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Trying to Consolidate Hinduism 1.md

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  • Scriptures
    • Heard (Eternal Scriptures) [==Shruthi==]
      • Sought Knowledge (Revelation) [==Nigama==] / Samskrita Books of Knowledge [==Veda:==]
        • Sections
          • Action Section [==Karma Kaanda==]
            • Collections [==Samhitha:==]
            • Works about Reality [==Brahmana:==]
          • Worship Section [==Upaasana Kaanda==] + Wisdom Section [==Jnaana Kaanda==]
            • Works from the Forests [==Aranyaka:==]
          • Wisdom Section [==Jnaana Kaanda==]
            • Basic Understanding [==Upanishad:==]
        • Fields
          • Branches of Transmissions [==Shaakhas==]
          • Disciplines of the Samskrita Books of Knowledge [==Vedaanga==]
            • Phonetics
            • Prosody
            • Grammar
            • Etymology and Linguistics
            • Astrology
            • Rituals and Rites of Passage
      • Arriving Knowledge (Traditions) [==Aagama==]
        • [==Tantra:==]
        • [==Yantra:==]
        • [==Upaasana==]
        • [==Diksha==]
        • Temple Construction
        • Idol Construction
      • The Song of God (from The Great Bhaarat) [==Bhagavad Geeta, from Mahaabhaarata==]
    • Remembered (Transmitted Writings Inspired by Scriptures) [==Smrithi==]
      • History (Epics) [==Ithihaasa:==]
        • The Great Bharaat [==Mahaabhaarata==]
        • The Journey of Raam [==Raamaayana==]
      • Legends [==Puraana:==]
      • Aphorisms [==Soothra:==]
        • Ethical Aphorisms [==Dharma Soothra:==]
          • Ethical Aphorisms by Apasthamba [==Apasthamba Dharma Soothra:==]
          • Ethical Aphorisms by Gauthama [==Gauthama Dharma Soothra:==]
          • Ethical Aphorisms by Baudhaayana [==Baudhaayana Dharma Soothra:==]
          • Ethical Aphorisms by Vasishta [==Vasishta Dharma Soothra:==]
        • Romance Aphorisms [==Kaama Soothra:==]
      • Studies [==Shaasthra:==]
        • Ethical Studies [==Dharma Shaasthra==]
          • Remembered about Manu [==Manu Smrithi==] / Ethical Studies of Manu [==Maanava Dharma Shaasthra==]
          • Remembered about Yaanjavalkya [==Yaanjavalkya Smrithi==] / Ethical Studies of Yaanjavalkya [==Yaanjavalkya Dharma Shaasthra==]
          • Remembered about Naarada [==Naarada Smrithi==] / Ethical Studies of Naarada [==Naarada Dharma Shaasthra==]
          • Remembered about Vishnu [==Vishnu Smrithi==] / Ethical Studies of Vishnu [==Vaishnava Dharma Shaasthra==]
        • Study of Goals [==Artha Shaasthra==]
        • Study of Dance [==Naatya Shaasthra==]
      • Supplementary Works (to the Samskrita Books of Knowledge) [==Parishishta:==]
      • Eulogies [==Sthothra:==]
  • Schools of Thought [==Darshana:==]
    • Reason Based [==Haithuka==]
      • Enumeration [==Samkhya==]
      • Connection to Reality [==Yoga==]
      • Principles [==Nyaaya==]
      • Particularities [==Vaisheshika==]
    • Inspiration Based [==Smaartha==]
      • Earlier Reflections [==Meemaamsa==]
      • Summary of the Samskrita Books of Knowledge [==Vedaantha==] / Later Reflections [==Utthara Meemaamsa==]
        • Non-Dualism [==Advaitha==]
        • Difference and Non-Difference [==Bhedha-Abhedha==]
          • Dualism and Non-Dualism [==Dvaita-Advaitha==]
        • Special Non-Dualism [==Vishishta-Advaitha==]
          • Namesake and Ultimate Forms [==Akshar Purushottham==]
        • Dualism [==Dvaitha==]
        • Pure Non-Dualism [==Shudda-Advaitha==]
        • Inconceivable Difference and Non-Difference [==Achinthya-Bhedha-Abhedha]
        • Modern Summary
  • Schools of Practice [==Sampradaaya:==]
    • The School of Vishnu [==Vaishnava==]
    • The School of Shiva [==Shaiva==]
    • The School of Shakthi [==Shaktha==]
    • The School of Remembrance [==Smaartha==]

  • Paths

    • Bhakthi Yoga (superior)
    • Karma Yoga (byproduct)
    • Jnaana Yoga (helpful)
    • Raaja Yoga (good)
    • Hatha Yoga (useful)
    • Tantra Yoga (useful)

  • Eight Part Path [==Asht Aanga Yoga==]

  • Objectives of Existence [==Purushaartha==]

    • Objectives [==Artha==]
    • Ethics [==Dharma==]
    • Romance [==Kaama==]
    • Liberation [==Moksha==]

  • Cosmology (part of Shruthi)

    • Saankhya Darshana (SB, and maybe BG)
    • Advaita Darshana (Trika Shaivism)

  • Mythology (part of Smrithi)

    • Creator
    • Lokas
    • Devas / Devis (Gods)
    • Devatas (gods)
      • Vana Devatas
      • Apsaras
      • Gandharvas
    • Asuras
    • Yakshas (nature spirits)
    • Rakshasas (Demons)

  • Ontology (part of Schools of Thought)

    • Principles of Nature (Tattvas)
      • Saankhya Darshana
        • 23 Principles (Conscious Souls Experience the World)
      • Advaita Darshana
        • 36 Principles (Consciousness forms the Personal God that forms the World)
    • Arguments and Counter Arguments (Vaada Prati-Vaada) (Tharka Shaasthra)
    • Subtle Elements
    • Gross Elements
    • Qualities
    • Witness Consciousness
    • Nature
    • Ultimate Reality
      • With no Attributes
      • With all Attributes
      • Om
      • Real, Sentient and Blissful
    • Magical Illusion
    • Creator
      • Deities
      • Spirits
    • Creation
      • Non-Living
      • Living
      • Dream

