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What Is The True Meaning Of Sannyasa ? | Swami Bhoomananda Tirtha
The word Sannyasa is widely misunderstood to be one of running away from the world and resigning to a forest or mountain and living a life of meditation and seclusion. Swamiji clarifies beautifully that it is not so, it is actually an inner state and attainment. Even while remaining in midst of the world and being tremendously active, one can be a sannyasin!
#True Meaning Of Sannyasa#Meaning Of Sannyasa#Swami Bhoomananda Tirtha#Narayanashrama Tapovanam#Youtube#Spirituality#Spiritual Wisdom
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4 Mukhi Rudraksha| Four Mukhi Rudraksha
The symbol for the four Vedas is the four Mukhi Rudraksha. We offer accurate information and instructions on how to wear rudraksha. People are given the top-quality, authentic rudrakshas, which produce the best results. A Four Mukhi Rudraksha Bead embodies Lord Brihaspati's vitality and has a unique bowstring. Lord Brahma was given the task of creating, according to myth. Four limbs and four heads are used to symbolise Brahma. A ladle, a mala, a kamandal, and the Vedas are all held in the hands of Lord Brahma. The soul of the Vedas, Lord Brahma, endows those who receive his blessings with greater mental acuity and illumination. Access to the beauty of the intellect is provided by the four Mukhi Rudraksha.
Every person on earth is able to wear the 4 Mukhi Rudraksha, and it is significant for people who seek knowledge and want to understand the meaning of creation. Wearing rudrakshas with four Mukhis provides knowledge from the four cardinal directions. The Brahmacharya, Grihastha, Vanaprastha, and Sannyasa stages of human existence are all appropriate for it.
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An Brief Introduction to the Upanishads, by James Bean
The term “Upanishad” can be understood to mean: sitting at the feet of a spiritual master or sage of wisdom. One of the world’s most influential books is the Hindu scripture known as The Upanishads, a collection of philosophical and mystical texts, the oldest of which dates back several centuries BCE.
There are eleven major Upanishads, and those are the ones you typically see on bookstore shelves labeled with the name Upanishads. However, as is usually the case, there is more to this story than meets the eye. A good spiritual principal in fact, when it comes to paths and traditions generally is, “There is always more!” It turns out there are really 108 known Upanishads, including Vedanta Upanishads, Physiological Upanishads, Mantra Upanishads, Sannyasa Upanishads, Yoga Upanishads, and no doubt others as well. Apparently, originally at one time there were at least a couple hundred Upanishads. Perhaps the lost or missing ones will turn up in some discovery of ancient texts one of these days. That does happen from time to time. Occasionally there are lost gospels that are found, or Buddhist sutras, Dead Sea Scrolls hidden in caves, Suras of the Quran discovered in the walls of a mosque in Yemen, secret Coptic manuscripts found stashed away underneath the staircase of a monastery in Egypt, or other forgotten scriptures buried for centuries underneath the sands of time that get unearthed.
To some degree, the Upanishads are to the Vedas and Hinduism what the Gnostic gospels are to the Hebrew Scriptures and Christianity. They are the advanced revelation of the mystical teachings given by various sages about the nature of Reality, and contain information about meditation techniques that, if put into practice, can give one the personal and direct experience of the Divine, Paramatma, the Great Invisible Spirit, the Self, the Lord of Love.
Wisdom from the Taittiriya Upanishad on the One Who Became Many:
“The Lord of Love willed: ‘Let me be many!’
And in the depths of his meditation
He created everything that exists.
Meditating, he entered into everything.
He who has no form assumed many forms;
He who is infinite appeared finite;
He who is everywhere assumed a place;
He who is all wisdom caused ignorance;
He who is real caused unreality.
It is he who has become everything.
It is he who gives reality to all.
Before the universe was created,
Brahman existed as Unmanifest.
Brahman brought the Lord out of himself;
Therefore he is called the Self-existent.”
“The Self is the source of abiding joy.
Our hearts are filled with joy in seeing him
Enshrined in the depths of our consciousness.
If he were not there, who would breathe, who live?
He it is who fills every heart with joy.
“Until we realize
The unity of life, we live in fear.
When one realizes the Self, in whom
All life is One, Changeless, Nameless,
Formless,
Then one fears no more.”
(The Upanishads, Eknath Easwaran, Nilgiri Press)
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"Liberated by Living." From the Sannyasa Upanishad. The Exploration of the Mysteries of Exertion.
Once the mind is convicted to end the grip of the Vasanas, the biases and personal tendencies, the owner should then also reject food, religion, the company of others and sit and wait. How long one waits for immortality depends on how intelligent he is and how deep his training, but there is verily no other way to fully know God than this:
2. 93-94. (He shall consider) clarified butter as dog’s urine, honey as spirituous liquor, oil as hog’s urine, condiment as garlic, cakes made of black gram as beef, and milk as urine. Therefore the ascetic shall avoid, by putting forth all effort, clarified butter, etc.
2.95. The Yogin shall never eat food mixed with clarified butter, condiments, etc.; using his hand as a vessel he shall not go about for alms more than once (a day).
2.96. When the ascetic seeks food with his mouth (alone) like a cow, he becomes equanimous to all; (hence) he becomes fit for immortality.
2.97. (The ascetic) shall discard clarified butter like blood, taking food in one house like flesh, using cosmetics like smearing himself with unclean things, salt and molasses like an outcaste, garment like dirty dishes, oil bath like courting women, pleasant company of friends like urine, desire like beef, familiar places like the hut of an outcaste, women like snakes, gold like deadly poison, an assembly hall like a cemetery, the capital (city) like hell and food in one house like the balls of rice at a funeral. There is no worship of gods (by him). Discarding the way of the world he shall become one ‘liberated while living’.
Anyone who has ever defeated an addiction or one compulsive behavior or finally gotten past a period of profound mourning knows at some point one has to stop everything up to and including the heartbeat. Life will not retreat.
Once one realizes the meaning of this, how stern, resilient, and insistent this moment is, one will discover the Self. Once one rises from that moment, the Vasanas will seem to have left one in peace.
The addiction, the sadness, the longing, these will give up. The soul, which will always search for the presence of the sacred within Self, this will never give up.
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If your consciousness is absorbed in Krishna you are always a sannyasi
“One night, Abhay had an unusual dream. Shrila Bhaktisiddhanta appeared before him, beckoning. He was asking Abhay to leave home and take sannyasa. Abhay awoke in an intensely emotional state, “How horrible!” He thought. He knew it was not an ordinary dream, yet the request seemed so difficult and unlikely. Take sannyasa! At least it was not something he could do immediately. Now he had to improve the business, and with the profits he would print books. He went on with his duties, but remained shaken by the dream.” (Satwarup Goswami. 1980. Prabhupada Lilamrta. Page 118.)
In 1948, Abhay closed his Lucknow factory. He had fallen behind in employees’ salaries, and since 1946 he had been paying past rent in installments. But when sales dropped off, continuing the factory became impossible. He lost everything.
Shrila Prabhupada: I started a big factory in Lucknow. Those were golden days. My business flourished like anything. Everything in the chemical business knew. But then, gradually, everything dwindled. With the help of some acquaintances in Allahabad, he opened a small factory there, in the same city where his Prayag Pharmacy had failed fifteen years before. He moved to Allahabad with his son Brindaban and continued manufacturing medicines. While the rest of the family remained at Banerjee Lane in Calcutta, Abhay continued his travelling; but now he was often sway for months at a time.
And then he had the dream a second time. Shrila Bhaktisiddhanta Saraswati appeared before him; again he was beckoning, indicating that Abhay should take sannyasa. And again Abhay had to put the dream aside. He was a householder with many responsibilities. To take sannyasa would mean to give up everything. He had to earn money. He now had five children. “Why is Guru Maharaj asking me to take sannyasa?” he thought. It is not possible now.
The Allahabad business was unsuccessful. “At present, the condition of our business is not good,” he wrote his servant Gouranga, who had asked to rejoin him. “When the condition gets better and if you are free at that time I will call for you.” He worked earnestly, but results were meagre.
As with everything else, Abhay saw his present circumstances through the eyes of scripture. And he could not help but think of the verse from the Shrimad Bhagavatam:
yasyAham anugrihnriAmi
harishye tad-dhanaM shanaiH
tato ‘dhanaM tyajanty asya
sva-janA duHkha-duHkhitam
“When I feel especially merciful towards someone, I gradually take away all his material possessions. His friends and relatives then reject this poverty-stricken and most wretched fellow”.
He had heard Shrila Bhaktisiddhanta Saraswati quote this verse, and now he thought of it often. He took it that his present circumstances were controlled by Lord Shri Krishna, who was forcing him into a helpless position, freeing him for preaching Krishna consciousness.
Shrila Prabhupada: Somehow or other, my intention for preaching the message of Lord Chaitanya Mahaprabhu increased, and the other side decreased. I was not disinclined, but Krishna forced me: “You must give it up.” The history is known – how it decreased, decreased, decreased.
In the Shrimad Bhagavatam, Queen Kunti had also prayed, “My dear Lord Krishna, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of (material) progress, trying to improve himself with respectable parentage, great opulence, high education, and bodily beauty, cannot approach You with sincere feeling.”
Shrila Prabhupada: So in 1950 I retired, practically. Not retired, but a little in touch with business – whatever is going on. Then almost it became nil. Whatever was there, all right. You do whatever you like. (Satwarup Goswami. 1980. Prabhupada Lilamrta. Pages 140-141.)
