Siddha system of Indian medicine

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Bio Piracy – Commercialization_of_trad. medicines

The Siddha medicine is a form of south Indian Tamil traditional medicine and part of the trio Indian medicines – ayurveda, siddha and unani.This is nearly 10,000 years old medical system followed by the Tamil people, both in India and abroad. This system of medicine was popular in ancient India,due to the antiquity of this medical system,the siddha system of medicine is believed to be one of the oldest medical system. The system is believed to be developed by the 18 siddhas in the south called siddhar. They are the ancient supernatural spiritual saints of India and the Siddha system is believed to be handed over to the Siddhar by the Hindu God – Lord Shiva and Goddess Parvathi. So are the siddhars, the followers of Lord Shiva (Shaivaites). Siddhar’s total nos are eighteen, with agathiyar being the first Siddhar. Read More: > HERE <

Siddha system of medicine is one of the oldest medical systems of India existed separately in early times. The system has flourished well in India for many centuries. Although this system has declined in later years, in the wake of changing mode of life and modern medicine, it continues to sustain its influence on the masses because of its incomparable intrinsic merits. Siddha medicine can combat all types of diseases, especially the chronic diseases, which baffles and eludes even the modern sophisticated medicine.

There are two ancient systems of medicine in India, the Siddha which flourished in the south and the Ayurveda prevalent in north. Siddha system is called ‘saiva sampradayam’ (tradition of Lord Shiva) and Ayurveda is called Brahma or ‘Arsha sampradayam’ (the tradition of rishis). The inference to be drawn from these traditions is that, there is no exact point of time to which the beginning of these systems could be traced. They are eternal, without a beginning or end: they began with man and may end with him. The term ‘Siddha’ means ‘everlasting’, ‘Conquering death’, ‘holy immortals’, etc. This system is originated by 18 Siddhars headed by Siddha ‘AGASTHYA’. Siddhars were a Class of popular writers in Tamil in all branches of knowledge and many of their works were written in what is called High Tamil. They were men of high culture, intellectual and spiritual faculties combined with supernatural powers and intuitive intelligence acquired by yogic powers. The prevention and the cure of illness is the basic aims of all systems of medicine.

The Siddha system has, in addition, a transcendental motivation, a concern for what might be called the ‘IMMORTALITY OF THE BODY’. The ‘Siddhars’ were those who had renounced the world after experiencing its instability and uncertainties. They practiced yoga extensively and wrought great miracles, imbued with Devine power. They knew the past, the present and the future, rejuvenated their body, lived for many years, ultimately attained the state of ‘perpetual consciousness’ or ‘Samadhi’ and enjoyed eternal bliss. Big Hindu Temples sprang up over their Samadhi and centers of devout worship even today. They form the most important temples in south India.

Fundamental principles of Siddha – According to siddhars ‘Nature is man and man is nature’, therefore both are essentially one. The universe consists of two essential entities, matter and energy which the Siddhars call ‘Siva’ and ‘Shakthi’. The two co-exist and are inseparable.

The universe consists of five elements and these elements should not be confused with the elements of modern chemistry. They are primordial elements. They are Munn (solid), Neer (fluid), Thee (radiance), Vayu (gas), and Akasam (ether). All created and evolved matter in the world, be it animal, vegetable, or mineral, falls under these categories. The human anatomy and physiology, the causative factor of disease, the materials for the treatment and cure of diseases, the food for the sustenance of the body, all fall within the five elemental categories. This is the working hypothesis.

The human being is made up of the five elements. The various tissues of the body are the combinations of these elements. In one tissue one element may be more predominant than the others. The physiological function in the body is mediated by three substances- Vatham, Pitham, and Kapham. In each cell in the body these three co-exist and function harmoniously. Vatham is formed by the basic elements Akasam and vayu. Pitham is formed by Thee and Kaph is formed by Munn and Neer. If these three functions normally, health is maintained. The body consists of seven ‘dhatus’: Rasa (lymph), Kurudi (blood), Tasai (muscle), Kozhuppu (fat), Elumbu (bone), Majja (marrow) and Sukkilam and Artavam (male and female hormones). In these seven tissues one or other of the three ‘doshas’ predominate. In the tissue blood, Pitham predominates, in bone Vatham and in other tissues Kapham. The doshas should not be pictured as separate entities staying in the body in different places. Though they are treated separately, it is to be understood that they combine in their action to make life go on; they may be compared to three pillars which supports a structure. They conjointly permeate every structure in the body; so much so there is not a single point in the body where all the three doshas are not present. The maintenance of equilibrium of the three doshas is health; the disturbance of the equilibrium is disease. The concept is similar to the theories of cellular mechanism, biochemical changes, enzymes and hormones, of modern medicine- Both Siddha and Ayurveda are based on humoral pathological doctrine- the tridosha theory- the three supports of human body system.

Diagnosis and basis of treatment – The words ‘noai nadal, noai mudal nadal’ in the ancient texts denotes the approach to disease and determination of the etiology of the disease.  Siddha concept for diagnosis is to investigate the cause of the disease, the signs and symptoms, complications if any, and pathological tissue changes. The Siddhars look at body and disease together to arrive at a conclusion regarding the condition or diagnosis of the case. This condition is an essential pre-requisite for treatment. In addition, eight important factors are to be ruled out. They are pulse, touch, tongue, colour, speech, eyes, faceus and urine. The five elements of the body and their life factors: the five elements of the body (pancha bhootas) and Vatham, Pitham, and Kapham (tridoshas) are widely described by Siddhars who classified the diseases into 4448 varieties. The etiology, signs and symptoms and treatment were explained for all the varieties by Siddhars. Medicines should be prepared according to individual needs separately.

The three ‘humors’ Vatha, Pitha and Kapha represents air, fire and water of the five elements (pancha bhootas), which form the connecting link between microcosm or man and macrocosm or the earth. These three humors maintain the human body through their combined functioning. The normal order of tridosha in a healthy person is 1: ½: ¼ or 4:2:1 respectively. If this equilibrium is disturbed disease sets in. Medicine are prescribed to set right the imbalance in the life factors either by addition, reduction or neutralization, since all matters (herbs, minerals and metals) contain the five elements and hence three factors. The presence of a particular factor in a substance is found by the taste of the latter. The five elements in different combinations form six tastes. Innumerable varieties of herbs are mentioned in Siddha literature. Many of these were described in a manner very difficult to understand. There are 64 types of medicine in Siddha pharmacopoeia, 32 for internal administration and 32 for external applications, besides 11 metals, 64 mercurial and non-mercurial), 120 uparasam (salts and other minerals). Diet and Anupanam (vehicle for administration) plays a very important role in Siddha treatment. A single herb like ’solanum trilobatum‘ is used in 20 different diseases with different Anupanams.

In search of rare herbs - at the deep interior forests of western ghats..

Unique Siddha medicinal preparations – For a medicine to be effective, the inorganic substances have to be brought to their atomic form. Siddhars developed the knowledge of bringing inorganic substances into atomic and ionic form which is easily absorbed by the system, when ground with herbal juices and put on the fire.

The specialized Siddha preparations are ‘parpam’, ‘chendooram’, ‘chunnam’, ‘mezhagu’. These are metallic and mineral preparations by transmutation processes of converting the metal to ashes and waxy constituency which exerts only therapeutic properties and devoid of any metallic traces. These are also the byproducts noticed during Siddhars Alchemical practices.

Muppu: Muppu has a distinct place in Siddha medicine. It is the combination of three rare salts which enhances the efficacy of any Siddha medicine. The preparation and ingredients are a closely guarded secret. It is also believed that ‘muppu’ also engender yogic concentration, a part of Siddha tradition.

Kaya kalpa: This is similar to ‘Rasayana chikitsa’ of Ayurveda and ‘gerontology’ of modern medicine. The word ‘kalpa’ means ‘able’, ‘competent’. When it is connected with ‘kaya’ or body, the term means competency or ability of the body. While in Ayurveda, rasayana is different from ‘vajeekarana’, kaya kalpa does not treat vajeekarana or the science of aphrodisiacs separately. When kayakalpa treatment is undertaken, the vigor of body and mind are restored and so there is no need for separate attention to vajeekarana. Siddhars were more concerned about the ultimate goal of living and less with worldly pursuit of sex. How ever, kayakalpa is very much capable of achieving the ends of both rasayana and vajeekarana.

Present status and scope: There are 6 Siddha medical colleges in Tamil nadu and one in Kerala catering to the needs of those who are interested in leaning siddha medicine course for 5 and half years and post-graduate specialization courses for two years.

Due to the popularity of ‘Siddha’ in India and abroad, the government of India has decided that Allopathic and Indian system of medicine should together contribute towards the development of the National Health Services. In addition, Indian system of medicine has also been recognized for the purpose of reimbursement of medical treatment under the central services.

The central council is executing its research programme in Siddha through Central research institute, regional research institute, mobile clinical research units, medico botanical survey unit etc. For the research in Siddha system, many research units were started at New Delhi, Bengalooru, Chennai, Pondycherry, Palayamkottai and Trivandrum.

“Food is medicine and medicine is food” and “Prevention is better than cure” were the slug lines of Siddhars and their followers. In the past people had the first hand information of the health and toxic effects of various species of flora and they provided the raw materials to the medical man for compilation. Thus Siddha system is a science perfected into an art, coupled with primitive intuitions into nature’s resources and secrets.

A close look at the eating habits of animals and birds reveals they eat food raw and ripe consisting of all the six tastes where as man eats only food stuff of four tastes, leaving bitter and astringent, which are pre-requisites for healthy circulation f blood. Bitterness fights against bacterial infection and astringency maintains the right blood quality and its constituents. Small quantities of agathi grandiflora, bitter gourd, seeds of solanum xanthocarpum, flowers of neem eaten now and then in small quantities, ward of many microbiological and bacterial infections.

