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Post by Pathfinder on Sept 10, 2022 9:29:49 GMT
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Post by Pathfinder on Sept 11, 2022 17:27:15 GMT
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Post by Pathfinder on Sept 12, 2022 10:11:30 GMT
Aw 🇱🇨 Eee Prem Parvati Prem चूडामणि खड्काले Chudasi Parvati Saraswati Prem Chudasi Samadhi Parvati Saraswati Prem Chudasi Samadhi Avalokiteswara Aw 🇱🇨 Eee
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Post by Pathfinder on Sept 12, 2022 10:33:33 GMT
Aw 🇱🇨 Eee Parvati Padmasambhavi Saraswati Chudasi चुँड्दैन Aw 🇱🇨 Eee
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Post by Pathfinder on Sept 12, 2022 10:50:39 GMT
THE NYĀYA CONCEPT OF GOD
According to Nyāya, God (Brāhman) is the creator, sustainer and destroyer of
the universe. God is the first efficient cause of the universal forces that create the
world. God creates all substances from the eternal atoms of space, time, mind and
consciousness.
YOGA IN INDIAN PHILOSOPHY
76 God causes the atoms to hold together and continue their existence in a particular
order so as to maintain the physical universe.
God directs the activities of living souls. Just as an intelligent and benevolent
father inspires the son to act according to his intelligence, capability and qualities,
God also inspires living beings to act according to the tendencies acquired by them
in the past and to win rewards appropriate to their action.
God does not take on a personal form. God is not a material cause but merely an
efficient cause of creation. God is a distinct soul, and other souls are also like God.
Both are eternal. However, God is distinguished from the individual souls because
He is omniscient and omnipotent.
77
3.3
VAIŚEṢIKA (AN
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Post by Pathfinder on Sept 12, 2022 11:04:31 GMT
VAIŚEṢIKA (ANALYSIS
OF THE ASPECTS
OF REALITY)
Vaiśeṣika originates from the Sanskrit word Viśeṣa, meaning ‘uniqueness’ – the
characteristics that distinguish a particular thing from all other things. Vaiśeṣika
philosophy was founded by the sage Kaṇāda, who wrote the Vaiśeṣika Sūtra (third
century bce).
Vaiśeṣika is a philosophy of nature concerned mainly with the comprehensive
enumeration and analysis and identification of all aspects of reality. According to
Vaiśeṣika Sūtra, reality consists of substances that are distinct from the qualities
they possess. Knowledge of reality is obtained by knowing the special qualities
(guṇas) and essential differences which distinguish nine ultimate eternal substances
(dravyas) or realities:
Earth (pṛthivi)
Water (āpas)
Fire (tejas)
Air (vāyu)
Ether (ākāśha)
Time (kāla)
Space (dik)
Soul/Self (ātman)
Mind (manas).
The first five dravyas (earth, water, fire, air and ether) are called māhabhūtas,
substances that have specific qualities that can be perceived by the senses. The
first seven are self-explanatory, but the last two need further clarification. The Self
(ātman), according to this system, is omnipresent and eternal. Though present
everywhere, the feelings and thoughts of a Self are confined to the physical organism
it is associated with. We know directly, but the Self of others can be known only
indirectly through their behaviour. Mind (manas) is atomic and eternal, but does not
give rise to any product. Each Self has its own manas, which is merely an instrument
of knowing like other sense organs.
YOGA IN INDIAN PHILOSOPHY
78 It is through the mind that the relation of the Self to the sense organs and the body
is established and through them the Self comes to be related to the external world.
The dravyas form the framework of the universe. These, together with six other
categories of the system – guṇa (quality), karma (actions), sāmānya (generality),
viśeṣa (uniqueness), samavāya (inherence) and abhāva (non-existence) – explain,
according to the Nyāya-Vaiśeṣika, the whole universe.
Although the Vaiśeṣika system of philosophy developed independently of
the Nyāya system, the two eventually merged because of their closely related
metaphysical theories. In its classical form, however, the Vaiśeṣika system differed
from the Nyāya in two crucial respects.
First, the Nyāya system accepted four sources of valid knowledge: perception
(pratyaksha), inference (anumāna), comparison (upamāna) and verbal testimony
(śabda). However, the Vaiśeṣika system accepted only two: perception (pratyaksha)
and inference (anumāna).
Second, Nyāya believes that all of reality is comprehended by 16 categories
(pardārthas). However, Vaiśeṣika recognises only seven categories of reality:
dravya (substance), guṇa (quality), karma (activity), sāmanāya (generality), viśeṣa
(uniqueness or specific individuality), samavāya (inherence) and abhāva (nonexistence).
The 16 Nyāya categories (pardārthas) are further divided into two main categories:
that which exists (dravya, guṇa, karma, sāmanāya, viśeṣa and samavāya) and that
which does not exist (abhāva).
THE VAIŚEṢIKA CONCEPT OF GOD
The Nyāya-Vaiśeṣika philosophers maintain that the existence of God can be proved
by inference without the aid of revelation, and this attitude is in keeping with the
teaching of the system with its emphasis on reasoning. Nyāya-Vaiśeṣika, like Yoga,
maintains that God is a distinct soul, and that other individual souls are eternal
like God. However, God is distinguished from the individual souls because He is
omniscient and omnipotent.
THE VAIŚEṢIKA ATOMIC DOCTRINE
As the Nyāya-Vaiśeṣikas depended solely on experience and on valid reasoning,
they dismissed the Sāṃkhya cosmology but accepted the atomic doctrine of the
four elements (māhabhūtas). The permanent, indivisible and eternal existence of
the atoms (paramāṇus) of the four māhabhūtas earth (pṛthivi), water (āpas), fire
(tejas) and air (vāyu) are not subject to change, and cannot be created or destroyed.
The fifth māhabhūta, ether (ākāśha), is all-pervasive and eternal but without
atoms. It is regarded as the means of propagating sound; though all-pervading and
thus in touch with the ears of all persons, it manifests sound only in the ear-drum, as
it is only there that it shows itself as a sense-organ to manifest sounds.
According to the Vaiśeṣika system, there is no creation or destruction but
instead an organised system of natural order of composition and decomposition
of compounds.
