokya :- "Three
regions" or "worlds." Complementary to the Brahmanical
quaternary Bhuvanatraya, which are purely material, physical.-
1. Bhur-loka earth
2. Bhuvah-loka heaven
3. Swar-loka atmosphere
4. Mahar-loka Luminous essence.
"Tree of Wisdom"
Aswattha Tree. Bo tree. Symbol of the Wisdom of the Ages. Sanatana
Dharma.
[see T. Glos. 337; Voice, p. 26fn ] [ B. Gita, Chapter 15.]
Treta-Yuga :- Second Yuga, age of Silver,
1,296,000 years.
Trai-loka:-3 Lokas: of gods, men and the
semi-divine.
Treta Yuga :- Silver-age, 2nd of 1,296,000
years.
Triangle :-Triad:
Atma-Buddhi-Manas; Agni-Vayu-Surya,
(Triad)
Symbol of level of Initiation.
[ Voice, p. 21 fn.]
Tri-Bhuvana :- Tri-loka. The three
"worlds." Exoterically: Heaven=swarga; Earth-bhumi;
Hell=patala. Esoterically they are the Spiritual the Psychic (or Astral)
and the Terrestrial sphere.
Triguna .:-Three (3) inherent qualities of
differentiated matter:
1. Sattva=pure quiescence;
(Triguna) 2.
Rajas=activity and desire; and
3. Tamas=stagnation and decay.
They correspond to Vishnu, Brahma and Siva.
Trijnana :-"Triple
knowledge."
1. Belief on faith;
2. Belief on theoretical knowledge, and
3. Belief through personal and practical knowledge and observation.
Trikaya .:-Three forms. Explains
every triad or trinity Key to every 3-fold metaphysical symbol.
1. In Man: Spirit; Soul; and Body.
2. In the Universe:
1. Deific, purely spiritual
Principle;
2. Supernal Beings--its direct
Rays, and
3. Humanity (in which these are
latent, potential, and are being developed.) This is the ancient Pantheistic
Ideal.
3. In Buddhism :
1. Adi-Budha (Primordial
Universal Wisdom),
2. The Dhyani-Buddhas (or
Bodhisattvas),
3. The Manushi (Human) Buddhas.
4. In Europe: God, Angels, Humanity.
5. 3 Divine Vestures of Perfection
:
1. Nirmanakaya,
2. Sambhogakaya, and
3.
Dharmakaya [Voice 77-8 fn]
[ see: Tri-kaya, Tri-ratna ]
Trilochana :- "Three
eyed." Title of Shiva [ SD II 289 ]
Trimurthi:-Primeval: Agni-Vayu-Surya, and
later Vishnu, Brahma and Siva. Vishnu, One yet 3-fold creates, preserves
and destroys. These are the 3 qualitative gunas, or attributes of the
differentiated Universe, Spirit-Matter: self-formative, self-preserving,
and self-destroying for purposes of regeneration and perfectibility.
[ T. Glos. p. 340-1 ]
Tri-ratna:-Three (3) gems: Dharma (duty or
moral law in action), Bodhi (or wisdom, as a creative energy), and Samgha
(the comprehensive sum-total of all real life). This last applies
specifically to the disciples offering themselves for initiation. [ T.
Glos., pp. 342-3 ]
Trisharna :- The
difference between Nirmanakaya, Sambhogakaya, and Dharmakaya
explained.
[ T. Glos., pp. 342-4 ]
Trishna .:-Spiritual Love.
Trishula :-Siva's trident.
Tridandi. (Wand with trident points.)
Tri-vidya:-3 Knowledges, or sciences:
Fundamental axioms in mysticism and esotericism:
(Tri-vidya)
1. Anitya -- the impermanence of all existing things;
2. Dukha -- the suffering and misery that afflicts all that lives;
and,
3. Anatma -- all objective things are as evanescent as
a bubble in a dream. But, this also serves to demonstrate the fact that
there is the Knower of these which is immortal, eternal and Permanent.