One night Abhay had a striking dream, the same dream he had had several times before, during his days as a householder. Shrila Bhaktisiddhanta Saraswati appeared, just as Abhay had known him, the tall, scholarly sannyasi, coming directly from the spiritual world, from Krishna’s personal entourage. He called to Abhay and indicated that he should follow. Repeatedly he called and motioned. He was asking Abhay to take sannyasa. Come, he urged, become a sannyasi.
Abhay awoke in a state of wonder. He thought of this instruction as another feature of the original instruction Shrila Bhaktisiddhanta Saraswati had given him at their first meeting in Calcutta, the same instruction that his spiritual master had later solidified in a letter; become an English preacher and spread Krishna consciousness throughout the Western world. Sannyasa was for that end; otherwise, why would his spiritual master have asked him to accept it? Abhay reasoned that his spiritual master was saying, “Now take sannyasa and you will actually be able to accomplish this mission. Formerly the time was not right.”
Abhay deliberated cautiously. By accepting sannyasa, a Vaishnava dedicates his body, mind and words totally to the service of the Supreme Personality of Godhead, renouncing all other engagements. He was doing that already. Shrila Bhaktisiddhanta Saraswati had offered sannyasa to his leading disciples so that they could continue his mission; they hadn’t done it. Preaching in the West had proved perilous even for the Gaudiya Math’s most recognised sannyasis. How could he, a mere householder, presume he could succeed where the others had failed? He was hesitant. The helpless, incapable feeling he had expressed in his “Viraha-ashtaka” was there. But now his spiritual master was beckoning him – over all other considerations, even over natural humility. Now, although he was elderly and alone, the desire to preach just as his spiritual master had preached remained within him, a fierce though sometimes quietly expressed determination.
The Vedik standard and the example set by the previous acharyas was that if one wanted to lead a preaching movement, sannyasa was required. Shrila Bhaktisiddhanta Saraswati had taken sannyasa to facilitate his missionary work. Lord Chaitanya had taken sannyasa to further his sankirtan movement. Of course, Lord Chaitanya was the Supreme Personality of godhead, but when His young students had been disrespectful towards Him, treating Him as an ordinary man, He had taken sannyasa. Because a sannyasi is automatically respected, Lord Chaitanya’s acceptance of sannyasa was a calculated tactic; as son as He began travelling throughout India as a sannyasi, he immediately attracted thousands of followers to the sankirtan movement.
Knowing that many cheaters would accept the saffron dress and abuse the respect given to sannyasis, Lord Chaitanya had advised against accepting sannyasa in the Age of Kali-yuga. He knew that cheaters, in the guise of sadhus, would act immorally, accumulate funds for their own sense gratification, and make many followers simply to enhance their own prestige. Posing as swamis, they would cheat the public. Because the people in Kali-yuga are unable to follow the rules and regulations of sannyasa, Lord Chaitanya had recommended that they simply chant Hare Krishna. However, if a person could actually follow the rules, and especially if he had to spread the sankirtan movement, sannyasa was necessary.
Abhay first had to approach one of his Godbrothers for permission. He decided to turn to Bhaktivilas Tirtha Maharaj (formerly Kunjavihari) the leader of the Chaitanya Math in Calcutta. Abhay still thought of the Chaitanya Math as the headquarters of his spiritual master’s mission. During the heated legal disputes, the Chaitanya Math had been the most prized acquisition, and since 1948 it had been under the legal ownership of Bhaktivilas Tirtha Maharaj. Now, although each sannyasi had his own place or places, the Chaitanya Math and Bhaktivilas Tirtha Maharaj legally represented the Gaudiya Math entity. Abhay felt that if he were to take sannyasa and go preach in America, he should give the Chaitanya Math the first opportunity to support the work. In April 1959, Abhay wrote to Tirtha Maharaj, inquiring about sannyasa as well as about the Chaitanya Math’s printing some of his manuscripts. And since no one was going abroad, he volunteered to do so on behalf of the Chaitanya Math.
Bhaktivilas Tirtha Maharaj replied that Abhay should first join the Chaitanya Math. He mentioned the strife that still lingered; “Those who are against Chaitanya Math, they are motivated by their individual ambitions.” Anyone who was against the Chaitanya Math, he said was acting illogically and against the instructions of Bhaktisiddhanta Saraswati. So according to Tirtha Maharaj, the thing for Abhay to do, the thing he had neglected to do for so many years, was to join the Chaitanya Math and act under his direction. Tirtha Maharaj mentioned several members of the Chaitanya Math who had recently accepted the sannyasa order, and he said that Abhay could become one – in time. He invited Abhay to come reside at the Chaitanya Math; “The house that we have, there are rooms that are airy and well lit. We will treat you exclusively. There won’t be any difficulty. We will take care that no inconveniences are caused”. But as for printing books:
We are eagerly awaiting to print the books like Satsandarbha, Vedanta, based on devotional service, and many other rare books by the Goswamis. First we will print them. Books written by you will be checked by the editorial staff, and if the funds can be raised, then they can be printed according to priority. The books will be printed only if they are favourable for the service of the Chaitanya Math. Therefore, if the fund is raised, then there is a plan to go abroad as well.
Abhay was not encouraged. The main difficulty, he felt, was the Chaitanya Math’s shortage of funds. Shrila Prabhupada: I was working with my broken typewriter. I went to our Tirtha Maharaj: “You give me a room and print my books. Give me some money. I will join you.” I had thought, “This is Guru Maharaj’s institution.” He did not say no, but the printing of books was a difficult task for him. He had no money. He was hardly collecting for maintaining. Printing of books is a big job, and there is no guarantee of sale.
Without printing books and going to the West, sannyasa did not have meaning for Abhay. And who knew when Tirtha Maharaj would sanction his taking sannyasa? There was no point in going to Calcutta just to reside in an airy, well-lit room; that he had already in Vrindavan. Abhay wrote back to Tirtha Maharaj, mentioning his direct order from Shrila Bhaktisiddhanta to preach to the English-speaking people. He wanted to go to the West right away, and he had thought that Chaitanya Math would welcome his offer. Both Abhay and tirtha Maharaj had their responsibilities, but perhaps they could work together to carry out the desire of their spiritual master. Abhay asked Tirtha Maharaj to reconsider.. On May 7th, 1959, Bhaktivilas Tirtha Maharaj wrote back.
My suggestion is don’t make any hasty decisions. For the time being you stay with us and engage yourself in the service of the society and then accept tridandi (sannyasa). The purpose of accepting tridandi is to serve the society. If that is your desire, then Shri Chaitanya Math will decide about your going to America to preach and make all the arrangements. It can never be the principle of the society to let one act according to his individual attempt or desire. The society will decide after consulting with the heads what is to be done by whom. That is what I want to say. First of all, it is necessary to identify oneself with the society.
In order to preach in America or in other foreign countries, it is important to have a dignified organisation in the background and secondly it is necessary to establish one’s self in India before going to preach in the foreign countries.
Now it is that there are no conferences or meetings in the West as before. Communication is done through the media of television.
Abhay could understand the needs and priorities of the Chaitanya Math, but he could not allow them to overrule what he considered the highest mandate; preaching as Shrila Bhaktisiddhanta Saraswati had ordered. Abhay had offered his services to the leaders of the Chaitanya Math, thinking they might also see things his way. He thought that with the world’s crying need for Krishna consciousness staring them in the face, they might see that this Abhay Babu was convinced and enthusiastic and so should be sent right away with whatever he required. But they had other priorities. Abhay next turned to Keshava Maharaj in Mathura, and Keshava Maharaj told Abhay to take sannyasa immediately. After corresponding with Tirtha Maharaj, Abhay had felt some uncertainty about accepting sannyasa, and now that he was being encouraged so strongly, he resisted. But Keshava Maharaj was insistent.
Shrila Prabhupada: I was sitting alone in Vrindavana, writing. My Godbrother insisted to me “Bhaktivedanta Prabhu, you must do it. Without accepting the renounced order of life, nobody can become a preacher.” So he insisted. Not he insisted: practically my spiritual master insisted. He wanted me to become a preacher, so he forced me through this Godbrother: “You accept.” So, unwillingly I accepted.
Keshavaji Gaudiya Math was located in the midst of one of Mathura’s downtown bazaars. Its main entrance, an arched doorway, led into a courtyard, open to the sky through a metal grating above. The architecture was similar to that of the Vamshi-gopalaji temple. The atmosphere was secluded, as in a monastery. Abhay was a familiar, welcomed figure here. He had lived here, written and studied in the library here, edited the Gaudiya Patrika, and donated the Deity of Lord Chaitanya who stood on the altar beside the Deities of Radha and Krishna (Shri Shri Radha Vinodavihariji). But his visit during September of 1959 was not an ordinary one. He entered the matha dressed in white, Abhay Babu, but he would soon be leaving dressed in saffron, a swami.
Abhay had been living as a renunciate for nine years; there was no need for him to observe a ceremony or to proclaim himself a sadhu by changing to saffron dress. But it was the parampara system that a man take tridandi-sannyasa at the end of his life. He was aware of the cheating sannyasis; even in Vrindavana he had seen so-called sadhus who did not preach but simply spent their days hunting for chapatis. Some “swamis” of Vrindavana even indulged illicitly in what they had supposedly come here to reject: sex life. Such persons were making a mockery of sannyasa. And there were the caste goswamis also, who lived like ordinary householders, running temples as a business to support their families and accepting honour and donations from the public on the false basis of birth. Abhay knew of these abuses of sannyasa, but he also knew the real purpose of sannyasa. Sannyasa was for preaching.