79
3.4
SĀṂKHYA The 🇲🇦 🗻 🗿 🎑 🇰🇮 Supreme 🇶🇦 Art and 🏴 Science of Raja Yoga and Kriya Yoga by Stephen 🍓 🇻🇦 🕌 Sturgess Paramahansa Priyananda
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Post by Pathfinder on Sept 12, 2022 11:20:08 GMT
SĀṂKHYA
(ENUMERATION)
THE SEEDS OF SĀṂKHYA IN THE UPANIṢADS
In the Upaniṣads there is a large number of texts that describe the Ultimate Reality
as the Brāhman, the infinite, knowledge, bliss; and speak of all else as mere changing
forms and names. The word Brāhman in the earliest Vedic literature originally meant
mantra, duly performed sacrifice, and also the power of sacrifice which could bring
about the desired result. In many passages of the Upaniṣads this Brāhman appears
as the universal and supreme principle from which all others derived their powers.
Such a Brāhman is sought for in many passages for personal gain or welfare. But
through a gradual process of development the conception of Brāhman reached
a superior level and the One, the infinite, knowledge, the real, is regarded as the
only Truth. This type of thought gradually developed into the monistic Vedānta as
explained by Adi Shankaracharya. But there was another line of thought which was
developing alongside it, which regarded the world as having a reality and as being
made up of water, fire and earth. There are also passages in Svetasvatara Upaniṣad
and particularly in Maitrayani Upaniṣad from which it appears that the Sāṃkhya line
of thought had considerably developed, and many of its technical terms were already
in use. But the date of Maitrayani Upaniṣad has not yet been definitely settled, and
the details found there are also not such that we can form a distinct notion of the
Sāṃkhya thought as it developed in the Upaniṣads. It is not improbable that at this
stage of development it also gave some suggestions to Buddhism or Jainism, but
the Sāṃkhya-Yoga philosophy as we now understand it is a system in which all the
results of Buddhism and Jainism are found in such a manner with the doctrines of
momentariness of the Buddhists and the doctrine of relativism of the Jains.
According to tradition the metaphysical doctrine of Sāṃkhya is attributed to the
sage Kapila (sixth century bce), of whom very little is known. Today, the sage Kapila
is still venerated on the island of Sāgara in the Ganga delta region near Calcutta on
the first day of the Hindu month of Māgha that falls in mid-January. It is believed
that Kapila lived the last part of his life on the island of Sāgara.
The date of origin of Sāṃkhya is uncertain, like other systems of Indian philosophy.
But two things are clear: that the origin of Sāṃkhya is due to the reaction against the
performances of the Vedic sacrifices; and that it received a special sanctity in ancient
scriptural literature. Pre-Classical ideas of Sāṃkhya are scattered in various sources.
The Śvetāsvatara, the Kātha, the Maitrāyani and the Chāndogya Upaniṣads are full
of Sāṃkhya ideas. The Mahābhārata, eulogising Sāṃkhya, speaks at one place that
YOGA IN INDIAN PHILOSOPHY
80 all kinds of supreme knowledge available in the Vedās, the Purānas, and so on, owe
their origin to the Sāṃkhya. In the Atharva Veda, Pariśista speaks of the Sāṃkhya
teachers such as Kapila, Āsuri and Pancaśikha in connection with the tarpana
invocation. The Sāṃkhya teaching and its ideas form a very important part of the
Purānas, the Āyurvedic scripture Charaka Samhita (Śarirasthanam), Āhirbudhnya
Samhita, Mahābhārata (Śāntiparva) and Asvaghosa’s Buddha Carita. And in the
Manu-Smṛiti Manu is said to have learnt the knowledge of Sāṃkhya-Yoga first from
Brāhma.
Sāṃkhya cosmogony is traced back to the ancient Rigveda (11.29) and Arthava
Veda (10.8, 43). The earliest text that is available on Sāṃkhya philosophy is the
Sāṃkhya-kārikā of Iśvarakrsna (third century ce). Later well-known commentaries
are Tattvakaumudī (ninth century ce) by Vācaspati Miśra, and Bhāsya by Gaudapāda
(eighth century ce).
In most of these texts the Moksha (liberation) Doctrine occupies the major
part. Consideration of the outer world came forth only to understand what role it
played in respect of bondage and liberation (absolute freedom from all pain and
suffering). The Mahābhārata declares Sāṃkhya as a doctrine of liberation (Sāṃkhya
vai Moksadarśanam), or Sāṃkhya and Yoga as the two-fold path to liberation. The
purpose of Sāṃkhya is to provide the knowledge that will remove the cause of pain
and suffering in order to liberate the soul from its bondage. According to Sāṃkhya
the causes of pain and suffering are threefold: adhyatmic – causes from disorders of
the mind and body; adhibhautic – caused by people, animals, insects and inanimate
objects; and adhidaivic – from supernatural causes, that is, thunder, rain, cold, heat
or other planets.
Yoga is often referred to as Sankhya-Yoga, as Yoga contains the practical methods
to realise in direct experience the truths of Sāṃkhya philosophy. Sāṃkhya represents
the theory and Yoga represents the application of the practical aspects.
The word Sāṃkhya is derived from the prefix sām meaning ‘together’ and the
Sanskrit root khya meaning ‘calculate’. Another meaning of the word Sāṃkhya is
derived from Samyagakhyate, which means ‘that which explains the whole’. The
term Sāṃkhya means ‘enumeration’ – that which concerns number, principles of
categories and hierarchical classification. Sāṃkhya enumerates the principles
of cosmic evolution by rational analysis based on the principles of conservation,
transformation and dissipation of energy. The phenomenal universe is considered as a
dynamic order, an eternal process of unfolding which is infinite, that has evolved out
of an uncaused Cause. In this eternal process of evolution there is an exact selection
of means for the acquisition of a definite end. There is never a random combination
of events and there is an order, regulation, system and division of function.
THEORY OF EXISTENCE
Sāṃkhya philosophy accepts the Satkāryavāda theory of causation, according to
which an effect is already existent in unmanifested form in its cause. Cause and
effect are seen as different temporal aspects of the same thing – the effect lies latent
in the cause which in turn seeds the next effect. If the effect did not exist in the cause,
then that which was non-existent would be coming into existence out of nothing. It
Sāṃkhya (Enumeration)
is not possible for non-existence to become existence; nor can that which exists be 81
entirely destroyed.
