Hidden Horizons: Unearthing 10,000 Years of Indian Culture, Preface

Author’s Preface for Hidden Horizons: Unearthing 10,000 Years of Indian Culture. Published by the Swaminarayan.

The idea for following book arose after a special meeting between the two authors and seven Swamis of the Swami Narayan order, at the behest of Sadhu Brahmavihari Das. The meeting took place at the new Akshardham temple complex in Delhi, which was then not quite yet finished (March 2005). The Swamis also honored us with a tour of this new and spectacular monument.

As part of this tour, the Swamis showed us their “Ten Minute Down the Sarasvati River” display, one of their important cultural presentations on ancient India, and a great production in its own right. They sought our help with the display and its information. In the ensuring dialogue the idea arose of a short book on ancient India written specifically to accompany the display. At the same time, we concluded that the book should have also general value as a concise, complete and well-illustrated volume that would be useful at all Hindu religious centers and, on a broader level, for the general public.

Both authors have written extensively on ancient India, in various books and articles widely published in the Indian press and in other countries, particularly the USA. The present volume allows us to summarize and update the material we have previously presented. We have also individually written on different aspects of Indian culture and Vedic sciences, not simply as specialists on history. Our perspective is of those who respect the Vedic tradition and can look at ancient India from its broader perspective.

We must emphasize that the ancient history of India still requires revision in light of both recent scientific information and a more accurate study of India’s own venerable literature. Many of the commonly accepted and textbook accounts of ancient India have now been contradicted by new evidence in several fields. Whether one entirely agrees with the alternative views we have put forth or not, these old accounts can no longer be accepted without question.

To treat the revision of historical books as a kind of tampering with scriptures, as some scholars in India are suggesting today, makes no sense at all. History is man-made; it must be updated like all knowledge. All over the world, the dates for the beginning of civilization and for human populations are being pushed back in time. India cannot be exempted from such a revision. The historical accounts of fifty years ago cannot be made the last word any more than the science of fifty years ago.

On the scientific side, recent geological finds like the many urban sites along the now dry Sarasvati River and a greater understanding of natural history and genetics, like the dispersal of human populations from Southeast Asia eight to ten thousand years ago, have important ramifications relative to the history and cultural development of India.

On the literary side, the recognition that the Vedas contain important spiritual, scientific and historical knowledge contradicts older European views of them as primitive and unsophisticated. Such data must be considered carefully and cannot be ignored. In this regard, we have tried to make the book engaging, examining the most difficult and disputed issues, so to arrive at a deeper truth.

We have also aimed at a book that honors the cultural heritage of India and seeks to present that as part of the history. A great culture cannot arise from an historical vacuum or from mere borrowings from invading nomads, as many current accounts of ancient India suggest. India’s culture is itself a proof of a great history.

We have tried to make the book relevant and alive for the modern reader, especially the youth. The book seeks to inspire as well as to inform, to turn the history into a cultural experience rather than a technical presentation only. The book is something like a hundred page ride down the Sarasvati River. Through a culture of ten thousand years, numerous sages, and the development of one of the world’s greatest civilizations, it can only provide a few snapshots and summaries that address the main points.

For those who want more information on these subjects, we urge the reader to look into our other books and those given in the bibliography. The history of India is one of the world’s great cultural and spiritual adventures, which all people should study and can learn a great deal from.

We thank in particular the Swaminarayan movement for allowing us this opportunity. We only hope that our work does justice to the great civilization of India and helps renew it for coming generations.

Summary of Main Points Emphasized in the Book

1) India had the largest and most continuous of all the civilizations of the ancient world starting by at least 3000 BCE, with a much more extensive urban civilization than Egypt or Sumeria of the same time periods. Yet its role as a source of civilization has largely been ignored by the historical biases of the West.

2) The Vedic Literature is the ancient world’s largest, with its many thousands of pages dwarfing what little the rest of the world has been able to preserve. This literature reflects profound spiritual concepts, skill in mathematics, astronomy and medicine, special knowledge of language and grammar and other hallmarks of a great civilization. It cannot be attributed to nomads and barbarians or to the short space of a few centuries.

3) The ancient Indian literature, the world’s largest, and ancient Indian archaeology, also the ancient world’s largest, must be connected. We can no longer accept the idea of Ancient India without a literature and Vedic literature reflecting no real culture or civilization. Vedic literature and its symbolism is clearly reflected in Harappan archaeology and its artifacts.

4) Southeast Asia, which included South India, was the home of most human populations, which migrated after the end of the Ice Age, when the water released by melting glaciers, flooded the region around ten thousand years ago. Southeast Asia, not the Middle East, is the likely cradle not only of populations, but culture and agriculture as well.