This is the ATMA-Spirit, which resides within each human.
Trivikrama (dwarf)
Vishnu, who takes 3 strides: 1. on Earth as Agni, god of Fire, 2.
in the atmosphere, as Vayu, god of the air, and 3. in the firmament, as Surya,
the Sun.
Triyana .:-Three vehicles or stages whereby the
"ocean of Samsara, obligatory rebirth is crossed:
1. Sravaka+disciple, chela;
2. Pratyekha Buddha-(who lives for himself, and very little for others, filling
the whole of the "middle vehicle" Madhyimayana and leaving no
room for others); and
3. Bodhisattva -- wise essences, on the threshold of Buddhaship.
"Truth" .:-Reality. ALL, the
ABSOLUTE in its para aspect Apara-lower aspect of Truth is "relative
truth. 4 stages:
1. Ku = suffering, misery;
2. Tu = the assembling of temptations;
3. Mu = their destruction; and
4. Tau = the "Path." [ Voice, p. 22 fn.]
Turiya-avastha
. Higher state of
meditation beyond Samadhi. Entered only by Initiates. Universal
Perception of all Causes and Laws. A condition of the Divine Triad
(Atma-Buddhi-Manas) quite distinct, though still inseparable, from
the condition of Jagrat (waking), Swapna (dreaming), and Sushupti (dreamless
sleep)--which are our present parameters of knowledge. [ see
Voice, p. 6 fn. ]
Turiya Chaitanya
The 4th "life-wave" Daiviprakriti.
Atma. [ see Maha Chaitanya ]
Tushita .:-Devachan. High meditative
state in the interval between births, where moral acts are reviewed and
assimilated.
Twashtri:-Divine artist, carpenter and
weapon-maker of the Gods, Visvakarman.
Tyaga .:-Forsaking,
sacrifice. Giving up the world of illusion.
U U
Uchchi-sravas
. White horse of
Indra.
Udana .:-Organ of speech: tongue,
mouth, etc...Sutras.
Uddhava:-A devotee of Krishna.
Ulupi .:-Daughter of
Karavya, King of the Nagas in Patala (America) married to Arjuna who traveled
there. In Greece he was named Orpheus (swarthy).
(Orphic Mysteries instituted by him.)
[ SD II 214fn; T. Glos 352 ]
Uma-Kanya :- ."Virgin of Light." Female
aspect of Siva. First mentioned in Kena Upanishad, as a benevolent
goddess, beaming light and goodness. Saraswati. Vach.
Esoterically, Kali is the dual soul: divine and human, the light and the
dark of man's nature.
Una :- .
Subordinate, underlying, secondary.
Universe:-A vast field of evolution. Ruled
by Law. Cooperative. Balanced. A School, or training program, where
the tiniest portion of intelligence--indefinable-- is given the potential, over
innumerable ages of interaction, to develop its innate wisdom into a docile
personality. Choice, free-will and motive lead it to further advance to
Universal Wisdom.
Upadana:-Material cause as flax is the cause of
linen.
Upadana
Karanam Material cause of an
effect. Earth and water are the upadana of a pillar.
Upadhi .:-Basis, foundation.
Vehicle of something more tenuous (the human body is the vehicle of the
Soul/Spirit, aether is the upadhi of light. A mold, defining or limiting
substance. Akasa is the upadhi of Light and our physical body is the
upadhi of Atma-Buddhi-Manas. Substructure. Substance is the upadhi of
Spirit.
Upadhyaya :- Guru, a spiritual
preceptor. A Narjol. Teacher of secret wisdom.
[ Voice, p. 49 fn ]
Upadrasta :- Absolute
Consciousness within each man. The Witness, disinterested, which
"sitteth on high, unaffected." The "One
Consciousness."
Upamana :- Comparison,
analogy, correspondence.
Upanayanam.
. Ceremony of
Thread giving. First initiation of higher castes in India.