Sāṃkhya philosophy believes that there can be no production of a thing
previously non-existent; causation means the appearance or manifestation of a
quality due to certain changes of collocations in the causes which were already held
in them in a potential form. Production of effect only means an internal change of the
arrangement of atoms in the cause, and this exists in it in a potential form; and just a
little loosening of the barrier which was standing in the way of the happening of such
a change of arrangement will produce the desired new collocation – the effect. This
doctrine is called Satkāryavāda, that is, that the karya or ‘effect’ is sat or ‘existence’
even before the causal operation to produce the effect was launched. The oil exists in
the sesame seed, the sculptured statue in the stone, the yoghurt in the milk, the oak
tree in the acorn. The causal operation (karakaiyapara) only renders that manifest
(avirbhuta) which was formerly in an unmanifested condition (tirohita).
Advaita Vedānta philosophy differs from Sāṃkhya. It believes that the change of
a cause into an effect is merely apparent. An example given by Vedantins is that if
one mistakes a snake for a rope, it is not true that the rope is really transformed into
a snake; it simply appears to be that way. Sāṃkhya does not accept this vivartavāda
theory held by Advaita Vedānta, but holds the viewpoint of Parināmavāda theory,
according to which there is a real transformation of the cause into the effect, as milk
being transformed into curds or yoghurt; the cause being prakṛiti or mūla-prakṛiti
(primordial matter).
TWENTY-FIVE TATTVAS
Sāṃkhya, considered to be the most ancient of all the philosophical systems, is the
evolution of metaphysical doctrine. Its dualistic philosophy is primarily concerned
with the evolutionary process that binds the individual soul (puruṣa) to matter
(prakṛiti). Sāṃkhya philosophy comprehends that the universe is a sum total of 25
Tattvas, categories or principles (the 24 products of primordial matter, plus spirit
or soul). This is no mere metaphysical speculation, but a logical account based on
scientific principles of conservation, transformation and dissipation of energy.
The 25 Tattvas that the whole phenomenal universe evolves from are:
Puruṣa – spirit or soul
Prakṛiti – nature/matter
Māhat or Buddhi – intellect
Ahaṁkāra – ego
Manas – mind
Jñānendriyas – five cognitive senses (hearing, touch, sight, taste, smell)
Karmendriyas – five action senses (speech, hands, feet, anus, generative organs)
Tanmātras – subtle primary elements
Mahābhutas – generic gross elements.
YOGA IN INDIAN PHILOSOPHY
82 Puruṣa and prakṛiti
‘Without the conjunction of prakṛiti, there can be no conjunction of bondage in
the self (puruṣa) who is by nature, eternal, and eternally pure, enlightened, and
unconfined (unbound).’
Sāṃkhya-Pravacana Sūtra, 1.19
Sāṃkhya philosophy is based on the theory of transformation. Sāṃkhya does not
acknowledge a Creator or any act of creation (apart from the implied principle of
continuous creation). It does not accept Īśvara or God, because it believes that
the puruṣa cannot be regarded as the source of the inanimate world, because an
intelligent principle cannot transform itself into the unintelligent world. The concept
of Īśvara was incorporated into the nirishvara (atheistic) Sāṃkhya philosophy only
after it became associated with the Yoga, the Pasupata and the Bhagavata schools
of philosophy.
Sāṃkhya philosophy explains the existence of all things or substances as a mutual
relationship between two basic principles: puruṣa and prakṛiti (from the Sanskrit
prefix pra, meaning ‘before or first’, and the Sanskrit root kri, ‘to make or produce’).
The creation produced by prakṛiti has an existence of its own, independent of all
connection with the particular puruṣa to which it is united. Prakṛiti has no cause but
is the cause of all effects.
Sāṃkhya’s twin philosophy, Yoga, is the practical aspect of understanding
Sāṃkhya philosophy.
In Sāṃkhya philosophy the phenomenal world begins when the two principle
energies, puruṣa (spirit) and prakṛiti (nature), interact with each other. Evolution
cannot occur by puruṣa (spirit) alone because it is inactive and passive by nature; it
is in itself uninvolved in the process of bondage and liberation. Nor can it be initiated
only by prakṛiti because it is an unconscious principle. Puruṣa is conscious Spirit or
the Universal Soul; prakṛiti is unconscious primordial matter. Puruṣa is also known
as ātman or jīvātma (individual soul or self) and is considered to be conscious of its
universal spirit principle, known as the Paramātma.
All manifestation in the universe is the interaction of these two principles, puruṣa
and prakṛiti; although they co-exist together they have no independent function.
They are dependent upon each other, and come into existence by their interaction
with each other. In this continuous act of creation, the Spirit Principle (puruṣa)
remains unaltered; only the Matter Principle (prakṛiti) undergoes transformation.
Unlike Advaita Vedānta philosophy and like Purva-Mīmaṃsā philosophy,
Sāṃkhya believes in plurality of the puruṣas. The puruṣas (individual souls) are
multiple in number and are all separate yet identical. If there were only one soul related
to all bodies, then when one individual died, all individuals would simultaneously
die. We know this is not true – the birth or death of one individual does not cause all
other individuals to be born or to die.
These two principles, puruṣa, the many pure conscious intelligent individual
souls who are eternal and not subject to change, and prakṛiti, the one all-pervading
(unconscious) material cause of the universe, interact with each other to start the
Sāṃkhya (Enumeration)
process of evolution. In an energy-packed state of tension, prakṛiti, the Matter 83
principle, undergoes transformation, but the Spirit principle remains unaltered.
The guṇas
In Sāṃkhya, thought and matter are but two different modifications of certain subtle
substances which are in essence three types of feeling entities. The three principal
characteristics of thought and matter (sattva, rajas and tamas) are respectively the
manifestations of three types of feeling substances: mental harmony, restlessness
and dullness. Corresponding to these three types of manifestations as pleasure, pain
and dullness, and materially as shining (prakasa), energy (pravṛtti) and obstruction
(niyama), there are three types of feeling-substances which must be regarded as the
ultimate things which make up all the diverse kinds of gross matter and thought by
their varying modifications.
These three types of ultimate subtle entities are technically called the guṇas in
Sāṃkhya philosophy. Guṇa in Sanskrit has three meanings: quality; rope; and not
primary. These guṇas, however, are substances and not mere qualities. It may be
mentioned in this connection that in Sāṃkhya philosophy there is no separate existence
of qualities; it holds that each and every unit of quality is a unit of substance. What
we call quality is a particular manifestation or appearance of a subtle entity. Things
do not possess quality, but quality signifies merely the manner in which a substance
reacts; any object we see seems to possess many qualities, but the Sāṃkhya holds
that corresponding to each and every new unit of quality, however fine and subtle it
may be, there is a corresponding subtle entity, the reaction of which is interpreted by
us as a quality. This is true not only of qualities of external objects but also of mental
qualities.