5) The Sarasvati River, the dominant river in India in the post-Ice Age era, after 8000 BCE, and the main site of urban ruins in ancient India, is well described in Vedic texts. It ceased to flow around 1900 BCE, making the Vedic culture older than this date. All stages of the development and drying up of the Sarasvati can be found in Vedic texts down to the Mahabharata, showing that the Vedic people were along the river at all phases.

6) There is no scientific or archaeological basis for any Aryan or Dravidian race, which are now discredited concepts. No Aryan skeletal remains have ever been found in India apart from the existing populations in the country going back to prehistoric times. There is no archaeological evidence of any Aryan invasion or migration into India but only the continuity of the same populations in the region and their cultural changes. This requires that we give up these old ideas and look at the data afresh apart from them.

7) Connections between Indian languages and those of Europe and Central Asia, which can be found relative to both Sanskritic and Dravidian languages, are more likely traceable to a northwest movement out of India after the end of the Ice Age. The late ancient Aryan and Dravidian migrations, postulated to have taken place c. 1500 BCE into India from Central Asia of western linguistic theories occur too late, after populations and cultures were already formed, to result in the great changes attributed to them. Besides no records of such proposed migrations/invasions have yet to be found. Archaeology, literature and science, including genetics, all contradict it.

8) Vedic spirituality of ritual, mantra, yoga and meditation, based on an understanding of the dharmic nature of all life, created the foundation for the great spiritual traditions of India emphasizing individual experience of the Divine and spiritual practice over outer dogmas and beliefs. Such a spiritual ethos is the fruit of a great and mature ancient civilization.

9) The Hindu view of time, as through the Hindu Yuga theory, that connects human history with natural history of tens of thousands of years marked by periodic cataclysms makes sense relative to new scientific discoveries relative to natural history through genetics and climate changes.

10) This ancient, eternal Vedic culture is still relevant to the world today and lives on in the great ashrams, temples and spiritual practices of India. Reclaiming this ancient spiritual heritage of India and spreading it throughout the world is one of the greatest needs of the coming planetary age, in which we must go beyond the boundaries of creedal boundaries and materialistic values.

Hinduism, Sanatana Dharma and India

By David Frawley (Pandit Vamadeva Shastri)

First Published in Hindu Voice UK

Hinduism and Sanatana Dharma

Sanatana Dharma, which means the eternal or universal tradition, is the ancient name for what we today call the Hindu religion. It refers to a dharma, a teaching, law or truth that exists in perpetuity, that is all-encompassing, embracing the full spectrum of human spiritual experience, culminating in the direct realization of the Divine as one’s own true Self.

Through the course of time and human limitations, Hinduism may have taken on various elements which do not reflect this eternal essence of universal truth. However, the power of Sanatana Dharma continues behind the Hindu tradition, particularly in its Yoga and Vedanta spiritual forms, providing it with a depth, breadth and vitality that perhaps no other spiritual tradition on Earth is able to sustain.

One can find in Hinduism all the main religious teachings of the world from nature worship, to theism, to the formless Absolute. One can find practices of devotion, yoga, mantra and meditation in a great plethora of expressions, including the world’s most sophisticated spiritual philosophies of Self-realization. Hinduism is not anchored to any single prophet, book or historical revelation that can tie down the expanse of its vision. It does not subordinate the individual to an outer religious authority, but encourages everyone to discover the Divine within their own awareness.

Indeed, if one were to synthesize all the existing religions of the world, one would end up with a teaching much like Hindu Dharma. Hinduism has the devotional theism of western religions, the karma theory and meditation practices of Buddhism, and the nature worship of native traditions, all unified at a deep philosophical and experiential level into one harmonious fabric. Hinduism appears like the common root from which these various religious expressions have diversified or perhaps, departed.

Global Sanatana Dharma and Hinduism in India

Yet though Hinduism has been its main expression through history, Sanatana Dharma as a universal and eternal tradition cannot be reduced to the forms of Hinduism or to a tradition belonging only to India. Sanatana Dharma has counterparts in other lands and traditions. In fact, one can argue, wherever the higher truth is recognized, that is Sanatana Dharma, regardless of the names, forms or personalities involved.

If we look at the ancient world prior to the predominance of western monotheistic traditions, we find much that resembles Hinduism and Sanatana Dharma, whether among the ancient Egyptians, Babylonians, Greeks, Celts, Persians, Chinese or Mayas to name but a few. India is the land in which Sanatana Dharma has taken the deepest root and maintained its best continuity. Hinduism is the religion in which Sanatana Dharma has best survived. But Santana Dharma is relevant to all peoples and must be recognized throughout the world for the planet to achieve its real potential for the unfoldment of consciousness.

One then may ask, “If Hinduism is an expression of Sanatana Dharma, why does it appear to be limited to India like a local ethnic religion, rather than a universal approach?” The first thing to realize in this regard is that a universal approach will always seek to create local forms. For example, a universal approach to diet will encourage people to eat the local food that has the best nutritional content. It will not emphasize the same food items for people in all lands and climates.