  • Varnas

    • Braahmana
    • Kshathriya
    • Vaishya
    • Shudra

  • Aashramas

    • Brahmacharya
    • Grihastha
    • Vaana Prastha
    • Sanyaasa

  • Diet

    • Energetic
    • Equilibrious
    • Harmful

  • Liberation

    • Living Soul
    • Ultimate Soul
    • Magical Illusion
    • Actions
    • Cycle of Existence
    • Cyclic Existence
    • Liberation

Shuddhadvaita: World is real, and all is one Advaita: World is unreal (like a dream), and all is one Vishishta Advaita: World is transformed Dvaita Advaita (Svaabhaavika Bhedha-Abhedha): World exists in both states

Mind

Ethics

Pramaana:

  • Pratyakṣa (perception)
  • Anumāṇa (inference)
  • Upamāṇa (comparison, analogy)
  • Arthāpatti (postulation, presumption)
  • Anupalabdi (non-perception, negation)
  • Śabda (word, testimony)

Kaivalya (Discerning Liberation)

Jeevan Mukti Vaideha Mukti

Brahma Soothras criticise Saankhya Darshana.

Vairaagya means two things. Etymologically, it means "devoid of attachment" (raaga). In Samskrita, it means "dispassion". In Malayalam, it means "grudge" or "hatred".

  • Tri Shareera / Traya Deha (Three Bodies)
    • Sthula Shareera (Physical Body) (Lets us experience life)
    • Sookshma Shareera (Subtle Body) (Holds mental impressions through hysteresis of action states)
    • Kaarana Shareera (Causal Body) (this is the one ultimate conscious spirit)

From https://www.prana-sutra.com/post/sthula-sukshma-karana-sharira: ![[Tri Shareera illustration.png]]

  • Koshas
    • Kaarana Shareera
      • Ananda Maya Kosha
    • Sookshma Shareera / Linga Shareera
      • Mano Maya Kosha
      • Vijnaana Maya Kosha
      • Praana Maya Kosha
    • Sthula Shareera
      • Anna Maya Kosha

Some say that a part of Praana Maya Kosha is also in Sthula Shareera due to the connection to Vaayu. However, the Panchadasi shows a one-to-one mapping. But you get the idea at least.

From https://web.archive.org/web/20210120002556/http://sanatanadhara.com/antakarana/ (maybe available live, I'd seen this site myself too):

![[Koshas and Shareeras illustrated.png]] Manas cannot know Brahmaan. As Brahmaan, you must treat Manas as a pet. Since it forms the Sookshma Shareera, it will determine the state of the Sthula Shareera (Upaadhi, meaning, form), even in rebirths. That is, even when the Sthula Shareera wears out, the Sookshma Shareera may not be ready to dissolve.

Manas always seeks sensory pleasures based on Raaga (likes) and Dvesha (dislikes).

Buddhi tries to provide a learned guess or Sankalpa (hypothesis). Manas may reject it and choose Vikalpa (unreal fantasy), which will lead to going down bad paths.

Buddhi provides Viveka (discerning intellect), which can be used to examine ones Raaga and Dveshas about each Vishaya (subject). This will eventually lead to right understanding and dispassion (Vairaagya). This practice is called Abhyaasa.

Chittha is the pure state of mind, it attains Vritthi (disturbances) through certain actions. They are:

  • Pramaanas (facts)
  • Viparyaaya (beliefs)
  • Vikalpa (chosen fantasies)
  • Smrithi (remembrances and subconscious fantasies)
  • Nidra (sleep, a "recharging from exhaustion" state)

Good Notes: https://www.dlshq.org/download/mind-its-mysteries-and-control/ Caste: https://www.dlshq.org/messages/caste-problem-in-india/ (Brahmana caste is not Brahmana quality) (A Brahmana should guide others to the right understanding.) (If you teach Vedanta to the fisherman, he will say, “I am as good a man as you, I am a fisherman, you are a philosopher, but I have the same God in me, as you have in you.”)

Vyasana means addictions.

Vaasana means impressions, of Karma. Sangatam means "to struggle". Garva means "pride", which leads to "Aham Kaara" notion.

Sankhaara is the word for Samskaara in Pali.

On the validity of Shabda as Pramaana: From https://web.archive.org/web/20210120002556/http://sanatanadhara.com/antakarana/:

One finds whom to trust for Shabda using the Antah Karana Pramaana (The Epistemologic Source of Inner Faculties), with honesty. This leads one to the Gurus, Rishis, and Parents, and any Avataars of that era.

The link cites the source for this reasoning as the answer given by Yudhisthira to a Yaksha when he was asked about how one would find the right path when scriptures have contradictions. I had a hard time finding the source (partly because ChatGPT made up a new Samskrita verse haha - i.e. it turned part of Yudhishtira's answer into Yaksha's question).

For the reference, see [[Trying to find the reference for a verse|here]]. At first, I couldn't find it anywhere, until ChatGPT transcribed it, but even it could not find the verse in the book and got lost. And I could only find this transliteration referenced by Prabhupada in his lectures, and I couldn't find it in my copy of Mahabharata, which was actually a shortened version skipping those verses. The translation by KM Ganguli had it, but the reference was not clear, and ChatGPT didn't find it too. Eventually I had to use a Hare Krishna (again, back to Prabhupada) website to track it down and find it.

Anyways, although Prabhupada's works did lead to me finding the true source, this search also led to me finding some problematic stuff in his ways. For example, in this case, Prabhupada uses this insight for his agenda, by claiming that logic is futile and disgusting, and only devotion according to his way can lead to good living and attainment of truth. I took more notes about it here: [[Problems with ISKCON and its founder Prabhupada]].

Liberation: Kaivalya (Advaita), Vaikuntha (Vaishnava Dvaita), Kailasa (Shaiva Dvaita)

About Raaja Yoga:

Basically it is "the king of Yoga", or the best path. That is, it's practices lead to total realization or Turiya. It can also be understood as the path of a king, or to awaken the king within oneself.