On the morning of September 17th 1959, in the fifty-by-twenty-five-foot Deity room on the second floor of the Keshavaji Math, a group of devotees sat before the Deities of Radha-Krishna and Lord Chaitanya. The Deities were colourfully dressed in royal clothing and silver crowns. Radharani’s right hand faced palm-forward in benediction for the worshipper; at Her side, Her left hand held a flower for Krishna. Krishna stood like a dancer, placing His right leg in a casual tiptoe pose before His left, playing His long silver flute, which He held gracefully to His red lips. His long black hair reached down past His shoulders, and the garland of marigolds around his neck reached down to His knees. On His right stood the Deity of Lord Chaitanya, His right arm raised, left arm at His side, His body straight, feet together. He was a soft golden colour, and He had large eyes, a well-formed red mouth, and straight black hair down to his shoulders. One level below the Deities were pictures of the spiritual masters in disciplic succession: Jagannath dasa Babaji, Bhaktivinoda Thakura, Gaurakishora dasa Babaji, Bhaktisiddhanta Saraswati, Bhaktiprajnana Keshava Maharaj.
Abhay sat on a mat of kusha grass beside ninety-year old Sanatana, also to receive sannyasa that day. Sitting opposite the two candidates, Narayana Maharaj, Keshava Maharaja’s disciple, prepared to conduct the ceremony of mantras and offerings of grains and ghee into the fire. Akinchana Krishnadasa Babaji, Abhay’s Godbrother, known for sweet singing, played mrdanga and sang Vaishnava bhajanas. Sitting on a raised asana, His Holiness B.P. Keshava Maharaj presided. Since there had been no notices or invitations, only the matha’s few residents attended.
Narayan Maharaj chanted the required mantras and then sat back silently while B.P. Keshava Maharaj lectured. Then, to everyone’s surprise, Keshava Maharaj asked Abhay to speak. Abhay had not expected this. As he looked around at the gathering of devotees, he understood that the common language was Hindi; only Keshava Maharaj and a few others spoke English. Yet he knew he must speak in English.
After Abhay’s speech, each initiate received his sannyasa-danda, the traditional head-high staff made of four bamboo rods bound together and completely enwrapped in saffron cloth. They were given their sannyasa garments: one piece of saffron cloth for a dhoti, and one for a top piece (uttara), and two strips of cloth for underwear (kaupins). They also received Tulasi neck beads and the sannyasa mantra. Keshava Maharaj said that Abhay would now be known as Bhaktivedanta Swami Maharaj and that Sanatana would be Muni Maharaj. After the ceremony, the two new sannyasis posed for a photo, standing on either side of their sannyasa-guru, who sat in a chair.
B.P. Keshava Maharaj didn’t impose any strictures on Abhay; he simply encouraged him to go on preaching. Yet Abhay knew that to become A.C. Bhaktivedanta Swami did not mean merely that he was giving up family, home comforts, and business. That he had done five years ago. Changing from white cloth to saffron cloth, from Abhay Babu to Bhaktivedanta Swami Maharaj, had a special significance: it was only a matter of time before Bhaktivedanta Swami would travel to the West as Bhaktisiddhanta Saraswati had ordained. This was Bhaktivedanta Swami’s realization of his new sannyasa status.
The Gaudiya Patrika’s account of the sannyasa initiation included a biographical sketch of Shri Shrimad Bhaktivedanta Swami Maharaj, listing the major events of his life. The article concluded:
Seeing his enthusiasm and ability to write articles in Hindi, English and Bengali, Bhaktisiddhanta Saraswati Maharaj gave him the instruction to take tridandi-sannyasa. For nearly one year he had been ready to accept sannyasa. In the month of Bhadra, on the day on which Vishvarupa accepted sannyasa, Bhaktivedanta Swami at the Shri Keshavaji Gaudiya Math accepted sannyasa from the founder of the Vedanta Samiti, Bhaktiprajnana Keshava Maharaj. Seeing him accept his ashram of renunciation, seeing this pastime for accepting the renounced order of life, we have attained great affection and enthusiasm.
If your consciousness is absorbed in Krishna you are always a sannyasi.
Letter to Jayananda, September 29, 1967
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Acceptance of sannyasa by Shrila Prabhupada “One night, Abhay had an unusual dream. Shrila Bhaktisiddhanta appeared before him, beckoning. He was asking Abhay to leave home and take sannyasa. Abhay awoke in an intensely emotional state, “How horrible!” He thought. He knew it was not an ordinary dream, yet the request seemed so difficult and unlikely. Take sannyasa! At least it was not something he could do immediately. Now he had to improve the business, and with the profits he would print books. He went on with his duties, but remained shaken by the dream.” (Satwarup Goswami. 1980. Prabhupada Lilamrta. Page 118.) In 1948, Abhay closed his Lucknow factory. He had fallen behind in employees’ salaries, and since 1946 he had been paying past rent in installments. But when sales dropped off, continuing the factory became impossible. He lost everything. Shrila Prabhupada: I started a big factory in Lucknow. Those were golden days. My business flourished like anything. Everything in the chemical business knew. But then, gradually, everything dwindled. With the help of some acquaintances in Allahabad, he opened a small factory there, in the same city where his Prayag Pharmacy had failed fifteen years before. He moved to Allahabad with his son Brindaban and continued manufacturing medicines. While the rest of the family remained at Banerjee Lane in Calcutta, Abhay continued his travelling; but now he was often sway for months at a time. And then he had the dream a second time. Shrila Bhaktisiddhanta Saraswati appeared before him; again he was beckoning, indicating that Abhay should take sannyasa. And again Abhay had to put the dream aside. He was a householder with many responsibilities. To take sannyasa would mean to give up everything. He had to earn money. He now had five children. “Why is Guru Maharaj asking me to take sannyasa?” he thought. It is not possible now. The Allahabad business was unsuccessful. “At present, the condition of our business is not good,” he wrote his servant Gouranga, who had asked to rejoin him. “When the condition gets better and if you are free at that time I will call for you.” He worked earnestly, but results were meagre. https://www.instagram.com/p/CiVIQ_YKO7F/?igshid=NGJjMDIxMWI=
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How Hindu Rituals are Important in India
Hinduism isn't simply a religion in India. It is a way of life. In Hinduism, customs are performed to bring other worldliness into human existence and teach sensations of dedication and legalism. Ceremonies are praised during life as well as go on after death, including internment and incineration rehearses. For Hindus, it is the Vedas - the most seasoned profound sacred texts on the planet - that have molded and affected their ceremonies pooja. The Vedas are an assortment of songs and customs that date back millennia. These invaluable texts were given to a few ages through oral portrayal.
Prior, numerous Hindu customs zeroed in on the significance of playing out the obligations related with one's phase of life. The four phases of life are as per the following:
Brahmacharya - Acquiring schooling and upgrading one's personality
Grihastha - Worldly joys and pursuits that incorporate marriage and profession
Vanaprastha - Spirituality
Sannyasa - The existence of thought
There are numerous old ceremonies that are not performed today, as their importance and practice have changed throughout the long term. For instance, during Vedic times, yajnas were connected with Karma and Dharma yet presently they are related with social exercises.
Meaning of Hindu Rituals
For Hindus, getting the endowments of the Almighty is of head significance while playing out the ceremonies. They accept when God is satisfied by their dedication, he offers his endowments to them. The majority of the Hindu ceremonies are performed on blessed destinations like sanctuaries or in nature, however some are acted in the home.
As a piece of the family obligations, a passionate Hindu is supposed to play out specific ceremonies consistently. The wake-up routines might incorporate washing up or actual self-decontamination, offering supplications to the Sun God, or Chanting the Gayatri mantra. The most widely recognized customs rehearsed in all Hindu families are puja, contemplation, quiet supplications, yoga, recitation of sacred writings from Bhagavad Gita or bhajans, perusing strict books, partaking in Satsang (petitioning heaven meets), performing magnanimous work, visiting a sanctuary, and reciting the name of their darling God. It is through these customs, petitions, and sacrosanct services that Hindus pay their adoration to God.
Supplications or Pooja are a basic piece of a Hindu fan's life. They play out these requests under the help or direction of Hindu clerics or Brahmins. After each puja, a sacrosanct contribution (or Prasad) is made to God . Such contributions are intended to be made without guaranteeing proportional benefits as a characteristic of administration to their Almighty pooja. Hindus accept that playing out these ceremonies help in their profound improvement. For more details you can visit Myastron.com.