These ultimate entities were thus called guṇas probably to suggest that they are
the entities which, by their various modifications, manifest themselves as guṇas
or qualities. These subtle entities may also be called guṇas in the sense of ropes
because they are like ropes by which the soul is tied down as if it were to thought and
matter. The Sanskrit word guṇa literally means ‘strand’ or ‘fibre’ and implies that,
like strands of a rope, the guṇas are woven together to form the universe. These may
also be called guṇas as things of secondary importance, because though permanent
and indestructible, they continually suffer modifications and changes by their mutual
groupings and re-groupings, and thus are not primarily and unalterably constant
like souls (puruṣa). Moreover, the object of the world process being enjoyment and
liberation of the puruṣas, the matter principle could not naturally be regarded as
being of primary importance. But in whatever senses we may be inclined to justify
the name of guṇa as applied to these subtle entities, it should be borne in mind that
they are substantive entities or subtle substances and not abstract qualities.
‘Sattva, rajas, and tamas – the (three) primary-qualities born of the Cosmos,
fasten the immutable body-essence (dehin) to the body, O mighty-armed
(Arjuna).’
Bhāgavad Gītā 14.5
YOGA IN INDIAN PHILOSOPHY
84 These guṇas, which are the foundation of reality and the essence of all things, are
infinite in number, but in accordance with their three main characteristics as described
above they have been arranged in three classes or types – sattva, rajas and tamas:
Sattva (essence, illumination) – represents the fine structure of substance and the
wellspring of consciousness. Sattva is the power of nature that illuminates and
reveals all manifestations.
Rajas (activity) – represents change, alteration and is a quality of dynamics and
the basis of energy itself. Rajas affects and moves the other two constituents –
sattva and tamas – without which they could not manifest their inherent qualities.
Tamas (inertia, darkness) – represents the quality of resistance, restraint and
obstruction, and all negative and passive actions, the characteristics of which are
dull, rough, coarse and heavy.
There are an infinite number of subtle substances which have characteristics of
harmony, stability and illumination, and are called the csattva-guṇas; those which
behave as units of activity are called the rajo-guṇas; and those which behave as
factors of obstruction, mass or materiality are called tamo-guṇas. These subtle guṇa
substances are united in different proportions (e.g. a larger number of sattva substances
with a lesser number of rajas or tamas, or a larger number of tamas substances with
a smaller number of rajas and sattva substances, and so on in varying proportions),
and as a result of this, different substances with different qualities come into being.
Though attached to one another when united in different proportions, they mutually
act and react upon one another, and thus by their combined results produce new
characters, qualities and substances.
There is one, and only one, stage in which the guṇas are not compounded in
varying proportions. In this state each of the guṇa substances is opposed by each
of the other guṇa substances, and thus by their equal mutual opposition create an
equilibrium, in which none of the characters of the guṇas manifest themselves. This
is the state which is so absolutely devoid of all characteristics that it is absolutely
incoherent, indeterminate and indefinite. It is a simple homogeneity without
qualities. It is a state of being which is, as it were, non-being. This state of the
mutual equilibrium of the guṇas is called prakṛiti. This is the state which cannot be
said either to exist or to non-exist for it serves no purpose, but it is hypothetically the
mother of all things. This is, however, the earliest stage, by the breaking of which,
later on, all modifications take place.
The evolutionary process of the universe
‘Prakṛiti is the state of quiescence (equilibrium) of sattva, rajas and tamas. From
prakṛiti evolves mahāt (intellect); from mahāt, ahaṁkāra (I-consciousness);
from ahaṁkāra, the five tanmātras (subtle elements) and the two sets of indriyas
(sense instruments); from the five tanmātras, the gross elements. Then the self.
Such is the group of the twenty-five principles.’
Sāṃkhya-Pravacana Sūtra 1.16
Sāṃkhya (Enumeration)
Sāṃkhya philosophy believes that before this world came into being there was a 85
state of dissolution, in which the guṇa compounds had disintegrated into a state of
disunion and had by their mutual opposition produced an equilibrium, the prakṛiti.
Then, later on, disturbance arose in the prakṛiti, and as a result of that a process of
unequal aggregation of the guṇas in varying proportions took place, which brought
forth the creation of the universe.
Prakṛiti, the state of perfect homogeneity and incoherence of the guṇas,
thus gradually evolved and became more and more determinate, differentiated,
heterogeneous and coherent. The guṇas are always uniting, separating, and uniting
again. Varying qualities of essence, energy and mass in varied groupings act on one
another and through their mutual interaction and interdependence evolve from the
indefinite or qualitatively indeterminate to the definite or qualitatively determinate.
And through cooperating to produce the world of effects, these diverse moments
with diverse tendencies never coalesce. Thus in the phenomenal product whatever
energy there is, is due to the element of rajas and rajas alone; all matter, resistance,
stability, is due to tamas, and all conscious manifestation to sattva.
The order of succession is neither from parts to whole nor from whole to the
parts, but ever from a relatively less differentiated, less determinate, less coherent
whole to a relatively more differentiated, more determinate, more coherent whole.
Evolution (tattvantaraparinama) in Sāṃkhya means the development of
categories of existence and not mere changes of qualities of substances (physical,
chemical, biological, or mental). Thus each of the stages of evolution remain as a
permanent category of being, and offers scope to the more and more differentiated
and coherent groupings of the succeeding stages. Thus it is said that the evolutionary
process is regarded as a differentiation of new stages as integrated in previous stages.
Order of evolution
The relation between the two cosmic principles, puruṣa and prakṛiti, can be compared
to that of a magnet and a piece of iron. Puruṣa itself does not come into contact with
prakṛiti, but it influences prakṛiti, and as a result prakṛiti is prompted to produce.
The radical interactions among the three guṇas (sattva, rajas, tamas) disturb the
state of equilibrium in prakṛiti, causing a predominance of one or the other guṇa.
The guṇas undergo more and more changes; prakṛiti goes on differentiating into
numerous and various world objects, and becomes more and more determinate.
In evolution, prakṛiti is transformed and differentiated into a multiplicity of
material objects. Evolution is followed by dissolution in which the physical existence
of all phenomenal matter and worldly objects is absorbed back into prakṛiti, which
then remains as the undifferentiated, primordial substance. This is how the cycles of
evolution and dissolution follow each other.