[ Path IV, p. 348 ]
Upanishad/s :- Secret knowledge.
"Sitting down close to" Wisdom and learning it. 158 principal
Upanishads are known, but there are many more. Appended to the Brahmanas,
"that which destroys ignorance and gives liberation of the Spirit through
the knowledge of the supreme, though hidden truth." Echoes of
the Primeval Wisdom-Religion (see Vedanta. Metaphysical questions
explained. The Kshatriyas are exalted in the oldest of them.
"The great teachers of the higher knowledge and Brahmins are
continually represented as going to Kshatriya Kings to become their
pupils." Elect incarnations of the Dhyani Buddhas or Kumaras. The
Upanishads have a total absence of Brahmanical exclusiveness in their
doctrines. The Brahmins, are shown as going to Kshatriya Kings
(Raja-Rishis) to become their pupils (chelas). they were written
before the enforcement of caste rules and the rise of Brahmanical power, and,
they demonstrate that occult science or the "Para-Vidya" (higher
knowledge) is far older than the advent of the Brahmans in India, or even the
establishment of them as a caste. The Upanishads are later than
Gupta Vidya or the "Secret Science" which is as old as human
thought. [T. Glos. p. 354]
Uparati .:-Renunciation of formal religion by a
disciple Renunciation of outgoing desires, a Yogi tolerates all views and seeks
to educe their inner meaning. Tolerance.
Upasaka:-Male devotees, chelas. Upasika:
female.
Upasama :- Quiet,
cessation, control.
Upasana:-Devotion, religious meditation.
Upasruti :-Astral voice of a Guru, heard at
a distance.
Upeksha:-Renunciation. Absolute control
of desire. Complete mastery of one's mental and physical feelings and
sensations.
Uragas .:-Celestial beings, higher elementals
possessing great knowledge. Masters of Wisdom. A word, like Ulupi, which
was used in So. America for the Naga, "Wise Serpent"of Patala,
the antipodes (America).
Urvasi .:-Divine nymph. Cast down
to Earth.
Usanas (Usana) :-Planet Venus. Its
Ruler: Oosana. Esoterically Venus is said to be the "elder
sister" of the Earth and its protector.
Usha .:-Dawn.
Sandhi.
Ushmapa :- Deceased
ancestor: "feeder on warmth."
Uttama Adhikarina
Best of the 4 classes of devotees. Vedantins.
Uttama Purusha :-Maheshwara, Supreme
Spirit. Maha-Vishnu.
Uttamauja :- "Brave,"
Pandava Chieftan.
Uttara .:-"Superior
(Northern)." Son of Virata, and brother-in-law to Abhimanyu.
Uttaraa .:-Daughter of King Virata, and wife
of Abhimanyu.
Uttara Mimansa
Second Mimansa included with Purva = Vedanta. Uttara Mimansa, authored by
Vyasa is the true Vedanta.
V V
Vach (Vak) :- Speech, Sound, Mystic
Word. Logos, or collective Host of the Dhyan Chohans. The mystic
personification of Speech. Female Logos, one with Brahma. Speech by
which knowledge was taught to mankind. Subjective Creative Force which,
emanating from the Creative Deity (subjective Universe, as
its "privation," or ideation) becomes the manifested "world of
speech." The concrete expression of ideation."
Vach-Viraj or male-female. A voice derived from speechless Brahma. Sata-rupa,
goddess of 100 forms. The 4 forms of Vach are: Para, Pasyanti, Madhyama,
and Vaikhari.
[ see SD I 138, 430-434.]
Vahan {Vahana)
Vehicle, sheath, carrier. [T. Glos. p.357-8 ]
Vaibhachika :- Ancient philosophy of materialism,
holding that no mental concept can be held unless there is a direct contact
between the mind via the senses (gnyanindriyas) and the external, material
object.
Vaidhatra :- The
Kumaras. Dhyan Chohans.
