Kundalini yoga is known as one of the most powerful types of yoga. Sometimes it was called the mother of all the Styles of Yoga. This type of yoga awakens the energy at the base of our spine which is known as the Muladhara Chakra.
ajna, biological energy, creative energy, dormant energy, fundamental resource, higher self, kunda, manipura, muladhara chakra, power and energy, primal force, rajas, sadhana, sahasrara, sakti, source energy, three gunas, yoga kundalini The plurality of the Vedic gods may lead a superficial enquirer to think the faith of the Vedic people polytheistic. But an intelligent reader will find here neither polytheism nor monotheism but a simple primitive stage of belief to which both of these may be said to owe their origin. Read more »
force of nature, max muller, monotheism, natural phenomenon, object of adoration, plurality, primitive stage, vedic hymns The cosmogony of the rig-Veda may be looked at from two aspects, the mythological and the philosophical. The mythological aspect has in general two currents, as Professor Macdonell says, “The one regards the universe as the result of mechanical production, the work of carpenter’s and joiner’s skill; the other represents it as the result of natural generation (1).” Read more »
atman, births, brahmana, cosmogony, golden egg, hymn 5, immortality, navel, pantheistic, rig veda, supreme being The sum and substance of the Upanishad teaching is involved in the equation Atman=Brahman. We have already seen that the word Atman was used in the rig-Veda to denote on the one hand the ultimate essence of the universe, and on the other the vital breath in man. Later on in the Upanishads we see that the word Brahman is generally used in the former sense, while the word Atman is reserved to denote the inmost essence in man, and the Upanishads are emphatic in their declaration that the two are one and the same. Read more »
atman, brahman, consciousness, desires, essence of man, hunger and thirst, indra, rig veda, senses, upanishads, vital breath We have already seen that the universe has come out of Brahman, has its essence in Brahman, and will also return back to it. Read more »
gross elements, phenomenal world, primitive elements, prithivi, universe, upanishads The conception of a world-soul related to the universe as the soul of man to his body is found for the first time in R.V.X. 121. I, where he is said to have sprung forth as the firstborn of creation from the primeval waters. Read more »
atman, brahman, cosmic creation, metaphysical reality, mythical character, philosophical significance, primeval waters, purusha, rig veda, soul of man, upanishads There was practically no systematic theory of causation in the Upanishads. Shankara, the later exponent of Vedanta philosophy, always tried to show that the Upanishads looked upon the cause as mere ground of change which though unchanged in itself in reality had only an appearance of suffering change. Read more »
brahman, causation, chandogya upanishad, fire water, material cause, samkhya, systematic theory, upanishads When the Vedic people witnessed the burning of a dead body they supposed that the eye of the man went to the sun, his breath to the wind, his speech to the fire, his limbs to the different parts of the universe. They also believed as we have already seen in the recompense of good and bad actions in worlds other than our own, and though we hear of such things as the passage of the human soul into trees, etc., the tendency towards transmigration had but little developed at the time. Read more »
asceticism, charitable deeds, dark half, doctrine of transmigration, good deeds, recompense, sun moon, upanishads, vedic, way of the gods, womb It is, however, remarkable that with the exception of the Carvaka materialists all the other systems agree on some fundamental points of importance. The systems of philosophy in India were not stirred up merely by the speculative demands of the human mind which has a natural inclination for indulging in abstract thought, but by a deep craving after the realization of the religious purpose of life. Read more »
abstract thought, carvaka, cause and effect, karma and rebirth, mantras, natural inclination, purpose of life, realization, religious purpose, summum bonum, transcendent, vedic The examination of the two ancient Nastika schools of Buddhism and Jainism of two different types ought to convince us that serious philosophical speculations were indulged in, in circles other than those of the Upanishad sages (1). Read more »
attainment, brahmanas, magical power, philosophical speculations, sacrifices, sages, upanishads, vedas, vedic The earliest descriptions of a Samkhya which agrees with Ishvarakrishna’s Samkhya (but with an addition of Ishvara) are to be found in Patanjali’s Yoga sutras and in the Mahabharata; but we are pretty certain that the Samkhya of Caraka we have sketched here was known to Patanjali, for in Yoga sutra I. 19 a reference is made to a view of Samkhya similar to this. Read more »