It was a common knowledge for many Indian to possess the rare knowledge of various medicinal properties of ingredients in our culinary preparations and thus many an Indian woman trained in the traditional oriental ways of food preparation is an excellent and masterly physician without any master degree…

As a sampler, when excessive smoking causes dizziness, stomach disorders and makes the male suffer from nicotine poison, immediately the lady knows the sure cure for this disorder and gives him agathi grandiflora leaves, deliciously cooked at regular intervals and thus cures him of his malady, similarly she knows the properties of medicinal food recipes out of edible greens, leaves, barks, berries and other vegetables and the value of pepper, mustard, ginger and a host of other household provisions, rarely men of the past generations were perforce compelled to visit the medical experts and specialists who were scarce and few.

The leafy green mentioned above and several other bitter lasting foods and dishes as in margosa leaves and other plants and medicinal herbs, kill or exterminate the nematodes like thread worm, hookworm and tape worms and similar germs infesting the bowels and alimentary canal.

Religion is an indispensable stand in the web of Hindu Indian life that permeates through the daily life and character of Indians. The wise men of old India have deftly fused in their life certain ablutions, ceremonial rights and codes of conducts for normal healthy life. The Hindu Icons or the Pantheons of various Gods and particular modes of worship with leaves, flowers, milk, butter, honey, ghee, betel and nuts are symbolic and of great significance just as an abacus is used to induce children to learn arithmetic; these observations have been designed to promote for living a healthy life of body, mind and spirit. The practices may seem succinct or stupid to the modern civilization, but they were quite significant and sacred in the past.

The ancient wisdom of our ancestors should not be ridiculed because of our ignorance or non realization of their intrinsic worth. Let me present few examples of these rites and rituals and anyone with faithful, sincere interpretations of facts will come to the conclusion as how the medicine, art, culture, rituals and the way to healthy living with longevity were interwoven during prehistoric period.

While worshipping Lord Shiva, during the chanting and pooja, beal leaves (aegle marmelos) are offered to the Deity and after worship, some of these leaves are eaten by the devotees as ‘Prasad’ (blessings from God).this intake of beal leaves when followed regularly ensures good health by proper digestion and assimilation of food. It also removes the toxins in the body and is a blood purifier.

While worshipping mother Durga, the Goddess is being invoked with neem leaves and later consumed by the devotees. This is manna from heaven when consumed regularly in small quantities with its essence, as it proves wonderful disinfectant and germicide. Regular intake of this herb in any kind will be a sure elixir of life.

The foremost Hindu Deity Lord Ganesha, first to be propiated before commencing any important human project as per the belief. The Lord is worshipped with a particular type of grass – ‘Doorva’ (cynodon dactylon), which has been proven scientifically to possess the power of generating electricity in minute degree. When handling it augment one’s personal magnetism. It is of high medicinal value when administered orally. Another instance may seem superstitious but not without truth. Before initiating any auspicious rites, it is customary to make a crude image of Lord Ganesha with a fresh paste of either cow dung or turmeric paste and stick a small tuft of Doorva grass leaves to the person of the Deity. This image is abandoned and left to wither after performing pooja. Normally wet paste of either cow dung or turmeric when left exposed to atmosphere will be infested with bacteria and this does not happen with the sanctimonious Lord Ganesh’s image with the bunch of Doorva grass. It may baffle one’s imagination and one may not believe, but seeing believes!!!

Selection of purified herbs for compound Siddha preparations – Mango leaves are used in the worship of the Goddess of rivers- Ganga devi. Festoons of mango leave adorn temples and houses during festivals. A tuft of mango leaves dipped in the sacred water after worship Ganga is sprinkled over all the places of the premises and on the devotees. This serves as purificatory process. A decoction of mango leaves taken at regular intervals will cure many bodily illnesses.

The people of ‘Vishnu cult’ perform pooja of the Lord with ‘Tulsi leaves’ (ocimum sanctum). After the pooja 3-5 leaves are consumed as ‘Prasad’… these leaves consumed at regular intervals will build strong muscles and bones. It is also a wonderful prophylactic drug for many ailments.

Likewise ‘Lord Brahma’, the Creator is worshipped with country fig leaves and fruits. The intake of these leaves and fruits will restore the correct blood constituents due to its astringent properties. These few narrations give a glimpse into the astounding possibilities of simple herbal preparations with no intricate knowledge of orthodox Siddha compounds with elaborative preparation processes. With a primary knowledge of hundreds of species in vegetable kingdom and the knowledge of physical body, its physiology and anatomy and simple rules of health and hygiene, any layman can lead a healthy life free from diseases.

Similarly periodic oil-bath promotes real rejuvenation of the physical body, though the modern medical conception put it that the diet we take orally contain oily matter which could suffice for a healthy body. Folds and wrinkles disappear in due course, when taken regular oil bath, giving the person youth, glow and luster. There are many illustrations of Siddhars stating by proper physical exercise and perfect breathing, food habits, evacuation of bowels, many undesirable conditions get eliminated. Siddhars have also propounded many prescriptions for rejuvenating the body and this bulk is called ‘Kayakalpa’, literally meaning a body like stone. The most intriguing, perplexing and unique phenomenon of Siddha system of medicine is the ‘Kayakalpa group of herbs’ which is not found in any other systems of medicine in the world. These ensure physiotherapy, psychotherapy, preventive and curative aspects of diseases and pave the way for longevity. There are 108 kayakalpa herbs; many among them in daily use are onion, garlic, ginger, lemon, jequirity and turmeric etc.

On close scrutiny one will struck with much wonder as in how those days where there was not even a microscope, the ancient Siddhars were capable of describing the use of such things rich in vitamins, minerals, proteins, hormones, electrolytes and other nutrients grouped them as disease preventives for promoting longevity.

To conclude these scriptures and sciences embody all that was required for human advancements in the world and a study of these ancient literatures will be really productive of lasting benefits. We may confess that we are still ignorant of many things connected with the ancient thoughts and beliefs and it is our ignorance that belittles their greatness.

The revival of ancient systems, be they in medicine or moral code, requires a faithful interpretation of the views of the originators of these sciences and such a movement will be useful and indeed found necessary since modern discoveries still are incomplete and look forward to the ancient works for the ‘MISSING LINKS’.

The Siddha system of medicine deserves careful and faithful examination since it has in itself many principles which may go a long way to supply the defects and deficiencies of modern conceptions and that may save Indian society and generally the world from many a besetting peril…..

Exciting possibilities ahead: In conclusion, it must be said that Siddha medicine offers exciting avenues for investigations in the light of modern science and technology. Such investigations can lead to significant breakthroughs not just in herbal pharmaceuticals, but in conceptual and practical knowledge as well, with far-reaching benefits for the existing system of healthcare as a whole. But such investigative studies must necessarily be multidisciplinary, with full involvement of scholars in ancient Tamil scriptures, veteran Siddha Vaidyas, and tribal folks with knowledge of field work, historians and several other members of Siddha medical community at the local level. Exploration of the goldmine of Siddha knowledge and wisdom is certainly worth substantial investments of human and financial resources.


– Authored by Siddha vaidya P.S.Narasimha swamy,

Director- Agasthya Siddha literature research centre,

#1495, Dr. Ambedkar Road,

Krishna murthy puram, Mysore-5700 04     Cell: 09845167119

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IISH Heritage Center – Message to the World

Institute of Scientific Heritage


The Vedas (Sanskrit वेद véda, „knowledge“) are a large body of texts originating in ancient India. Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism. Read More: > HERE <

The Vedanga ( vedÄṅga, „member of the Veda“) are six auxiliary disciplines traditionally associated with the study and understanding of the Vedas. Shiksha (śikṣÄ): phonetics and phonology (sandhi), Kalpa (kalpa): ritual, Vyakarana (vyÄkaraṇa): grammar, Nirukta (nirukta): etymology, Chandas (chandas): meter, Jyotisha (jyotiṣa): astronomy for calendar issues, such as auspicious days for performing sacrifices. Traditionally, vyÄkaraṇa and nirukta are common to all four Vedas, while each veda has its own śikṣÄ, chandas, kalpa and jyotiṣa texts. The Vedangas are first mentioned in the Mundaka Upanishad (at 1.1.5) as subjects for students of the Vedas. Later, they developed into independent disciplines, each with its own corpus of Sutras. Read More: > HERE <

A UNESCO World Heritage Site is a place (such as a forest, mountain, lake, desert, monument, building, complex, or city) that is listed by UNESCO as of special cultural or physical significance. The list is maintained by the international World Heritage Programme administered by the UNESCO World Heritage Committee, composed of 21 state parties which are elected by their General Assembly for a four-year term. The program catalogues, names, and conserves sites of outstanding cultural or natural importance to the common heritage of humanity. Under certain conditions, listed sites can obtain funds from the World Heritage Fund. The programme was founded with the Convention Concerning the Protection of World Cultural and Natural Heritage,which was adopted by the General Conference of UNESCO on November 16, 1972. Since then, 186 state parties have ratified the convention. Read more : >HERE<

Message to WorldIndian Heritage on science and technology has a history of not less than 5000 years starting from the subjects of mathematics, astronomy, geometry, health science, food science, yoga, Metallurgy (science of metals), space science /air crafts technology, plant science and so on. There are thousands of books catalogued by different organizations and institutions in India and abroad, which are presently available either in the printed form or as manuscripts in palm leaves.

This history record, starts from Vedic period. The mathematics and astronomy were dealt together in hundreds of text books written in Sanskrit and in regional languages.

Mahabhaskareeya, Laghubhaskareeya, Vateswara Siddhanta, Bruhat samhitha, Sidhanta siromony and many similar books still available in the printed form with English commentaries. They give the subject matter qualitatively and quantitatively at par with the modern developments.

The books on health science, Charaka Samhita, Susrutha samhitha, Ashtanga hrudaya and so on written many thousand years ago are the part of curriculum in more than 300 ayurveda colleges in India and more than one hundred institutions outside India.

Indian heritage on the metallurgical sciences (loha thanthra, rasa saastra and so on) also goes back from the period of Yajurveda. Many ancient textbooks describe the rasa sastra and artha saastra giving detailed descriptions on the ores, minerals and methodology of extraction and purification of metals and their compounds, which has been supported by the archeological evidences.

Indian technological heritage has vast area of knowledge from metallurgy, ceramics, glass, textiles, furnaces, leather, civil engineering and architecture, granite and marble, and so on. These are clearly demonstrated in ancient Indian books, cave temples, temples, forts, palaces, etc..