From Hath Yoga Pradipika, Chapter 4, Verses 3-7:

राजयोगः समाधिश्च उन्मनी च मनोन्मनी | अमरत्वं लयस्तत्त्वं शून्याशून्यं परं पदम || ३ || अमनस्कं तथाद्वैतं निरालम्बं निरञ्जनम | जीवन्मुक्तिश्च सहजा तुर्या चेत्येक-वाचकाः || ४ || सलिले सैन्धवं यद्वत्साम्यं भजति योगतः | तथात्म-मनसोरैक्यं समाधिरभिधीयते || ५ || यदा संक्ष्हीयते पराणो मानसं च परलीयते | तदा समरसत्वं च समाधिरभिधीयते || ६ || तत-समं च दवयोरैक्यं जीवात्म-परमात्मनोः | परनष्ह्ट-सर्व-सङ्कल्पः समाधिः सोऽभिधीयते || ७ ||

Raaja Yoga, Samaadhi, Unmani, Manonmani, Amaratva, Laya, Tatva, Shoonya, Ashoonya, Param Padam, Amanaska, Advaita, Niraalamba, Niranjana, Jeevan Mukti, Sahaja and Turiya denote the same state of being.

Just as with salt dissolved in water becomes one with it, so the union of Atman and Manas (mind) is denominated Samaadhi.

When the breath becomes exhausted, and mind becomes Praliyate (still, reabsorbed), they fuse into union called Samaadhi. This equality, this oneness of the two, the living self and the absolute self, when all Sankalpa (desire, cravings) end is called Samaadhi.

More words: Kevala Jnaana / Kaivalya, Apavarga, Nihsreyasa, Param Padam, Brahma Bhaava, Brahma Jnaana and Brahma Sthithi.

From Wikipedia:

Some medieval Indian texts on Yoga list Raaja Yoga as one of many types of Yoga. For example, the 17th-century Sarvanga Yoga Pradipikam, a Braj-Bhaashya commentary by Sundardas, teaches three tetrads of Yogas.

  • The first group is Bhakthi Yoga, Mantra Yoga, Laya Yoga, and Charcha Yoga
  • The second is Hathaa Yoga, Raaja Yoga, Laksha Yoga, and Ashtaanga Yoga
  • The third is Saankhya Yoga, Jnaana Yoga, Brahma Yoga, and Advaita Yoga.

Of the twelve, Sundardas states that Rajayoga is the best yoga.

The soteriological goal of Yoga is to achieve Kaivalya.

About Shaivism:

Shiva has many aspects, benevolent as well as fearsome. In benevolent aspects, he is depicted as an omniscient yogi who lives an ascetic life on Kailasa as well as a householder with his wife Parvati and his two children, Ganesha and Kartikeya. In his fierce aspects, he is often depicted slaying demons. Shiva is also known as Adiyogi (the first yogi), regarded as the patron god of yoga, meditation and the arts.

The iconographical attributes of Shiva are the serpent king Vasuki around his neck, the adorning crescent moon, the holy river Ganga flowing from his matted hair, the third eye on his forehead (the eye that turns everything in front of it into ashes when opened), the trishula or trident as his weapon, and the damaru.

He is usually worshiped in the aniconic form of lingam.

There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata provides one such list. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.

Sahasra Naama:

Sahasranama are medieval Indian texts that list a thousand names derived from aspects and epithets of a deity. They are devotional hymns (stotras), containing thousands of names of the deity.

  • Lalitha Sahasra Naama
  • Shiva Sahasra Naama
  • Vishnu Sahasra Naama

Thripura Sundari or Adi Para Shakthi is the only God. Krishna is her male form.

Thirodhaanam means concealing.

Shri Yantra is called Nava Yoni Chakraa (Nine Womb Wheel).

Condom companies claim that Yoni meaning Womb and Mons Pubis meant that it is celebrated in the East, just as the breasts are exaggerated unlike in the West where it's shamed. But this is misleading advertising. While sexuality was not shamed like in the West, sensual pleasures were seen as misleading from the ultimate reality to which the material world is only a veil.

Hysteresis Analogy:

From Wikipedia page on Vaasanaa:

Writing from an Advaita Vedanta perspective, Waite refers to a model offered by Edward de Bono:

If you take a jelly, solidified and turned out onto a plate, and you trickle very hot water onto the top, it will run off onto the plate and leave behind a faint channel where the hot water melted the jelly. If you now pour more hot water, it will tend to run into the same channels as before, since these offer the line of least resistance, and deepen the channels. If this is done repeatedly, very deep channels will form and it will become difficult, if not impossible, to get the water to run anywhere else. The equivalent of an entrenched habit has been formed.

My Philosophy: Achintya Bheda-Abheda

  • Inconceivable with the Mind (characteristics, the number of created worlds, etc.)
  • Has Distinctions between Creator and Creation
  • Ultimately, everything arises from one Reality

But I hear Achintya Bheda Abheda actually considers reality as Brahmaan + his Potencies.

Prabhupada's Mistake, According to Me:

He says Jnaana Yoga is not a path to devotion, only Bhakthi Yoga is. He says with Bhakthi, one performs Karma Yoga as well, and that leads to the attainment of Brahmaan. However, he says that only Bhakthi can secure oneself to this state, and without it, one will fall out of it.

This is where Raaja Yoga becomes important. Jnaana Yoga leads us to understanding of not just Non-Duality, but also Duality. And this leads us to Bhakthi Yoga, and Karma Yoga emerges as a result of this. When all three are done together, it is called Raaja Yoga.

So when one falls out of Bhakthi, the Jnaana within him secures him by itself with the knowledge of non-duality, and it reminds him to turn to the path of Bhakthi to live in the material world. So while Bhakthi Yoga without Jnaana Yoga leads one to have to constantly seek devotion by changing their mind, Bhakthi Yoga through Jnaana Yoga leads one to seek devotion due to a holistic understanding.

So there will be no problem of believing without reason. Of course, wisdom has to be beyond logical reasoning with worldly analogies, due to the limitations of worldly language, however it has to based on reasons that satisfy one's own mind, or else there will be internal conflicts. This is what Jnaana Yoga solves.

Verse: tatha brahmande, yatha pindande Translation: As in the macrocosm, so in the microcosm.

Microcosm is the Human Body. Macrocosm is the Universe.