history of philosophy, kapila, mahabharata, oneness, patanjali, purusha, siddhis, upanishad, yoga sutra, yoga sutras We have now to meet the vexed question of the probable date of this famous Yoga author Patanjali. Weber had tried to connect him with Kapya Patamchala of Shatapatha Brahmana; in Katyayana’s Varttika we get the name Patanjali which is explained by later commentators as patantah anjalayah yasmai (for whom the hands are folded as a mark of reverence), but it is indeed difficult to come to any conclusion merely from the similarity of names (1). Read more »
commentators, grammarian, panini, patanjali, western scholars, yoga sutra The above consideration brings us to an important aspect of the Samkhya view of causation as satkaryavada. Samkhya holds that there can be no production of a thing previously non-existent; causation means the appearance or manifestation of a quality due to certain changes of collocations in the causes which were already held in them in a potential form. Read more »
atoms, buddhists, causation, continual change, dharma, manifestation, nihilists, non existent, reals The question again arises that though purusha is pure intelligence, the gunas are non-intelligent subtle substances, how can the latter come into touch with the former? Read more »
gunas, impurity, inference, intelligence, moral responsibility, purity, purusha, real person, reflection, sattva, self consciousness, transformations, virtue The Buddhists had upset all common sense convictions of substance and attribute, cause and effect, and permanence of things, on the ground that all collocations are momentary; each group of collocations exhausts itself in giving rise to another group and that to another and so on. Read more »
atoms, buddhists, cause and effect, common sense, corresponding elements, jug, manifestation, modus operandi, one moment, permanence The Nyaya sutras begin with an enumeration of the sixteen subjects, viz. means of right knowledge (pramana), object of right knowledge (prameya), doubt (samshaya), purpose (prayojana), illustrative instances (drishtanta), accepted conclusions (siddhanta), premisses (avayava), argumentation (tarka), ascertainment (nirnaya), debates (vada), disputations (jalpa), destructive criticisms (vitanda), fallacy (hetvabhasa), quibble (chala), refutations (jati), points of opponent’s defeat (nigrahasthana), and hold that by a thorough knowledge of these the highest good (nihshreyasa), is attained. In the second sutra it is said that salvation (apavarga) is attained by the successive disappearance of false knowledge (mithyajnana), defects (dosha), endeavours (pravritti, birth (janma), and ultimately of sorrow (1). Read more »
apta, atman, body senses, chala, dosha, five senses, inference, jalpa, pain sorrow, perception, pleasure pain, right knowledge, self body, sense objects, tarka, testimony When we compare the Nyaya sutras with the Vaisheshika sutras we find that in the former two or three differentstreams of purposes have met, whereas the latter is much more homogeneous. Read more »
authorities, caraka samhita, chala, debates, hindus, jalpa, logical categories, practical art, refutation, sanskrit literature, sutras It is difficult to ascertain definitely the date of the Vaisheshika sutras by Kanada, also called Aulukya the son of Uluka, though there is every reason to suppose it to be pre-Buddhistic. It appears from the Vayu purana that he was born in Prabhasa near Dvaraka, and was the disciple of Somasharma. The time of Prashastapada who wrote a bhashya (commentary) of the Vaisheshika sutras cannot also unfortunately be ascertained. Read more »
commentaries, disciple, dissertation, exposition, gautama, kanada, purana, radha, ravana, shaka, shankara, sutras, udayana, vatsyayana Of the six classes of entities or categories (padartha) we have already given some account of dravya (1). Let us now turn to the others. Of the qualities (guna) the first one called rupa (colour) is that which can be apprehended by the eye alone and not by any other sense. The colours are white, blue, yellow, red, green, brown and variegated (citra). Colours are found only in kshiti, ap and tejas. The colours of ap and tejas are permanent (nitya), but the colour of kshiti changes when heat is applied, and this, Shridhara holds, is due to the fact that heat changes the atomic structure of kshiti (earth) and thus the old constitution of the substance being destroyed, its old colour is also destroyed, and a new one is generated. Rupa is the general name for the specific individual colours. There is the genus rupatva (colourness), and the rupa guna (quality) is that on which rests this genus; rupa is not itself a genus and can be apprehended by the eye. Read more »
akasha, atomic structure, guna, katu, natural taste, nitya, rasa, rupa, tejas, vayu The Nyaya-Vaisheshika in most of its speculations took that view of things which finds expression in our language, and which we tacitly assume as true in all our ordinary experience. Thus they admitted dravya, guna, karma and samanya, Vishesha they had to admit as the ultimate peculiarities of atoms, for they did not admit that things were continually changing their qualities, and that everything could be produced out of everything by a change of the collocation or arrangement of the constituting atoms. Read more »