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Bhagavad Gita Chapter 4 Verse 18 - TemplePurohit.com karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt Word Meanings: karmani — in action; akarma — inaction; yah — one who; pasyet — observes; akarmani — in inaction; ca — also; karma — fruitive action; yah — one who; sah — he; buddhi-man — is intelligent; manusyesu — in human society; sah — he; yuktah — is in the transcendental position; krtsna-karma-krt — although engaged in all activities. Explanation: This verse gives an understanding of the truth of action and non-action. He is intelligent who sees that persons of pure heart fixed in knowledge like Janaka who do not renounce activity, but rather engage in action, in niskama karma yoga, do not accrue karma (akarma); and who sees that one who does not perform actions, renouncing actions as a sannyasi, being of impure heart without knowledge, though talking profusely of knowledge because of knowledge of scriptures, actually obtains bondage of karma leading to misery. He engages in all activities; he does not renounce action even through instructions or association of those who think themselves knowledgeable, talking a lot about jnana. The Bhagavatam says: yas tv asamyata-sad-vargah pracandendriya-sarathih jnana-vairagya-rahitas tri-dandam upajlvati suran atmanam atma-stham nihnute mam ca dharma-ha avipakva-kasayo ‘smad amusmac ca vihiyate One who has not controlled the six forms of illusion [lust, anger, greed, excitement, false pride and intoxication], whose intelligence, the leader of the senses, is extremely attached to material things, who is bereft of knowledge and detachment, who adopts the sannyasa order of life to make a living, who denies the worshipable demigods, his own self and the Supreme Lord within himself, thus ruining all religious principles, and who is still infected by material contamination, is deviated and lost both in this life and the next. SB 11.18.40-41 https://ift.tt/lBEC8ZL
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Sannyasa in Bhagavad Gita | Swami Bhoomananda Tirtha
Swamiji explains the true meaning of Sannyasa as described in Bhagavad Gita.
#Vedanta#Bhagavad Gita#Sannyasa#Sannyasa in Bhagavad Gita#Possessiveness#Spiritual Wisdom#Spirituality#Bhoomananda Foundation#Swami Bhoomananda Tirtha#Youtube#Renunciation#Prakriti#Ego
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SADBHUJ MAHAPRABHU
SHORT SUMMARY OF THE LEELA -
The iconic scene where Shri Chaitanya Mahaprabhu displays his six handed form to Sarvabhauma Bhattacharya . Sarvabhauma was the court pandita of the Rajah of Odisha . When Mahaprabhu first arrived at Puri after sannyasa , Sarvabhauma offered him shelter at his home . At the behest of Sarvabhauma , Mahaprabhu sat down to learn Vedanta from him , which was considered to be the norm of a sannyasi . Sarvabhauma , being one of the greatest panditas of his time , began explaining the Vedanta sutras as per advaita ( monistic ) explanation . According to advaita Vedanta , there is none but brahman and the cosmic manifestation is an illusion due to maya or ignorance . In this philosophy there is no place for a personal god .
But Sarvabhauma got irritated and puzzled when even after several days of hearing , Mahaprabhu did not respond or utter anything . When asked if he is able to understand the meanings , Mahaprabhu replied that he is able to understand the original sutras but nothing of Sarvabhauma’s explanations ! Then Mahaprabhu proceeded to interpret the same sutras in light of achintya bhedaabhed philosophy ( and offshoot of qualified monism ) . Dualistic philosophies agree with the unity of brahman but also maintains that the created cosmos is real and not illusory . It also ascertains that god is personal and hence can be approached through loving personal bonds called bhakti .
When mahaprabhu logically refuted the bhasya of Sarvabhauma , he understood the real nature of Mahaprabhu . At this juncture , Shri Chaitanya manifested his forms of chaturbhuj Narayana and then Ramachandra and Krishna respectively .
The description is nicely penned in the two most celebrated biographis of Shri Chaitanya – The Chaitanya Bhagavata and Chaitanya Charitamrita .
Painting and text by Halley Goswami, more and paintings purchases at https://www.facebook.com/Halleysart/
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- Give up thinking the wretched body to be ‘I’. Know the (real) Self, which is ever-unending bliss.
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Along with the renunciation of the “mine”-ness (mamakara), which is the feeling “These things are mine,” to renounce the “I”-ness (ahankara), which is the feeling “I am this body,” is the highest among all the kinds of renunciation.
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VERSES ON RENUNCIATION (TURAVU NARPADU)
4. By changing one’s external appearance (vesha) by wearing ochre cloth (kashaya), shaving one’s head, or carrying a water-pot (kamandalu), nothing special (visesha) is achieved. Unless you can discover the peerless means by which to bring about the death of yourself, the ego, O my dear sir, your renunciation will not yield any benefit.
5. Know that a person who proudly feels, “I have attained renunciation (sannyasa), which is the highest among the four external modes of life (asramas) [1]; therefore people belonging to the other three levels of development (asramas) should praise and worship me with reverential fear and respect”, can never attain salvation, the state of Self- abidance.
6. If those people whose minds are raging with the proud feeling “I am a renunciate (sannyasi”), would ponder over and understand the subtle truth contained in one lesson (upadesa) revealed by Sadguru Sri Ramana, namely, “To destroy the blemishful ego of the renunciate (sannyasi) or the man of highest learning (brahmana) is indeed very difficult”, they would be enabled thereby to attain salvation.
Note: The lessons or instructions (upadesa) of Sri Bhagavan referred to here is that contained in verse 162 of Garland of Guru’s Sayings: “The powerful hero who has destroyed the ego, the feeling ‘I am the body,’ is alone the true sannyasi and true brahmana. However, to destroy entirely the ego borne by the sannyasi or the brahmana who has self-conceit (feeling ‘I belong to the highest asrama’ or ‘I belong to the highest caste’), ah, is very difficult!”
7. If we investigate why the injunction is given to a wandering religious mendicant (parivrajaka sannyasi), “Without remaining in the same village or town where you remained yesterday, before nightfall today move to a different village or town”, we will find that it is in order to prevent his mind from developing a liking and attachment towards people who praise and honor him.
~ Sadhanai Saram - The Essence of Spiritual Practice, A Light on the Teaching of Bhagavan Sri Ramana Maharshi, by Sri Sadhu Om
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[1] Ashram (Sanskrit: आश्रम) is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashrams are: Brahmachary (student), Grihasth (householder), Vanaprasth (forest walker/forest dweller), and Sannyas (renunciate).
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https://www.happinessofbeing.com/wp-content/uploads/2020/09/Sadhanai_Saram-4.pdf
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"Faith and Devotion." From the Sannyasa Upanishad. The Exploration of the Mysteries of Exertion.
2.80. Fasting is preferable to (getting food from) devotees; unsolicited food is better than fasting; begging alms is preferable to unsolicited food; hence he shall subsist on alms.
2.81. He shall never enter a house by a side entrance at the time of begging alms; he shall not out of delusion go across a house where no harm is seen in so doing.
2.82. He shall not beg alms from a Vedic scholar if it is (given) without faith and devotion; he may beg alms from the house of a twice-born who has lost caste when offered with faith and devotion.
2.83. Alms from a number of houses without planning, that which is planned, the one unbegged, the timely one and the one offered (at the monastery) are declared to be the five kinds of alms.
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One must read the scriptures and plan to attain the knowledge contained in them without anticipation of any of the fruits of the actions. As far as fasting, the restraining the mind from desire, and alms, seeking the bare minimum needed to support oneself through alms, this pertains to the practical aspects of religion, “knowledge of the creation for the sake of itself.”
Unsolicited food is best, this means eating just enough, working out just enough, going to work, performing all the husband’s wifely duties, etc. God will automatically provide what is needed for the soul.
With regards to society, the government must do the same. It must be effective and efficient at providing the people with the legal regulation, levels of spending, verticals, management and science needed to perform in its prescribed duties without any hint of corruption. Our governments are not putting food on the table, clearing the air, or cleaning up the water, lowering the temperature, accentuating our personal freedoms, or expanding the benefits of citizenship as they ought because they have become distracted by obscenities.
Distracted persons and distracted governments are a noxious mixture. Together, we must reset our objectives and perform the duties prescribed by religion in the manner religion says. If this happens, everything good about nature and human nature will be ours.
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The trimurti in Hinduism is sometimes referred to by HIndus as the trinity of the Hindus. But the trimurti also becomes a quaternity in Hinduism. I have seen different examples for the transcendent fourth. I have read a book that described that the trimurti was a quaternity when the Mother Goddess was added. Another example is, those who worship Surya, the Sun God, see Surya as the transcendent fourth part of the trimurti. For the Surya worshippers, Surya encompasses the previous three deities in the trimurti. They say that the other three Gods are manifestations of Surya
https://en.wikipedia.org/wiki/Trimurti
The Quaternity for Surya worshippers in relation to the Hindu trimurti
Surya is Brahma in the morning
Surya is Shiva in the evening
Surya is Vishnu in the afternoon
Surya
There are four hindu sampradayas. https://en.wikipedia.org/wiki/Sampradaya
Sri Devi Lakshmi Sampradaya
Rudra
Brahma
Four Kumaras
Originally the vedas were considered the triple vedas. A fourth veda however was added.
https://en.wikipedia.org/wiki/Vedas
Rigveda
Samaveda
Yajurveda
Atharveda
Each veda has four major text types
Samhitas
Brahmanas
Aranyakas
Upasanas
There are 16 stages of life in Hinduism. These are the 16 Samskaras. http://www.vmission.org.in/hinduism/samskaras.htm
Indologist Jan Gonda has identified 16 steps (shodasha upachara) that are common in all varieties of puja:[27]
Avahana (“invocation”). The deity is invited to the ceremony from the heart.
Asana. The deity is offered a seat.
Padya. The deity’s feet are symbolically washed.
Water is offered for washing the head and body
Arghya. Water is offered so the deity may wash its mouth.
Snana or abhisekha. Water is offered for symbolic bathing.