From the combination of puruṣa and prakṛiti, evolution results in 23 different
categories of objects. They comprise three elements of antaḥkaraṇas (internal
organs) as well as the ten bahyakaranas (external organs).
YOGA IN INDIAN PHILOSOPHY
86 THE FIRST THREE EVOLUTES OF PRAKṚITI
The first three evolutes (māhat, ahaṁkāra, manas) to evolve simultaneously from
prakṛiti are termed collectively the antaḥkaraṇa (internal instruments). These
three faculties of different functions are the outcome of the imbalance of the three
causative principles or guṇas. Manas, buddhi and ahaṁkāra work together within
the mind field or field of experience to create the sense of experience. Ahaṁkāra
creates the subject–object experience that connects all the experiences of life. Manas
and buddhi serve the interests of the ahaṁkāra.
Māhat
The first evolute to evolve is mahāt (the great one). The word buddhi (intellect) is
synonymous with mahāt. Mahāt, which is predominately sattva guṇa, is the Cosmic
Intelligence that pervades all space and permeates all manifestations, and is the state
in which prakṛiti receives light from puruṣa, and sees itself.
Māhat evolves as a result of the preponderance of sattva guṇa, which manifests
as pure light. Since it is an evolute of prakṛiti, it is made of matter, so it is not capable
of functioning by itself. It is aware only through the pervasiveness of puruṣa, from
which it reflects consciousness. The light of the Self reflects in the intellect (buddhi)
just as a clear crystal appears to take on the colour of the object upon which it rests.
The pure, crystal-like Self appears to take on the qualities of the sattva-rajas-tamas
guṇas, but actually it is only buddhi (intellect) that takes on the condition of the
guṇas (qualities of matter). When the crystal is removed, its own clarity becomes
visible without any colouring.
Through false identification, the Self sees its reflection in the mirror of buddhi.
It identifies with the reflected image and thinks that it is experiencing what buddhi
is experiencing, and so forgets its true nature. The sense of ‘I-ness’ is transmitted to
buddhi which starts it functioning as a conscious principle.
Māhat or intellect is a unique faculty of discrimination and intuitive wisdom
that helps us in discrimination or decision-making. Buddhi helps us to distinguish
between the subject and the object. It also helps us to discriminate between the self
and the non-self, the experiencer and the experienced, as distinct entities. Buddhi
is closest to the Self and functions for the Self. It has the predominance of sattva.
It is radiant with the reflection of consciousness. Being identified with it the allpervading Self becomes manifest as the individual self.
Ahaṁkāra
Closely associated with buddhi is the function of ‘I-ness’ or ahaṁkāra. This is the
fourth principle or the next direct evolute from mahāt or buddhi. The Sanskrit word
ahaṁkāra is derived from the personal pronoun aham, ‘I’, and the root kri, ‘to do,
make or perform’.
Ahaṁkāra refers to the sense of ‘I’, the ego-sense (self identified with the
mind, body and senses) that creates an individual self that knows or realises that it
is distinct from all other things and beings. This creates a dualistic state (subject–
Sāṃkhya (Enumeration)
object), but without a sense of individual self no further evolution is possible, for all 87
creative activity is first formulated in a self-conscious or self-aware intelligence. The
function of the ego is therefore called abhimana (self-assertion).
Superior to ahaṁkāra (ego-sense) is buddhi (intellect) because it is characterised
by the predominance of sattva, while ahaṁkāra can have the predominance of any
one of the three guṇas at a given time. It can transform according to the predominant
proportions of sattva, rajas and tamas.
Manas
Manas (mind), the fifth principle, evolves from the sattvic ahaṁkāra.
Manas receives impressions through the senses and responds to them through
the organs of action. The individual mind (manas) evolves from the mahāt (Cosmic
Mind).
Manas (mind) is not a conscious entity, but is the reflection of consciousness
in the mind that illuminates the mind field (citta – field of consciousness; field of
experience). In the same way that a film projector shines light upon a screen, so does
the all-pervasive consciousness reflect light on all matter and makes it appear to be
conscious. It is the reflection that gives matter its individuated being or ‘I-sense’,
which becomes self-aware, ahaṁkāra (‘I am’). The reflection of consciousness in
the mind gives us the ability to cognise. The term manas, which usually refers to the
mind as a whole, is also used in a restricted sense. Manas also refers to the volitional
aspect, while buddhi refers to the cognitive aspect of the mind. The cognitive mind
(buddhi) is the finest of all the aspects of the mind and, being closest to the Self,
reflects the radiance of consciousness.
The mind has the potency of action as well as the potency of knowledge. The
potency of action becomes manifest through will and the potency of knowledge
through intellect. The motive force of the organs of action in an individual is
the volitional mind, and the motive force of the organs of perception is the
cognitive mind.
INDRIYAS (SENSE-POWERS)
Also arising simultaneously from the sāttvika ahaṁkāra along with manas (mind),
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Post by Pathfinder on Sept 12, 2022 15:23:51 GMT
Yoga signifies both the means and the end. It is the aim of human existence. Yoga,
which is both a philosophy and a science, is based on direct experience, not mere
theoretical philosophy. From time immemorial great sages and yogis dedicated their
entire lives to discovering the deepest secrets and mysteries of life, Truth, Ultimate
YOGA IN INDIAN PHILOSOPHY
94 Reality, God. After reaching perfection themselves they discovered the ultimate
way to freedom from sorrow and the attainment of true bliss, Self-realisation/Godrealisation. This ultimate way to spiritual realisation is called Yoga.
The true purpose of religion is to awaken the human mind to the Supreme Goal
of life – Self- and God-realisation – and to lead the way to its attainment.
Although Yoga is not a religion, it shares the same goal. Yoga is the supreme
science of true spiritual unfoldment that leads to the awakening and realisation of
our true essential spiritual nature, that is beyond time, space and causation. Our
essential nature is divine and the aim of human life is to realise this divine nature
and to live life consciously in this awakened state. All human striving, knowingly or
unknowingly, is directed towards this aim – the universal goal of human aspiration
to attain freedom from pain, sorrow and suffering, and to attain perennial joy or bliss
(ānanda).
Yoga is the discovery of God-consciousness on two levels:
• Discovering your true essential spiritual nature – Aelf, the Self.
• Discovering and re-uniting with the Ultimate Reality or Universal Spirit –
God.