Indian Institute of Scientific Heritage (IISH) was established on the Sravana Pournami day in August 1999 and registered as a charitable trust (328/99/iv) during the last quarter of 1999. Then onwards IISH has been undertaking the mission of learning and teaching the ultra ancient heritage of Bharath(India) using ultra modern scientific and technological tools.

The ultimate aim of this mission is to make every Indian proud of his heritage.

Our aim is to inform the world about the glorious scientific, rational and logical heritage of India and also inform the world to practice and adopt these message in their life to lead a happy life in the 21st century. IISH is undertaking this mission of taking the message to 100 million people before the 31st December 2010. Hundreds and thousands of mission oriented workers are taking part in this patriotic mission of spreading the message of our motherland. We learn and teach the past glory, present achievements and future aims of Indian in each and every field, taking the inspiration for the past glory of this nation.

We inform the world that this heritage of India is the property of Hindus, Muslims and Christians of India and also belongs to all beloved children of this motherland.

Thus IISH spreads the scientific, technological, spiritual, sociological, anthropological, managemental messages to the world, in such a way that these messages can be adopted for the modern world.

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Advaita Vedanta – Vivekananda, Ramakrishna

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Dakshineswar Ramkrishna Sangha AdyapeathIn 1915, a young Brahmin named Annada Charan Bhattacharya was setting up a successful practice in Ayurvedic medicine in Calcutta. A capable scientist, he had discovered seven patent medicines and went on to become a renowned doctor all over Bengal.

Sri Ramakrishna Paramahamsa (Bangla: রামকৃষ্ণ পরমহংস Ramkṛiṣṇo Pôromôhongśo) (February 18, 1836 – August 16, 1886), born Gadadhar Chattopadhyay (Bangla: গদাধর চট্টোপাধ্যায় Gôdadhor Chôţţopaddhae), was a famous mystic of 19th-century India. His religious school of thought led to the formation of the Ramakrishna Mission by his chief disciple Swami Vivekananda – both were influential figures in the Bengali Renaissance as well as the Hindu renaissance during the 19th and 20th centuries.Many of his disciples and devotees believe he was an avatar or incarnation of God. Ramakrishna was born in a poor Brahmin Vaishnava family in rural Bengal. He became a priest of the Dakshineswar Kali Temple, dedicated to the goddess Kali, which had the influence of the main strands of Bengali bhakti tradition.  Read More: > HERE <

Ramakrishna Math and Ramakrishna Mission are twin organizations which form the core of a worldwide spiritual movement (known as Ramakrishna Movement or Vedanta Movement), which aims at the harmony of religions, harmony of the East and the West, harmony of the ancient and the modern, spiritual fulfillment, all-round development of human faculties, social equality, and peace for all humanity, without any distinctions of creed, caste, race or nationality.

RAMAKRISHNA MATH is a monastic organization for men brought into existence by Sri Ramakrishna (1836-1886), the great 19th century saint of Bengal who is regarded as the Prophet of the Modern Age.

RAMAKRISHNA MISSION is a registered society in which monks of Ramakrishna Math and lay devotees cooperate in conducting various types of social service mainly in India. It was founded by Sri Ramakrishna chief apostle, > SWAMI VIVEKANANDA (vedanta, jnana yoga )< (1863-1902), one of the foremost thinkers and religious leaders of the present age, who is regarded as ‚one of the main moulders of the modern world‘, in the words of an eminent Western scholar A. L. Basham.

The ideology of Ramakrishna Math and Mission consists of the eternal principles of Vedanta as lived and experienced by Sri Ramakrishna and expounded by Swami Vivekananda.  This ideology has three characteristics: it is modern in the sense that the ancient principles of Vedanta have been expressed in the modern idiom; it is universal, that is, it is meant for the whole humanity; it is practical in the sense that its principles can be applied in day-to-day life to solve the problems of life.

The motto of Ramakrishna Math and Ramakrishna Mission is: Atmano mokshartham jagad hitaya cha, „For one’s own salvation, and for the welfare of the world“. The main goals and objectives of these twin organizations, based on the principles of Practical Vedanta, are:

  • To spread the idea of the potential divinity of every being and how to manifest it through every action and thought.
  • To spread the idea of harmony of religions based on Sri Ramakrishna’s experience that all religions lead to the realization of the same Reality known by different names in different religions. The Mission honours and reveres the founders of all world religions such as Buddha, Christ and Mohammed.
  • To treat all work as worship, and service to man as service to God.
  • To make all possible attempts to alleviate human suffering by spreading education, rendering medical service, extending help to villagers through rural development centres, etc.
  • To work for the all-round welfare of humanity, especially for the uplift of the poor and the downtrodden.
  • To develop harmonious personalities by the combined practice of Jnana, Bhakti, Yoga and Karma.

Sarada Devi (Bengali: সারদা দেবী) (1853—1920), born Saradamani Mukhopadhyaya, was the wife and spiritual counterpart of Ramakrishna Paramahamsa, a nineteenth century mystic of Bengal. Sarada Devi is also reverentially addressed as the Holy Mother (Sri Maa) by the followers of the Ramakrishna monastic order. Sarada Devi played an important role in the growth of the Ramakrishna Movement.  Read More: > HERE <

Endearingly known as ‘Holy Mother’, Sri Sarada Devi, the spiritual consort of Sri Ramakrishna, was born on 22 December 1853 in a poor Brahmin family in Jayrambati, a village adjoining Kamarpukur in West Bengal. Her father, Ramachandra Mukhopadhyay, was a pious and kind-hearted person, and her mother, Shyama Sundari Devi, was a loving and hard-working woman.

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Swami Krishnananda ISwami Krishnananda

One of the senior disciples of Swami Vishnudevananda and who spent 18 years with gurus mission International Sivananda Yoga Vedanta centre as a Director in different branches. Swamiji is the author of poetry Kaliyuga Vahini in Kannada language. His poetry is coming in all major languages shortly. Swamiji is teaching yoga and Meditation and conducting Satsanga and giving spiritual guidelines to sadhakas all over the world. Swamiji is traveling across the globe in spreading Gurus message.

Sri Swami Krishnananda Saraswati Maharaj (April 25, 1922 – November 23, 2001) was a Hindu saint. He was a foremost disciple of Swami Sivananda and served as the General Secretary of the Divine Life Society in Rishikesh, India from 1958 until 2001.He was one of the most important theologians and philosophers of the 20th century. Author of more than 200 texts, Krishnananda wrote and lectured prolifically on yoga, religion, and metaphysics. His lectures, though delivered extempore (without rehearsal), were known for their structure, style and sophistication, and have been widely published in text form. The works for which Krishnananda is best known are The Realization of the Absolute, The Philosophy of Life, and The Philosophy of Religion. Read More > HERE <

Yoga is a divine knowledge taught by Rishi’s to gain Physical, Mental, Spiritual well being and to attain our Divine quality through following the eight limbs of Raja Yoga called Astanga Yoga. Yoga means union of human sole with the supreme – sole or Almighty god means join Divine & human spirit. This is a Process which liberates the human soul from the bondage of Maya (attachment to worldly things and makes the sole free from rebirth) Only Maya is a strong bondage.

The ultimate Aims of Yoga practice is to get Self –Realization to merge our tiny spark of soul in the ocean of God consiousness.To remove our ignorance due to Maya, to know our own ego, to get freedom from bondages of birth and deaths, to remain in permanent eternal peace, bliss and joy and to realize the complete ultimate knowledge of everything in the universe we should practice this techniques with devotion, faith and proper understandings . Without devotion we never reach any where in this practice.

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Sivananda Ashram (Headquarters of The Divine Life Society) Rishikesh, Himalayas, India.

The Divine Life Society was founded by the great Saint and Sage of modern times, Swami Sivananda, in the year 1936. It was founded for resuscitating the higher values of life beyond the limitations of perceptional and cognitional evaluations of life. The Founder’s main intention was to awaken humanity towards the ways and means of imbibing in one’s life the characteristics of Ultimate Reality, veritably God-realisation.

Towards this end a vigorous disciplinary process has to be undergone by imbibing in one’s personal life the other associated values, such as the social, ethical, and austere principles, all which have to be set in tune harmoniously with everything that is considered as part of one’s life at any stage of one’s existence in this world. This is briefly the great vision of the Founder, Swami Sivananda.

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YTDR – Yogi Tsoru Dechen Foundation Miami

Yogi Tsoru Dechen Foundation Miami Florida

Miami (pronounced /maɪˈæmi/ or /maɪˈæmə/) is a major city located on the Atlantic coast in southeastern Florida. Miami is the county seat of Miami-Dade County, the most populous county in Florida. It is the principal city and the center of the South Florida metropolitan area, which had a 2008 population of 5,414,712; ranking 7th largest in the U.S.In 2008, the population of the Miami urbanized area had increased to 5,232,342, becoming the fourth-largest urbanized area in the United States, behind New York City, Los Angeles, and Chicago. Miami is a well-known global city due to its importance in finance, commerce, culture, media, fashion, education, film, print media, entertainment, the arts and international trade.Known as The Gateway to the Americas, Miami is an international center for entertainment, education, media, music, fashion, film, culture, print media, and the performing arts. Read More: > HERE <

Tibet (Tibetan: བོད་; Wylie: bod, pronounced [pʰø̀ʔ]; Chinese: 西藏; pinyin: XÄ Zàng) is a plateau region in Asia and a disputed territory, north of the Himalayas. It is home to the indigenous Tibetan people, and to some other ethnic groups such as Monpas and Lhobas, and is inhabited by considerable numbers of Han and Hui people. Tibet is the highest region on earth, with an average elevation of 4,900 metres (16,000 ft). It is sometimes referred to as the roof of the world. Read More: > HERE <

The Venerable Tulku Tsori Rinpoche is the founder and spiritual leader of the Yogi Tsoru Dechen Rinpoche Foundation based in Miami, Florida. He is recognized as a Lama – a term reserved for senior members of the Tibetan Order.