Vaiduta .:-Electric Fire. Pavaka.
Vaikhari Vach
. Uttered speech.
Vaikriti .:-Modification or change.
Vaikunta-loka
. Abode of Vishnu
and the 12 Great Gods.
Vairagya (Viraga)
Freedom from worldly desires or passions. "Indifference to pleasure or to
pain, Truth alone perceived." [Voice, 52-3] Dispassion.
Vairajas :-Nirmanakayas. Plane:
Tapo-loka. Called the first gods, because the Manasaputras and the
Kumaras are the oldest in Theogony.
Vairochana :- "All-enlightening."
Embodiments of bodhi, essential wisdom and absolute purity. Abode is
Arupa-dhatu. The highest hierarchy of Dhyani Buddhas.
Vaisheshika :- Atomistic School of philosophy.
[T.Glos. 359]
Vaishnava :- Worshiper of
Vishnu. Saivas: of Siva.
Vaishya :- 3rd of
the 4 castes, whose natural duties include ploughing, cattle raising and trade.
Vaivaswata :- 7th Manu. Forefather of
our mankind. Son of Surya, saved from flood in an ark. Father of
Ikshwaku, founder of the Surya-vansa, the solar dynasty.
Vaivaswata-Manu
Reigning Manu of this Manvantara.
Vajra .:-Diamond scepter. Symbol
of superhuman powers possessed by certain priests. Indra's thunderbolt.
[ see Dorje, Voice, 59 ]
Vajracharya :- Chief of the Yogacharyas.
Spiritual Guru.
Vajra-nabha :- Discus weapon of Krishna.
Sudarshana.
Vajrasattva :- "Diamond-soul."
Title of the Supreme Buddha. [ Voice, p. 28fn. ]
Valli .:-"Creeper."
Valmiki-rishi.
. Author of the
Ramayana. A Rishi.
Vamana :-5th avatar of Vishnu. A
dwarf.
Vandanam :- 6th of the 9 stages of
discipline/devotion. Seeing the Deity everywhere and in everything.
Varaha .:-3rd avatar of Vishnu. A
"boar."
Varanaka :- .
Enveloping, surrounding.
Varna .:-Caste or, literally:
"color of the subtle bodies." These "colors" are
perceived at a certain stage of discipline when the astral world becomes
perceptible.
Varna Shankar
. Destruction of
Caste. Social chaos. Our present situation in Kali Yuga where
preservation of hereditary purity of racial descent is impossible.
Varsha .:-Region, plane. Place.
Varuna .:-God of the Waters (of Space), and of
Akasa. Illimitable knowledge. Upholds heaven and Earth.
All-knowing. Highest God.
Varuni .:-Wife of Varuna.
Vasana .:-Knowledge derived from memory.
Impression remaining unconscious in the lower mind. Producing pleasure or pain
from past. Impressions made on the plastic astral material of all
"life-atoms." See Sanskara.
Vasishta-Rishi
. Primeval Sage.
Vasu .:-Cosmic
phenomena. Limitations, illusions, 8 "evils" of prakriti.
Chief: Pavaka. A class of Devas-elementals.
Vasudeva :- Father of
Krishna. A Yadava of the Somavansa, Lunar dynasty.
Vasuki .:-Chief of the poisonous Serpent
clan.
Vayu .:-Air, wind.
Corresponds with Kama-manas. God of the Air. King of the Gandharvas.
Wind: vata. Father of Hanuman. A form of Indra. Corresponds
to Kama-Manas.
Veda .:-Revelation."
From the root vid to know. Most ancient source of Divine Wisdom. Sruti.
Sacred knowledge in vocal utterances handed down by tradition. Rig, Saman and
Yajur Veda, are the originals, Atharva Veda was added later. Knowledge.
[ T. Glos. pp. 361-2 ]
Vedana .:-Sensation. Knowledge obtained
through the senses (gnyanindriyas). A skandha.