Sanatana Dharma will always create a great diversity of local forms, and never aim at uniformity. Uniformity is not a sign if universality, but of artificiality. Dharma is not a set of fixed beliefs or practices but a way of adaptation to the living truth that is always changing in form though one in law and principle. Even in India we see a great deal of local diversity in how Hinduism is presented and expressed in the different parts of the country. This variety that exists within Hinduism is probably greater than the variety found within any other religion. Yet through all of this diversity there remains a clear unity of Hindu thought and culture.

Sanatana Dharma is central to the soul of India as a nation. India’s place in human history is to function as the global guru or spiritual guide rooted in Sanatana Dharma as Sri Aurobindo once eloquently proclaimed. The traditional culture of India is infused with yoga, meditation and experiential spirituality of all types. This means that India cannot flourish as a country without a recognition of Sanatana Dharma and an honoring of its values on all levels of India’s culture.

However, besides its connection to Sanatana Dharma, India has another side, much like many other countries and cultures. There are divisive forces that deny this dharmic cultural unity, whether in the name of political ideologies like Marxism, other religious traditions like Christianity and Islam, or sectarian trends within Hinduism itself. Even in Hindu society, we too frequently see an emphasis on clan, family, and community that overrides any greater national interests or even the greater needs of Hinduism itself. This narrow vision can reduce Hindu Dharma to an Indian tradition only, or it can emphasize one Hindu sect or guru while ignoring the greater background of Sanatana Dharma.

One encounters this problem particularly when non-Indians seek to become Hindus. They are often told that one must be born a Hindu and cannot convert to Hinduism, which is not true historically or Hinduism could have never spread so far as it has. We also see this problem with Hindus who have migrated outside of India. They form their own religious communities, which is admirable, but do not make much of an effort to bring non-Indians into these, even when such individuals may approach them seeking to join Hindu Dharma. This further gives the impression that Hinduism is a religion for a particular ethnic group only, not a universal path. It can turn away westerners who have a genuine receptivity to Sanatana Dharma.

The Revival of Hinduism through Sanatana Dharma

To counter such attempts to limit Hinduism and to bring its teachings out for the benefit of all, we need a revival of Hinduism as Sanatana Dharma, the eternal or universal tradition, for the entire planet. Such a global projection of Sanatana Dharma does not deny the importance of Hinduism as central to India, its culture, its past and its future. But it emphasizes a global and expansive Hinduism, not one that contracts itself according to geographical or ethnic boundaries.

Such a bold assertion of Sanatana Dharma makes Hinduism relevant to all peoples, all religions and all cultures. It removes Hinduism from being restricted to local forms or controlled by the dictates of any particular group. This expansive Sanatana Dharma will naturally honor India and seek a revival of Hinduism in India. But it will do so with a global vision and a linking up with Hindus and dharmic groups worldwide.

There have already been important movements in this in direction. In fact, one can argue that the global spread of Hindu teachings like Yoga, Vedanta and Ayurveda is a sign of Sanatana Dharma arising at a global level. Gurus from India and their teachings have spread to all countries.

Unfortunately, many modern teachers from India have left the greater portion of Hinduism behind in their attempt to gain a broader recognition, to the extent of denying their Hindu roots and not educating their disciples in the greater Hindu tradition, its importance and its values. Instead of honoring the Hindu connection with Sanatana Dharma, they promote an artificial unity of all religions that puts Hindu views and practices in the background or ignores them altogether.

Such teachers state that people can add the spiritual practices of the Hindu tradition, like Yoga and Vedanta, on to any other cultural or religious foundation. They do not encourage people to study and honor the Hindu tradition itself but rather to stay within their own culture’s religious tradition, even if it is anti-Hindu. They do not emphasize Hinduism’s special connection to Sanatana Dharma, but try to make Hindus feel that all other religions are the same as their own and no real differences exist between them.

In this regard, such teachers of universal spirituality are making a mistake in their understanding of dharma. Sanatana Dharma is not just a spiritual path or what is called a Moksha Dharma, a way of liberation. Sanatana Dharma shows a dharmic way for all aspects of life starting with personal life-style practices, to the family, education, business, intellectual culture and even politics (all the spheres of dharma, artha, kama and moksha).

Unfortunately, the teachers who try to universalize the Moksha Dharma of Hinduism and apply it to all religions leave out the other aspects of Dharma, which includes the dharmic foundation for both social and individual life. A new resurgent global Hinduism or Sanatana Dharma will project all aspects of dharma and not be limited to a Moksha Dharma. It is important that we replace this “radical universalism” of all religions being the same, which is a misinterpretation and diminution of Sanatana Dharma, with a global Hindu and dharmic resurgence that affirms Sanatana Dharma as both a spiritual path and a way of life on all levels.