Lama Tulku Tsori Rinpoche (aka Tulku Karma) was born in a Tibetan refugee settlement in India in 1974. During his childhood, he was recognized as the incarnation of Yogi Tsoru Dechen Rinpoche of Chamdho, Tibet. At the age of seven, he was received at Namdroling Monastery in Bylakuppe, India where he completed his education.

Dalai Lama teaching at TCV Dharamsala India

Rinpoche has devoted his life to champion humanitarian efforts. He travels throughout the world teaching the Buddha Dharma (Path of Awakening), and speaking on the greater good of empowering humanity and revitalizing society. Presently, Rinpoche is overseeing various charitable programs including construction of the Children’s Monastery in Mainpat, India while continuing to help establish new Dharma centers throughout the world.

Kundalini Yoga Workshop & Swami Dhirendra

Kundalini Yoga Workshop mit Reinhard Gammenthaler

Brahmacharya – Sri Swami Sivananda

Brahmacharya (pronounced [brʌmatʃərɪə], Devanagari: ब्रह्मचर्य) whose literal meaning is under the tutelage of Brahman refers to a period of spiritual education in the traditional scheme of life in Hinduism that takes place during the teenage years. This period of time in which the student becomes inculcated in the mystical doctrine contained within the Upanishads is characterised above all else by the practice of strict celibacy. As such, in non-Hindu traditions (see nastika) Brahmacharya denotes a mode of life devoted to spiritual endeavour in which sexual continence is the guiding factor. A Brahmachari therefore is a male (and brahmacharini a female) who observes sexual abstinence unless intentionally procreating. These characteristics correspond to Western notions of the religious life as practised in monastic settings. Read More: > HERE <

Just like his life and his death the origin of Swami Dhirendra Brahmachari is shrouded in mystery. Some sources say that he was born in a respected Brahmana family of Chandpura, a small village in Bihar in Northern India. Others say that he came from a village in Kashmir. There are no records of the day of his birth, and during his lifetime the public was speculating about his real age. He never talked much about his past, but when he remebered his early childhood he used to say that he was a wild and naughty boy with a great sense for adventure, which often put him in difficult and dangerous situations. When he was twelve years old he started to read the Bhagavad Gita and he was deeply impressed when Krishna says to Arjuna: “The Yogin is verily superior to the Tapasvins (those observing austerities), Jnanins (the knowledge-ables) and Karmakandins (those who perform the ceremonial rites). Therefore you should try to become a Yogin!” So he decided to become a Yogi. From this moment he pursued this arduous path with great devotion and deep interest, and he left his family to search for a true Guru. During these years of wandering he met many masters and holy men, but in spite of his ardent efforts it seemed impossible to find the one personal Guru. Many so-called masters turned out to be charlatans or they were demanding a certain hairstyle or dress from him, changes which the stubborn young man wouldn`t accept.

After years of restless search he ended up in great poverty, and he seemed to be stranded. He said about this dark period of desperation: “I had completely lost the idea of a Guru, my mind was absolutely empty. But only when life becomes dark and black like a slate, you can start to write something new. Only where there is absolute emptiness you can fill in something new. Only when his own ideas are wiped out, man is ready to perceive and accept the Absolute. It is a balance between complete devotion and the openness for the Divine or even for what you can call its opposite.” While this struggle between light and darkness was in full swing, he finally met his Guru Maharshi Kartikeya, whose Ashram stood at Gopal-Khera, about twelve miles from Lucknow. There his Guru initiated him into the untold secrets of Yoga. He practiced Pranayama in an underground cave and reached a state of perfect mental equilibrum, which made him enter the realms of higher Yoga. Now he was a Swami, a Siddha and Yoga-Master, and he was directed by Maharshiji to propagate the Yogic Kriyas.

It was in the Bengal capital Calcutta that his first work “Yogic Sukshma Vyayama” was published in Hindi in 1956. Thereafter he came to Delhi and people of all walks of life and from all over the world were attracted to him to learn the yogic practices that he demonstrated.

He taught the first Prime Minister of India, Jawaharlal Nehru, and was the yogic mentor to his daughter Indira Gandhi and her family. 1970 he published his second book “Yogasana Vijnana”, doubtless the best work ever about the correct practice of Yoga-Postures. Because of his extraordinary powers and his charismatic personality he became the counsellor and trustee of the then Prime Minister Indira Gandhi and therefore a political issue. He was running big Ashrams in Delhi, Jammu, Katra and Mantalai (J & K), and thousands of people from all over the world were eager to learn from him.

In the year 1981 he was asked by some journalists if he would leave his body as old as his own Guru Maharshi Kartikeya, who entered Maha-Samadhi 1953 in the age of 336 years, while he was meditating with his favourite Chelas. He answered: “I would gladly do that, if I shouldn`t die in a plane-crash.”

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SRI VIDYA, Vidyas in Hinduism & Yoga Upanishads


108 Upanishads | Vedanta Spiritual Library

32 Vidyas & 10 Maha Vidyas

Mess.166: A Holy Trip to Arunachaleshwara

 Lalitha Sahasranaama Stotram

ŚrÄ VidyÄ (also spelled „Shri Vidya“) is the name of a Hindu religious system devoted to the goddess LalitÄ TripurasundarÄ or simply TripurasundarÄ (‚Beautiful Goddess of the Three Cities‘). According to British scholar Gavin Flood she is a tantric form of the goddess ŚrÄ (also called LakṣmÄ), consort of Vishnu. However, the late orthodox leader of the largest Samaya school of ŚrÄ VidyÄ, Sri Chandrasekharendra Saraswati Swamigal, says that the ŚrÄ in ŚrÄ VidyÄ is a title of respect meaning The VidyÄ and has no connotation to LakṣmÄ. And Indian scholar V.R. Ramachandra Dikshitar states she is a form of Durga or Paravati, consort of Shiva , as well as several names from the LalitÄ SahasranÄma which call her the beloved of Shiva. The Sanskrit word vidyÄ means „knowledge“ or „lore.“ A thousand names for this form of DevÄ are recited in the LalitÄ SahasranÄma, which includes ŚrÄ VidyÄ concepts. Read More: > HERE <

The Sri Yantra (shown here in the three-dimensional projection known as Sri Meru Chakra or Maha Meru used mainly in rituals of the Srividya Shakta sects) is central to most Tantric forms of Shaktism.

Meru Chakras are frequently a central focus and ritual object for this worship of the Goddess. They are a more potent form of the Sri Yantra, since they are three-dimensional. Meru Chakras can be found in rock crystal and in metal, often a traditional panchaloha formula of silver, antimony, copper, zinc, and pewter, which enhances the flow and generation of Sri’s beneficial energies, covered in gold.

In the theology of the ŚrÄ VidyÄ the goddess is supreme, transcending the cosmos which is a manifestation of her. The school has an extensive literature of its own. The details of the beliefs vary in different texts, but the general principles are similar to those found in Kashmir Shaivism.

The goddess is worshipped in the form of a mystical diagram (Sanskrit: yantra) of nine intersecting triangles, called the śrÄcakra („Chakra of ŚrÄ“) that is the central icon of the tradition.

SRI CHAKRA by S. SHANKARANARAYANAN – SRI CHAKRA, the king of chakras is a master plan of manifestation drawn by the divine Draughtsman on the board of the infinite, a transcript of the Transcendent, a symbol-image of the supernal verities. The spiritual and occult tradition of the worship of the Mother Goddess and the Sadhana of Srividhya are explained in sixteen chapters in terms of modern thought and understanding. Based on authentic and authoritative Tantric texts the exposition in English is inspiring and original, almost a classic in the field of esoteric literature.


About the Author: Though his academic attainments are in Mathematics and his professional interests lie in a specialised field of industrial management, Sri S. Shankaranarayan has retained his first love for Sanskrit. In his childhood he was introduced to the ancient Sanskrit lore by his grandfather, Sri S. Narayana Iyer, who was himself a deep initiate in Sri Vidya, Later he came under the dynamic influence of Sri Kapali Sastriar. Shankaranarayanan cherishes a special regard for this tradition of the worship of the Divine Mother and his treatises on Devi Mahatmyam-both in Tamil and English have acquired an authenticity of their own. The present work on Sri Cakra, revealing as it does the depth of his scholarship, practical insight and occult knowledge, promises to be a classic on the subject. Endowed with luminous intellect, well-versed in the modes of esoteric worship and awake with an active spiritual aspiration, Shankaranarayanan is marked out to play a singular role in the resuscitation of the spiritual and occult tradition of India in terms of modern thought and understanding. -M. P. PANDIT

Buy the Book here: >

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Iyengar Vedic Students 1909

The World’s First Sage Patanjali temple

„Health is firmness in body, stability in mind, and clarity in thinking. If a mirror is clean, it reflects objects clearly….health is the mirror of man.“ – B.K.S. Iyengar

Bellur Krishnamachar Sundararaja Iyengar (Kannada: ಬೆಳ್ಳೂರ್ ಕೃಷ್ಣಮಾಚಾರ್ ಸುಂದರರಾಜ ಐಯಂಗಾರ್, Tamil: பெல்லூர் கிருஷ்ணமாச்சார் சௌந்தரராஜா ஐயங்கார்), (generally known as Yogacharya B. K. S. Iyengar) (Born December 14, 1918 in Bellur, Kolar District, Karnataka, India) is the founder of Iyengar Yoga. He is considered one of the foremost yoga teachers in the world and has been practicing and teaching yoga for more than 75 years. He has written many books on yogic practice and philosophy, and is best known for his books Light on Yoga, Light on Pranayama, and Light on the Yoga Sutras of Patanjali. He has also written several definitive yoga texts. Iyengar yoga centers are located throughout the world, and it is believed that millions of students practice Iyengar Yoga.

He was awarded the Padma Shri in 1991, and the Padma Bhushan in 2002. In 2004, Iyengar was named one of the 100 most influential people in the world by Time Magazine. Read More: > HERE <

The Patanjala Yoga Kendra was established in 1993 on the banks of the Holy River Ganges in Rishikesh, the world capital of Yoga. The method of Yoga that is taught is Iyengar Yoga, as developed and taught by Shri Guruji, B.K.S. Iyengar, the world-famous Yoga Teacher. Guruji’s method is firmly based in the ancient Indian tradition of Yoga as defined in the Yoga Sutras of Patanjali. Usha Devi is the resident Yoga Instructor.