antecedent, atoms, axiom, guna, hypothesis, karma, material cause, molecular movement, speculations, unseen power The four kinds of atoms are earth, water, fire, and air atoms. These have mass, number, weight, fluidity (or hardness), viscosity (or its opposite), velocity, characteristic potential colour, taste, smell, or touch, not produced by the chemical operation of heat. Akasha (space) is absolutely inert and structure-less being only as the substratum of sound, which is supposed to travel wave-like in the manifesting medium of air. Atomic combination is only possible with the four elements. Atoms cannot exist in an uncombined condition in the creation stage; atmospheric air however consists of atoms in an uncombined state. Read more »
akasha, elementary substance, four elements, hindus, molecule, vibratory motion, water fire The naiyayikas admitted only the five cognitive senses which they believed to be composed of one or other of the five elements. These senses could each come in contact with the special characteristic of that element of which they were composed. Thus the ear could perceive sound, because sound was the attribute of akasha, of which the auditory sense, the ear, was made up. The eye could send forth rays to receive the colour, etc., of things. Thus the cognitive senses can only manifest their specific objects by going over to them and thereby coming in contact with them. The cognitive senses (vak, pani, pada, payu, and upastha) recognized in Samkhya as separate senses are not recognized here as such for the functions of these so-called senses are discharged by the general motor functions of the body. Read more »
akasha, auditory sense, cognition, cognitive, concrete experience, five elements, motor functions, perception, perceptual process, right knowledge, senses, vak I have pointed out above that Nyaya divided perception into two classes as nirvikalpa (indeterminate) and savikalpa (determinate) according as it is an earlier or a later stage. Vacaspati says, that at the first stage perception reveals an object as a particular; the perception of an orange at this avikalpika or nirvikalpika stage gives us indeed all its colour, form, and also the universal of orangeness associated with it, but it does not reveal it in a subject-predicate relation as when I say “this is an orange.” Read more »
consciously, differentiation, notion, perception, subject and predicate, unification, universals Inference (anumana) is the second means of proof (pramana) and the most valuable contribution that Nyaya has made on this subject. It consists in making an assertion about a thing on the strength of the mark or linga which is associated with it, as when finding smoke rising from a hill we remember that since smoke cannot be without fire, there must also be fire in yonder hill. In an example like this smoke is technically called linga, or hetu. Read more »
asat, assertion, inference, linga, perception, satta, shastra, testimony The doctrine of the self-validity of knowledge (svatah-pramanya) forms the cornerstone on which the whole structure of the Mimamsa philosophy is based. Validity means the certitude of truth. The Mimamsa philosophy asserts that all knowledge excepting the action of remembering (smriti) or memory is valid in itself, for it itself certifies its own truth, and neither depends on any other extraneous condition nor on any other knowledge for its validity. Read more »
infer, objective truth, perception, philosophy, representation, revelation, validity, visual contact The question however arises that if all apprehensions are valid, how are we to account for illusory perceptions which cannot be regarded as valid? The problem of illusory perception and its psychology is a very favourite topic of discussion in Indian philosophy. Read more »
conch shell, illusion, illusory appearance, indian philosophy, perception, piece of silver, psychology Shabda or word is regarded as a separate means of proof by most of the recognized Indian systems of thought excepting the Jaina, Buddhist, Carvaka and Vaisheshika. A discussion on this topic however has but little philosophical value and I have therefore omitted to give any attention to it in connection with the Nyaya, and the Samkhya-Yoga systems. The validity and authority of the Vedas were acknowledged by all Hindu writers and they had wordy battles over it with the Buddhists who denied it. Read more »
carvaka, philosophical value, sutras, vedas Mimamsa has to accept the existence of soul, for without it who would perform the Vedic commandments, and what would be the meaning of those Vedic texts which speak of men as performing sacrifices and going to Heaven thereby? The soul is thus regarded as something entirely distinct from the body, the sense organs, and buddhi; it is eternal, omnipresent, and many, one in each body. Prabhakara thinks that it is manifested to us in all cognitions. Indeed he makes this also a proof for the existence of self as a separate entity from the body, for had it not been so, why should we have the notion of self-persistence in all our cognitions–even in those where there is no perception of the body? Read more »