It is not only Yoga and Vedanta that have universal value, so does the foundation of Hindu Dharma on all levels. This includes Hindu rituals, which are a science of interacting with the cosmic forces, Hindu temples and holy places which are conduits for cosmic energy, Vedic sciences like Ayurveda, Vedic astrology and Vastu, Hindu music and dance and other Hindu art forms. These outer aspects of Hindu or dharmic living can be developed and adapted in different cultural contexts but their basic principles are as enduring as the great truth of Vedanta that there is only one Self in all beings.

On this foundation of dharmic living, both in terms of our outer culture and our inner spiritual practices, people from all lands and cultures can embrace Sanatana Dharma. They can find in Hindu thought a model for an authentic dharmic culture and spirituality that addresses their own individual, social and environmental needs, which they can use to restructure their lives as way of Self-realization. In that dharmic approach, all divisive religious identities will disappear into a greater unity of consciousness, not only with other human beings, but with the entire universe.

Hindu View of Nature

First Published in Hindu Voice UK which has published many articles of David Frawley (Vamadeva Shastri)

The Hindu approach to ecology requires that we first understand how Hindu Dharma views the world of nature, which is very different than that of the predominant western religions.

Western religious thought based upon Biblical traditions regards nature as something created by God. If nature is sacred, it is so as God’s creation. This is the basis of the approach to ecology in western religious traditions. They ask us to protect nature as God’s creation, but do not afford nature any sanctity of its own. However, they are generally suspicious of nature Gods and regard worshipping the Earth itself as a form of idolatry. That is why they have historically rejected nature based or pagan religions as unholy, including Hinduism.

The Hindu view of nature is based upon the Vedas, Upanishads and Vedanta and their philosophical views, as well as Hindu devotional and ritualistic practices. According to Hindu thought, there is no separation between the Divine and the world of nature. They are the two aspects of the same reality. The cosmic reality is one like the ocean. Nature or the manifest world is like the waves on the surface of the sea. Brahman or the unmanifest Absolute is like the depths of the sea. But it is all water, all the same single ocean.

Ultimately for the Hindu as the Upanishads say, “Everything is Brahman,” Sarvam Khalvidam Brahma. This does not mean that the informed Hindu mindlessly worships the forces of nature on an outer level out of superstition and fear. The Hindu perceives a Divine and sacred presence working behind the forms of nature as their inner spirit, which is the real object of their adoration.

The sacred presence of Brahman, or the Supreme Divine Reality, is there in God, what is called Ishvara or the cosmic lord in Hindu thought. Yet it is also present in the soul or reincarnating entity, what is called the Jiva as our higher Self. And, it is present in the world of nature, Jagat. God, soul and the world are aspects of One Reality, but not in a limited way. Each shares the entirety of the underlying Reality. Each is sacred and holds the same deeper nature of Being, Consciousness and Bliss (Sat-chit-ananda). The Hindu Yogi can discern the same supreme Reality in the human being, a snake, a particle of dust or a distant star, as well as beyond all time and space!

This Vedic vision of unity is the basis for an ecological approach in which we can honor the entire universe as part of our own higher Self. It takes us beyond the duality of God and the creation. God does not create the world out of nothing. The world, God and the soul are inherent aspects of the same Eternal Being. We need not protect nature as we would an inferior creature. We can honor nature as our own greater life and expression.

Sacred Places

In western religions there are many sacred places. However, these holy sites are defined mainly in human terms, even if they occur in a beautiful natural setting. A place is sacred in western religions because some prophet, savior or saint visited there or communicated to God from that location. The place is not itself sacred according to its natural power alone. In western religions one may visit or admire beautiful places in nature, honoring them as Gods’ creation, but one does not worship or honor the place itself as a manifestation of Divinity. Such more important worship is limited to God and his human representatives.

God similarly is looked upon in anthropomorphic terms, as a glorified human being, mainly as a father. It is considered sacrilegious to look at the Divine in the form of an animal, plant or force of nature.

In Hindu thought, there are also many sacred sites. But these are defined primarily in terms of nature, not human activity. Mt. Kailas is sacred as a mountain, for example, and as the abode of Shiva or the higher consciousness. Indeed all mountains are sacred because they afford us access to the higher realms of meditation.

The Ganga is sacred as a river. Indeed all rivers are sacred because they nourish and purify not only the body and mind but the inner being. The sacred nature of such places does not depend upon human activity, though it can be enhanced by human activity as ritual, mantra and meditation.

Similarly, Hindu thought defines the Divine not just in human terms but also in terms of nature. The Divine is not only the father, mother, brother, sister, lord and friend, but also takes form as the sacred animals, plants, rocks, planets and stars. Hindu temples contain not only human representations but also deities with animal heads and animal bodies. They contain sacred plants, flowers, rocks, fire and water as well.