Maimonaides: God's relationship to the universe is similar to the intellect's relationship to the human. Plato, Stoics, Neo-Platonists

Saguna Brahmaan: Theos (God) / Ousia (Divine Nature) Nirguna Brahmaan: To Hen (The One) / Hyper-Ousious (Beyond Nature)

Apophatic Theology (Negating), proposed by Pseudo-Dionysius the Areopagite

Creation / Mahat Tattva as Hiranyagarbha:

In Dharmarājā Adhvarīndrā’s Vedānta Paribhāśā, the semblance or reflection (pratibimba) of pure Brahman associated with Māhat is called Hiraṇyagarbha. Hiraṇyagarbha is the creator of the physical cosmos, who has the tanmantras and pañcabhūtas as his body. He directs the creation of the jīvās according to the will of Īśvara.

So when Aham Kaara emerges from Mahat Tattva, many worlds are formed.

Chakras ( Snippets from https://himalayaninstitute.org/online/chakras-link-macrocosm-microcosm):

The chakras are fields of concentrated consciousness where three or more nadis (currents of prana) intersect and in which the pranic forces are shaped for a particular purpose. The interaction of prana and the five gross elements of Sankhya—earth, water, fire, air, and space—gives shape to our human form as well as the physical world. We have flesh and bones. We experience the flow of blood and lymph, the fire in the belly, and the breath of life, all of which exist in a space we identify as our body.

The gross elements appear in the popular depiction of five major chakras associated with corresponding areas of the body: muladhara and the earth element with the pelvic floor, svadhishthana and the water element with the pelvis, manipura and the fire element with the navel, anahata and the air element with the heart, and vishuddhi and the space element with the throat. To round out the popular seven-chakra system, the ajna chakra is depicted in the head, and the sahasrara at or above the crown of the head. Practically speaking, the chakras are vortices, charged fields of pranic energy operating the organs, glands, and vital functions of body and mind.

Muladhara, literally “root support,” is the vortex of pranic energy, both active and potential, forming the foundation of our life on the physical plane. Svadhishthana and the water element endow us with the capacities for nourishment, taste, and sensual desire and pleasure. The fire element, associated with manipura chakra in the currently popular chakra system, is the source of vitality and the power of transformation that can convert bread and milk into flesh, bone, and blood, and propel desires into action and fulfillment.

One way of understanding these three pranic centers is from the perspective of survival, pleasure, and power—the aspects of our instinctive life which we share with all living creatures, and which are the reservoir and wellsprings of our life energy. Spiritual practice starts with these powerful forces, since access to higher realms of consciousness is difficult if we are weak, or our energy is completely controlled by survival instincts and the self-centered pursuit of pleasure or power.

[!QUOTE] “The human body, more precisely the chakras—the vortices of consciousness in the body—are the gateway to discovering the mystery of the universe and our life in it.”

—The Practice of the Yoga Sutra by Pandit Rajmani Tigunait

One popular example of a tantric practice in which the five gross elements are assigned to five associated chakras is bhuta shuddhi—purification of the bhutas (elements). The intention is to restore balance to the interplay of the elements and prana in the subtle body. The practice includes visualization of yantras (geometric shapes and colors associated with the elements) in the assigned chakras, mantra recitation, and pranayama. This harmonizing and concentrating of the powers of the body and mind facilitates meditation and awakening of the deeper and more subtle levels of awareness, thus reintegrating consciousness.

Basically, I guess it's all about paying attention to your body, with the understanding that the body is a manifestation of consciousness.

Tantra uses the chakra model to describe our connection to the macrocosm, and how to reclaim our pure, undistorted nature. With a comprehensive and holistic understanding of our inner and outer worlds, the chakra systems provide an invaluable context to build a life of our choosing. As Pandit Rajmani Tigunait writes in The Practice of the Yoga Sutra (sutra 2:18), “The human body, more precisely the chakras—the vortices of consciousness in the body—are the gateway to discovering the mystery of the universe and our life in it.”

All about Tantra (Snippets from https://himalayaninstitute.org/online/enchanted-world-tantra/):

Depending on whom you ask, tantra is the yoga of sex, black magic, complicated rituals, worship of frightful deities, meditation on yantras and mantras, alchemy, or a means for tapping into the mystical powers of the body. There is some truth in all these things—tantra is a vast trove of esoteric wisdom embracing medicine, astrology, philosophy, and spiritual practice. The applications of tantra range from cures for snake bite or smallpox to finding stolen jewelry, gaining worldly powers of all kinds, or attaining the highest spiritual wisdom.

These various traditions share a worldview, summarized in the Sanskrit aphorism Tatha brahmande, yatha pindande (“As in the macrocosm, so in the microcosm”). According to tantra, the whole can be seen and experienced in the partial; the partial is an expression of the whole.

The ritualistic paths of tantra (kaula marga), its meditative paths (samaya marga), and a mixture of the two paths (mishra marga) utilize the tools of mantra, yantra, and the powers of the body, mind, and senses to awaken and concentrate shakti. Mantras are subtle vibrations which restructure energetic patterns, reweaving the fabric of manifestation. Yantras (geometric figures) act in a similar way to provide a locus and organizational pattern for shakti. The ultimate yantra is the human body—the locus for the expression of the vast range of divine powers and the capacity for self-realization. The tantric traditions have developed the concepts of kundalini shakti and the chakras, and have elaborated the practices of asana, pranayama, bandhas, and mudras. These practices are designed to awaken and harness shakti in the body and mind, transforming latent potential energy into powerful active energy.

Glossary

  • Shakthi: Creative Principle, Feminine Power
  • Shakthi Saadhana: Spiritual discipline that leads to the realization of the divine force within.
  • Praana Shakti: Life force, the Awakened aspect of the primordial pool of consciousness and energy
  • Kundalini Shakthi: Dormant potential energy that can be awakened with Yoga
  • Sri Chakra: Geometrical form of Sri Vidya, A yantra which is a complete map of the microcosm and macrocosm.
  • Sri Vidya: Auspicious Wisdom
  • Mantra: A sacred sound used for meditation or to effect change on the subtle level
  • Yantra: Geometric patterns used in rituals and meditation to provide a locus to concentrate and focus Shakthi
  • Yogini: Forces of consciousness, personified as goddesses or spirits ruling over the mind, negative and positive

Praana Shakthi (Basically, it is breath)

“Breathe into your toes . . . your liver . . . your sacrum. . . ” No doubt you have heard or given this kind of instruction in a yoga class. Of course we don’t literally breathe into anything other than the lungs, yet most people understand these instructions, and we dutifully bring mental awareness of the breath to the area of interest. We intuit something profound: the intimate connection between the breath, the mind, and the mysterious variable in the equation—prana.