Vedanta :-System of Universalism in
Philosophy taught by Krishna and the Rishis. Vyasa founded this School of
Philosophy. The "end of all Knowledge--Brahma-jnana." The
"Kabbala" of India. Popularized by Shankaracharya,
founder of Advaita, non dualistic. Philosophy developed and perfected over
millennia, by generations of Sages and Seers who have cross-checked their
observations, so as to render them faultless. [ see SD I 272-3 ]
Shankaracharya popularized this system. He founded the non-dualistic Advaita
system. "Uttara-Mimansa."
Veda-Vyasa
. Compiler of the
Vedas.
Venus .:-Daitya-Guru, spiritual
guide and instructor. Usanas. Lucifer-bright morning star. Sukra.
Usanas.
[ Glos. 76 ]
Verbum
. The Word. Shabda
Brahma. Ishwara. Pratyagatma. The 1st manifestation of
Para-brahmam.- Logos
Vetala .:-Ghost. Spook that haunts
burial grounds.
Vetala Siddhi
. Sorcery using
elementaries and elementals to obtain power over the living. Possession,
obsession.
Vibhavasu :- Mystic fire
connected with the onset of Pralaya, dissolution of the Universe.
Vibhutis :-.Divine excellences.
Attributes of the highest example of achievement in any category of beings.
[ see Gita, Chapter X ]
"Vice" .:-Selfishness.
Belief that the material form is permanent, and has a need for acquiring or
dominating in disregard to the needs and rights of others. [ see Voice,
p. 52-3, 69fn.]
Videha .:-Himalayan foothills of North
Bihar.
Vidura .:-Son of Vyasa.
Vidya .:-Learned Science.
Head knowledge. Observing.
Vignana
Understanding, perception of worldly facts in the light of the Higher Mind.
Vignanamaya-kosha
Sheath of the intellect which includes Higher Manas and Buddhi.
Discrimination. [ SD I 157 ]
Vihara
.
Cave-temple or retreat.
Vijayanti
Vishnu's necklace, made of 5 precious elements symbolized by 5 precious stones:
pearl, ruby, emerald, sapphire, and diamond. Also, 5 elemental powers
controled by Krishna.
Vijnanam (Vignanam)
Higher Manas. Higher mind and intellect. Pure, moral, compassionate.
Vikalpa .:-Doubt, distinctions, duality
perceived.
Vikara
.
.Something changed or altered from an earlier prakriti, or
producer. A construct. Qualities, attractions. Attribute.
Vikarna :- Kuru
chief.
Vikarttna
.. "Shorn of his
Rays." Sun as the type of the initiated neophyte.
Vikshepa
.. Refutation in
argument.
Viman .:-[ see Viwan ] Flying
Vehicle,
Vimoksha :- Nirvana.
Vina (Been) :- Indian Lute, 7 stringed.
Mythological instrument the prototype of which is said to have been constructed
by Narada, Siva, or others. [ Sitar is a simpler version of this
instrument. ]
Vindhya :-Range of forested mountains in
Central India.
Vinnana (Vignana)
"Mental power." One of the 5 Skandhas.
Viparyaya :- Ignorance
proceeding from the illusion of the senses. Avidya.
Viprachitti :- Chief of the
Danavas. Titans.
Virabhadra :- Divine son emanated by
Siva.
Viraga .:-Indifference to the manifested
Universe, to (Vairaga) pleasure as to pain. Akin to
"disgust."
Viraj .:-Hindu
Logos. Male Manu created in the female portion of Brahma's body.
Springs from Purusha, and Purusha springs from Viraj. Prototype of all male
forms, as Sata-rupa is the prototype of the female.
Virata .:-"Wide
Ruler." King of Matsya, at whose Court the Pandavas had taken
refuge, in disguise, during 13th year of their exile. Located near Jaipur,
northern Rajestan.
Virhu .:-Omnipresence.