consciousness, existence, going to heaven, pleasure pain, sacrifices, sense organs, true reason, vedic texts From what we have said before it will be easy to see that Mimamsa agrees in the main with Vaisheshika about the existence of the categories of things such as the five elements, the qualities, rupa, rasa, etc. Kumarila’s differences on the points of jati, samavaya, etc. and Prabhakara’s peculiarities have also been mentioned before. On some of these points it appears that Kumarila was influenced by Samkhya thought rather than by Nyaya. Samkhya and Vaisheshika are the only Hindu systems which have tried to construct a physics as a part of their metaphysics; other systems have generally followed them or have differed from them only on minor matters. The physics of Prabhakara and Kumarila have thus but little importance, as they agree in general with the Vaisheshika view. In fact they were justified in not laying any special stress on this part, because for the performance of sacrifices the common-sense view of Nyaya-Vaisheshika about the world was most suitable. Read more »
dharma, five elements, inference, injunctions, rasa, sacrifices, theory of knowledge, valid knowledge, veda Comprehension of the philosophical Issues more essential than the Dialectic of controversy. Read more »
attainment, epistemological, perceptions, philosophical issues, psychological experience, right knowledge, sanskrit, theory of knowledge The Vedanta philosophy looked at the constantly changing phenomena of the world-appearance and sought to discover the root whence proceeded the endless series of events and effects. The theory that effects were altogether new productions caused by the invariable unconditional and immediately preceding antecedents, as well as the theory that it was the cause which evolved and by its transformations produced the effect, are considered insufficient to explain the problem which the Vedanta had before it. Read more »
cause and effect, definition of cause and effect, manifestation, phenomena, transformations, vedanta philosophy Pramana is the means that leads to right knowledge. If memory is intended to be excluded from the definition then pramana is to be defined as the means that leads to such right knowledge as has not already been acquired. Right knowledge (prama) in Vedanta is the knowledge of an object which has not been found contradicted (abadhitarthavishayajnanatva). Except when specially expressed otherwise, prama is generally considered as being excludent of memory and applies to previously unacquired (anadhigata) and uncontradicted knowledge (1). Read more »
memory, mental state, perception, previous moments, right knowledge, vedanta We have many times spoken of truth or reality as self-luminous (svayamprakasha). But what does this mean? Vedanta defines it as that which is never the object of a knowing act but is yet immediate and direct with us (avedyatve sati aparoksavyavaharayogyatvam). Self-luminosity thus means the capacity of being ever present in all our acts of consciousness without in any way being an object of consciousness. Read more »
anubhuti, appearance, consciousness, manifestation, self luminosity, vedanta, world experience Jiva or individual means the self in association with the ego and other personal experiences, i.e. phenomenal self, which feels, suffers and is affected by world-experiences. In jiva also three stages are distinguished; thus when during deep sleep the antahkarana is submerged, the self perceives merely the ajnana and the jiva in this state is called prajna or anandamaya. In the dream-state the self is in association with a subtle body and is called taijasa. In the awakened state the self as associated with a subtle and gross body is called vishva. So also the self in its pure state is called Brahman, when associated with maya it is called Ishvara, when associated with the fine subtle element of matter as controlling them, it is called hiranyagarbha; when with the gross elements as the ruler or controller of them it is called virat purusha. Read more »
antahkarana, brahman, caitanya, deep sleep, dream self, dream states, ego, gross body, jiva, maya, personal experiences, purusha, right knowledge, subtle body, world experiences The inner experiences of pleasure and pain also are generated by a false identification of antahkarana transformations as pleasure or pain with the self, by virtue of which are generated the perceptions, “I am happy,” or “I am sorry.” Read more »
antahkarana, false identification, inference, inner experiences, manifestation, perception, pleasure and pain, vedanta We have already seen that the Mimamsists had asserted that all knowledge was true simply because it was knowledge (yatharthah sarve vivadaspadibhutah pratyayah pratyayatvat). Even illusions were explained by them as being non-perception of the distinction between the thing perceived (e.g. the conch-shell), and the thing remembered (e.g. silver). Read more »
illusions, perception, presence, vedanta Vedanta is distinctly antagonistic to Nyaya, and most of its powerful dialectic criticism is generally directed against it. Shankara himself had begun it by showing contradictions and inconsistencies in many of the Nyaya conceptions, such as the theory of causation, conception of the atom, the relation of samavaya, the conception of jati, etc (1). Read more »
maya, rajas, sattva, shankara, vedanta, vedas, yoga ‘Raja’ means king and thus Raja Yoga is the ‘Kingly Yoga’ or the ‘Royal Way’ of Yoga. Our mind is the ‘King’ in question, the master in our lives is the mind, and the control of mind is the primary concern of Raja Yoga.