In the West, Yoga has become extremely popular
Yoga, as union, implies perfect harmony of body, mind and spirit. On the physical
level, it implies health and vitality. On a mental level, it implies the harmonious
integration of the personality, and the corresponding elimination of psychological
‘complexes’. On the soul level, Yoga implies union of the individual consciousness
with its Infinite Source: God.
To be understood correctly, Yoga postures (āsanas) need to be seen
The 🇲🇦 🗻 🗿 🎑 🇰🇮 Supreme 🇶🇦 Art and 🏴 Science of Raja Yoga and Kriya Yoga by Stephen 🍓 🇻🇦 🕌 Sturgess Paramahansa Priyananda
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Post by Pathfinder on Sept 13, 2022 10:31:35 GMT
The concept of Brāhman (God)
Śaṇkāra states that there is only one Reality, and that is Brāhman – the eternal, EverSelf-existent, immanent and transcendent Supreme and Ultimate Reality. Brāhman
is the limitless Awareness, the Universal Consciousness that is experienced in the
deep meditative state. The word Brāhman is derived from the Sanskrit root bṛh, ‘to
grow, expand, increase’, meaning that which has reached its ultimate expansion or
development.
Brāhman creates, sustains, and dissolves all that is in the universe. Nothing
exists separate from Brāhman. The phenomenal world cannot exist by itself; it
is completely dependent on Brāhman. At the end of each world cycle (yuga) of
dissolution (pralaya) the universe returns into Brāhman. This is the time when the
infinite variety of forms are destroyed and are reabsorbed back into the eternal source
from which they appeared. This is not a state of non-existence any more than there
is a non-existence of clay when the various forms (pots, figure sculptures, etc.) into
which it has been cast have been destroyed. The clay still exists, but there is no being
or manifestation of the forms which it is capable of assuming. We can also use the
analogy of electricity to represent Brāhman, which is unlimited, yet manifests in the
limited forms of light and heat, without ever becoming exhausted.
The concept of ātman (Self)
The Self (ātman) is the absolute unconditional Reality. It is all-pervading, selfillumined Consciousness, beyond all time, space and causality. The Self (ātman)
is the very source of consciousness that cannot be experienced by the mind or the
sense-perceptions, for it is beyond them. The Self is the witness of the mind. If we
inquire, ‘Who am I? Am I the body? Am I the mind or the intellect?’ in truth we will
Vedānta (The Ultimate Truth)
realise that we are none of these; we are the pure Consciousness that witnesses the 115
body, mind and intellect.
Ask yourself now, who is looking out from behind the eyes reading this? Then
look up from your book and ask yourself, who is witnessing all these forms and
objects that I see around me? Is it only the senses? Only the mind? No. You cannot
be the mind, because you are witnessing the activity of your mind. When you are
sleeping and you enter the dream state, who watches the dreams and remembers
them upon awaking? And when you were in deep sleep, who was it that experienced
that deep blissful state of inner peace? In all three states there is an unchanging
Consciousness that is uninvolved, that is only witness to them. This Witness is the
true essential Self of who you are and have always been.
You are the eternal Self, the Source and witness of your mind and its thoughts.
It is through the lost awareness of our true divine nature that we identify with the
thoughts, feelings and emotions and transient limited forms of the manifested world.
This false identification is the cause of our suffering.
The Self (ātman) is the ultimate Reality, the essence of consciousness and bliss.
The Self is Brāhman, the Universal Consciousness. Ātman and Brāhman are two
words for the same Reality.
The concept of Māyā
The Sanskrit term Māyā means illusion, the cosmic illusion of duality, appearance
as opposed to Reality. Māyā has two functions: āvarana (‘covering’) and vikṣepa
(‘throwing out, projecting’). The first conceals the Inner Reality from us, and the
second deceives us into believing that fulfilment lies without. It projects the unreal.
Māyā pervades the universe, but its presence is inferred only from its effect. Māyā is
an inherent power of Brāhman, through which it veils itself.
Śaṇkāra states that there is only one Reality, and that is Brāhman. The world is
not the ultimate Reality, it is not real but apparent. In perceiving a world there is an
apparent duality. Although there is always one eternal Reality, there is the appearance
of two – there is a duality. Just as the rays of the Sun are inseparable from the Sun,
so is Māyā inseparable and undifferentiated from Brāhman. The Sun and its rays
appear as two things, but actually they are one. It would be untrue to say that the rays
of the Sun are real or unreal, for they have no independent reality, they do not exist
independent of the Sun – their source. Similarly, the world is a manifestation of God
– the two are one. The difference is that God is eternal, and the world is a transient
finite appearance.
Māyā covers or veils the Ultimate Reality and in its place projects various
appearances. Beyond Māyā there is no time or space and no universal cause because
only Brāhman, the Ultimate Reality, remains.
Māyā is an illusion of separation from the unity of Brāhman, whose nature is
Sat-chit-ānanda (Ever-Existing, Ever Conscious, Ever-New Bliss) – which is also
the reality of our own true Self (ātman).
The 🇲🇦 🗻 🗿 🎑 🇰🇮 Supreme 🇶🇦 Art and 🏴 Science of Raja Yoga and Kriya Yoga by Stephen 🍓 🇻🇦 🕌 Sturgess Paramahansa Priyananda
YOGA IN INDIAN PHILOSOPHY
116 THREE PROMINENT SCHOOLS OF VEDĀ
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Post by Pathfinder on Sept 13, 2022 13:30:04 GMT
THE CHAKRAS
The Body’s Energy System
WHAT ARE THE CHAKRAS?
Chakra is a Sanskrit word meaning ‘wheel’, ‘circle’ or ‘revolving disc’. For those
who are able to see the chakras, by observing the aura (a rainbow of light surrounding
the body) or luminous energy field within the ‘subtle’ or astral spine, they are
seen in cross-section as fast-moving whirlpools or vortices of energy containing
colours, and taking the form of a luminous funnel-shaped structure, somewhat like a
convolvulus flower. Each chakra has its own specific plane and direction of rotation.
The first and third chakras rotate in a clockwise direction; all the other chakras rotate
counterclockwise.