"Virtue/s"
:- Unselfishness, generosity, compassion, nobility, pity for the disadvantaged
and active effort to ameliorate the pain and suffering of others. Paramitas
7 and
10.
[ Voice, pp. 52-3, 69fn.]
"Six Glorious Virtues" [ Friendly Phil. 80-1]
Virya .:-Dauntless energy
employed by the Disciple, as the will to succeed. [ Voice p. 52-3 ]
Vishada :-
Despondency. Distress, Despair arising from a realization of the transitory
nature of man's life and earthly desires.
Vishaya :-
Physical Organs of perception, corresponding to relative gnyan-indriya.
Vishnu .:-All-pervading. Sustainer
of all Life in the Universe. Vish=to pervade. Solar energy.
Sahasranama, the 1,000 named One. Second of the Trimurti. However
Maha-Vishnu is the Eternal, Unmanifest. the ABSOLUTE, and therefore
includes all of the manifested Trimurti.
Vishvas :- Great
Qualities. Virtues embodied. Trust.
Vishwa .:-Objective consciousness. One of the
4 states.
Visvakarma :- "Father of the Sacred Fire,
and the Gods."
(Vishwakarman)
Highest "Creator." Logos. "The Divine Artisan
(Carpenter)."
Visvamitra :- "Friend of the
Universe." A Brahmarishi.
Visva-Nara :- Universal Man.
Krishna. Collective consciousness of mankind. Basis of the material
world, needed for the evolution and independence of the individual mind.
Vittesha :-"Lord of Wealth"
among the Yakshas and Rakshasas--sensual and evil nature sprites.
Vivaswat (Vivaswan)
Sun. First manifestation of Divine Wisdom. "The Bright
One." The Sun. Hiranyagarbha-Brahman, the creator of our
Universe.
Viveka .:-Discrimination.
Discernment. The power of separating the Divine Spirit from the
visible world of matter, truth from untruth.
Viwan [ Viman ].
Air vehicle, mentioned but not described.
Void .:-[ see Space
]
Vrata .:-Power of the gods.
Vratani .:-Varuna's "active laws."
Vriddha Manava
Laws of Manu.
Vrihaspati :- [ see Brihaspati
] Jupiter. Guru.
Vrishni .:-Lunar Race of which Krishna
was a descendent physiologically. His father was Vasuddeva, brother to
the evil Kansa, of the Vrishni tribe.
Vritas .:-Drought as a
demon. Wars with Indra. Also, (Vritra) rites and austerities, ceremonies.
Vritti .:-Event.
Action. Rule.
Vyakta .:-Evident, discernible,
manifest. An aspect of Mulaprakriti--discrete effect.
Vyahritis:-"Words lit by and born of
fire." 3 mystical creative worlds: Bhur, Bhuvah, Swar.
Mahar is the 4th. [ T.
Glos. p. 367 ]
Vyasa .:-A Rishi. Spiritual
Instructor. A Title, not a personal name. The Mahabharata was
authored by the 28th Vyasa. "He who expands or
amplifies." [ a Petroma ] "Revealer of sacred Lore."
W W
Water .:-First principle of all
things. Space. The unrevealed. ABSOLUTE. Alkahest.
Will :- .
In occult philosophy: the one and sole principle of abstract eternal
MOTION.
[ see T. Glos. p. 370 ]
Wisdom :-"The One wisdom is in the
Sound." Word. Logos, Demiurge. The essence of that which
is the principle of Wisdom is still above that highest Wisdom known to
mankind. [ T. Glos. p.
370 ]
Wisdom Religion
Theosophy is based on this Hidden Knowledge. Sanatana Dharma. The Eternal
Doctrine. Facts as they are. Gupta Vidya.
Wittoba .:-A form of Vishnu. Crucified in
Space. Savior.
Y Y
Yadava .:-Descendent of Yadu, the Lunar-race,
dynasty. Krishna was born in this race. He established Dwaraka in
Gujerat (Kathia- war) a city which perished after his death (3,102 BC).