This sense of the Divine in all of nature is the reason why Hindus find sacred places everywhere. The Hindus have sacred mountains and hills, sacred rivers and lakes, sacred trees and groves, sacred flowers and grasses. They can honor the Divine not only in the human form but in all the forms of nature. This Hindu devotional attitude is not mere primitive idolatry as the western religions would like to project. It is not a worship of nature externally. It is a recognition of the Divine reality within all things.

Hindus honor all the forms of the Divine but also recognize the formless Divine even beyond the Creator, extending to the Absolute. Vedanta teaches us that this Absolute or Brahman is the being, self and soul of everything animate and inanimate. It says our very Self is the entire universe and the entire universe dwells within us. To honor nature is to honor ourselves. To honor ourselves, one should honor all of nature.

For the Hindus the Earth is sacred as the very manifestation of the Divine Mother. She is Bhumi Devi, the Earth Goddess. One of the reasons that Hindus honor cows is that the cow represents the energies and qualities of the Earth, selfless caring, sharing and the providing of nourishment to all. Hindu prayers are done at the rising of the Sun, at noon and at sunset, honoring the Divine light that comes to us through the Sun. Nature is always included in the Hindu approach. Even the great Hindu Yogis retire into nature to pursue their practices, taking refuge in the Himalayas and other mountains and wilderness areas where there is a more direct contact with the Divine.

Hindu Science of Ritual and Mantra

Hindu ritual worship works with the forces of nature to bring a higher consciousness and energy into the world. Hindu rituals are part of a comprehensive spiritual science designed to connect us to higher planes of consciousness and creativity. Hindu rituals form probably the most sophisticated ritualistic approach in the world, allowing us to link up with the inner forces of nature in a systematic manner.

Hindu pujas do this with special prayers and mantras, and offerings of subtle sensory essences like flowers, incense, ghee flames, special water or food and fragrant oils. This is designed to allow the Prana or the Spirit of the Deity to enter into the form for worship, whether it is a statue or a natural object, so that the powers of the higher planes and worlds can have a place to bless us here on Earth.

Hindu yajnas or fire rituals offer special substances into a specially consecrated sacred fire like special wood, resins, ghee, grains and seeds for the fire to transform into higher vibrations for the benefit of all. Hindu scriptures explain these rituals in great detail including special methods of performance and special times and places to do them. No one with an open mind can experience these rituals and not feel elevated.

Hindu rituals are designed to harmonize the human being with the world of nature and the higher levels of the universe. The Hindu worship of nature is part of a greater yogic science of accessing all the healing and transformative powers of the greater Conscious Universe of body, mind and spirit. Indeed traditional Yoga practices begin with such rituals.

The Vedas, the most ancient Hindu scriptures, pray for peace from the Earth, Atmosphere, Heaven, Mountains, Rivers, Sun, Moon and Stars, from the entire universe. They see peace as a universal reality, not the result of human activity, not just a truce between warring armies. They show us how to access that universal peace that transcends all boundaries and limited identities.

Vedic mantras are composed in special cosmic sounds that connect us to the cosmic mind and the Divine creative energies at work in the universe. Chanting such mantras is one of the most powerful things we can do not only to uplift ourselves but to uplift the planet. Vedic mantras are part of a sophisticated Yoga of sound, which can help us and our world on many levels.

Ecological Value of Hindu Rituals and Mantras

It is important that we bring Hindu rituals and mantras to all countries, particularly to their sites of natural beauty in order to bring the Divine powers back into the world. These rituals are part of a universal science that is helpful for everyone and is particularly crucial in this ecological era, where we are damaging the very fabric of life. We must purify and reenergize the sacred sites in nature, through rituals, mantra and meditation.

There are many such special sacred places on Earth. These are defined by their natural power more so than any human presence. We must learn to recognize these places and go to them to honor the cosmic being, opening up to them as centers of transformation to restore the natural order that we are violating.

Hinduism has a practical yogic ecology of linking us to the greater universe. If we bring Hindus practices into the modern world, we can not only heal the planet and heal ourselves; we can fulfill our highest goal as a species, the liberation of consciousness into the infinite.

Many indigenous cultures and the old pagan traditions of Europe have a similar understanding of all nature as sacred, and recognize the special sacred places in their environment. This is the basis of ancient sacred sites like Stonehenge and the rituals that went at such places. These traditions also need to be honored and their practices revived.

Need for Hindus to Restore their Ecological Awareness

Many modern Hindus have forgotten their traditional sacred approach to nature. This is particularly obvious in India where nature is often degraded and polluted. Under the compulsions caused by overpopulation, lack of education and the need to develop the economy, nature in India everywhere is suffering. Even Hindu temples are not being kept up with proper dignity and respect. In India, the government has taken over many temples and uses them to make money, giving little back to beautify the temple or even keep them clean

Outside of India, many Hindus have lost their ecological vision as well. They are used to the urban life and often don’t move beyond the cities. It is important that Hindus reclaim the ecological vision inherent in their religion. This means bringing nature back into their lives, not only through rituals, mantras and meditation but pilgrimage to the sacred sites in nature like Kailas, Gangotri, Vaishnodevi and many others, not only in India but all over the world.