Iyengar Yoga teaches strength and stamina, flexibility and balance, concentration and meditation. Iyengar Yoga begins with physical awareness, but goes beyond to embrace emotional and spiritual growth. As students learn to extend consciousness to each part of their bodies, they experience a concentrated focus on the moment. In time, this concentrated focus (Pratyahara) becomes an integral part not just of a yoga practice, but of daily life.

Welcome to Save Ganga Movement – A Gandhian Non-violent Movement to Save the Ganga, symbolizing all rivers and water bodies and the Giriraj Himalayas, symbolizing all mountains, forests and wildlife. Gandhi symbolizes a culture of Truth and non-violence, i.e. a culture of pursuit of ethical perfection as the ultimate goal of life and pursuit of selfless ethical life of universal love as it’s means. The Surest and Perhaps the Only Solution to Our Impending Catastrophic Global Ecological Crises: Go Through Gandhi the Apostle of Truth and Non-violence of our Age.

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Natha Yogis, Gorakshanath & Kashmir Shaivism

babaji ( sitting on extreme right), Shri Avaidya nath ji, Shri Chand nath ji

Mela 1985: babaji ( sitting on extreme right), Shri Avaidya nath ji, Shri Chand nath ji

 Kundalini Books: Siddha-Siddhantapaddhati of Goraksanatha

 Gorakshanath the Originar of Hatha-Yoga

The Sanskrit word nÄthá or नाथ, is the proper name of a siddha sampradaya (initiatory tradition) and the word itself literally means „lord, protector, refuge“. The related Sanskrit term Adi Natha means first or original Lord, and is therefore a synonym for Shiva, Mahadeva, or Maheshvara, and beyond these supramental concepts, the Supreme Absolute Reality as the basis supporting all aspects and manifestations of consciousness. The Nath tradition is a heterodox siddha tradition containing many sub-sects. It was founded by Matsyendranath and further developed by Gorakshanath. These two individuals are also revered in Tibetan Buddhism as Mahasiddhas (great adepts) and are credited with great powers and perfected spiritual attainment. Read More: > Here <

Dr. Joachim Reinelt: Zur Zeit des indischen Mittelalters wanderten in weiten Teilen Indiens und Tibets tantrische Mystiker umher, die Nathas, Nathayogis oder Nathasiddhas genannt wurden. Sie praktizierten und lehrten Hatha- und Kundaliniyoga und hatten großen Einfluss auf das religiöse Leben der Menschen.

In meiner Doktorarbeit habe ich die Lehren und Praktiken dieser Yogis untersucht. Als Textgrundlage dient hierbei ein Werk aus dem ca. 13. Jahrhundert, das Vivekadarpana, wörtlich ‚Spiegel der unterscheidenden Betrachtung‘. In diesem recht umfangreichen Werk (21 Kapitel) wurden die Lehren aus unterschiedlichen philosophischen Schulen, Konzepte und Praktiken diverser tantrischer und yogischer Traditionen, sowie viele mythologische Vorstellungen zusammengetragen.

Gorakshanatha Saivism: Gorakhnath or Gorakshanatha Saivism is also known as Siddha Siddhanta and Nath tradition. It was founded by Gorakshanatha (Gorakhnath) who lived about 10th century AD. He is believed to be 3rd, 4th or 5th in a line of 12 prominent teachers of this tradition, which has followers in both Buddhism and Hinduism.

He was said to be a disciple of Matsyendranatha who was from in Nepal. Followers of this sect believe that knowledge of this tradition was received by Matsyendranath directly from Siva himself. Gorakshanatha is credited with such works as Siddha Siddhanta Paddhathi and Viveka Martanda. He composed them in Hindi. He also created 12 monastic orders across Northern India in an effort to preserve the Adinatha tradition. Other important works of this tradition are Hathayoga Pradipika, Gheranda Samhita, Siva Samhita and Jnanamrita. Full Article:

History of the Nathas – The history of ancient Indian sadhu texts reveals a succession of several main groups. There were the Sadhs, Yatis, Siddhas, Nathas, Pashupatis, Sant-Mats, Dasnamis and Nagas. Apart from these, many small sadhu sects have existed and played their part in the great stream of Indian life. In early history, it would appear that some sects were interwoven with others, and some merged or developed into other sects. Some thus became extinct, and others are still with us.

 Full Article :


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Yogendranath Yogi Event:  „CHATUHSASTHI YOGINI MANTRA -64 KALI YOGINIS“: “Sixty and four are the instruments of enjoyments that tempt the individual soul (jiva). Sixty and four are the divisions (kalas) within jiva; Sixty and four are the chambers of jiva’s chakras; Sixty and four; where Shiva-Shakti are.” In very ancient days, eight great Female Goddesses Shaktis emerged from the cosmic soul of the Principle Dieties and formed Kali Durga, the Universal Shakti Power, These were the grand Mothers (Ashta Matrikas) of all subsequent Yoginis. According to Kaula Tantra, the seight manifested each in turn into eight Divine Shaktis, thus resulting in the 64 Tantric Yoginis.

  • Start Time:Sunday, April 10, 2011 at 2:30am
  • End Time: Friday, April 10, 2015 at 5:30am
  • This is an open event. Anyone can join and invite others to join.

Eight Great Mothers (Ashta Matrikas), Halebid, Karnataka – An examination of the ancient Tantric tradition reveals a particular sanctity assigned to the number eight. The eight mother faculties (tattvas) of the manifested universe, the eight directions with four cardinal and four intermediate points (digbandahs), the eight miraculous yogic powers (siddhis), eight „limbs“ of Yoga (astanga) eight forms of the Divine Mother (matrikas) and eight primary mystic symbols (mudras) are just a few examples. The square of eight, or sixty-four, occupies an even more profound position in the field of Tantra which, from the point of view of the practitioner, first and foremost identifies the sixty-four Tantric Yoginis.

The Matrikas are found in inscriptions uncovered from the Indus Valley Civilization of 5000 years ago.

“O Great Ones, if I am known, what need is there for pilgrimage, austerities and even sadhana itself? If I am revealed, of what use is puja, tantra, kriya, yoga and the revealed texts?

My mystery is grand and broad and expansive beyond the consciousness of humanity, yet I am ever accessible as the cosmic lover beyond the thinking mind and it is I who is the source of the Peace, Light, Love, and Power that are all the hallmarks of my essence. I am the polarities and the forces of creation, the Divine feminine in union with her Lord. Manifesting in both celestial and terrestrial planes, pretending to be limited as a human incarnation, I become intoxicated with all aspects of life, in order to know Shiva as my intimate lover, with whom I always seek oneness.

I take on human incarnation in order that all of his less conscious manifestations might discover their divinity though relationship with me. In doing so I provide an avenue for humanity to taste the nectar of immortality through my Kaula Tantra. Even given this, my true nature still remains secret. I live hidden in the bodies of human lovers, promoting the elevation of consciousness for those who seek it through me.”

2nd Yogendranath Yogi Event „MAHA YOGI GURU GORKHNAHT“: Gorakshya Peeth Siddhachal Mrigasthali, favourite of siddha yogi -guru gorkhnath . Gorakshya Balam, Guru-sishya Palam, Sesha Himalam, Sasikhanda bhalam Kalasya Kalam, Jeeta Janma Jalam, Bandey Jatalam, Jagadabjanalam

  • Start Time: Friday, April 8, 2011 at 8:00am
  • End Time:Wednesday, April 8, 2015 at 11:00am
  • This is an open event, everone can join

Gorakh Nath is also Known as Gorakshya Nath. He is the Yoga power of Lord Shiva, who himself is the whole universe. There are many meanings for the name. First let’s separate the name into smaller parts Go + Rakshya = Gorakshya

The meaning of Go are Cow, Earth (or universe) or the Indriya (Through which person interacts with the outer world also moha or attachment). The meaning of Rakshya is to protect.

The combined meaning becomes as such The one who protects us from the un-escapable net of moha by protecting the indriyas. When all the individual are protected from misutilizing their bodies, which develops the mind so much that we become able to know all the things in the universe, then the universe is protected as a whole.

He is the teacher of Yoga. Yoga means the re-unification of the soul and the super soul (himself). We cannot write about him due to our inefficiency. One of the slokas is listed below which tells something about him.

Tum Sata-Chita-Aananda Sada Shive, Aagama Nigama Parey Yoga Pracharana Karana Yuga Yuga, Gorakh Rupa Dharey You are the super being, Sada Shiva. Farther than the knowledge of Aagama and Nigama. You come here in the form of Gorakh Nath for preaching Yoga (Knowledge for reunification), time to time. The full Bhajan is given in the Bhajan segment of the site.

You can view the big poster of Navanath at Mrigasthali Gorakshya Temple Likewise, there are 84 siddhas. Temples in Nepal and the World – Oom Guru Gorakshya, Mama Rakshya Rakshya Gorakhnath Temple is everywhere in Nepal and India. Gorakshay Nath is very important in the lives of the people so the temple is found in every footsteps. In any urban and rural part of the subcontinent contains Gorakshya temple.

Mrigasthali is another important place for all the Hindus ( .It is Known to be the most favourite place for the Lord Shiva to play. This place is listed in uncountable places in the texts of hinduism.

Shiva Gorakshya Meditated at this place for very long time. According to the story, Shiva Gorakshya Meditated here seated on the snakes representing the rain and there was no rainfall for 12 years. He was not happy with the people who was not interested in improving their life with yoga.

The people who were tensed due to no rain thought to bring his Guru Dada Matsyendra Nath and he will wake up and the rain will fall. When they brought Guru Matsyendra Nath from Kamrup Kamakshya then he wake up from meditation and they got the rain fall.


Goraksha Puja // Pandit’s Genocide being completed by indifference of both Center and State Governments.

Yoga – Sanatan Dharma ( > Hinduism <) has always believed that the world began from the god in the form of zero (sunya rup paramatma). But how did that zero became all these? The science cannot explain that thing, yet it has proved that the world is continuously expanding. If it is expanding continuously, then it should have been started from a point or zero. The science also believe this, with Big Bang Theory. But how did something came out of nowhere? The science can never explain this. This is explained by Yoga.