Only a few who were absent from the town have perpetuated this
race.
[ T. Glos. 374 ]
Yagna (Yajna).
. Sacrifice.
Symbol Mriga-shiras (deer head). Key to Trai-vidya. The eternal
sacrifice Sacrificial of the Spiritual for the material, the temporary,
so as to provide a base for the evolution of intelligence, mind and
consciousness. Yajna exists as an invisible presence extending from the
Ahavaniya (sacrificial fire) to the heavens, forming a bridge or a ladder for
communication with the devas in their abode: akasa. It is one of the forms of
akasa, and is to be accessed with the Word, energized by the creative Will of
the Wise.
[ T. Glos. p. 375 ]
Yajna Purusha
. He for whom
sacrifice is performed: The Higher Self, the Supreme Spirit.
Ishwara
Yajnavalkya :- Ancient Sage. A Rishi
to whom are attributed authorship of the White Yajur Veda, the Satapatha
Brahmana, and the Brihad Aranyaka. [ see Mundaka Upanishad ]
Yakshas (Yakshasas) :- Power
of Material Nature. "Devourers and Destroyers." Constant
changers. Eaters. Elementals in the Astral Light.
Yama .:-"Forbearance."
First stage of Yoga. Also God of Death. King of the Pitris,
and the kama-rupas in Kama-loka. Yama was also the embodiment of the
first race to receive Manas (consciousness) without which there is
neither Heaven nor Hades. Twin sister: Yami (red and green colors
complementaries.) [ T. Glos. pp. 375-6 ]
Yamaloka :- Devachan,
Swarga.
Yamuna :-Jumna river.
Yasodha:-Wife of the cowherd chief of Gokul,
Nanda, and foster-mother to Krishna.
Yati :- .
Measure of 3 feet in length.
Yatu .:-Human animal
passions.
Yoga :-Union with the
Divine. Philosophy taught by Patanjali. Thought based on understanding of
the Spiritual Person resident in every being, and evolving in Man, Yajnavalkya,
an ancient Sage, originated the Yoga disciplines which consisted in meditation
on metaphysical themes, moral purity, retirement into the isolation of the
forests for magnetic purposes. It is an understanding of Higher Morality, and
the practicing of meditation as a means of leading to spiritual liberation.
Psycho-spiritual powers are obtained thereby as a side-effect; and
induced ecstatic states, brought under control, lead to a clear and
correct perception of eternal truths in both the visible and the invisible
universe. Also the Darshana, or School of Philosophy, founded by Patanjali.
Yogacharya :- Teacher of the Yoga philosophy. An
esoteric School of Wisdom. [ T. Glos. p. 381 ]
Yoga-maya :- Light of Ishwara.
Daiviprakriti. The veil behind which the ABSOLUTE remains ever invisible
and unperceived by men.
Yoga-Vasishta
. A treatise on
Yoga, communicated by Rishi Vasishta to Rama, the 7th avatar of Vishnu.
Yoga-vidya :- Divine Knowledge.
Yogi .:-State where the
Sage is absolute master of all 6 "principles." His knowledge of Self
gives him perfect and complete control over his lower self. The
designation has been vulgarised, so that every one who sets himself up as a
self- proclaimed guru may adopt this designation incorrectly debasing a noble
and ancient term of deep respect for the truly Wise.
Yoni .:-Womb.
Protective sheath. Magnetic sphere.
Yudhamanyu
. "The
Brave."
Yudhishtira :-
Eldest of the Pandavas. The King-Leader of the Righteous Clan.
Dharma-Raja. Represents Higher Ego (Manas) in
Yuga .:-An Age. We
are now in the Kali Yuga, which began at
For a table of these, see SD II 68-70.
Yuyudhana :- Pandava chieftain. [see
Satyaki] "Eager to fight."
Z Z
Zodiac .:-Chakra, the Wheel of
Stars. Disc of Vishnu Kala Chakra: Circle of Time, cycle.
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