Who is a Hindu?

Hindu

Hindu is a name given to people living east of the river Indus in India. Thus “Hinduism” became the term used to describe the religion practiced by these people. Those who practice Hinduism usually refer to the religion as sanatana dharma (the eternal truth).

A Hindu accepts the authority of Vedas (Vedic scriptures) and follows the common practices and worldview that has roots in sanatana dharma such as dharma, karma, samsaras and ahimsa. A Hindu is inclined to revere the divine in every manifestation and is tolerant of the peaceful practices of other faiths.

WHAT IS '' SADHANA '' ?

sadhana

Each sadhana is a precise system combining mantra, yantra, and additional implements and rituals or using sometimes predominantly one of these. Each sadhana has a precisely defined purpose. Different sadhanas are used to acquire specific knowledge, to acquire control over specific energy of the manifestation (shakti). You can thus find, for example, specific sadhanas for each Maha Vidhyas (10 aspects of the Divine Feminine, also named the 10 great cosmic powers, corresponding with highest levels of consciousness). But you can also find sadhanas used more for acquiring the control over more basic energy, healing, lower siddhis (minor paranormal abilities), material comfort, etc.

The sadhanas are thus used in magical and spiritual processes. Tantrics from India and from Tibet are famous in having all kind of specific abilities, these abilities are the result of the use of this process of sadhana. If the sadhana is done properly, in accordance to the rules that goes with it, the ability, the knowledge, the shakti will be acquired without any doubt. In this sense, it can be described as a kind of “scientific” process, in the sense that it is a process that can be verified by each and every person who will go through it.
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Description of the different instructions for the mantra sadhana

What to do at the beginning?

It’s important before starting to prepare mentally for the sadhana, traditionally it takes often the form of an offering prayer, we can express this under the form of the act of consecration. The act of consecration is a reminder to develop the awareness that we are not doing this practice for our own little ego even if it will help us individually to improve, harmonize but rather that this ultimately will help us the grow in consciousness and at the same time help other to open up, all individual consciousness being ultimately One. This is beautifully expressed in the Mahayana tradition of the Tibetan Buddhist tradition under the vow of the Boddhisatvas, to constantly offer all spiritual efforts to the enlightenment of all beings.


Method of Japa- mantra repetition

The method of practice is simple: repetition of the received mantra. The mantra repetition helps to calm the mind, to direct it towards concentration and meditation. The mantra helps to purify the body, mind and energies from its residues. The repetition can be done in three ways:

By whispering or inaudible murmuringAt the level of the throat (mind)At the level of sahasrara 

The use of the mala

mala-for-mantra-sadhanaIn most spiritual traditions, the japa repetition, the repetition of the sacred words (names of God, mantra,…) will be supported by the use of a rosary, a mala. It’s not indispensable but after being accustomed to the mantra it can increase the effects. The mala symbolizes the cycles of nature, everything evolves through cycles . Each rosary is composed by a precise number of beads, corresponding with symbolic number proper to each tradition. By using those specific numbers of repetition of the mantra, the effects gets more integrated, the use of the mala increases generally the focus of the mind, it creates a certain rhythm in the repetition. In the tantric tradition an mala of 108 beads is usually used, which are toped by the so called sumeru bead which besides other significances notifies the sadhaka when a cycle has finished. the specific choice of material, either sandal wood, rudraksha seeds, crystal etc is determined by the specific mantra. This mala that is used for sadhana is not worn as an adornment but kept for the sadhana alone.

In the the Indian tradition there is a specific way of holding the mala: the mala is held in the right hand, supported on a loop created by the tips of the thumb and ring finger the mala is rotated using the middle finger, while the index, and small fingers are never to touch the mala.
Once a complete cycle has been completed the mala is turned in the hand so the sumeru bead is never crossed, were we to number the beads from 1 to 108, this would mean that we go through the beads from 1 to 108 and then turn the mala and go from 108 to 1.

Candle or oil lamp to support the sadhana

sadhana-candleThe tantric tradition insists often on the presence of a burning flame during the practice of japa. It’s the simplest aspect of a ritual of offering, the offering of light, you find this in most traditions, it constitutes the fuel of the sadhana. The ritual acts are a support of the meditation to attune with our inner mandala, (yantra), to recreate harmony in our being and open up to our true nature.

