Cardiff Theosophical Society in Wales
Cardiff, Wales, UK. CF24 – 1DL
Searchable Full Text of Willian
Quan Judge’s Translation of the Bhagavad Gite
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
Return to Searchable Text Index
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
______index___
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―
THE DESPONDENCY OF ARJUNA.
index
------
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.
index
------
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.
index
------
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
index
------
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?"
"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
index
------
CHAPTER VI
DEVOTION BY MEANS OF SELF-RESTRAINT
______
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."
"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
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
"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
index
------
CHAPTER VII
DEVOTION BY MEANS OF SPIRITUAL DISCERNMENT
______
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.
index
------
CHAPTER VIII
DEVOTION TO THE OMNIPRESENT SPIRIT NAMED AS
______
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?"
"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
index
------
CHAPTER IX
DEVOTION BY MEANS OF THE KINGLY KNOWLEDGE
AND THE KINGLY MYSTERY
______
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.
------
CHAPTER X
DEVOTION BY MEANS OF THE UNIVERSAL DIVINE
PERFECTIONS
______
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."
"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
—————————————————————————————————————————————
* 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
—————————————————————————————————————————————
* 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.
index
------
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."
"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
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.
82
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."
"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.
84
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
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.
╫
╪
85
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.
86
"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.
87
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
88
"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.
------
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?"
"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―
DEVOTION BY MEANS OF FAITH
index
------
CHAPTER XIII
DEVOTION BY MEANS OF THE DISCRIMINATION OF
THE KSHETRA FROM KSHETRAJNA
______
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.
95
"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,
96
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.
------
CHAPTER XIV
DEVOTION BY MEANS OF SEPARATION FROM THE
THREE QUALITIES
______
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
103
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?"
"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.
index
------
CHAPTER XV
DEVOTION THROUGH KNOWLEDGE OF THE
SUPREME SPIRIT
______
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
108
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
------
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,
111
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
112
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
------
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?"
"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
116
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
117
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,
118
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.
119
"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
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
index
------
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." *
"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
122
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
123
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.
124
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
125
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,
128
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
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
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
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
In this regard,
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,
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,
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
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 "
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
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
Aryasatyani
. 4 Noble
Truths. Buddha's teachings.
Aryavarta
. Sacred
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
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
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.
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
.
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
Bhagavata, (Srimad) A Purana narrating the life of
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,
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
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
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 Krishna.
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.
Ganga
(Ganges)
Principal sacred river of North India.
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: Kama, Kama-Manas, Manas, the sun of the
intellect.]
[ T. Glos. 361 ]
Later: Brahma, Vishnu, Siva.
Gopala . .
Epithet for Krishna. Cowherd.
Gopi/s
.
.
Shepherdesses. Playmates and companions of Krishna. Chief:
Radha.
Gopinath
. Lord of the Gopis
- a title of Krishna
Govinda
. Cow-seeker.
Krishna's epithet.
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
. Krishna the
Teacher: giver of wisdom.
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
.
. Ganges
river. The Jumna is its tributary.
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.
Krishna. Siva.
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 Delhi.
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.]
Himalaya
. Immovable.
See Himavat. Mountain Range.
Himavat
. Himalayas
personified. Father of Gunga.
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
Nara Samsi
. .
. Components of Man
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. Krishna "seated in the (Eshvara) Heart of all
Beings." Atman. A principle, abstract philosophical symbol.
Higher Self. Independent existence.
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. Krishna. Vishnu.
Jagrata .
. Waking
Consciousness.
Jaimini .
. Disciple of
Vyasa. Founded Purva Mimansa School of Philosophy.
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 (Jumna)
Sister river to the West of the Ganges in North India. Hastinapura was
built on its banks. Kurukshetra is 58 miles north of modern Delhi.
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 Krishna. Gita, Ch. 3, p. 22
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 Indus river.
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 Man. Emancipation through Wisdom.
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.
Jumna .
. River Yamuna
which flows by Delhi and Kurukshetra to the North.
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 Himalayas, North of lake
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 Krishna in the "waters of matter."
Kali Yuga
Black, or Iron Age of 432,000 years. Began at the death of Krishna 3,102
B.C. Karmic effects are accelerated in it. Vicious age of material advance
and spiritual darkness.