Einstein believed that there is always another antiparticle to some particle. When antiparticle and particle mix together, then there will be nothing. One will consume the other and the whole thing is zero. This thought came out of the sacred texts of Hinduism.

Something out of nothing can come with the power of yoga. The literal meaning of yoga is to mix something together or addition. With the power of yoga, Shiva created the whole universe out of nothing. let us see this in the following table:

0 = 5 – 5

= (5) + (-5)

= ( 3 + 2 ) + (8 – 3)

= (9 – 6 + 4 – 2) + ( 5 + 3 – 5 + 2 )

= ………… and so on (This is addition or Yoga)

Now the world has become a complex one. When the maha-pralaya occurs, the addition occurs and the world again becomes zero, and the new world is started with new mathematics.

Yoga is not the exercise. It is the power of creation. The Rishis of older times developed the science by which anyone can increase the power of yoga within oneself. All the things in Hinduism, world and the universe is within this.

We have to travel through 8.4 million species of plants and animals to become human. We will be promoted or degreded to the next higher level according to our karma. Karma is the form of yoga (Karma-yoga) which increases the yoga power. Shree Shiva Gorakshya is known to be the first sat-guru of yoga. He is Shiva, who came to earth for reason of preaching the knowledge of yoga. He tought 8.4 million postures, by which yoga could be practiced. Among them 84 postures are the most important for Human.

We are trying to publish the 84 yoga postures which could be useful for anyone.

The Gorakhbodh

Questions (Diverse Fragen):

Kashmir Shaivism: Kashmiri Arya „Pandits“ are the remainder of a indigenous religious ethnic group (kashmir shaivism philosophy) that originally inhabited the land proclaimed to be paradise by one of many neighbouring Kings . In the ancient times, the indigenous himalaya mountain Nag/“water spring“ tribe and Arya tribes settled and embraced eachothers rituals and values. The Middle ages, the various conquerors named the peoples of this valley as „Pandits“ because they choose the path of peace, enlightenment and knowledge. The Kashmiri Pandits, a „Community in Exile“ , not a caste in exile, retained their cultural identity from the persecution and forced conversion by the invaders of the land since 1300s. There are about 700,000 Kashmiri Pandits/Hindu living worldwide. About less than 5,000 still remain in the Valley of Kashmir. ,

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Swami Sivananda Saraswati (September 8, 1887—July 14, 1963) was a Hindu spiritual teacher and a well known proponent of Sivananda Yoga and Vedanta. Sivananda was born Kuppuswami in Pattamadai, in the Tirunelveli district of Tamil Nadu. He studied medicine and served in Malaya as a physician for several years before taking up monasticism. He lived most of the later part of his life near Muni Ki Reti, Rishikesh. He is the founder of The Divine Life Society (1936), Yoga-Vedanta Forest Academy (1948) and author of over 200 books on yoga, vedanta and a variety of other subjects. He established Sivananda Ashram, the location of the headquarters of The Divine Life Society (DLS), on the bank of the Ganges at Shivanandanagar, at a distance of 3 kilometres from Rishikesh. Sivananda Yoga, the yoga form propagated by him, are now spread in many parts of the world through Sivananda Yoga Vedanta Centres, but these centres are not affiliated with Swami Sivananda’s original ashrams which are run by the Divine Life Society. Read more: > HERE <

About the Author: Born on the 8th September, 1887, in the illustrious family of Saga Appayya Diskhita and several other renowned saints and savants, Sri Swami Sivananda had a natural flair for a life devoted to the study and practice of Vedanta.

Added to this was an inborn eagerness to serve all and an innate feeling of unity with all mankind. His passion for service drew him to the medical career; and soon he gravitated to where he thought that his service was most needed. Malaya claimed him. He had earlier been editing a Health Journal and wrote extensively on health problems. He discovered that people needed right knowledge most of all; dissemination of that knowledge he espoused as his own mission. It was divine dispensation and the blessing of God upon mankind that the doctor of body and mind renounced his career and took to a life of renunciation to qualify himself for ministering to the soul of man. He settled down at Rishikesh in 1924, practiced intense austerities and shone as a great Yogi, Saint, Sage and Jivanmukta. I

In 1932 he started the Sivanandashram. In 1936 was born The Divine Life Society. In 1948 the Yoga-Vedanta Forest Academy was organized. Dissemination of spiritual knowledge and training of people in Yoga and Vedanta were their aim and object. In 1950 he undertook a lightning tour of India and Ceylon.

In 1953 he convened a ‚World Parliament Religions‘. He is the author of over 300 volumes and has disciples all over the world, belonging to all nationalities, religions and creeds. To read his works is to drink at the fountain of Wisdom Supreme. On 14th July, 1963 he entered Mahasamadhi.

Publishers‘ Note: That this book has already run into eight editions is in itself the best tribute that can be paid to this, one of the first books written by Sri Swamiji Maharaj. About the book and its author, we cannot do better than to quote from the Publisher’s Note to the first edition of this book, in which Sri Em. Airi Writes:

“ His Holiness Sri Swami Sivananda Saraswati needs scarcely and introduction to the vast multitudes of reading public that pants for spiritual unfoldment and Self-Realisation“

The revered Yogi belongs to the ages and ranks amongst the blessed souls who have had the good fortune to taste the Nectar of Cosmic Consciousness. In clear, simple and impressive style the Swami addresses the young and yet inexperienced spiritual aspirants and lays down before them the fundamentals of spirituality and the various means essentially requisite for Divine Wisdom.“

„This book is a message from the great Yogi of the Himalayas to the helpless and bewildered seeker of Truth. This inspiring and soul-stirring little volume will, we venture to say, undoubtedly contribute its mite to the moral and spiritual perfection of the human race in general and the aspirants in particular. As we wish to present this volume in a popular and a presentable style, it is printed on good paper and got up excellently well. If this book appeals to the broad-minded and expanded hearts amongst the religious reformers and also aspirants, the Publishers‘ labours will have been sufficiently recompensed.“

We reiterate Sri Airi’s pious with as we offer this priceless treasure to the blessed aspirant-world.—THE DIVINE LIFE SOCIETY



So Says Sri Swami Sivananda

Saraswati Maharaj



> – Talks on Milarepa <

> Ringu Tulku – Bodhicharya <

> The Kagyu Tradtion – Milarepa <

The Karmapa (officially His Holiness the Gyalwa Karmapa) is the head of the Karma Kagyu, the largest sub-school of the Kagyupa (Tibetan Bka‘ brgyud), itself one of the four major schools of Tibetan Buddhism. The historical seat of the Karmapas is Tsurphu Monastery in the Tolung valley of Tibet. His Holiness‘ principal seat in exile is the Dharma Chakra Centre at Rumtek Monastery in Sikkim, India. His regional monastic seats are Karma Triyana Dharmachakra in New York, Dhagpo Kagyu Ling in France and Tashi Choling in Bhutan. Read More: > HERE <

Jetsun Milarepa (Tibetan: རྗེ་བཙུན་མི་ལ་རས་པ; Wylie: Rje-btsun Mi-la-ras-pa), (c. 1052—c. 1135 CE) is generally considered one of Tibet’s most famous yogis and poets, a student of Marpa Lotsawa, and a major figure in the history of the Kagyu (Bka‘-brgyud) school of Tibetan Buddhism. Read More: > HERE <

KAGYU & (Trad.) YOGA: Like all schools of Tibetan Buddhism the Kagyu consider their practices and teachings to be inclusive of the full range of Buddha’s teachings (or three yÄna) since they follow the fundamental teachings and vows of individual liberation & monastic discipline (Pratimoksha) which accord with the Mulasarvastivada tradition of the ŚrÄvakayÄna (sometimes called NikÄya Buddhism or „HÄnayÄna“ ); the Bodhisattva teachings, vows of universal liberation and philosophy of the MahÄyÄna; and the profound means and samaya pledges of the Secret Mantra VajrayÄna. Read More: > HERE <

The central teaching of Kagyu is the doctrine of Mahamudra, „the Great Seal“, as elucidated by Gampopa in his various works. This doctrine focuses on four principal stages of meditative practice (the Four Yogas of Mahamudra).

Important practices in all Kagyu schools are the tantric practices of Chakrasamvara and Vajrayogini, and particularly the Six Yogas of Naropa.



The Karmapas – Karmapa means „the one who carries out buddha-activity“ or „the embodiment of all the activities of the buddhas.“ In the Tibetan tradition, great enlightened teachers are said to be able to consciously arrange to be reborn as a teacher who can carry on the teachings of a predecessor in a prior life. Pursuant to this tradition, the Karmapas have incarnated in this form of manifestation body (Skt. nirmanakaya), for seventeen lifetimes, as of the present, and all have played the most important role in preserving and propagating the Buddhist teachings of Tibet.

Prior to the birth of the first Karmapa, the arrival of a Buddhist master who would be known as the Karmapa had been prophesied by the historic Buddha Shakyamuni and the great tantric master of India, Guru Padmasambhava. Throughout the centuries, Karmapas have been the central figure in the continuation of the vajrayana lineage in general and Kagyu lineage in particular, and have played a very important role in the preservation of the study and practice lineages of Buddhism. (For more on the Karmapas prior to the Seventeenth, see the section at this website on the Seventeen Karmapas.


Dear Dharma Friends, – I am sad to announce that the proposed visit of His Holiness the 17th Gyalwang Karmapa Ogyen Trinley Dorji was not approved by the Government of India. The visit was scheduled to take place from 27th May to 2nd July in nine countries of Europe. The Kagyu Office, the Administration of Gyalwang Karmapa was informed of the decision by the Tibetan Government in Exile on 3rd April 2010.

The process has begun to find out why this visit was not possible and what positive conditions are needed to make the visit possible in near future. I know a huge number of followers and friends in Europe were eagerly waiting for the visit of Gyalwang Karmapa and I know that all of you are sad and disappointed. I would like to take this opportunity to thank all the organizers, volunteers and donors for working so hard to prepare for the visit in last many months. Your cooperation and support were beyond any expectations. I hope and pray together with you that the visit will happen in very near future and that all of us would be able to receive his teachings in Europe.