 The asana
The body position: Most of the sadhana will be practice on the ground, in sitting position. The yogic tradition has described several sitting postures that helps the process of meditation: padmasana, siddhasana, svastikasana, vajrasana, virasana,… It’s important that the body is relaxed but that the back is straight to allow the flow of energy.

Meditation blanket: The tantric sadhana often requires the use of a blanket of meditation with a color ritualistically corresponding to the sadhana performed, it ensures the proper accumulation of the energy.

What to do at the end?
Dedication of the practice : in order to fully integrated the fruit of the sadhana, the various tantric traditions advised to dedicate it at the end of the practice, most often by the use of a mantra.

According to the tradition, there will be also different ways of finishing the practice, some ritual elements can be suggested to conclude the sadhana, it helps to integrate harmoniously the effects of the practice, one such ritualistic element, which is essential and one of the rules of the tantric sadhana is the lifting of the corner of the blanket off of the ground, putting the head to the ground in supplication, and wiping some of the dust off of the floor and applying it to the head. This develops humbleness, and integrates the sadhana in a non-egoic manner.

WHAT IS '' YANTRA ''

Sri Yantra

Yantra is the visual form of mantra, a prayer. A tantric text states, ‘Yantra has mantra as its soul. The deity is the soul of the mantra. The difference between mantra and deity is similar to that between a body and its soul’. Though two— dimensional, yantras are conceived of as having depth and full dimension. Yantras may be drawn or painted on any material, out of any substance. However, the human body is often called by tantrics the best of all yantras. There is no parallel for the term in English, but yantra may be summarized as a two- dimensional diagram where visualized energies are concentrated, or simply, a field of energy.

With its mantra, a yantra is a complex of stored imagery of sight and sound and psychic and mystical content. Many yantras seem to be nothing more than an interwoven complex of geometrical designs centred upon a point (hindu). Triangles, sign of the you, may predominate, enclosing the point. The whole may be enclosed by a square, signifying the cosmic dynamics and the four corners of the universe. Yantras are thus worshipped as containing the divine presence. The yantra is often confused with a mandala but the former is appropriate to a specific deity only, while the latter may enclose an infinite number of deities. It is an image of the universe, a receptacle of the gods.

There are innumerable yantras of them the one illustrated here is the most famous and is known as the Sri Chakra or Sri Yantra.

WHAT IS '' TILAK '' ?

PHOTO: RADHA  

The centre of the forehead between the eyebrows is the most important psychic location in the human body and its importance is stressed by putting a coloured mark at this spot. This central spot is where the sixth chakra (Ajna) is located. It is also called the third eye or the eye of wisdom. It is the aim of yogis and devout Hindus to ‘open’ this third eye by constant meditation. The ‘opening of the third eye means the unification of the conscious arid subconscious minds, the point where all elements of duality merge into one universal entity.

HOW TO PUT VAISHNAVA '' TILAK ''

This spot therefore is of tremendous importance and the putting of the coloured mark symbolizes the quest for the ‘opening’ of the third eye. All rites and ceremonies of the Hindus begin with a vermilion mark (tilak) topped with a few grains of rice placed on this spot with the index finger or the thumb. The same custom is followed in welcoming or bidding farewell to guests or relations.

The most common material used for making this mark is ‘kumkum, the red powder which is a mixture of turmeric, alum, iodine, camphor, etc. Another popular material is sandalwood paste blended with musk. This has a strong cooling effect and is generally meant for those who have meditated for a long time.

Sacred ash from the sacrificial fire (yagna) or the funeral pyre is considered the best material for the Tilak by the yogis and sanyais because they have renounced all their attachments to worldly life and ash symbolises this.

WHAT IS TANTRA ?

Tantra has been one of the most neglected branches of Indian spiritual studies despite the considerable number of texts devoted to this practice, which dates back to the 5th-9th century AD.

Many people still consider tantra to be full of obscenities and unfit for people of good taste. It is also often accused of being a kind of black magic. However, in reality, tantra is one of the most important Indian traditions, representing the practical aspect of the Vedic tradition.

The religious attitude of the tantriks is fundamentally the same as that of the Vedic followers. It is believed that the tantra tradition is a part of the main Vedic tree. The more vigorous aspects of Vedic religion were continued and developed in the tantras. Generally tantriks worship either Goddess Shakti or Lord Shiva.