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aphorisms of yoga, concentration, dhyana meditation, eight limbs yoga, hatha yoga, patanjali, raja yoga, states of ecstasy, yoga sutras It is useless to seek the origins of Yoga, which are submerged in that magical history in which primitive people live and which the evolving of culture doesn’t succeed to disregard. Certain analogies with the doctrines of ancient schools of China as emerged in Taoism, make a great deal probable that existed to a large extent in southern and south-oriental Asia certain routines, based above all on the control of breath and on auto hypnotic processes, from which slowly and with degrees derived both Yoga and the mentioned Taoist currents. Read more »
buddhists, cross legged, magical history, mohenjodaro, psychological investigations, rudra, upanishads, yoga teachers I hope it has become clear that meditation is no retreat from the world but is one pole of our terrestrial conscious activity which is all creative. Not by meditation alone will anyone reach to the greatest heights; the limitations of external life contain the divine teaching in equal measure. Read more »
blossoms, conscious activity, consistency, laws of nature, meditation In our First Lesson of this series, we brought out the idea that the human mind was compelled to report the fact that it could not think of The Absolute except as possessing the quality of Omnipresence–Present-Everywhere. And, likewise, the human mind is compelled to think that all there IS must be The Absolute, or of the Absolute. Read more »
basic theory, emanations, essence of life, omnipresence, presence, universe, weakest link The life of the bacteria and germs–the yeasty forms of life–are familiar to many of us. And yet there are forms of life still below these. The line between living forms and non-living forms is being set back further and further by science. Living creatures are now known that resemble the non-living so closely that the line cannot be definitely drawn. Read more »
application of moisture, Living creatures, living forms, lower forms of life, theories of the Yogis We hear much of the claims of scientists who announce that they are on the eve of “creating life” from non-living matter. This is all nonsense–life can come only from life. Life from non-life is an absurdity. And all Life comes from the One Life underlying All. But it is true that Science has done, is doing, and will do, something very much like “creating life,” but of course this is merely changing the form of Life into other forms–the lesser form into the higher–just as one produces a plant from a seed, or a fruit from a plant. The Life is always there, and responds to the proper stimulus and conditions. Read more »
chemical and mineral world, creating life, Creation, One Life, theory of evolution In our first lesson of this series, we stated that among the other qualities and attributes that we were compelled, by the laws of our reason, to think that the Absolute possessed, was that of Omnipotence or All-Power. In other words we are compelled to think of the One as being the source and fount of all the Power there is, ever has been, or ever can be in the Universe. Not only, as is generally supposed, that the Power of the One is greater than any other Power,–but more than this, that there can be no other power, and that, therefore, each and every, any and all manifestations or forms of Power, Force or Energy must be a part of the great one Energy which emanates from the One. Read more »
Absolute, Conservation of Energy, Energy, Force, Power, the One In our First Lesson of this series we spoke of the One Reality underlying all Life. This One Reality was stated to be higher than mind or matter, the nearest term that can be applied to it being “Spirit.” We told you that it was impossible to explain just what “Spirit” is, for we have nothing else with which to compare or describe it, and it can be expressed only in its own terms, and not in the terms applicable to its emanations or manifestations. But, as we said in our First Lesson, we may think of “Spirit” as meaning the “essence” of Life and Being–the Reality underlying Universal Life, and from which the latter emanates. Read more »
Absolute, Eastern philosophers, higher Oriental thought, manifestation of One Universal Life, Ocean of Life, Yogi Philosophy As we have stated in previous Lessons, all philosophies which thinkers have considered worthy of respect, find their final expression of Truth in the fundamental thought that there is but One Reality, underlying all the manifold manifestations of shape and form. It is true that the philosophers have differed widely in their conception of that One, but, nevertheless, they have all agreed upon the logical necessity of the fundamental conception that there is, at least, but One Reality, underlying All. Read more »
Being without Cause, Creation from Nothing, Energists, Materialists, One Reality, Oriental teachers, Truth Many writers have spoken of the Universal Life, and The One, as being identical–but such is a grievous error, finding no warrant in the Highest Yogi Teachings. It is true that all living forms dwell in, and are infilled with the Universal Life–that All Life is One. We have taught this truth, and it is indeed Truth, without qualification. But there is still a Higher Truth–the Highest Truth, in fact–and that is, that even this Universal Life is not the One, but, instead, is in itself a manifestation of, and emanation from, THE ONE. There is a great difference here—see that you perceive and understand it, before proceeding further. Read more »
deep thought, divine substance, emanation, Finite Mind, infinite reality, manifestation, universal life, yogi So you see that if we regard the Infinite Reality as Perfect, we must drop all ideas of It Desiring or Lacking–and of it Growing or Improving–or of it obtaining more Power, or Knowledge. These ideas are ridiculous, for an Absolute, Infinite Reality, must possess All-Knowledge; All-Power; All-Presence, else it is not Absolute and Infinite. And, if It does not possess these attributes of Being, then It can never hope to acquire them, for there is Nowhere from whence they could be acquired–there is no Source outside of the All-Source. A Finite Thing, may lack, and desire, and improve and develop, for there is the Universal Source from which it may draw. Read more »
desire,