Ringu Tulku,

Karmapa’s Visit to Europe


Anu Yoga

 Tibetan Studies, Conference, 2010, Tsering, Shakya

Anuyoga (Skt. अनुयोग ‚further yoga‘) is the designation of the second of the three Inner Tantras according to the ninefold division of practice used by the Nyingma school of Tibetan Buddhism. As with the other yanas, Anuyoga represents both a scriptural division as well as a specific emphasis of both view and practice. Read More: > HERE <

Modern-day doxographical presentations of the Nyingma school are usually based on the system of the nine vehicles (theg pa dgu). Emphasis is placed on the highest three vehicles in this scheme, namely MahÄyoga, Anuyoga, and Atiyoga. Generally speaking, these three “inner” yogas correspond to three stages in tantric practice, namely the generation stage, during which the details of the visualizations are stabilized, the perfection stage, in which those visualizations are then employed towards familiarizing oneself with the state of enlightenment, and finally the Great Perfection, the spontaneous accomplishment of buddhahood. Being the second of the three inner yogas, Anuyoga is thus associated with the practices of the perfection stage.

The perfection stage practices are often divided into those without signs (mtshan med) and those with signs (mtshan bcas). The former refer to practices in which the enlightened view is accomplished instantaneously, without any effort, “like a fish leaping out of the water.” The latter – the practices with signs – are generally the perfection stage practices known collectively as “channels and winds” (rtsa lung). Here, the practitioner works with a system of channels within one’s body, through which are moving the “winds” – subtle energies closely related to one’s mind. (Quelle THLIB)

anu yoga I


The Nyingma tradition is a complex of many lineages and teachings, including dzogchen. Let us examine some of its major facets.

The Nyingma (Old Translation Period) tradition divides Buddha’s teachings into nine vehicles (theg-pa dgu): three sutra and six tantra. This contrasts with the Sarma (New Translation Period) schools of Kagyu, Sakya, and Gelug, which divide the teachings into three sutra and four tantra vehicles.

  • The three sutra vehicles are the shravaka, pratyekabuddha, bodhisattva vehicles. The first two are in the category of Hinayana, while the latter is Mahayana.
  • The three outer tantras are kriya, charya, and yoga.
  • The three inner tantras are mahayoga, anuyoga, and atiyoga or dzogchen.
  • [See: The Terms Hinayana and Mahayana. See also: Basic Features of Tantra.]

The first six vehicles in Nyingma and Sarma are the same. The three Nyingma inner tantra vehicles are roughly equivalent to the Sarma category of anuttarayoga tantra. This is because both categories deal with a subtler level of mental activity (mind) than the lower vehicles do for actualizing the third and fourth noble truths – true stoppings of the first and second noble truths (suffering and its causes) and the true pathways of mind that bring about and have true stoppings. True causes are confusion about reality (unawareness, ignorance) and the fleeting levels of mental activity at which they operate. Because they are fleeting levels, they can be removed.

Maha, Anu, and Atiyoga in Comparison with Father, Mother, and Nondual Anuttarayoga Tantra – Mahayoga, anuyoga, and atiyoga all contain the same basic elements of practice on the tantra path to enlightenment. They differ in terms of emphasis. The same distinction is true concerning the three divisions of anuttarayoga tantra: father, mother, and nondual tantra. The two division schemes, however, are not equivalent.

The practice of anuttarayoga tantra entails the generation stage (bskyed-rim) and the complete stage (rdzogs-rim, completion stage). On the generation stage, we generate ourselves as Buddha-figures merely with the power of our imaginations (visualization). On the complete stage, everything is complete for actually generating the immediate causes for the body and mind of a Buddha – not just in our imaginations.

On the complete stage, we cause the energy-winds (rlung, Skt. prana) to enter, abide, and dissolve in the central channel. This enables us to access the subtlest level of mental activity (clear light, ‘ od-gsal) and use it for the nonconceptual cognition of voidness – the immediate cause for the omniscient mind of a Buddha. We use the subtlest level of energy-wind, which supports clear light mental activity, to arise in the form of an illusory body (sgyu-lus) as the immediate cause for the network of form bodies (Skt. rupakaya) of a Buddha.

Within this scheme of anuttarayoga tantra:

  • father tantra emphasizes illusory body practice,
  • mother tantra emphasizes clear light practice,
  • nondual tantra emphasizes the unified pair (zung-’jug) of illusory body and clear light.

If we use the same scheme as in anuttarayoga to analyze the Nyingma presentation, and divide the complete stage into two phases – before attaining actual clear light nonconceptual cognition of voidness, and after, when we attain the immediate cause for a rupakaya – then:

  • mahayoga emphasizes the generation stage,
  • anuyoga emphasizes the first phase of the complete stage and working with the energy-winds, channels, and chakras,
  • atiyoga (dzogchen) emphasizes the second phase of the complete stage, at which we actualize the immediate causes for the enlightening mind and form bodies of a Buddha.

RAM NAWAMI IN ‘INDIA’, Prof. Chitralekha Singh



Rama (IAST: rÄma, DevanÄgarÄ: राम; Lao: ພຣະຣາມ; Malay: Megat Seri Rama; Tagalog: Rajah Bantugan; Thai: พระราม) or Ramachandra रामचंद्र is the seventh avatar of Vishnu in Hinduism,and a legendary king of Ayodhya in ancient Indian mythology.

Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia.Most of the details of Rama’s life come from the Ramayana, one of the two great epics of India. Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. Rama is the husband of Sita, whom Hindus consider to be an avatar of Lakshmi and the embodiment of perfect womanhood. Read More: > HERE <

Rama Navami (DevanÄgarÄ: राम नवमी) also known as Sri Rama Navami is a Hindu festival, celebrating the birth of Lord Rama to King Dasharatha and Queen Kausalya of Ayodhya. Rama is the 7th incarnation of the Dashavatara of Vishnu. The festival falls in the Shukla Paksha on the Navami, ninth day of the Chaitra month of Hindu calendar. Thus it is also known as Chaitra Masa Suklapaksha Navami, and marks the end of nine-day Chaitra-Navratri celebrations.

In the epic Ramayana, Dasharatha, the Emperor from Ayodhya, had three wives named Kausalya, Sumitra and Kaikeyi in the Treta Yuga, which follows the Satya Yuga and is succeeded by Dwapara Yuga. Their greatest worry was that they had no children, and so they had no heir to the throne in the Ikshvaku Kula or royal lineage of great, pious, wonderful Emperors. Rishi Vasistha suggests him to perform Puthra Kamesti Yagna, through which he can have a desired child.

Among the incarnations of the Supreme Being, that of Rama & Krishna are considered very significant for humanity as it was possible for human beings to relate to him in person. In the Ramavatar (Incarnation of Ram) hsis auspicious qualities were manifest and he set an example to mankind by his adherence to Dharma (Religion). Rama’s matchless prowess as a warrior and his valorus deeds have lent the name ‘Mahavira Vaibhav’. Kalyan Guna (Welfare to humanity) is the main evident of Lord Rama.

It was his Kalyan Guna that he condoned the faults in others even when they had caused harm to him. The most important instance was when Ravana stood helpless without arms in the battlefield it would have been very easy to finish him off if the feeling of revenge on the one who had abducted his wife and kept her under captivity had over ridden, his sence of Dharma in warfare. His propriety and his inborn trait of pardoning others faults came to the tore in this critical juncture. The other Quality which was singular in Rama was his easy accessibility to everyone because of his innate affability (Sausilya). He was not only the supreme being incarnate but also the prince-regent, heir to the emperor of the mighty kingdom of Ayodhya.

Rama endeared himself to one and all by his noble qualities during his exile in the forest, the manner in which Rama addressed Guha, touched by his service by declaring that he was indeed his brother. These are few examples of his holy and piousness.

In Ramayan 16 outstanding qualities of Lord Rama is referred as ‘Krishna’ he performed the very delecate task of proceedings as an envoy of the Pandava’s to explore whether peace could be ensured. In several ways he saved the Pandava’s.

Rama was a prince and as such he could not be assigned the job of an ambassador, however there was an occasion when he admired such a task by another and he felt sorry. He was denied a similar privilege and so in his next manifestation he himself volunteered to do this service. All Gods incarnation are identical in bringing out his concern for those who place their faith in him. Lord descended on the earth protect the pious and thereby revealed his easy accessibility the destruction of wicked men was also his concern but this could have been accomplished by his will.

‘Thyagraja’ the great writter has emphasised that Sri Rama is unique. He said that Rama is ‘Parabrahama’ he is his ‘Ishtadevta’ – He has written many songs in the praise of Lord Rama in ‘Harikambhojit Kirtana’ – He said “Rama is the one and only God. Oh Mind! why do you dissipate?” ‘He is Brahma, Siva, Indra, permanent and the antar yamin in all beings.’

„Hey Ram – Hey Ram“, is a great Devotional prayer sung in the praise of Hindus God Rama. A beautiful bhajan by Jagjit Singh.

Rama is the character who is delighted and grateful even by one act of help by anyone and never entertains in his mind any hostility to one who has done him enormous harm.

Balmiki’s Ramayana is revered as the essence of the vedas itself and ‘Rama’ portrayed as the very passonification of dharma. The purpose of studying scriptured texts like ‘Ramayana’ is to the divine level. One can make his life sublime by a word of comfort to help another in distress. The script of Ramayana desist one from turning proud, when by divines grace one is placed is a high position or is intellectually superior. Ramayana is an epic of Moral values of human being, great source of in spiration to the whole of humanity. India as Ramayana’s birth place is well known and Ramayana has been part and parcel of the Indian way of life from time immemoriel.

Tulsidas has also witten’ Ram Charit Manas’ the history and the great story of ‘Rama’ as an epic which is very popular as it is described in a very simple manner to apporach to the heart of human being-.