The Yoga and Tantric Traditions recognise seven major chakras, confluences of
consciousness and energy, distributed along the midline of the body, located above the
crown of the head, the forehead, the throat, the chest, the navel, the genital area, and
at the base of the spine. In the texts of Hātha Yoga and Kuṇḍalinī Yoga the chakras
are represented and visualised as luminous lotus flowers or pādmas with various
numbers of petals, bīja (seed-syllable) mantras inscribed in each petal, and symbols
within the centres of the lotuses. These representations of the chakras are images of
energetic experiences in symbolic form. The petals, radiating light, are small rotating
vortices whirling at very high speeds. Each vortex metabolises an energy vibration
that resonates at its particular whirling frequency. The colours in each chakra are
related to the frequency of energy being metabolised at its particular rate.
The lotus, a beautiful and captivating symbol of the chakras, represents to us the
nature of the chakra as a living force. The lotus (Latin – Nelumbo nucifera, Sanskrit
– pādma; kokanada rakta-kāmāla – reddish lotus, pundarika – white lotus), which
can be seen growing in lakes and ponds throughout Asia in such countries as India,
Sri Lanka, Thailand, China and Japan, is very beautiful to observe. The lotus flower
grows from the bottom of streams, muddy ponds and lakes to rise above the water and
bloom. Its roots are deeply buried in the mud far below the surface, yet its petals are
not soiled by the mud, which just rolls off it. The leaves are coated with a film, upon
which water forms magnificient, glittering droplets. The flower stalk rises above the
leaves, ending in large, sweet-perfumed, white or pink blooms which appear one at
a time. Symbolically the lotus flower can be related to the human condition, being
fully grounded in earth, with its density and heaviness, yet reflecting the upward
aspiration of human consciousness towards the light and the divine. And just like the
lotus, the chakra can be closed, in bud, opening or blossoming.
THE SUBTLE BODIES AND THE CHAKRAS
128 ‘Do not go to the garden of flowers!
O friend! go not there;
In your body is the garden of flowers.
Take your seat on the thousand petals of the lotus, and there
gaze on the infinite beauty.’
Kabir (fifteenth century Indian mystic and poet)
The petals of the lotus symbolise subtle nerves (nāḍīs) which resonate to a specific
sound vibration. If the hue of the petal is muddy or dull, the sensitivity to sound is
decreased. Purity of the sounds through spiritual practice energises the petals so that
they turn and point upwards. This increases the smoothness with which the chakra
rotates. The rhythm of the rotation is perfect when the lotus petals are pointing
upward and in full bloom.
Essentially, chakras are energy centres situated within the astral body – the subtle
body that mirrors the physical body’s informational and energy content. The chakras
energetically connect the five sheaths (koshas) that embody the soul to the functions
of the physical body, primarily through the endocrine glands and the nerve plexuses
in the spine. They access all emotional, mental and spiritual states of our being.
The chakras act as dynamos of cosmic energy, which allow our energy bodies to
plug into the universal power source. They serve as transformers and act as regulators
to receive, assimilate and distribute energy (prāṇic life-force) to the subtle body,
which then distributes the energy to the spinal nerve plexuses where it is in turn
transferred to the blood circulation and organs of the physical body.
CHAKRAS AND ENERGY
‘The astral body is not subject to cold or heat or other natural conditions. The
(subtle) anatomy incudes an astral brain, or the thousand-petalled lotus of light,
and six awakened centres in the sushumna, or astral cerebro-spinal axis. The
heart draws cosmic energy as well as light from the astral brain, and pumps it to
the astral nerves and body cells, or lifetrons.’
Yogananda 1946, p.403
Ultimately even our bodies are nothing but energy. The body is composed of cells,
which are composed of atoms, which in turn are made up of particles (leptons,
quarks, mesons) that spin around at incredible speeds around empty spaces. It is all a
ceaselessly changing pattern of energy. Think of the body as a pattern of intelligence
in a field of pure consciousness.
The subtle prāṇic life-force enters the body at the base of the brain (medulla
oblongata) and flows to the higher brain centres. Then it filters downward through
the six major chakras or energy centres. As this energy and light filters and spirals
down through each chakra, it becomes increasingly more dense. At the lowest chakra
at the base of the spine (muladhāra chakra), the vibrational frequency is lower and
slower than those above it. The higher the chakra, the more subtle and finer the
vibrational frequency. These higher chakras are closely related to the innermost
sheaths and higher levels of consciousness.
The Chakras
The energy that filters down through the chakras ultimately spirals down from 129
cosmic energy, produced from cosmic light, which is created by the will and energy
of God – the Ultimate Reality.
Consciousness moving becomes energy. As consciousness descends in a
spiralling movement of energy, it subdivides and stretches out, and when the
movement is slowed down, it becomes matter. As it condenses into matter it forms
the five elements: ether, air, fire, water and earth – first the subtle elements, then the
gross elements. The difference between one element and the other is a difference in
their vibratory wavelength frequencies.
As consciousness descends and moves in space, it becomes air. When air moves
there is friction and therefore fire, when the gases collide and fire is generated, water
is also generated; and then water condenses into solid substances (earth). These
elemental stages describe the stages of the descent of soul-consciousness into matter.
The process of Yoga is a reversal of this descent into matter. Through definite
stages of spiritual awakening in our awareness of our true identity as the Self, the
soul-consciousness can return to the freedom and oneness in Spirit from matter.
CHAKRAS AND THE ELEMENTS
The elements associated with the chakras should not be confused with the chemical
elements known to modern science. In their pure states the elements are not visible
and are known as mahābhūtas (generic gross elements) which evolve in this specific
order: ākāśha (ether), vāyu (air), tejas or agni (fire), apas (water) and pṛithvī (earth).
These have evolved out of the five tanmatras, which evolve in this specific order:
śabda (sound), sparśa (touch), rūpa (colour/form), rasa (taste) and gandha (smell).
Each of the mahābhūtas is a compound of all the five tanmātras, one of them
dominating in each. Sound dominates in ether (space), touch in air, form in fire, taste
in water, and smell in earth.
The earth centre (mūlādhāra chakra) is that part of your anatomy which comes
into contact with the earth. A little above there is the water element (svādhiṣṭhāna
chakra), the next subtle element, located where water collects. At the navel centre
(maṇipūra chakra) is the fire region – when we talk about digestion, we think of
the gastric fire (agni) there. Above the navel is the heart region (anāhata chakra),
which represents air – the region in which the lungs and oxygenation operate. Above
the heart is the throat region (viśuddha chakra) – a little space (ether) in the throat.
Higher still is the Spiritual Eye (ājñā chakra) at the midpoint between the eyebrows,
which represents the mind.