It is also important that western thinkers examine the Hindu view of the world and its profound philosophy of Vedanta which sees the unity of all beings in the Self. Vedanta can provide a spiritual and philosophical vision for a deeper ecological approach that we so desperately need to save our natural environment.

Interesting Tale of Bhasmasura and Mohini

 Tale of an Asura

Bhasmasura was an asura, who was driven by ambition to be the most powerful Asura ever. He saw the other Asuras and decided that he would perform severe penance to win the favour of Lord Shiva and become powerful.

Penance to Shiva

So Bhasmasura prayed for a long time. He prayed and was soon absorbed in his meditation. Lord Shiva in Kailasha heard his prayers and wondered who it was who was praying to him. Using the power of meditation, Lord Shiva realised that it was Bhasmasura who was praying.

Shiva’s role

Lord Shiva never differentiates between his devotees, be they Devas or Asuras. If they are true devotees, he is easily appeased. No wonder, he is known as Bholenath.

Shiva to Asura

“Open your eyes, Bhasmasura!’ Lord Shiva says, appearing before him. Bhasmasura opens his eyes, feeling the divine voice flow through him. He opened his eyes and saw the beautiful, three-eyed God before him. He bowed low and fell on his feet. ‘My Lord, you have come at last…’ He said, looking at Lord Shiva…

Shiva was Happy

Lord Shiva smiled, ‘You prayed to me…I came to see you… What do you wish for, Bhasmasura?’ Bhasmasura smiled, ‘My Lord! I wish to be immortal...' Lord Shiva shook his head, 'No Bhasmasura. That is against the laws of nature. All of whom are born, have to die...' Bhasmasura pouted. He had so wished that Lord Shiva would make him invincible and immortal. Looking at Lord Shiva, Bhasmasura realised that no amount of pleading would change Lord Shiva's mind.

Some quick thinking

Bhasmasura had to do some quick thinking before Shiva vanished. He thought, “What should I ask...I need to become powerful...more powerful than...” As Bhasmasura was wondering, he got an idea... “My Lord, if I touch anybody’s head, they should be reduced to ashes…” Bhasmasura said. Lord Shiva frowned and wondered what had prompted the Asura to ask such a wish. Yet, Shiva knew he had to grant Bhasmasura this wish.

A Mistake

Lord Shiva realised his folly when Bhasmasura let out a maniacal laugh. He studied his hands and said, “Now I am more powerful than anybody. I am more powerful than even you, O Lord. I can even burn down Lord Shiva….if I wish….” Lord Shiva winced when he heard this. He stared as Bhasmasura continued. ‘Now Lord! I wish to test my power. I…’ Bhasmasura said coming forward, “I will place my hand on your head….”

A scared Shiva

Lord Shiva backed away as Bhasmasura came forward….Lord Shiva realised that he could not take back his words. He would be reduced to ashes if he let Bhasmasura even touch him. That would change destiny...that was not the way the things should happen...so, Lord Shiva did the only thing he could do...he ran and ran and ran, Bhasmasura running behind with his hands outstretched.

Shiva appeals to Vishnu

Lord Shiva was wondering what to do, when he prayed to Lord Vishnu, the Preserver. “Narayana, please help me now…” he said, as he ran between a clump of trees inside a jungle… indeed, Vishnu came to Shiva’s rescue.

An ethereal beauty

Bhasmasura was about to follow Shiva inside the clump of trees, when he stopped…before him stood the most beautiful woman he had ever seen. She was so beautiful and graceful that for a minute, Bhasmasura even forgot who he was…he blinked and stared at the woman again, asking, ‘Who…who are you?’ He stammered.

A bedazzled Bhasmasura

The beauty, in turn, asked Bhasmasura to reveal his identity. Though Bhasmasura was having difficulty breathing, yet he blurted out: “Bhasmasura...I...I am Bhasmasura...”

I am Mohini

Then, the lady, with her eyes twinkling in merriment, said, “I am Mohini...” The lady captivated Bhasmasura so much that he asked her, “'Will you marry me?' before he could stop himself.

Mesmerised by Mohini

Bhasmasura gathered that Mohini lived in the forest and repeated his proposal. The damsel, however, replied: “I would love to marry you… but I’m a dancer and I can only marry someone who can dance as good as me!”

Asura with two left feet

Bhasmasura blinked. He had never danced in his whole life. But he promised himself he would learn how to dance just to marry this woman... Mohini looked at him and reassured him, “Don't worry, I will teach you…if you follow my steps and do exactly what I do, I will marry you..” (Of course, Bhasmasura was ready to slay dragons for her!)