The Meaning of "Tantra"

The word "tantra" is derived from the combination of two words "tattva" and "mantra". "Tattva" means the science of cosmic principles, while "mantra" refers to the science of mystic sound and vibrations. Tantra therefore is the application of cosmic sciences with a view to attain spiritual ascendancy. In another sense, tantra also means the scripture by which the light of knowledge is spread: Tanyate vistaryate jnanam anemna iti tantram.

There are essentially two schools of Indian scriptures - "Agama" and "Nigama". Agamas are those which are revelations while Nigama are the traditions. Tantra is an Agama and hence it is called "srutishakhavisesah", which means it is a branch of the Vedas.


Tantric Scriptures

The main deities worshipped are Shiva and Shakti. In tantra there is a great significance of "bali" or animal sacrifices. The most vigorous aspects of Vedic traditions evolved as an esoteric system of knowledge in the Tantras. The Atharva Veda is considered to be one of the prime tantrik scriptures.


Types & Terminology

There are 18 "Agamas", which are also referred to as Shiva tantras, and they are ritualistic in character. There are three distinct tantrik traditions - Dakshina, Vama and Madhyama. They represent the three "shaktis" or powers of Shiva and are characterised by the three "gunas" or qualities - "sattva", "rajas" and "tamas". The Dakshina tradition, characterised by the "sattva" branch of tantra is essentially for good purpose. The Madhyama, characterised by "rajas" is of mixed nature, while the Vama, characterised by "tamas" is the most impure form of tantra.


Rustic Tantriks

In Indian villages, tantriks are still not quite hard to find. Many of them help the villagers solve their problems. Every person who has lived in the villages or has spent his childhood there, has a story to tell. What is so easily believed in the villages might appear illogical and unscientific to the rational urban mind, but these phenomena are realities of life.

Desire for Worldly Pleasures

Tantra is different from other traditions because it takes the whole person, and his/her worldly desires into account. Other spiritual traditions ordinarily teach that desire for material pleasures and spiritual aspirations are mutually exclusive, setting the stage for an endless internal struggle. Although most people are drawn into spiritual beliefs and practices, they have a natural urge to fulfill their desires. With no way to reconcile these two impulses, they fall prey to guilt and self-condemnation or become hypocritical. Tantra offers an alternative path.

Explore More: The Uses & Abuses of Tantra

The Tantrik Approach To Life

The tantrik approach to life avoids this pitfall. Tantra itself means "to weave, to expand, and to spread", and according to tantrik masters, the fabric of life can provide true and ever-lasting fulfillment only when all the threads are woven according to the pattern designated by nature. When we are born, life naturally forms itself around that pattern. But as we grow, our ignorance, desire, attachment, fear, and false images of others and ourselves tangle and tear the threads, disfiguring the fabric. Tantra "sadhana" or practice reweaves the fabric, and restores the original pattern. This path is systematic and comprehensive. The profound science and practices pertaining to hatha yoga, pranayama, mudras, rituals, kundalini yoga, nada yoga, mantra, mandala, visualization of dieties, alchemy, ayurveda, astrology, and hundreds of esoteric practices for generating worldly and spiritual prosperity blend perfectly in the tantrik disciplines.

SRADDHAS

It is a system of offerings for deceased ancestors, based upon the Vedas. It is perhaps the strongest feature of Vedic Hinduism to have survived into the modern period. On the day of the death of a person it is the eldest living son who serves as the sacrifices in the cremation rites and who conducts ceremonies so that the spirit of the deceased can loin the company of his or her ancestors. Without these ceremonies the spirit can become a troublesome ghost. Ceremonies and rituals take place for eleven days culminating on the twelfth day when priests are fed and given presents, sometimes of great value.

In addition to these sraddhas linked to a specific death, other sraddhas for the ancestors may be held on the new- moon of each month or annually when the ancestors, represented by Brahmin (priest) surrogates are fed. Food is also given to crows, cows etc. Sraddha rituals performed on the banks of the sacred river at centres like Benares or Gaya are beneficial for the spirits of the ancestors.