Vastra (“clothing”). Here a cloth may be wrapped around the image and ornaments affixed to it.
Upaveeda or Mangalsutra. Putting on the sacred thread.
Anulepana or gandha. Perfumes and ointments are applied to the image. Sandalwood paste or kumkum is applied.
Pushpa. Flowers are offered before the image, or garlands draped around its neck.
Dhupa. Incense is burned before the image.
Dipa or Aarti. A burning lamp is waved in front of the image.
Naivedya. Foods such as cooked rice, fruit, clarified butter, sugar, and betel leaf are offered.
Namaskara or pranama. The worshipper and family bow or prostrate themselves before the image to offer homage.
Parikrama or Pradakshina. Circumambulation around the deity.
Taking leave
https://en.wikipedia.org/wiki/Puja_(Hinduism)
There are 16 stages of Puja in hinduism.
There are four major denominations of Hinduism
Vaishnavism
Shaktism
Shaivism
Smartism
https://en.wikipedia.org/wiki/Hindu_denominations
Panchayatana puja is the form of Puja in the transcendent fourth denomination Smartism. A quincunx is a cross/X made of five parts. The deities in Smartism are worshipped in the form of a quincunx.
The Ramayana
The marriage of the four sons of Dasharatha with the four daughters of Siradhvaja and Kushadhvaja Janakas. Rama and Sita, Laskhmana and Urmila, Bharata and Mandavi and Shatrughna with Shrutakirti.
https://en.wikipedia.org/wiki/Ramayana
The Ramayana describes the fourfold incarnation of God through Ram and his three brothers- the four sons of Dasharatha
https://en.wikipedia.org/wiki/Lakshmana
The birth of Four Sons of Dasharatha is depicted below
The Hare Krishna mantra is 16 words in a four by four quadrant model grid. The Hare Krishna teach that the mantra is God Himself. The 16 square quadrant model is the Form of Being
The Hare Krishna mantra is a quatrain
https://en.wikipedia.org/wiki/Hare_Krishna_(mantra)
https://en.wikipedia.org/wiki/Shiva_Tandava_Stotram
Quatrains have four lines. The Shiva Tandava Stotram is composed of quatrains. Each line in the quatrain has 16 syllables There are 16 squares in the quadrant model. The hymn is said to have been created by Ravana. Ravana stole Sita from Ram in the Ramayana.
https://en.wikipedia.org/wiki/Chaupai_(poetry)
Chaupai is a quatrain verse that uses a metre of four syllables. Quatrain is four lines. The syllable count of chaupais are 16/16. There are 16 squares in the quadrant model.
There are 40 famous chaupais. Again there is the repetition of four.
https://en.wikipedia.org/wiki/Hanuman_Chalisa
The Hanuman Chalisa has 40 verses. Chalisa means forty in Hindi. Again, there is the repetition of fours
The introductory dohas of the Hanuman Chalisa talks about “the four fruits” of Ram. The Gita press interprets the four fruits as the four purusarthas.
The first three are worldly. They were described in the Vedas. The Upanishads added the transcendent fourth, Moksha.
https://en.wikipedia.org/wiki/Puruṣārtha
Dharma
Kama
Artha
Moksha
The Ganesha Shodashi is 16 forms of Ganesha in a quadrant model pattern. The Ganeshas are in a four by four pattern. The Ganesha Shodashi is the most popular form through which Ganesha is worshipped. Ganesha is said to represent the Aum, and be shaped like the Aum. I described that the Aum is the fourfold sound.
https://en.wikipedia.org/wiki/Thirty-two_forms_of_Ganesha
https://www.mindbodygreen.com/0-2776/5-Facts-You-May-Not-Know-About-OM.html
The physical form of Ganesha is related to the Om. The Om is the fourfold sound. The upper curve of the Aum is the face of Ganesha. The lower curve is the belly. The twisted curve on the right side of the Om is the trunk.
The four states of consciousness in Hinduism
http://articles.nithyananda.org/2012/06/intensity-and-the-four-states-of-consciousness/
http://yogananda.com.au/g/g_turiya.html
In Hinduism there is three regular yogas and a fourth transcendent yoga. Swami Vivekananda articulated that there are four main paths of yoga
http://yogananda.com.au/g/g_turiya.html
https://en.wikipedia.org/wiki/Three_Yogas
https://en.wikipedia.org/wiki/Yoga_of_Synthesis
Karma Yoga or the Path of Action (karma)
Gyan Yoga or the Path of Knowledge (Gyan)
Bhakti Yoga or the Path of Devotion (bhakti) to Ishvar (God)
The fourth different yoga is Raj yoga
The Yoga Sutras of Patanjali are very famous. I watched lectures on them a long time ago on the internet. They are composed of four parts
https://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali
Samadhi Pada
Vibhuti Pada
Sadhana Pada
Kaivalya Pada
The Brahma Sutras are four chapters each divided into four parts. The 16 parts are a quadrant model pattern.
https://en.wikipedia.org/wiki/Brahma_Sutras
According to the Upanishads the self has 16 parts.
“Lastly, Sukesa approached the sage and said: ‘Holy sir, Hiranyanabha, prince of Kosala, once asked me this question: ““Sukesa, do you know the Self and his sixteen parts?”” I replied, ““I do not. Surely, if I had known them, I should have taught them to you. I will not lie, for he who lies perishes, root and all.”” The prince silently mounted his chariot and went away. So now I ask of thee, Where is the Self?’” (Prashna Upanishad 6:1).
https://ocoy.org/dharma-for-christians/upanishads-for-awakening/the-prashna-upanishad/where-is-the-self/
https://msu.edu/~puhek/miem/Upanishads.html
Shankara recognized 16 authentic upanishads. There are 16 squares in the quadrant model.
There are four stages of life in Hinduism.
https://en.wikipedia.org/wiki/Ashrama_(stage)
Bramacharya- focused on education. The first square is related to the idealist temperament. Idealists are mental and concerned with education. 0-24
Vanaprastha- 48- 72. This is the retirement stage. The individual is now less concerned with the family and more with preparing for Moksha. The artisan temperament is related with the third stage. The artisan is more of an individual and less concerned with community and family
Grihastha- the Grihastha stage is concerned with family and married life. The second square is related to homeostasis and relationships 24-48
Sannyasa 72 plus. The person has renounced the world and is focused on Moksha. The fourth square temperament is the rational temperament. The Rational is focused on seeking the Truth.
There are four Adi Shakti Pithas. They are said to be the four major parts of Devi Sati’s body. They are
Puri, Odisha (inside Jagannath Templecomplex)
Guwahati, Assam
Berhampur, Odisha
Kolkata, West Bengal (Kalighat Kali Temple)
There are 16 bridal ornaments that Hindu women wear. There are 16 squares in the quadrant model.
https://www.utsavpedia.com/cultural-connections/solah-shringar-the-grand-makeover/
There are four major Advaita Mathas. Each of the four is related to one of the four Great Sayings of the vedas
Padmapāda
Hastāmalakācārya
Sureśvara
Toṭakācārya
The four great sayings of Hinduism are
prajñānam brahma - "Prajñāna[note 1] is Brahman"[note 2], or "Brahman is Prajñāna"[web 3] (Aitareya Upanishad 3.3 of the Rig Veda)
tat tvam asi - "Thou art That" (Chandogya Upanishad 6.8.7 of the Sama Veda)
ayam ātmā brahma - "This Self (Atman) is Brahman" (Mandukya Upanishad 1.2 of the Atharva Veda)
aham brahmāsmi - "I am Brahman", or "I am Divine"[7](Brihadaranyaka Upanishad 1.4.10 of the Yajur Veda)
https://en.wikipedia.org/wiki/Angkor_Wat
Angkor Wat has a central quadrant and a lot of cruciform layouts.
The Deula style has four components
https://en.wikipedia.org/wiki/Vimala_Temple
vimana (structure containing the sanctum)
nata-mandapa (festival hall)
jagamohana (assembly hall)
bhoga-mandapa (hall of offerings)
Aurobindo is a famous Hindu sage. He was thought by many to be an avatar of Krishna. He also is worshipped with the Divine Mother. The woman who he is worshipped with was thought to have been an avatar of Laxmi. He said that there were four beings involved in creation. They are
https://books.google.com/books?id=VLetDQAAQBAJ&pg=PT38&lpg=PT38&dq=four+beings+aurobindo&source=bl&ots=gK2kaJSPKG&sig=YhINYug5PcnfH-Q_ynJ5OeB6QN8&hl=en&sa=X&ved=0ahUKEwjdxeqeu-XXAhVoxlQKHS7wBM4Q6AEIRDAH#v=onepage&q=four%20beings%20aurobindo&f=false
Varuna
Bhaga
Mitra
Aryaman
According to many Hindus, like the Hare Krishna, Krishna originally had two quadruple expansions. According to these Hindus, Krishna is the supreme God. The two quadruple expansions are similar to the gnostic notion that in the beginning was two tetrads.
https://www.facebook.com/Knowyourgod/posts/501900056583733:0
First quadruple expansion
Karanadakashayi Vishnu [Maha-Vishnu]
Kshirodakashayi Vishnu [the Supersoul in each individual]
Garbhodakashayi Vishnu [the expansion in each universe]
Sesha, also called Seshanaga
These four create the material cosmic manifestation.