When this creative energy is manifest, the tantrics refer to it as prana shakti, or just shakti. The unmanifest fundamental force of intelligence is called kundalini shakti. Together, prana shakti and kundalini shakti are the ultimate creative force of being—the Divine Mother.

About Nadis (How Praana operates and forms the subtle body)

About Pradhana vs Mahat Tattva:

[!QUOTE] Pradhan is Prakriti or Maya

It is referred to in Svetashvataropanishad :

Pradhan purusheshvarah

Brahm, or Bhagavan, is the Lord of Pradhan and Purush (Jeevatma)

I’m not sure about Mahat-tattva, but I think it is the primeval and final resting place of before and after srishti, or Creation, and Mahapralaya, or final dissolution, respectively.

The Gyani, due to his billions of years of discriminating practices, overcomes all the principles of Maya that bind him, including mind, intellect, and ego, but is unable to overcome Mahaan (Mahat-tattva) and Pradhan. This is because Vidya-maya (Sattva-gun) is not possible to overcome by the Jeeva’s own efforts. The Divine Grace of Ishvara or Bhagavan is necessary to accomplish this.

All scriptures support this. The very basic practices of any serious Advaita adherent MUST include bhakti, or devotion, to any One of the Five Eternal Forms of God: Visnu, Shiva, Devi, Ganapati, or Surya-Narayana.

Even the Yog-sootras of Patanjali establish that the Favor of Ishvara is imperative after reaching the final stage of Samadhi, or to overcome Maya, whichever comes last.

This is because Maya, although inert on its own, has unimaginable Strength, being the Power of God.

Daivi hysesa guna mayi mama maya duratyaya

Mam ekam prapadyante mayaam me taam tarantite

  • Bhagavad Gita

This Divine Power of Mine, called Maya, is impossible to overcome. Those who surrender to Me (Sri Krsna) can easily overcome it by My Grace.

The bitter fact is that the Happiness which the Gyanis experience is samadhi (governed by Vidya Maya) is so immense, that it can last for several weeks, even months and years. Due to the nature of such ineffable bliss, the Gyani thinks he has attained moksha, but that is far from the truth. When he goes out in the world again, Avidya clutches him/her again.

From https://www.yesvedanta.com/tattva-bodha-discourses/discourse-27/:

Sound can be heard. Air can be heard and felt. Fire can be heard, felt and seen. Water can be heard, felt, seen and tasted. Earth can be heard, smelt, seen, tasted and smelt. So as the elements get grosser, the easier they are to relate with, as they involve more of your senses.

Thus, makes sense:

eteṣāṃ pañca-tattvānāṃ madhye ākāśasya sāttvikāṃśāt, śrotrendriyaṃ saṃbhūtam Among these five elements, from the sāttvika aspect of space is born the organ of hearing (the ear).

vāyoḥ sāttvikāṃśāt tvagindriyaṃ saṃbhūtam From the sāttvika aspect of air is born the organ of touch (skin).

agneḥ sāttvikāṃśāt caksurindriyaṃ saṃbhūtam From the sāttvika aspect of fire is born the organ of sight (the eye).

jalasya sāttvikāṃśāt rasanendriyaṃ saṃbhūtam From the sāttvika aspect of water is born the organ of taste (the tongue).

pṛthivyāḥ sāttvikāṃśat ghrāṇendriyaṃ saṃbhūtam From the sāttvika aspect of earth is born the organ of smell (the nose).

But they got it wrong lol:

The only quality that can be associated with space is sound because sound requires a medium to travel, and space provides that medium. Even in the absence of air, sound can still propagate through space (as demonstrated in experiments with sound waves in a vacuum). This is why in the Vedāntic understanding, sound is considered the exclusive attribute of space. Therefore, from the sāttvika aspect of space is born the organ of hearing (the ear).

WTH XD.

And Chitta when referred to as a fourth tattva is just the functional term for the three Antahkaranas combined. In Yoga, Chitta refers to Buddhi.

Chitta is also considered the subconscious storehouse. More like the collective unconscious according to others. i.e. the sum of all people's memories not currently active

I feel like in Saankhya, Chitta (consciousness) is a part of Mahat / Buddhi itself.

But others say Chitta is intelligence + consciousness + mind. And they say it forms Praana.

Final Correction: Chitta is the Storehouse of Memories, while Manas is the "deliberating aspect". So I guess Manas Tattva itself has both, because it is the individual mind.

Saundarya Lahari and Advaita Tattva.

First 41 verses cover the detailed account of internal worship of the Mother. It consists of systematic exposition of the concept of kundalini, Sri Chakra, mantra (verses 32, 33). This depicts the Supreme Reality as non-dual but with a distinction between Shiva and Shakti, the power holder and Power, Being and Will. The Power, that is, the Mother or Maha Tripura Sundari, becomes the dominant factor and the power holder or Shiva becomes a substratum. The first verse itself clearly describes this idea. "United with Shakti, Shiva is endowed with power to create; or otherwise, he is incapable of even a movement." The same idea is brought out in verse 24, "Brahma creates the universe, Vishnu sustains, Rudra destroys, and Maheshwar absorbs every thing and assimilates into Sadashiva. On receiving mandate from thy creeper like brows, Sadasiva restores everything into activity as in the previous cycle." Such prominence of the Mother can be seen in verses 34 and 35 also.