CHARACTERISTICS OF THE CHAKRAS
The chakras vibrate at different frequencies as they transmit energy. Each is
associated with a vibrational frequency, a characteristic colour, a petal sound, a seedsyllable (bīja) mantra, an element, a planet, a spiritual quality, a presiding deity, a
symbolic animal, a sense organ and an endocrine gland.
Kuṇḍalinī Yoga, Laya Yoga, Tantric Yoga and Kriyā Yoga are the main branches
of Yoga that specifically concentrate on the chakras.
THE SUBTLE BODIES AND THE CHAKRAS
130 Besides the chakras manifesting the specific sounds of the bīja-mantras, they
also manifest the following inner astral sounds, which can be heard by meditating on
the chakras in deep meditation:
ājñā chakra – Aum (Oṁ)
viśuddha chakra – Roar of the ocean
anāhata chakra – Long-drawn-out deep bell sound; deep gong
maṇipūra chakra – Harp
svādhiṣṭhāna chakra – Flute
mūlādhāra chakra – Humming sound, like a bumble bee.
All of these subtle sounds are manifestations of the Cosmic Vibration of Aum. These
six subtle sounds can be heard in meditation by listening with deep concentration in
the right ear. The inner Aum (Oṁ) sound is heard in meditation with the inward gaze
at the Spiritual Eye ( at the midpoint between the eyebrows) mentally chanting Oṁ,
while simultaneously listening with deep concentration.
‘As the various vital centres (chakras) begin to open up, different sounds are
perceived inwardly and the devotee comes to feel the sounds of conches, bells,
flutes, etc. all merging in the cosmic rhythm of one great voice of infinite silence.
At that stage no thought or object of the outside world can distract his attention.
As he advances, his being gets dissolved in the bottomless depth of that blissful
music that pervades the whole universe, and he finds eternal repose.’
Sri Anandamayi Ma, in Lipski 1988, p.69
FUNCTIONS OF THE CHAKRAS
Every chakra governs a specific kind of energy related to various human attributes.
For example, the heart chakra is the centre of consciousness, of the mind, feeling
and emotions. If the heart chakra is functioning in a balanced way, the person will be
able to relate to others in a caring, understanding,and unselfish way. Love and ability
to forgive are attributes of a balanced heart chakra. Conversely, those persons who
tend to close themselves off from others or are dominated by emotions suggests that
there are energy blockages in the heart chakra.
Essentially, the chakras relate to our individual growth and development. The
first three chakras, the lower centres of consciousness, are primarily concerned with
the primal issues of survival and self-preservation, sexuality and power, while the
upper chakras are concerned with issues of personal expression, spiritual insight and
spiritual realisation. We begin individual growth and development at the first chakra
or ‘root’ chakra (muladhāra) in infancy and develop our upper chakras as we mature
into adulthood.
The lower chakras or centres of consciousness give us a firm stability in life.
This foundation becomes unstable when we hold fears and misconceptions in our
consciousness, creating blockages in the flow of energy to and from the chakra. We
The Chakras
need to understand that the chakras are conduits that conduct and transform subtle 131
energy (prāṇa) into matter. If the channels are blocked then imbalances will occur.
Although the higher chakras reflect the aspiration of human consciousness
towards Self-realisation, all the chakras remain important to a person’s overall state
of health and wellbeing. One should not think, for example, that development of the
sixth chakra (ājñā chakra), the centre of insight and intuition, is more important than
development of the second or sacral chakra (swadhisthana chakra), the centre of
procreation, creative instincts and self-fulfilment. In fact, the balanced development
of the second chakra is an important step for the development of the sixth chakra.
For instance, in some cases, there are persons who have taken vows of celibacy
on entering a spiritual community, an ashram, a convent or a monastery who have
an unbalanced second chakra (svādhiṣṭhāna chakra) through suppressing their
sexual energy rather than naturally transforming and redirecting it into other areas
of creativity. This causes a blockage in the second chakra, causing the person to
become unbalanced in their energy and attitude towards sexuality. A person’s sexual
energy is connected to their life-force; it is a source of vitality. If the energy in that
chakra is blocked it will have the unhealthy effect of lowering physical and natural
sexual vitality.
In the tradition of Kuṇḍalinī Yoga, Tantric Yoga, Haṭha Yoga and Kriyā Yoga,
there are spiritual practices that involve āsana, prāṇāyama, mantra and meditation
to transform and redirect the sexual energy through different energy channels. The
energy is directed upwards through the central channel and power current of the
inner spine to the higher chakras and brain centres, to be transformed into higher
vibratory energy.
CHAKRAS AND THE ENDOCRINE SYSTEM
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Post by Pathfinder on Sept 13, 2022 16:50:04 GMT
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Post by Pathfinder on Sept 13, 2022 18:43:52 GMT
Hang 🦢 Hon Hung Elohim Aelathen Lakshmiela 🕉 Om Mani Padme Lakshmi 🕉 🇴🇲
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Post by Kriyaban on Sept 14, 2022 13:27:47 GMT
Aw Eee 🇮🇱 🇸🇿 🇮🇱 🇨🇾 🇵🇦 🇻🇦 Prem Parvati Prem Chudasi Saraswati Prem Chudasi Saraswati 🇼🇸 Samadhi Aw 🇱🇨 Eee
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Post by Pathfinder on Sept 18, 2022 22:38:43 GMT
Hael 🇽🇰 Elohim Aelathen 🇱🇧 🕌 ⛪ Megas Hael 🇽🇰 Victory
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Post by Kriyaban on Sept 19, 2022 10:26:33 GMT
Aw 🇱🇨 Eee Elohim Aelathen Swannesha Swadhistane Lakshmi Wealtheow Aelathen 🇱🇧 Om 🕉 Mani Padme Hum Lakshmi 🕉 Aw 🇱🇨 Eee 🇮🇱 Elohim Aelathen 🇱🇧 Swannesha 🇾🇹 Manipure Lakshmi Wealtheow Aelathen 🇱🇧 Om 🕉 Mani Padme Hum Lakshmi 🕉 🇴🇲 Aw 🇱🇨 Eee 🇮🇱 Elohim Aelathen Anahate Parvatyea Wealtheow 🕉 Aelathen 🕉 Om Mani Padme Hum Lakshmi 🕉 🇴🇲 Aw 🇱🇨 Eee Elohim Aelathen Parvatyea Aelathen 🇱🇧 लाख Anahate 🕉 🇴🇲 Om Mani Padme Hum Lakshmi 🕉
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