WHAT is KARMA ? : The Law of Cause & Effect

One of the basic beliefs of Hinduism is the law of Karma or Action. It basically means that every good thought, word or deed begets a similar reaction which affects our next lives and every unkind thought or evil deed comes back to harm us in this life or the next. There are three stages of Karma:

Prarabdha Karma: According to this, the body or tenement the soul chooses to be born in is not under human control and depends on the sum-total of favourable and unfavourable acts performed in a previous life. So also the time of death. If your time on earth is not over, you cannot die no matter what happens, but when your time comes near nothing can save you.

Samchita Karma: This is the accumulated Karma of previous births which gives us our characteristics, aptitudes, etc. This is changeable and man can improve his habits, get rid of evil thoughts and desires while a good man can fall on evil ways.

Agami Karma: This Karma consists of actions in our present life which determine our future in this life as well as in the next.
The best or ideal Karma is the one which is performed as a point of duty towards God or mankind without seeking any rewards (Nishkama Karma).


The self-controlled person, moving among objects, with his senses free from attachment and malevolence and brought under his own control, attains tranquility.
~ Bhagavad Gita II.64
The law of cause and effect forms an integral part of Hindu philosophy. This law is termed as 'karma', which means to 'act'. The Concise Oxford Dictionary of Current English defines it as the "sum of person's actions in one of his successive states of existence, viewed as deciding his fate for the next". In Sanskrit karma means "volitional action that is undertaken deliberately or knowingly". This also dovetails self-determination and a strong will power to abstain from inactivity. Karma is the differentia that characterizes human beings and distinguishes him from other creatures of the world.

The Natural Law

The theory of karma harps on the Newtonian principle that every action produces an equal and opposite reaction. Every time we think or do something, we create a cause, which in time will bear its corresponding effects. And this cyclical cause and effect generates the concepts of samsara (or the world) and birth and reincarnation. It is the personality of a human being or the jivatman - with its positive and negative actions - that causes karma.
Karma could be both the activities of the body or the mind, irrespective of the consideration whether the performance brings fruition immediately or at a later stage. However, the involuntary or the reflex actions of the body cannot be called karma.

Your Karma Is Your Own Doing

Every person is responsible for his or her acts and thoughts, so each person's karma is entirely his or her own. Occidentals see the operation of karma as fatalistic. But that is far from true since it is in the hands of an individual to shape his own future by schooling his present.
Hindu philosophy, which believes in life after death, holds the doctrine that if the karma of an individual is good enough, the next birth will be rewarding, and if not, the person may actually devolve and degenerate into a lower life form. In order to achieve good karma it is important to live life according to dharma or what is right.


Three Kinds of Karma

According to the ways of life chosen by a person, his karma can be classified into three kinds. The satvik karma, which is without attachment, selfless and for the benefit of others; the rajasik karma, which is selfish where the focus is on gains for oneself; and the tamasik karma, which is undertaken without heed to consequences, and is supremely selfish and savage.
In this context Dr. D N Singh in his A Study of Hinduism, quotes Mahatma Gandhi's lucid differentiation between the three. According to Gandhi, the tamasik works in a mechanic fashion, the rajasik drives too many horses, is restless and always doing something or other, and the satvik works with peace in mind.

Swami Sivananda, of the Divine Life Society, Rishikesh classifies karma into three kinds on the basis of action and reaction: Prarabdha (so much of past actions as has given rise to the present birth), Sanchita (the balance of past actions that will give rise to future births - the storehouse of accumulated actions), Agami or Kriyamana (acts being done in the present life).

The Discipline of Unattached Action

According to the scriptures, the discipline of unattached action (Nishkâma Karma) can lead to salvation of the soul. So they recommend that one should remain detached while carrying out his duties in life. As Lord Krishna said in the Bhagavad Gita: "To the man thinking about the objects (of the senses) arises attachment towards them; from attachment, arises longing; and from longing arises anger. From anger comes delusion; and from delusion loss of memory; from loss of memory, the ruin of discrimination; and on the ruin of discrimination, he perishes".

WHAT is a CHAKRA SYSTEM ?