Ramnawami is a great day when Rama was born in the Kingdom of Ayodhya King Dashratha & Kaushalya. Today her all incarnation a Shailputri, Brahmacharini, Chaudraghante, Kushmanda, Skandhamata, Katyayni, Kalratri, Mahagauri, Siddhidarti and on the last day on Nawami this year on 23rd March everybody celebrates the birthday of Sri Ram in all its gay mood wearing new clothes, meeting & greeting each other worshipping their Ishta Dev/Devi and congratulates each other.

Article by Prof. Chitralekha Singh

Dean: Institute of Visual, Performing Arts & Research, Mangalayatan University, Beswan, Aligarh.

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e-mail: mob . 91 9319103482

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Vedanta, Quantum Physics & Erwin Schrödinger


> Nobel Price: Erwin Schrödinger <

> Schrödingers Cat <

> Hinduism & Quantum Physics <

> E. Schrödinger: Are their Quantum Jumps ? <

> Rama Rao’s Amazon Blog <

The basic oneness of the universe is not only the central characteristic of the mystical experience, but is also one of the most important revelations of modern physics.“The most important discovery in the history of science“ -Prof.Henry Stapp, Quantum physicist.

Quantum mechanics (QM) is a set of scientific principles describing the known behavior of energy and matter that predominate at the atomic and subatomic scales. QM gets its name from the notion of a quantum, and that quantum value is the Planck constant. The wave–particle duality of energy and matter at the atomic scale provides a unified view of the behavior of particles such as photons and electrons. The notion of the photon as a quantum of light energy is commonly understood as a particle of light that has an energy value governed by the Planck constant. However, what is quantized is the angular momentum an electron can have as it is bound in an atomic orbital. When not bound to an atom, an electron’s energy is no longer quantized, but it displays, like any other massive particle, a Compton wavelength. While a photon does not have mass, it does have linear momentum. The full significance of the Planck constant is expressed in physics through the abstract mathematical notion of action. Read More: > HERE <

Erwin Rudolf Josef Alexander Schrödinger (German pronunciation: [ˈɛrviːn ˈʃrøːdɪŋɐ]; 12 August 1887, Erdberg – 4 January 1961, Vienna) was an Austrian theoretical physicist who achieved fame for his contributions to quantum mechanics, especially the Schrödinger equation, for which he received the Nobel Prize in 1933. In 1935, after extensive correspondence with personal friend Albert Einstein, he proposed the Schrödinger’s cat thought experiment. Read more: > HERE <

The Rishi’s vision – The > Rishi’s < vision of a world in which man participates in a seamless existence, indivisibly united with the universe around him, resonates through a discovery called > BELL’S THEOREM“ < . This discovery, first proposed in 1964 by the physicist John S. Bell was first confirmed by experiment in 1972 by Professor John Clauser at Berkley. It is an almost unbelievable result – unbelievable because the logical mind has great difficulty in comprehending how it can be true. Its impact on the physics community has been enormous. Professor Henry Stapp, a physicist at Berkley and an authority on the implications of Bell’s Theorem, has called it. The most important discovery in the history of science.

Erwin Schrödinger is one of the greatest physicists of 20th century was also an enigmatic figure. He was a brilliant scientist, philosopher, poet and a humanist who lead a complex personal life. He was deeply philosophical in his thoughts than any other scientist of his time, but he apparently did not make far-reaching philosophical conclusions from his work in quantum physics. He was held back because he knew there was a lack of clarity. His search for the truth never reached conclusion as his one time lover Hansi Bauer noted.

Erwin’s interest in Vedanta (one of the six schools of Hindu philosophy) and Upanishads started at a young age when he was accustomed to cold and hungry times in war-torn Vienna, but his belief in Vedanta remained the same until his death in 1961: He was a life long believer. Schrödinger was deeply influenced by the thoughts of Schopenhauer, and thus developed strong interest in Buddhist philosophy and Vedanta. He studied the works of Schopenhauer, Henry Warren, Max Welleser, Richard Garbe, Paul Deussen, Max Muller, and Rhys Davids to understand Hindu and Buddhist philosophies.

According to „Vedanta“; there exists only one universal being called the Brahman, which comprises all of reality in an undivided unity. This being absolutely homogeneous in nature: It is pure thought, which is not an attribute but the substance devoid of any qualities. The Brahman is associated with a power or a principle of illusion called Maya. As a magician creates illusion during his act, Brahman through Maya creates the appearances of the material world. Maya is the cause of the material world, and an indivisible Brahman is present in all forms of existence. The soul in reality is an infinite Brahman enmeshed in the unreal world of Maya. The unenlightened soul is incapable of looking beyond this illusion, but an enlightened soul knows the difference between its true self and the external illusory world thus paving the way for identifying itself with Brahman. This unity and continuity concept of All in One expounded in Vedanta is consistent with quantum physics where the universe is superimposed with inseparable waves of probability amplitudes. The Heisenberg uncertainty phenomenon and quantum Zeno effect is an allegory to the illusions of Maya or a prelude to the indivisible, All in One, Supreme Brahman.

In his lectures on relationship of spirit and science, Schrödinger believed that spirit is subjective and can not be subjected to objective examination. He quoted Sañkarâcârya’s commentary, Subject and Object; I and not-I are opposed to each other like light and darkness.

Where Science and Buddhism Meet PART 1, Amit Goswami, Quantum Physics & Consciousness, QUANTUM MECHANICS and THE BIBLE, The Consciousness of the Universe > What the Bleep !? Quantum Physic meets Kabbalah <

Hindu philosophers believed that ego consists of thought in its relation to God, Schrödinger wished to identify ego consisted of thought and the spirit. In a letter to Einstein, he once wrote that he doesn’t believe much in God the father, and Jesus Christ His son, and he lashed out Christian churches accusing them of gross superstition in their belief of individual souls. He continued to believe in the concept one universal being, the Brahman, which comprises all of reality in an undivided unity. Quantum physics has tremendous philosophical implications, which revolutionized modern thought in science and philosophy because it did not agree with the philosophy of materialism expounded by Newton.

Interpretation of quantum world suggested that strict determinism and predictability is not an accurate description of reality, and consciousness is an integral part of the laws of quantum physics. Quantum physical experiments conducted by Alain Aspect (to address Einstein’s EPR experimental results) showed that measurements on correlated pairs follow the quantum mechanical predictions. This result has been found even when the particles are separated by a distance such that even an influence propagated at the speed of light does not affect the result. Thus clearly denying the local realism concept of proposed by Einstein. This simply justifies the principle concept of Vedanta; that is, the reality behind the appearances of physics as an unbreakable whole. If the physical world is real, it is holistic and not merely the sum of separate parts. The wholeness created by the wave particle duality and the indivisible nature of quantum world is in agreement with Vedanta philosophy of unity or Oneness of the Brahman.

Read Full Article at Rama Rao’s Amazon Blog: > HERE < Born and raised in India, and studied and worked in US. My career began as a biochemist and I have published over 60 original research papers in peer reviewed journals in chemistry and biological sciences. I have also published over seven chapters in edited books concerning electron spin resonance spectroscopy and free radical biochemistry. Over several years I developed strong interest in cosmology and astrophysics. I am firmly convinced that nature’s work in terms of its creation of the universe and life may be understood better from quantum cosmology, particle physics, philosophy of physics and universality of consciousness.

Yoga & Buddhism: Similarities & Differences

white lotos

> AIVS – Yoga and Buddhism <


> TYS – Hindu, Buddhist, Jaina Yoga <

Yoga (Sanskrit, PÄli: योग yóga) refers to traditional physical and mental disciplines originating in India. The word is associated with meditative practices in Hinduism, Buddhism and Jainism. In Hinduism, it also refers to one of the six orthodox (Ästika) schools of Hindu philosophy, and to the goal toward which that school directs its practices. In Jainism it refers to the sum total of all activities—mental, verbal and physical.

Major branches of yoga in Hindu philosophy include Raja Yoga, Karma Yoga, Jnana Yoga, Bhakti Yoga, and Hatha Yoga.Raja Yoga, compiled in the Yoga Sutras of Patanjali, and known simply as yoga in the context of Hindu philosophy, is part of the Samkhya tradition. Many other Hindu texts discuss aspects of yoga, including Upanishads, the Bhagavad Gita, the Hatha Yoga Pradipika, the Shiva Samhita and various Tantras.  Read More: > HERE <

Yoga and Buddhism: Similarities and Differences

Written by Dr. David Frawley

Yoga and Buddhism are sister traditions which evolved in the same spiritual culture of ancient India. They use many of the same terms and follow many of the same principles and practices. For this reason it is not surprising that many of us born in the West, particularly after an initial exposure, are apt to regard Yoga and Buddhist teachings as almost identical.

We may want to combine their teachings or practices accordingly, as if there were no real differences between them. The differences that have existed between the two systems historically, which have kept them apart as separate traditions, are less obvious to us in the West than are their commonalities. Or those who study one of these traditions may be inclined to see the other as a borrowing from it. Those who study Buddhism may find so much similarity in Yoga that they suspect a strong Buddhist influence on Yoga. Those who study Yoga may find so much similarity in Buddhism that they see a strong yogic influence on Buddhism.

However, the tendency to find commonality between these two great spiritual traditions is not limited to the West. Swami Vivekananda, the first great figure to bring Yoga to the West, examined the Buddhist Mahayana scriptures (Sutras) and found their key teachings and those of Vedanta that he followed to be ultimately in harmony. In recent years with the influx of Tibetan refugees into India, including the Dalai Lama, there has been a new dialogue between the two traditions that is bringing about greater respect between them. Tibetan Buddhists often appear at Hindu religious gatherings and partake in all manner of discussions.

Nor is the attempt to connect the two traditions limited to modern times. Various synthetic Hindu-Buddhist teachings have existed through history. Buddha himself was born a Hindu and some scholars have argued that Buddhism as a religion apart from Hinduism did not arise until long after the Buddha had passed away. A Shiva-Buddha teaching existed in Indonesia in medieval times, and for many Tantric Yogis it is difficult to tell whether they were Hindus or Buddhists. Buddha became accepted as an avatar of Vishnu for the Hindus during the medieval period, and most Hindus still consider that we live in the age of the Buddha-avatar. Most Hindus accept Buddha as a great teacher, even if they do not accept all Buddhist teachings. Full Article: > HERE <

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