Tharka Shaasthra (The Science of Arguments)

About Yogamaaya:

The child, Yoga-māyā-devī, the younger sister of Lord Viṣṇu, slipped upward from Kaṁsa’s hands and appeared in the sky as Devī, the goddess Durgā, with eight arms, completely equipped with weapons

— Srimad Bhagavatam, Canto 10,Chapter 4, Verse 9

O Kaṁsa, you fool, what will be the use of killing me? The Supreme Personality of Godhead, who has been your enemy from the very beginning and who will certainly kill you, has already taken His birth somewhere else. Therefore, do not unnecessarily kill other children

— Srimad Bhagavatam, Canto 10,Chapter 4, Verse 12

പരേതാത്മാവ്

പരേത = പരലോകത്തെ പ്രാപിച്ച. പരേത+ന്റെ എന്നേയുള്ളു. പരേതൻ ഇല്ല. അതിനാൽ പരേതനായ ആത്മാവ്

Samskaara: Mental Impressions Samskrithi: Culture

Gaudiya Vaishnavism: Achinthya Bhedha-Abhedha, an improvement from Vishishta Advaita, but emphasizing Krishna over Naaraayana. Is closer to dualistic schools like Dvaita.

The religion is not Sanaathana Dharma, it is Bhaaratha Samskrithi or Veda Jnaana or Vaidika Jnaana. Dharma means function. It cannot be eternal, it is context-dependent. Any attempts to make that claim is just trying to appease Abrahamic dualists

The Magnetizing Force: Karma (Intentional Actions) (Kriya + Anubhava (Action + Impression)) The Process of Magnetization: Samsaakra (Collecting Impressions) The State of Magnetization: Vaasana (Dwelling) The Principle of Magnetism: Samsaara

Yoga Terminologies:

  • Vritti (Thought Patterns)
    • Pramaana (Sources of Information)
    • Viparyaaya (Misinformation)
    • Vikalpa (Fantasies)
    • Nidra (Sleep)
    • Smrithi (Memories)
  • Klesha (Bad Thought Patterns)
    • Avidya (Misunderstanding)
    • Asmitha (Mine-ness)
    • Raaga (Attachment)
    • Dvesha (Dislike)
    • Abhinivesha (Fear of Death)
  • Vikshepa (Obstacles and Distractions)
    • Vyaadi (Disease)
    • Sryaana (Dullness)
    • Samshaya (Doubt)
    • Pramaada (Carelessness)
    • Alasya (Laziness)
    • Avirati (Lack of Abstaining from Addictions)
    • Bhranti Darshana (False Perception)
    • Alabdha Bhumikatva (Failing to Attain Stages in Journey)
    • Anavasthitattva (Inability to Maintain the Stage / Instability)
  • Vighna (Disturbances)
    • Dukkha (Sorrow)
    • Daurmanya (Depression)
    • Angam-Ejayatva (Trembling of the Body / Nervousness)
    • Shvaasa (Irregular Inhalation)
    • Prashvaasa (Irregular Exhalation)

Human Sacrifice?: https://vedabase.io/en/library/sb/5/9/ (SB 5:9 - Bharatha Maharaaja sacrificed to Kali)

Avoid company of Disbelievers (SB 5:9, Description Prabhupada):

As advised by Śrī Caitanya Mahāprabhu: asat-saṅga-tyāga — ei vaiṣṇava-ācāra. One should strictly avoid the company of nondevotees, even though they may be family members.

The "disbelivers" here were people who'd harm him for his disbelief, not typical nice people as we know.

The claim that Shankara did not allow Shoodras to study Vedas: https://hinduism.stackexchange.com/questions/17824/deadlock-in-sankaras-views

  • He'd consider anyone born Shoodra as his Guru if he identified with the consciousness
  • He commented on Vedaant Soothras that a Shoodra should never have access to Vedas

Same commentary continues:

From those Sûdras, however, who, like Vidura and 'the religious hunter,' acquire knowledge in consequence of the after effects of former deeds, the fruit of their knowledge cannot be withheld, since knowledge in all cases brings about its fruit.

Casteists:

"If castes were based on Guna, there would be no way of identifying them":

If we classify castes as karma or Guna based then how to determine someone castes?

There is no definite answer to this.Suppose a Sudra by birth has all the attributes of a Brahmin.How is he gonna prove it?And prove it to whom ,which body etc?Should he have to pass some tests?If yes which are those tests?Are those tests mentioned in Scriptures?.Will he be allowed to wear the sacred thread then if he passes those tests?NO is the answer of course.

Its only the Karmas that we have done in our previous births that determines.

So,birth based caste system is actually karma-based caste system also.

Similarly,what determines our gunas?Its mostly our birth only.

For example,just as the nature of a tree is determined by the quality of the seed and that of the soil on which the seed is being sown,similarly our gunas are dependent on our father(the seed) and our mother(the soil).

Um, so that totally ignores the population growth rates and so on. Good for keeping slave population in check. Also, how mentally deranged would one have to be to make the analogy that Gunas are determined by seed? They are simply using sophistry to win over people who are not experienced in dialectics (Tharka Shaasthra).

The three twice-born castes must be initiated at so and so age:

The Scriptures give us the following ages when upanayana has to be done for the 3 dvija castes:

Manu Smriti 2.36. In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya

But it is possible to identify a twice-born who should be demoted by looking at whether he performs his duties:

[!QUOTE] But,having said all that,caste system is not entirely based on birth either.Otherwise we won't be having the following & many similar verses in Scriptures:

He who sets his face against righteousness, is but a Chandala by his acts. He gains nothing by being a mendicant, or by worshipping the household fire.

  1. A Brahman, ignorant of the Gayatri hymn, is more unclean than even a Shoodra ; the Brahmans who know the nature and the sanctity of the Gayatri hymn, are honored and revered by all persons.(Parashara Smriti)

Moreover, there is a way of segregating those who are twice borns merely by birth but who are not living their lives accordingly.They are to be treated like the outcasts only by the society.They are called by the name Vratya in Scriptures.

Manu Smriti 10.20. Those (sons) whom the twice-born beget on wives of equal caste, but who, not fulfilling their sacred duties, are excluded from the Savitri, one must designate by the appellation Vratyas.

10.21. But from a Vratya (of the) Brahmana (caste) spring the wicked Bhriggakantaka, the Avantya, the Vatadhana, the Pushpadha, and the Saikha.

10.22. From a Vratya (of the) Kshatriya (caste), the Ghalla, the Malla, the Likkhivi, the Nata, the Karana, the Khasa, and the Dravida

So there's a way to kick out, but not to bring in. Cool.