Krishna then expands himself into four forms. These four forms experience pastimes in Vrindavan. When studying Hare Krishna I would watch cartoons on the pastimes of Krishna. The cartoons consisted of these four characters, who are four forms of Krishna.
Krishna
Pradyumna
Balarama
Aniruddha
The second quadruple expansion are present in the infinite vaikuntha planets
Vasudeva- expansion of Krishna
Pradyumna
Sankarshana- representation of Balarama
Aniruddha
https://vaniquotes.org/wiki/The_four_Srimad-Bhagavatam_verses_beginning_with_aham_evasam_evagre_are_the_gist_of_the_whole_Bhagavatam._These_are_nicely_summarized_by_Lord_Caitanya
According to Hindus like the Hare Krishna, four verses sum up the Bhagavatam.
The renowned isckon temple of Delhi is divided into four sections
https://en.wikipedia.org/wiki/ISKCON_Temple_Delhi
https://www.nativeplanet.com/delhi/attractions/iskcon/
Lord Caitanya had four disciples. Caitanya was seen as an incarnation of Krishna. Often Caitanya is depicted cruciform, with his arms raised, and with his four disciples, two on each side.
The Char Dham are four holy pilgrimage sites in Hinduism. They are mentioned in the Mahabarata
https://en.wikipedia.org/wiki/Char_Dham
Badrinath
Puri
Dwarka
Rameswaram
https://en.wikipedia.org/wiki/Char_Dham
The four pilgrimage sites above are for Vishnu. Shiva also has four pilgrimage sites associated with him.
The Vedic Priesthood consists of 16 members in four groups of four. Four groups of four is the quadrant model. The 16 members are four chief priests and their assistants.
https://en.wikipedia.org/wiki/Vedic_priesthood
The hotṛ was the reciter of invocations and litanies. These could consist of single verses (ṛca), strophes (triples called tṛca or pairs called pragātha), or entire hymns (sukta), drawn from the ṛgveda. As each phase of the ritual required an invocation, the hotṛ had a leading or presiding role.[citation needed]
The udgātṛ was a chanter of hymns set to melodies (sāman) drawn from the sāmaveda. This was a specialized role in the major soma sacrifices: a characteristic function of the udgātṛ was to sing hymns in praise of the invigorating properties of soma pavamāna, the freshly pressed juice of the soma plant.[citation needed]
The adhvaryu was in charge of the physical details of the sacrifice (in particular the adhvara, a term for the Somayajna). According to Monier-Williams, the adhvaryu "had to measure the ground, to build the altar, to prepare the sacrificial vessels, to fetch wood and water, to light the fire, to bring the animal and immolate it," among other duties.[citation needed] Each action was accompanied by supplicative or benedictive formulas (yajus), drawn from the yajurveda. Over time, the role of the adhvaryugrew in importance, and many verses of the ṛgveda were incorporated, either intact or adapted, into the texts of the yajurveda.[citation needed]
The brahman was the reciter of hymns from the atharvaveda who was largely silent and observes the procedures and uses Atharvaveda mantras to 'heal' it when mistakes have been made.
With the hotṛ:
the maitrāvaruna
the acchāvāka
the grāvastut (praising the Soma stones)
With the udgātṛ:
the prastotṛ (who chants the Prastâva)
the pratihartṛ ("averter")
the subrahmanya
With the adhvaryu:
the pratiprasthātṛ
the neṣṭṛ
the unnetṛ (who pours the Soma juice into the receptacles )
With the brahman:
the brāhmanācchamsin
the agnīdh (priest who kindles the sacred fire)
the potṛ ("purifier")
The Hindus have a four caste system
https://en.wikipedia.org/wiki/Caste_system_in_India
Brahmins (priestly people)- mental. The first square is mental and good.
Vaishyas (artisans, merchants, tradesmen and farmers)- These are the doers.
Kshatriyas (also called Rajanyas, who were rulers, administrators and warriors). Homeostasis. The second square maintains order and structure. Rulers and administrators organize and order. Warriors protect.
Shudras (labouring classes).
The fourth caste was seen as different
http://www.dictionary.com/browse/twice-born
The three upper orders were “distinguished from the shudras”.
https://en.wikipedia.org/wiki/Dvija
The Brahmins, the Kshatriyas, and the Vishyas are considered “twice born” but the shudras are not.
http://eighttwosix.blogspot.com/2010/03/indias-caste-system-socially-useful.html
Again the quadrant pattern in the caste system is fulfilled in that the first three castes are different from the fourth. Hindus say that they have a four caste system. There is a fifth element that is so different that it is not even really considered a caste. The fifth is always questionable and ultra transcendent. I described how Empedocles said that fire is the fourth different element. But fire still associates with air, water and Earth. The fifth, ultra transcendent element, aether, does not even interact with the first four. It is not even connected. The same holds true for the untouchables.
Ramakrishna had a teaching about four wise men and an elephant. The four wise men touched different parts of the elephant, and thought the elephant was the aspect they touched. Ramakrishna says that religion is like the elephant, and different religions understand a different part of the whole
One touched the leg of the elephant, and said, "The elephant is like a pillar."
The third touched the belly, and said, "The elephant is like a big jar."
The second touched the trunk, and said, "The elephant is like a thick stick or club."
The fourth touched the ears, and said, "The elephant is like a winnowing basket."
https://en.wikiquote.org/wiki/Ramakrishna
Ramakrishna had 16 disciples. There are 16 squares in the quadrant model.
https://en.wikipedia.org/wiki/Disciples_of_Ramakrishna
Swami Brahmananda
Swami Premananda
Swami Yogananda
Swami Niranjanananda (The Senior)
Swami Saradananda
Swami Shivananda
Swami Ramakrishnananda
Swami Turiyananda
Swami Abhedananda
Swami Adbhutananda
Swami Advaitananda
Swami Nirmalananda
Swami Akhandananda
Swami Trigunatitananda
Swami Subodhananda
Swami Vijnanananda
Michael Tsarion says that there were four great ancient cults. They were
https://archive.org/stream/MichaelTsarionIrishOriginsOfCivilizationVolume1/Michael%20Tsarion/Michael%20Tsarion%20-%20Astrotheology%20-%20Part%202_djvu.txt
Stellar
Solar
Lunar
Saturnian
Four Dharmasutras survive. They are
https://en.wikipedia.org/wiki/Dharmaśāstra
The Manusmrti is divided into four parts
Creation of the world
The dharma of the four social classes
Source of dharma
Law of karma, rebirth and final liberation
https://en.wikipedia.org/wiki/Sanskrit_prosody
There are 16 auspicious dreams in Jainism. These 16 dreams were seen by the mothers of important leaders in Jainism. There are 16 squares in the quadrant model. Some sources say that there are 14 auspicious dreams. The 16 dreams are the dreams of Trishala, mother of Mahavira
https://en.wikipedia.org/wiki/Auspicious_dreams_in_Jainism
The first of the dreams is of an elephant with four tusks.
https://en.wikipedia.org/wiki/Mahajanapada
Ancient India, during the time of the Buddha, was made up of 16 Great Kingdoms. There are 16 squares in the quadrant model.
The Buddhist Anguttara Nikaya lists the 16 nations.
sixteen great nations:
Anga
Assaka (or Asmaka)
Avanti
Chedi
Gandhara
Kashi
Kamboja
Kosala
Kuru
Magadha
Malla
Machcha (or Matsya)
Panchala
Surasena
Vriji
Vatsa (or Vamsa
The Vyākhyāprajñapti, a sutra of Jainism, has a different list of the 16 Great Nations
https://en.wikipedia.org/wiki/Mahajanapada
Anga
Banga (Vanga)
Magadha
Malaya
Malavaka
Accha
Vaccha
Kochcha
Padha
Ladha (Lata)
Bajji (Vajji)
Moli (Malla)
Kasi
Kosala
Avaha
Sambhuttara
The muladhara chakra is the root chakra. The muladhara chakra has four petals
https://en.wikipedia.org/wiki/Muladhara
https://en.wikipedia.org/wiki/Yogini
64 is four 16s. There are four extant shrines of the 64 yoginis.
https://en.wikipedia.org/wiki/Muladhara
I have spoken to Hindus, and researched the chakras, and they are a four plus three pattern. The first four are different form the next three.
The four petals are said to represent the four elements. The four petals are also thought to represent the four vrittis
greatest joy
delight in controlling passion
natural pleasure
blissfulness in concentration
The four petals are also thought to represent the four goals of a Hindu, dharma (psycho-spiritual longing), artha (psychic longing), kama (physical longing) and moksha (longing for spiritual liberation.
The Vishuddha chakra is the fifth chakra. The chakra has 16 petals.
https://www.yogaindailylife.org/system/en/chakras/vishuddhi-chakra
https://www.yogaindailylife.org/system/en/chakras/vishuddhi-chakra
https://en.wikipedia.org/wiki/Vishuddha
In Hinduism there are 16 abilities that a human can develop. An avatar is said to be perfect in all 16 abilities. There are 16 squares in the quadrant model. The sixteen petals are also argued to represent the 16 vowels in the sanskrit alphabet.