The word chakra is a Sanskrit word which is derived from the verb car ("to move"). There are several literal meanings of chakra:

* wheel
* circle
* center

Besides the literal meaning there are also some esoteric meanings:

* The Chakra denotes the "wheel of becoming" (bhavacakra), or "round of existence" (samsara), which is the phenomenal cosmos.
* The word Chakra is used to refer to a circle of initiates in a Tantric ritual.
* A Chakra is a diagram used to determine the right kind of mantra for a particular situation or student.
* The word Chakra refers to the psychoenergetic vortices forming the major "organs" of the body composed of life energy (prana). These esoteric structures are also often referred to and graphically depicted as "lotuses" (padma, kamala).

"There are seven basic vibratory rates (bodies) which we use to progress from very basic energies to the very highly developed superhuman levels." Paulson, Kundalini and the Chakras, pg. 35.

Vyasa comments that during single-pointed meditation, which is fixation on a single point (desabandhascittasya dharana), that the concentration is usually on the center, or chakra, of the navel, on the lotus of the heart, on the light within the head, on the tip of the nose, on the tip of the tongue, or on any external place or object.

In the Rg-Veda and the Upanishads there is an identification of the body and the cosmos. Eliade [Ref: Eliade, Yoga, pg. 117] called these identifications micro-macrocosmic homologies. He mentions three:

1. The cosmic winds will be "mastered" as breaths
2. The cosmic skambha-pillar will be identified with the vertebral column
3. The "center of the world" will be found in a point (the "heart") or an axis (traversing the chakras inside the body.

Within the Bodhi Reference Model we use the terminology Body Metaphors for micro-macrocosmic homologies although we will mean, essentially, the same thing.

Consider some of the language used to describe the Chakras:
* as a flower
* as a whirling vortex of living energy
* as a point object emitting vibratory energy
* as a pulsation in the human energy field
* as nerve complexes or ganglia

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A Short Description of the Seven Chakras;

There seven major chakras, or centers of psychoactive energy, in the human body. They are usually listed either top-down or bottom-up depending upon the secret agenda of the writer. The fact that the seven chakras are aligned along an axis running vertically through the body provides a natural geometry on the chakras. Here they are listed top-down.

1. Sahasrara or crown chakra
2. Ajna or third-eye chakra
3. Vishuddha or throat chakra
4. Anahata or heart chakra
5. Manipura or solar plexus chakra
6. Svadhishthana or navel chakra
7. Muladhara or base chakra

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1. The Sahasrara

This is the topmost center chakra. It is two to three inches over the top of the head. It is also called the thousand-spoked wheel, the thousand-petaled lotus (sahasra-dala-padma), the great seat (maha-pitha), or ether wheel (akasha-cakra).

The Kaula-Jnana-Nirnaya (V.8) describes it as a white lotus floating in the middle of the "milk ocean" in whose center resides the Self.

The Shiva-Samhita gives three different locations for it:

1. The root of the palate (talu)
2. The "brahmic fissure" (brhma-randhra)
3. Outside the body, above the head

The third location is the one most generally accepted by modern yogins.

*It is the upper terminal point of the central channel (sushumna-nadi) and the final destination for the awakened serpent-power (kundalini-shakti). When the kundalini, the force of Devi, reaches this center, this signals the merging of Shiva and Shakti.

*The thousand spoke or petals of this bell-shaped psychospiritual center are arranged in twenty layers, with fifty petals each. Each petal has one letter (matrika) of the Sanskrit alphabet inscribed in it forming a ring, which is known as "five-crested garland" (panca-shikha-mala). In the pericarp of the lotus is the "lunar region" (candra-mandala), which emits nectarine light. It contains a luminous triangle within which is the void (shunya), also called "supreme seed point" (parama-bindu), the abode of transcendental Consciousness-Bliss.
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2. The Ajna

This is the Third-eye chakra and is located in the middle of the head at the level of the eyebrows. The name "third eye" is derived from the Guru Yogas and was the receiver of the telepathic communications which the chela received. Hence, the ajna-chakra is also called the guru-chakra. But a guru is also a word meaning dispeller of light, so that an alternate derivation might have been from the darkness-destroying aspects of the ajna-chakra.

The presiding dieties of the ajna-chakra are Parama-Shiva and the Goddess Hakini.