Here's an opinion from a fool:

If u can go beyond maya which is the most difficult thing to do, then obviously you are free from caste-system..but till that point is reached for ordinary mortals like me we definitely need some kind of rules and that's basically what caste system is in hinduism..If we see around ourselves everywhere in nature we see differences and we also see strict observance of rules..and these rules are different for different beings different objects..so caste system makes a lot of sense to me. now to those who say "im Brahman" "i'm free " etc..I'll simply say good luck dude & move on..

Indeed, this is the true delusion, or theologically speking, a delusion within the delusion. Just because there are rules in reality doesn't mean "these" rules are the rules. Traditions like these are jokes.

Another fool:

Also if u disregard the birth factor entirely that means u believe that previous karmas have no link to our current birth..

He says this as though people born in countries outside Indians who don't follow caste system could not be born. There are plenty of other ways for Karma to manifest other than this birth based Varna and Jaathi system.

Again:

In Mahanirvana Tantra Sadashiva clearly says he is the one who created all Shastras(including Smritis) ..so u shd believe him saying so given that u declare urself as his devotee..

Saying that God created all sciences in no way means that all publications are made by him. Science comes as a consequence of reality and perception. Science is validated based on consensus, not dogma.

Truth spoken here:

The actions of a Brahmana, arising from his own nature, are serenity, self-control, austerity, purity, tolerance, honesty, knowledge of the Vedas, wisdom, and firm faith.

Note that this arises from birth ("arising from his own nature"), not nurture. This is the link between guNa and varNa.

So why doesn't this system seem to correspond to reality?

Well, when there is a contradiction, one of the assumptions must be wrong. Maybe the system is wrong?

Casteist idiot distorting BG again:

[!QUOTE]

18.41: Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.

This verse is not advocating guna-based varna theory. It is saying that members of these varnas have these (or should have) these qualities, and not that people's varnas are defined by these qualities.

Note that this verse uses Sanskrit words like "Karmaani" (actions and impressions of previous lives) and "Svabhaava" (inherent nature). The body that you are born into is dependent on your karma and impressions from previous lives; you didn't randomly get this body, but got it to experience the fruits associated with the birth.

Wow, he inferred "qualities born of one's nature according to their Prakrthi Tattvas" to mean that the qualities are based on the family of birth, because the body is based on Karma. True, the body is based on Karma, and perhaps even the destiny is, but one's family is not a defining character for that, simply because people are not machines.

[!QUOTE] One who is born as a human has different karma than a king, than a deva, than an insect, than a plant, etc. Thus, your birth into a family, upbringing by parents, and contact with members of society close to you influences your actions and work (karmaani) and nature (guna or svabhaava). It is also true that genetics and ancestry has a huge influence on your nature.

Guna-based varna system doesn't work, because for example, let's take this verse:

18.42: Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness – these are the natural qualities by which the brāhmaṇas work.

and also this verse:

18.43: Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kṣatriyas.

A lot of non-Hindu people have these qualities, Mlecchas (non-Vedic) and atheists can also exhibit these qualities, this doesn't mean they are Brahmins, etc. A Muslim soldier can exhibit these qualities that are associated with a kshatriya, but this doesn't qualify him to be part of the kshatriya-varna.

Moreover, how can you guarantee somebody has these qualities? From birth to the time of around 25 years of age most people go through phases and exhibit all sorts of qualities. It's not practical to determine somebody's varna after 25 years; that's 25 years gone to waste.

Wow, but subjecting one to being a worker all their lives is not a waste of 100 years of their life? Also, yes, non-Hindu people with the same qualities won't have the same caste due to their culture. So the claim is that they are not of the same Varnas. But then are they of Shoodra Varna? Even if they are, they would live a better life than the Shoodras of India then, simply because their people are more intelligent. But if so, what Varna are they in again?

What Varna is a Mleccha? Do Hindus identify as non-human species who are in the Varna fold, as opposed to the others who are like animals? If so, surely the so-called animals have a better quality of life and are more intelligent than the Indians.

My complex anti-caste questions based on Saankhya:

  • If there are multiple Purushas, they how does one justify birth based caste system as in the Purusha Suktha?
  • Aren't each Purusha identical, and therefore, doesn't everyone have to start low, rather than that each Purusha is differently born?
  • And also, why would any Purusha start low in life, is it that they went from a high point to low point? If the idea is that they got low by Karma, are there that many evil people to justify the number of animals and Shoodhras?
  • Also, why haven't all Purushas achieved liberation already in this infinite world then? Is it that liberated Purushas keep coming back to Prakrthi for a round 2? Why would they do that willingly, if life is so tough, and put themselves through trouble through a mechanical Prakrthi, as opposed to a world with an Eeshvara to rely on?

Purusha has both male and female qualities. So it is like a hermaphrodite. Related: Anima and Animus.

There are infinite Purushas in Samkhya. Maybe that explains the ever-ongoing reality. Even in the end of the world and new Kalpas, I guess there will be a new set of Purushas. I wonder why they have to take just one experience of life. (Of course, I don't agree with this philosophy to begin with)

Explanation:

[!QUOTE] See, the following relevant verse from the PAtanjali Sutras SAdhana PAda:

KritArtham prati nashtamapyanashtam tadnyAsAdhArantvAth || (22)

Translation (as per SwAmi VivekAnanda; i have translated into English upon seeing his Bengali translation):

Although, for one who has attained that Absolute, the Prakriti (or AgyAna or false knowledge) ceases to exist, but for others it still is very much working.

Commentary:

The Atma or the Purusha is completely separate from the Prakriti- to make Purusha realize this- is the sole task that the Prakriti has. And when the Atma realizes this for a fact, then the Prakriti can not attract him towards it any longer. One who has been liberated, for him, the Prakriti is completely dissolved or non existent. But there will be always infinite number of such Atmas or Purushas for whom the Prakriti will always continue to act.

So, this is quite clearly talking about infinite Purushas, like they do in SAmkhya.

JanmamaranakaranAnAm pratiniyamAdyugapat pravitteshcha |
Purushavahutam siddham traigunyaviparjayAcchaiva ||

Due to the difference of rules (Pratiniyama) regarding life, death and the Indriyas (Karana), due to the fact that none of these occur simultaneously [for anyone] and due to the fact that differences among the three states (Traigunya viparjaya) are everywhere seen, the multitude of the Purushas is thus been established (Purusha vahutam siddham).