In yoga there is the swastika pose called the swastikaasana
http://www.yogicwayoflife.com/swastikasana-the-auspicious-pose/
https://www.youtube.com/watch?v=BLJT5UQ_OVE
Square breathing involves inhaling for four seconds, holding for four seconds, exhaling for four seconds, and then holding the breath out for four seconds and continuing. I attended a meditation event where the instructor had the class do square breathing some time last year. I did not even realize that what we were doing was quadrant oriented, until I looked it up afterwards and realized that the four components of the breath was a quadrant.
https://www.youtube.com/watch?v=pmTPI8iPPPE
\
https://en.wikipedia.org/wiki/Ashtakam
https://www.youtube.com/watch?v=r5Pg1RoMJP4
https://www.youtube.com/watch?v=3aPD_SdwuVg
https://www.youtube.com/watch?v=ASa08VbK5V4
https://en.wikipedia.org/wiki/Ashtakam
The stanzas in an "ashtakam" are a rhyming quartet with four lines, i.e. end lines rhyme as a-a-a-a. Thus, in an ashtakam generally thirty-two lines are maintained. All these stanzas follow a strict rhyme scheme. The proper rhyme scheme for an astakam is: a-a-a-a/b-b-b-b….. (/ represents a new stanza).
The conventions associated with the ashtakam have evolved over its literary history of more than 2500 years. One of the best known ashtakam writers was Adi Sankaracharya, who created an ashtakam cycle with a group of ashtakams, arranged to address a particular deity, and designed to be read both as a collection of fully realized individual poems and as a single poetic work comprising all the individual ashtakams. He wrote more than thirty astakams in stuti [dedication] to various deities.
64 is four 16s.
https://en.wikipedia.org/wiki/File:64_grid_Manduka_design_Hindu_Temple_Floor_Plan_Vastu_Purusa_Mandala_Ancient_Architecture.svg
https://en.wikipedia.org/wiki/Hindu_temple
The 8x8 (64) grid Manduka Hindu Temple Floor Plan, according to Vastupurusamandala. The 64 grid is the most sacred and common Hindu temple template. The bright saffron center, where diagonals intersect above, represents the Purusha of Hindu philosophy.[4][33]
The Brahma Padas, in the center, is a quadrant. There are four padas, the Brahma, the Devika, the Manusha, and the Paisachika.
The 9x9 layout still has four padas, but it extends the Brahma Padas.
The 9x9 (81) grid ‘’Parama Sayika’’ layout plan (above) found in large ceremonial Hindu Temples.
http://theswastikasymboloriginandmigration.blogspot.com/2010/03/swastika-symbol-is-also-commonly.html
Agni, the God of fire in Hinduism, was associated with the swastika. When making a fire people use firesticks, and the sticks make a cross.
https://at37.wordpress.com/category/swastika-and-maltese-cross/page/4/
https://www.youtube.com/watch?v=jnLbYVsjsZg
THE KABBALISTIC CROSS is used in Kaballah
THIS IS ANOTHER SIKH MANTRA. There are 16 WORDS FOUR BY FOUR. There are 16 SQUARES QUADRANT MODEL- THE MANTRA IS CALLED THE DIVINE DOCTOR
https://www.spiritvoyage.com/mantra/ra-ra-ra-ra-ma-ma-ma-ma/man-000099.aspx
Mantra: Ra Ra Ra Ra Ma Ma Ma Ma
Complete Mantra:
Ra Ra Ra Ra
Ma Ma Ma Ma
Sa Sa Sa Sat
Hari Har Hari Har
https://www.youtube.com/watch?v=wIHUgfxW0Kg
The Sikh Triple Mantra is also made up of quatrains of four lines
http://www.spiritvoyage.com/blog/index.php/the-aad-such-mantra-a-code-for-unconditional-love/
Aad Such
Chant like you are speaking to a friend from long ago and visualize that you are pointing to the past (behind you).
Jugaad Such
Chant like you are speaking to a friend from the future and visualize that you are pointing into the future (forward).
Hai Bhai Such
Chant with the feeling like its going on right now and visualize like your hands are pushing something down from your chest to your hips.
Nanak Hosee Bhai Such
Chant with the feeling like its going on all around you and visualize your palms up and to your sides.
**Make such you are emphasizing the CH in Such like you are coaxing a snake up your spine.
Mantra: Aap Sahaee Hoa
https://www.spiritvoyage.com/mantra/aap-sahaee-hoa/man-000007.aspx
Complete Mantra:
Aap Sahaaee Hoaa, Sachay Daa Sachaa Doaa, Har, Har, Har
Language: Sanskrit
Translation:
You, Divine One, have become my refuge. True is Your support, Great Creative Infinite.
ANOTHER VERY FAMOUS FOUR PART MANTRA
https://www.3ho.org/kundalini-yoga/meditation/featured-meditations/adi-shakti
Adi Shakti, Adi Shakti, Adi Shakti, Namo Namo
(I bow to the Primal Power)
Sarb Shakti, Sarb Shakti, Sarb Shakti, Namo Namo
(I bow to the all encompassing Power and Energy)
Pritham Bhagvati, Pritham Bhagvati, Pritham Bhagvati, Namo Namo
(I bow to that which God creates)
Kundalini Mata Shakti, Mata Shakti, Namo Namo
(I bow to the creative power of the Kundalini, the Divine Mother Power)
BEFORE BEHIND LEFT AND RIGHT IS A QUADRANT- VERY POPULAR MANTRA
http://rootlight.com/music_meditation_prayerlight.htm
The Prayer of Light
Love before me
Love behind me
Love at my left
Love at my right
Love above me
Love below me
Love unto me
Love in my surroundings
Love to all
Love to the Universe
Peace before me
Peace behind me
Peace at my left
Peace at my right
Peace above me
Peace below me
Peace unto me
Peace in my surroundings
Peace to all
Peace to the Universe
Light before me
Light behind me
Light at my left
Light at my right
Light above me
Light below me
Light unto me
Light in my surroundings
Light to all
Light to the Universe
https://en.wikipedia.org/wiki/Vajra_(king)
King Vajra then had 16 idols of Krishna and other gods carved from a rare, imperishable stone called Braja and built temples to house these idols in and around Mathura so as to feel the presence of Lord Krishna. The four presiding idols of Braja Mandala are Sri Harideva of Govardhan, Sri Keshava Deva of Mathura, Sri Baladeva of Baladeo, and Govindaji of Vrindavan. There are two Naths—Sri Nathji, who were originally at Govardhan and are now in Nathdwara, Rajasthan and Sri Gopinath, who is now in Jaipur. The two Gopals are Sri Madana Mohan, who is now housed at Karoli Rajasthan, and Sakshi Gopal, who is now moved to town of Sakshi Gopal, Orissa, near Puri. There are 16 squares in the quadrant model.
The show Information Please would have a transcendent fourth guest panelist.
https://en.wikipedia.org/wiki/Information_Please
Panel regulars included writer-actor-pianist Oscar Levant and newspaper columnists and renowned wits and intellectuals Franklin P. Adams and John Kieran. All the panelists were well-versed in a wide range of topics, though each had a specialty. Music and filmquestions were often addressed to Levant. Adams was well known for his mastery of poetry, popular culture and Gilbert and Sullivan. Kieran was an expert in natural history, sports and literature. A typical question would have three or four parts and would require the panelists to get a majority of the questions right, lest they lose the prize money.
The show would always have a fourth guest panelist, usually either a celebrity, a politician or writer. Guest panelists included Fred Allen, Leonard Bernstein, Boris Karloff, Clare Boothe Luce, Dorothy Parker, S. J. Perelman, Sigmund Spaeth, Rex Stout, Jan Struther, Deems Taylor, Jackie Robinson, Alexander Woollcott, George S. Kaufman, Ruth Gordon, Orson Welles, Basil Rathboneand a very young Myron "Mike" Wallace.
A variation of Information Please, this time a program devoted exclusively to music with the same four-member panel format, became popular when it was televised in Los Angeles in 1953. After two years of local success, Musical Chairs became a summer replacement series on NBC Television. The Bill Leyden-hosted game show lasted eleven weeks on the national airwaves.
https://books.google.com/books?id=xteudBGBIuoC&pg=PA35&lpg=PA35&dq=16+items+wife+wears+hinduism&source=bl&ots=p73U8fSGH5&sig=efOpwxFS3WKcDJG36kTjMWzFIp8&hl=en&sa=X&ved=0ahUKEwiv-ePi56_YAhVl0FQKHZrSCP4Q6AEIPjAG#v=onepage&q=16%20items%20wife%20wears%20hinduism&f=false
During marriage a Hindu woman wears 16 necessary items. There are 16 squares in the quadrant model.
VASTU SHASTRA has HINDUS ORGANIZE THE HOUSE around THE FOUR ELEMENTS
http://www.vaastu-shastra.com/bring-energy-balance-elements.html
http://www.vaastu-shastra.com/bring-energy-balance-elements.html
http://www.vaastu-shastra.com/ngif/five-elements.gif
To relive the blocked energies, centre of existence need to be balanced for well-being and better life. Our living place consists of five elements. Space which is the most important of all the five elements.
Air is governing element of North-west corner while fire is assigned the South-east because of its aggressive nature. Water is an element of North-east and earth is assigned with South-west. Likewise the human body is a crafted frame having an order of five elements called chakras which is balanced by external elements. The elements of living place need to be balanced akin we balance body’s elements with external material such as food and meditation.