Dancing his way to her heart

So, the two of them danced. Bhasmasura tried his best to copy Mohini's move as she smiled encouragingly at him. They went on dancing, where Bhasmasura got better and better at copying Mohini's moves. Bhasmasura concentrated on dancing and on nothing else. Mohini soon had a move where she kept her hand on her head. Without thinking, Bhasmasura did the same!

A trick that worked

Unfortunately for Bhasmasura, his powers worked... Mohini was looking at Bhasmasura's ashes as Lord Shiva reappeared. 'Thank you, Vishnu', for Mohini was none other than Lord Vishnu. Mohini vanished and Lord Vishnu stood in her place.

Be careful with wishes

Lord Vishnu’s parting advice to Shiva was: “Just be careful before granting the wishes of anyone, because wishes carry a power all their own, once they are granted!”

Shiva and Shakti in Cosmic Union. Divine Inner Marriage

Prayer is an act of communicating to your higher self. Prayers are advocated by all the religions all over the world. Prayers are the best medium to increase your own energy levels and as an instrument to heal others.

Understand the meaning of shakti before you pray her

Shakti, meaning sacred force or empowerment, is the primordial cosmic energy and represents the dynamic forces that are thought to move through the entire universe. Shakti is the personification or concept of divine feminine creative power, sometimes referred to as "Great Divine Mother" in Hinduism. On the earthly plane, Shakti most actively manifests through female embodiment and creativity/ fertility, though it is also present in males in its potential, unmanifest form.

to enjoy the bliss of love pray radha & krishna

Their friendship was the purest, their love always ecstatic and fulfilling one thousandth times the fleeting momentary delight of sexual human love - RADHA KRISHNA! for they were two, but not two, and in all things that mattered they were one - Radha Krishna

pray lakshami for a holistic beauty in life not only

Lakshmi ~ Hindu Goddess of Beauty and Light. Manifestation of Abundance in all forms ~ Love, Light, Peace, Joy, Health, Wealth, Creativity and on and on. She knows the secret key and wants to share it with all

Excellent Happy Ganesh - a remover of obstacles

Ganesh is the most loved god among the Hindus. he is the one who invokes our Mooladhar chakra; the base, His large head invites us to think BIG. His large ears and small mouth remind us to listen more and talk less. His single tusk represents the importance of holding on to the good and eliminating the bad. His large belly---necessary to digest all the world has to offer. Let these teachings become your mantra.

for purity of mind and absolute truth be with shiva

Shiva - conqueror of temptations, master of desire, knowledge, the commander of sonic vibrations, purest of the pure intentions, fearless master of darkness and light, master of time, controller of the holographic vision, emitter of wisdom, knowledge and the cosmic ray of love-I absorb the same qualities as you to evolve into the cosmic being of energy & light; so be it-Mo

to gain the victory over self & keep the conscious.

Bhagavad Gita - the Mahabharata. The war is not one of mortal, physical combat, but of courageous inner struggle toward the victory of soul principles over spiritual sloth and material ease. This is a war between self and self only. Never ever let the devil take over the divine with in you.

krishna / Christ consciousness

In the Christ Consciousness there is no judgement. There is no belief in separation. There is only a reflected world of beauty & bliss, the reflected world of the Twin Flame Heart of unconditional love and acceptance

shakti a power that enlivens everything from within

Shakti is the Goddess or cosmic feminine force and is generally translated as power. Whereas the God or cosmic masculine force is worshipped as SHIVA, meaning peace, SHAKTI is the power of peace. It is not power born of violence or aggression. It is power born in passivity, in silence of mind, the energy which comes forth from the void, like life that comes forth from the womb. SHAKTI is not power which is asserted against something, but a power that enlivens everything from within.

we all are star children

We are the STAR CHILDREN. We come to bring PEACE, HARMONY and BALANCE for you were CREATED with the HIGHEST LOVE in the UNIVERSE. Every puzzle will fit correctly into place, and that moment of BLISS that you feel will always be, we will embrace your inner, outer and higher being for UNITY in the ECHOES of the UNIVERSE for all beings to be as ONE.

they say that we all are protected by angels

now you have to know what angels actually are and the how to know and be with them thus enabling self to be under their guidance to get thru life . While not specifically referred to as angels, HINDUISM does have many different types of spirit beings who act in a similar capacity. One example is the Devas, literally "shining ones", who inhabit the higher astral plane. Also present in hinduism are Asuras, evil spirits or demons.

angels and devas are same being light beings

in hinduism there are so many devis & devtas and so are in every culture with different names. Angels & devtas are pure shining white lights. Divine Light Within - Angels are high vibrational Spiritual Beings of Light, and a gift from God. They are appointed by God as guides, protectors and helpers for his Creation. They are his divine messengers of Love. Everything in existence is made up of vibrations. The heavier vibrations exude denser objects that can be seen, where higher vibrations most often must be felt. Open your heart. There you will find them.