SAmkhya KArikA verse 18.

In Vaisheshika, souls had attributes. Vaisheshika was about categories.

In Nyaaya, it added more detail, and also included Eeshvara. Navya-Nyaaya emphasized Eeshvara.

Nyaaya emphasized the means of knowledge (Pramaana) and debates.

Nyaaya influenced Vaisheshika to include Eeshvara.

In Nyaaya-Vaisheshika, the world is comprised of Paramaanus, and they come together to form the reality. Nyaaya was the one that argued that this should have an Eeshvara.

In Vaisheshika, Atman holds Karma. Adrishta (unseen force) perpetuates it. Aatmaan is a Dravya, so it has Gunas.

There are 7 Padarthas (Categories). Guna is a category, and there are 24 Gunas. (long lists XD).

Advaita uses the rules of Nyaaya and Saankhya in Vyavahaarika reality, but with some changes. e.g. Purusha is one, not many.

Since Prakrthi is Maaya, Advaita sees the 25 tattvas (evolutes) as being temporary limiting adjuncts (Upaadhis).

Also, the additional Pramaanas in Advaita are relevant (like negation).

My doubt about Mahat:

Now, in Saankhya, if there are many souls, how do they get properly individuated? What's the use of Mahat? Is it the collective unconscious or something? Does it create what's the Chitta, when paired with Manas and Ahamkaara, although Mahat is often referred to as Buddhi? Is Mahat Buddhi alone, or is it the storehouse of archetypes too, with Manas being the one that collects the Vaasanas through collecting Samskaaras of Karma?

[!QUOTE] ChatGPT snippet

Is Mahat the "Collective Unconscious"?

Yes, in a sense. Mahat is the universal matrix of intelligence, which contains the potential for all thoughts, archetypes, and patterns that shape individual cognition.

Carl Jung’s Collective Unconscious (with its archetypes) is similar to how Mahat functions cosmically—it is the reservoir of primordial patterns from which individual minds derive their tendencies.

Jung said a Westerner can be easily tricked by other Westerners who claim to know about Eastern spirituality and sell snake oil. So unless someone is heroically determined, they should stick to their traditions.

Yakshinis LOL: https://www.quora.com/What-does-it-mean-when-you-see-Yakshini-in-a-dream/answer/Neil-Krshna

Some Yakshinis can be extremely beautiful and irresistible to look at, the onlooker tends to be spellbound. Please ensure you mentally prepare yourself so that you do NOT have sex with her in the dream. Yakshinis have the power to swallow you whole and make you a sexual slave of hers. Eventually if you end up doing this, she will keep returning and demanding sex from you until you are exhausted and dried out. At this point she will curse you for not being able to satisfy her any more.

Apparently the closest beings to succubi are Apsaras who distract Rishis (like Menaka - Vishwamithra)

The spirits are Gandharvas, Kinnaras, Yakshas, Yakshinis

And there's Yogini/Yakshini/Apsaras Saadhana

In Ashtaadhyaayi, Panini's Vyaakarana work, he states that when grouping, words that have less syllables must come first. But he also states that words that are more respected must come first. Puraana has three syllables, but Ithihaasa has four. Yet the scriptures refer to them as Ithihaasa-Puraana.

Verse: इतिहासपुराणाभ्यां वेदं समुपबृंहयेत्। बिभेत्यल्पश्रुताद्वेदो मामयं प्रतरिष्यति।। Translation: The Vedas should be expounded by the Ithihaasas and Puraanas. The Vedas are afraid of one of little learning, thinking they would misrepresent them. Sources: 1) Vasishta Dharma Soothra 27.6, 2) Vyaasa Smrithi 1.4, 3) Padma Puraana 2.51-52, 4) Skanda Puraana 5.3.122, 5) Maha Bhaaratha 1.1.204

Dvaita says Bimba (Brahmaan) and Pratibimba (Jiva) are eternally different. Advaita says the Upaadhi (medium) is Avidya, and when the Upaadhi is destroyed one unites with Brahmaan. But Dvaita says that when the Upaadhi is destroyed, Jeeva becomes extinct.

I think Dvaita considers the reflectiveness of Brahmaan as the Upaadhi. While Advaita considers the misidentification of the self with the reflection as the Upaadhi. Nevertheless, the fact remains that the reflections and the reflective surface exist eternally.reflection

Now the nature of reflections is such that, it is always lacking. For example, others don't see you the same way you see your reflections. They see you the same way you see your photos, because it is laterally flipped. Likewise, something about the reflection is always lacking in Brahmaan, so you end up finding it.

Aabhaasa Vaada: Illusion of Reflection Prathibimba Vaada: Reflection

In AbhAsa vAda, jIvA is defined as the combination of chaitanyam (kUtastha), the reflecting medium (kAraNa sharIra and sUkshma sharIra), and chidAbhAsa, the reflection of chit on the reflecting medium. Ishwara is the combination of chaitanyam (nirguNa brahman), samashTI avidyA (mAyA) and the reflection of chaitanyam in mAyA.

Unlike abhAsa vAda, in pratibimba vAda, the difference between Ishvara and jIva is attributed to only one avidyA upAdhi. So there is no separate Ishvara upAdhi. The jIva is defined as the reflection of chaitanyam in the one upAdhi. Ishvara is the original chaitanyam.

Source: https://www.advaita-vedanta.org/archives/advaita-l/2016-March/040512.html

i.e. both recognize reflection, but differ in philosophy.

Prakashatman proposed Prathibimba Vaada. Aabhaasa Vaada says that one must reject both Jeeva and Ishvara as illusions. Prathibimba Vaada says that reflections are the same, just not to be identified with.

About Buddha Maarga: This is what I hold: While I consider Vedaanta to be true, without Sidhaartha Gauthama's influence, Indian culture would have lost their way into rituals and myths of Meemaamsa and Puraanas.

About Vedaangas (More: https://hinduism.stackexchange.com/a/35338/40901):

the importance of remembrance power, vyaakarana, nirukta, sikhsha,chandas, while understanding the phonetic Rig Veda.

About different Kalpas applied to Puraanas: This is called Kalpa Bheda

My final thought on Puraanas is that anything is subjective history unless they violate observations of science they themselves affirm.