Vastu Energy Balance Imbalance of elements can be corrected by the most subtle & higher element- space while defects in native place can be balanced or rectified using Vastu tools like wind chimes, energy pyramid and crystals. These Vastu tools helps rectifying negative energies and try subtle the ambience with positive prana. Body prana can be instilled by correcting chakras that are responsible for our day to day functions. In such way external prana of cosmos or dwelling place have to make lively by creating balance with energy elements of Vastu.
http://2.bp.blogspot.com/-v7aK7Z4iaJA/UU06D6EatRI/AAAAAAAAALc/_NJKmKCHGEg/s1600/download+(1).jpg
http://vastu-home.blogspot.com/2013/01/vastu-for-pooja-room.html
The pooja space in your home should be organized according to Vastu Shashtra, because it is the place where you reflect and praise.
http://2.bp.blogspot.com/-wwGy3M3E2Rg/TcqEJORuk0I/AAAAAAAAADw/Pqmd4TVzR4M/s1600/user2207_1167715246.GIF
A mandala (Sanskrit: मण्डल, literally "circle") is a spiritual and ritual symbol in Hinduism and Buddhism, representing the universe.[1] In common use, "mandala" has become a generic term for any diagram, chart or geometric pattern that represents the cosmos metaphysically or symbolically; a microcosm of the universe.
The basic form of most mandalas is a square with four gates containing a circle with a center point. Each gate is in the general shape of a T. Mandalas often exhibit radial balance.
Painted Bhutanese Medicine Buddha mandala with the goddess Prajnaparamita in center, 19th century, Rubin Museum of Art
Kalachakra Mandala
Mandala of the Six Chakravartins
Floorplan for the 9th-century Indonesian Buddhist temple Borobudurin takes the form of a mandala
https://en.wikipedia.org/wiki/Mandala
Vajrabhairava Mandala, silk tapestry, China via The Metropolitan Museum of Art
Cosmological Mandala with Mount Meru, silk tapestry, China via The Metropolitan Museum of Art
Chenrezig sand mandala created at the House of Commons of the United Kingdom on the occasion of the Dalai Lama's visit in May 2008
Sandpainting showing Buddha mandala, which is made as part of the death rituals among Buddhist Newars of Nepal
Painted 17th century Tibetan 'Five Deity Mandala', in the centre is Rakta Yamari (the Red Enemy of Death) embracing his consort Vajra Vetali, in the corners are the Red, Green White and Yellow Yamaris, Rubin Museum of Art
Thangka painting of Manjuvajra Mandala
Fig. 132 – The Vishva-Vajra is the emblem of the fifth Djanibuddha (Vairocana). The two crossed thunderbolts (vajra) of this tantric symbol represents the indestructible truth.
https://quadralectics.wordpress.com/3-contemplation/3-2-temples/3-2-5-eastern-religious-architecture/
Fig. 134 – The Tibetan sanctuary of Samye Gompa is a monastic complex with the ground plan of a mandala.
https://quadralectics.wordpress.com/3-contemplation/3-2-temples/3-2-5-eastern-religious-architecture/
The Shivaistic (Hinduistic) temple-complex of Prambanan is situated some forty kilometers to the east of Borobudur. It matches the beauties of the contemporary Borobudur temple in many respects.
Fig. 143 – A Map of the Prambanan temple complex by N.J. Krom (1920).
https://quadralectics.wordpress.com/3-contemplation/3-2-temples/3-2-5-eastern-religious-architecture/
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Ethics and the Cosmic Order of Life
What is Ethics?
Ethics also called Moral Philosophy is usually regarded as the the discipline dealing with what is good and bad, and the difference between moral duty and obligation. It is the study of righteousness and wrongfulness from the perspective of human actions, to attain wisdom. Ethics is a reflective study of human responsibility from which human's good or bad conduct can be scrutinized. In other words, it guides behavior, choices and actions, and turns them into a set of standards, based on which a society is built. The moral principles of a social or religious society or of an individual is sometimes allude to by the same word.
What kind of human behavior is evil or good?
What are the qualities of a good person?
How should one make a decision in life?
These are the fundamental questions answered by ethics.
The social and spiritual ways of life have its roots in the moral code and conduct. To live amidst earthly joys and sorrows is the true essence of human life. Righteousness emphasizes on moral virtues and values. People discharge their duties to comply with the moral code of ethics. There are thus two kinds of ethics:
Individual, and
Social
Individual ethics is indicative of good qualities for individual well-being and happiness. Social ethics represents those values which are necessary for maintaining social order and harmony.
The origin of ethics is in India's traditional, religious and philosophical thinking. Good moral conduct is essential in every religious tradition for a happy and contented life. No one can attain the supreme goal (salvation) of life without following the path of righteousness.
The Cosmic Order
In India, there is a very ancient history of thinking about ethics. Its central concepts is in Rigveda, one of the oldest sacred books of India
as well as of the world. The idea of an "all pervading cosmic order" is in Rigveda which signifies harmony and balance in nature and in the human society. Here, cosmic order is a central force or power that controls all the forces of nature and moral values of human society. Disturbing this harmony and
balance leads to disorder and suffering. This power or force keeps everything in balance and maintains the natural flow of the universe. The concept of cosmic order gave rise to the idea of Dharma in Indian tradition. The term Dharma here stands for duty, obligation, and righteousness rather than a mere reference to religion. Everyone should discharge his or her duty according to his social position and station in life. In Buddhism, Pali word Dhamma is used in place of Sanskrit word Dharma. There are sociological texts called Dharmshaastras that describe the guidelines and rules about what is thought as the appropriate behavior for human beings. These texts also discuss about duties and obligations for an individual as well as a member of the society.
The Four Stages of Life
Goals and Stages of Human Life
In the Hindu way of life, every person is required to fulfill his or her duty appropriate to his or her caste in all the stages of his life. The Four stages of life and their respective dharma were designed to provide fulfillment to the person of social, moral as well as spiritual aspects leading to harmony and balance in the society. An Ashrama in Hinduism is one of four age-based life stages discussed in Indian texts of the ancient and medieval eras. The Ashrama system a component of the ethical theories in Indian philosophy, where it is combined with four proper goals of human life (Purusartha), for fulfillment, happiness and spiritual liberation. The four stages according to the Hindu way of life are,
Brahmacharya, Stage of studentship
Grihastha, Stage of the Householder
Vanaprastha, Life in the forest
Sannyasa, Renunciation
This very important concept of the Four ashramas of life is for the fulfillment of human aspirations through the Goals (Purusartha) which are desirable. Puruṣārtha literally means an "object of human pursuit". These goals are:
Righteousness, dharma
Worldly Gain, Artha
Fulfillment of desire, Kama
Liberation, moksha
For a human, all four goals of life are important. But in cases of conflict, Dharma is considered more important than Artha or Kama in Hindu philosophy. Moksha is considered the ultimate goal of the human life. From the ethical point of view, righteousness and liberation are the most important since they give right direction and purpose to life. For instance, acquiring wealth is a desirable objective but it can also serve righteousness, that is, welfare of the society.
Read the full article
#artha#ashrama#brahmacharya#conduct#cosmic#cosmic_order#dharma#dharmashaastra#ethics#grihastha#hinduism#human_beings#humanity#kama#life#moksha#moral_code#moral_duty#moral_philosophy#obligation#purusartha#righteousness#rigveda#sannyasa#social#soul#spiritual#tradition#vanaprastha#vedas
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Once I fell into the clutches of a jnani (referring to Totapuri, the Naked One), who made me listen to Vedanta for eleven months. After initiating me into sannyasa, the Naked One began to teach me various established truths of Vedanta and asked me to withdraw my mind from all objects and dive into the Atman. But despite all my attempts, during meditation I could not cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in withdrawing my mind from all objects except one: the all-too-familiar form of the Blissful Mother, radiant with Pure Consciousness, that appeared before me as a living reality and prevented me from passing beyond the realm of name and form. For more than three days this happened again and again, when I tried to meditate according to the instructions of Vedanta. I almost lost hope of reaching Nirvikalpa Samadhi. I opened my eyes and told the Naked One: “No, it can’t be done. I cannot raise my mind to the unconditioned state and force it to be absorbed in the Atman”. Irritated, the Naked One said sharply: “What do you mean — can’t be done? It must be done!” Then he looked around the hut and found a bit of broken glass. He picked it up and stuck its needle-sharp point between my eyebrows and said: “Fix the mind here”. I sat down to meditate again, firmly determined. As soon as the form of the Divine Mother appeared in my mind, I used my discrimination as a sword of knowledge and with it mentally cut that form into two. Then all distinctions disappeared from my mind, and it swiftly soared beyond the realm of name and form. I lost myself in Samadhi”.
Sri Ramakrishna
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Begin Here
A religious man does not seek God. The religious man is concerned with the transformation of society, which is himself. The religious man is not the man that does innumerable rituals, follows traditions, lives in a dead, past culture, explaining endlessly the Gita or the Bible, endlessly chanting, or taking sannyasa, that is not a religious man; such a man is escaping from facts. The religious man is concerned totally and completely with the understanding of society, which is himself. He is not separate from society. Bringing about in himself a complete, total mutation means complete cessation of greed, envy, ambition; and therefore he is not dependent on circumstances, though he is the result of circumstance, the food he eats, the books he reads, the cinemas he goes to, the religious dogmas, beliefs, rituals, and all that business. He is responsible, and therefore the religious man must understand himself, who is the product of society that he himself has created. Therefore, to find reality he must begin here, not in a temple, not in an image, whether the image is graven by the hand or by the mind. Otherwise, how can he find something totally new, a new state?
- Jiddu Krishnamurti, The Book of Life
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