The activation of the chakra by rising Kundalini-Shakti is said to lead to psychic powers called siddhi, including clairvoyance and telepathic communication.
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3. The Vishuddha

This center is also known as jalandhara-pitha and "great doorway to liberation" (maha-moksha-dvara). It is located in the throat well (kantha-kupa). See the Yoga-Shikha-Upanishad (I.174).

According to the Shat-Cakra-Nirupana, its pericarp is composed of the "circle of space" (nabho-mandala), which resembles the full moon. The center has a seed syllable of ham, associated with the element ether (akasha).

The deity for this center is the Goddess Shakini.

The Shiva Samhita (V.92) states that by contemplating this chakra, one acquires an instant comprehension of the Vedas and all their mysteries.
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4. The Anahata

*This is the Heart Chakra which is also known as the "lotus of the heart" (hrit-padma), and is recognized as a special locus of the sacred since the time of the Vedas. The heart has always been venerated as the seat of the Divine and as the location from whence came the immortal sound om, which is not produced by anything, can be heard.

The anahata's presiding adept is Pinakin, the presiding Goddess is the yellow-colored, three-eyed Kakini. The heart center is likened to the legendary wish-fulfilling tree. It is the abode of the "swan" (hamsa). Activation of this chakra by rising Kundalini-Shakti is said to lead to the siddhis of immeasurable knowledge, clairaudience, and clairvoyance.
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5. The Manipura

According to the Shat-Cakra-Nirupana there is a triangular "region" (mandala) of fire within this chakra.

The center's presiding adept is Rudra, the presiding Goddess is the four-armed, dark-hued Lakini. The "seed syllable" (bija-mantra) is ram, which pertains to the fire element.

According to the Shiva Samhita (V.81), the yogin who contemplates this esoteric structure not only conquers disease and death but also acquires the ability to enter another body, as well as to make gold, discover medicial remedies, and locate hidden treasures.

According to the Shandilya-Upanishad (I.4.6), it is inthe Manipura that the psyche (jiva) resides like a spider in its web.
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6. The Svadhisththana

This chakra has the seed syllable vam, pertaining to the water (ap) element.

This center's presiding deities are Vishnu and the Goddess Rakini.

The center is associated iwht the sense of taste (rasa), the hands, and fertility symbolized by the image of an aquatic monster resemblin a crocodile.

This center contains an "inward-facing" phallus (linga) shining like coral.

Through contemplation of this center, the yogin becomes attractive to the world, especially to the other sex.
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7. The Muladhara

The lowest of the seven principal psychoenergetic centers (chakras) of the body.

Its seed syllable is lam, which pertains to the earth element.

The center's presiding adept is Dviranda, and its presiding Goddess is Dakini. This center contains the radiant triangle called kama-rupa ("desire formed") within which is found the golden phallus (linga) of Shiva. This chakra is the source of the central channel (sushumna-nadi) of the life-force, and the resting place of the serpent-power (kundalini-shakti).


Regual contemplation of this chakra yields the paranormal ability to jump like a frog and, in advanced stages, to actually levitate.
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A Description of the Historical Development of the Seven Chakras Subtle Anatomy
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An Introduction to the Chakra Subtle Anatomy


The X.777 Chakra Table I

	Sanskrit Name	Body Center	Seed Syllable (bija mantra)	Color	Literal Translation
	sahasrara	crown	'!'	white	"thousand-spoked wheel"
	ajna	third-eye	OM	indigo	"command wheel"
	vishuddha	throat	HAM	blue	"pure wheel"
	anahata	heart	YAM	green	"wheel of the unstruck sound"
	manipura	solar-plexus	RAM	yellow	"wheel of the jeweled city"
	svadhisththana	navel	VAM	orange	"wheel of the self-base"
	muladhara	base	LAM	red	"root-foundation wheel"

The X.777 Chakra Table II

	Sanskrit Name	Body Center	Seed Syllable (bija mantra)	Color	Wavelength
	sahasrara	crown	'!'	white
	ajna	third-eye	OM	indigo	4100 x 10-8 cm
	vishuddha	throat	HAM	blue	4700 x 10-8 cm
	anahata	heart	YAM	green	5300 x 10-8 cm
	manipura	solar-plexus	RAM	yellow	5900 x 10-8 cm
	svadhisththana	navel	VAM	orange	6100 x 10-8 cm
	muladhara	base	LAM	red	6700 x 10-8 cm