in day to day life angels / devtas guide us

at bit lower levels when we suffer Angels - Sometimes life hurts. Sometimes, just being here hurts. Angels are Beings of 100% Light. Angels come when they are called. Understand that even if you can't feel them there, they have come and are supporting you. Learn how to align with the angels. Count on their support. They hold the light for you when you can't. Light comforts, it heals, it loves.

climbing the ladder of spiritual success these master

The ascended spirits and masters gather beauty at a place to give all their peak experiences and knowledge of their wisdom... it is then up to us as holders of the light to flutter by, spread and illuminate the world.

in the end it is so simple, a heartfelt thought

whenever you feel that it is a tough going in life, just sit for some time in silence , connect with yourself and you will feel that you are not alone. There is someone from the higher realms to guide you, comfort you, teach you, be a learner & then be a giver too. Receiving from nature & giving back to nature is the basic principal of life; love the life because life is all love.

vedas the most ancient Indian sacred texts speak about

since we are not alone dweller in this cosmos. There are so many seen & unseen objects. Our welfare & survival can be assured only when whole brahmand is healthy, that is why our great seers and sages always talked about vasudaiv katumbakam

ॐ सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः । सर्वे भद्राणि पश्यन्तु मा कश्चिद्दुःखभाग्भवेत् । ॐ शान्तिः शान्तिः शान्तिः

few mantras for the welfare of whole world - divine.

विश्व की रक्षा के लिये या श्री: स्वयं सुकृतिनां भवनेष्वलक्ष्मी: पापात्मनां कृतधियां हृदयेषु बुद्धि:। श्रद्धा सतां कुलजनप्रभवस्य लज्जा तां त्वां नता: स्म परिपालय देवि विश्वम्॥ अर्थ :- जो पुण्यात्माओं के घरों में स्वयं ही लक्ष्मीरूप से, पापियों के यहाँ दरिद्रतारूप से, शुद्ध अन्त:करणवाले पुरुषों के हृदय में बुद्धिरूप से, सत्पुरुषों में श्रद्धारूप से तथा कुलीन मनुष्य में लज्जारूप से निवास करती हैं, उन आप भगवती दुर्गा को हम नमस्कार करते हैं। देवि! आप सम्पूर्ण विश्व का पालन कीजिये। २३॰ विश्व के अभ्युदय के लिये विश्वेश्वरि त्वं परिपासि विश्वं विश्वात्मिका धारयसीति विश्वम्। विश्वेशवन्द्या भवती भवन्ति विश्वाश्रया ये त्वयि भक्ति नम्रा:॥ अर्थ :-

विश्वेश्वरि! तुम विश्व का पालन करती हो। विश्वरूपा हो, इसलिये सम्पूर्ण विश्व को धारण करती हो। तुम भगवान् विश्वनाथ की भी वन्दनीया हो। जो लोग भक्तिपूर्वक तुम्हारे सामने मस्तक झुकाते हैं, वे सम्पूर्ण विश्व को आश्रय देनेवाले होते हैं। २४॰ विश्वव्यापी विपत्तियों के नाश के लिये देवि प्रपन्नार्तिहरे प्रसीद प्रसीद मातर्जगतोऽखिलस्य। प्रसीद विश्वेश्वरि पाहि विश्वं त्वमीश्वरी देवि चराचरस्य॥ अर्थ :- शरणागत की पीडा दूर करनेवाली देवि! हमपर प्रसन्न होओ। सम्पूर्ण जगत् की माता! प्रसन्न होओ। विश्वेश्वरि! विश्व की रक्षा करो। देवि! तुम्हीं चराचर जगत् की अधीश्वरी हो।

receive energy like a flower from the sun - from mother

I see you struggling with the onslaught of energy, kind of like reeds bending in the wind. However, just like the reeds which eventually stand up tall, unyielding and following, in spite of the barrage, you shall recover too as you accept the flood of energy & light designed only for your benefit. Just like a flower who accepts the sunlight with gratitude, you are accepting the energy from SOL (the sun) with equal gratitude, even relief, for with that avalanche of Light comes your

he is the creator

we all are his children irrespective of cast, creed religion and region. the day man understands this truth none needs to seek for heaven as heaven would be here on this earth only.

there is no place like AUM - so says every one now

ohm. Om is beyond all boundaries. Scientists find a hum with their radio telescopes in every direction of outer space - these men of science believe that they are hearing the creation of our Universe. Mystics would say that the Primordial First Act was the split from the One into two. These uneven parts were balanced in the Golden Section ratio (about 1 to 1.6). This ratio is central to harmony in music and art. And this is Om.