Kalki Avatar
. Hindu equivalent
of Maitreya Buddha.T. Glos, 170, 202.
Kalpa .
. Day of Brahma.
1,000 Yugas= 432,000,000 solar years.
Kama
. Passion, desire,
lust, greed, pride, anger, Selfishness. Egotism. Personality.
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. Krishna's evil uncle. Brother to Vasudeva. Lunar race.
Kanya .
. Maiden,
virgin. Kumari. Unmarried.
Kapila-Rishi
. Founder of the
Sankhya School of philosophy. Krishna named him a "Perfect Saint."
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 Ganges. Power of the Logos. Mars. Nursling of the Pleiades
(Krittika). A Kumara.
Kasi
.
. Ancient name of
Varanasi. (Banaras).
Kasyapa-Rishi
. Self-born from
Time. Progenitor of animals. Father of the Adityas.
Keshara
. "Sky
walker." Title of Krishna. A Yogi who can perceive all things to be
known, and can travel in his astral form to places where he is needed
under Karma. [ Voice, p. 10fn. ]
Keshava
. The
"Long-haired." Title of Krishna.
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 kama or trishna. Love of
pleasure. [ Voice, p. 75fn.]
[ 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.
Krishna .
. Perfected
Man. Vishnu the Preserver. The power of the Universe in
Manifestation. "The Dark One." Ushered in the Kali- Yuga.
Died 18 February 3,102 BC. He is the Logos, shining and teaching the
personal embodied mind (Arjuna) within. He is Intuition and Voice of
Conscience. He is the Ego made one with
Atma-Buddhi.
T. Glos. 76
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: Sana,
Kapila, Sanatsujata, 4 exoteric; Sanaka, Sanada, Sanatana,
Sanat-Kumara--all significant qualifications of human intellect.
[ SD I 156-7 246 458-9, II 173 584-5.] [ T. Glos. p.
289 top.]
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 Delhi in India, (see Dharmakshetra.
Personality.) On this "field," the two hostile forces material
and spiritual, in man face each other. Any individual who faces his lower
nature to control it is faced with a similar war of inner faculties and
tendencies built up over the past.
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." Mystical School. System founded by Nagarjuna, 2nd
Cent. BC.
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, Kama
. "Mind of
desire." The "human-animal soul. "An Indriya or organ of
perception rooted in the lower senses. T.
Glos. 202-3
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 India. A weapon used by Rama,
"of
Manu."
Manava Dharma Shastra
Manu-Smriti
-- Code
of law and behavior.
Mandala
. Circle, 10
division of the Veda.
Mandakini
. Heavenly Ganga -
Ganges.
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
.
. Celestial
Mountain, abode of Sages. Hyperborean continent, now unseen. Hemadri.
Center of the North Pole, on the first Continent of our Earth after solidity.
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 Krishna.
Nandi .
. Sacred bull,
vehicle of Siva.
Nandini .
. Daughter of
Surabhi, the "cow of plenty."
Nara
.
. Man. A
hero. Title of Arjuna. Original eternal Man.
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." Superior Man. Title
of Krishna. Vishnu as the Holy Spirit moving on the "Waters of
Creation." Primeval manifestation of the Life-Principle, spreading
out into infinite 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 Kama (desire), and the complete
annihilation of animal desires. Abhidharma defines Nirvana. But the
Bodhisattva who chooses the Nirmanakayic vesture over the Dharmakaya
stands higher in popular esteem than a Nirvanee. [ see Voice, pp. 77-8 fn
]
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 ]
Om (Aum)
. Name of the
Unknown, and unknowable Deity. It combines manifestation, preservation and
resolution through the destruction of the components of all forms. Their
essence remaining untouched and continued. Pranava. Omkara "An
invocation, a benediction, an affirmation, and a promise." "The word
at low breath." of occult, primitive masonry. The sacred
"triple fire" in the Universe and man. It represents the
Highest Tetraktys. Abhimanin and his 3 sons: Pavana, Pavamana,
(Om) and Sushi, "who drinks up the water of material
desires." Udgita.
[T. Glos. p. 239-40; ISIS II 114 ]
Omkara .
Om. Udgita. Pranava. Aum.
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
. Krishna's Conch
shell.
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
Nara - Man
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
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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