Hinduism [Link]

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Hinduism
Copyright © 1990/2007 by Timothy Conway, Ph.D.

Here are a wealth of prayers, mantras, vocabulary, insights and practices of the
five main yogas or mârgas/paths of Hinduism, the most ancient of the extant
faiths, the religion of some 800 million people in India and worldwide. In addition to
sections presenting the profound Hindu psychology of liberation, the captions
accompanying the images of the Divine personifications will clarify some of the
complicated yet beautiful Hindu theology and mythology. I have concluded with a
very substantial bibliography of general works on Hinduism, and specific works on
the various Hindu scriptures and the saints and sages of past and present.

A note on pronunciation: Sanskrit vowels are generally pronounced as in Italian.

The "c" is always pronounced in Sanskrit language with a "ch" sound. The "r" in its
Sanskrit vowel form is pronounced with a roll or flip of the tongue with a slight "i"
sound after it (e.g., in the name Krshna or Rg Veda or the term Prakrti). Because of
Internet formatting difficulties, I have not been able to create the dot over the "n" or
under the "m" for the nasalized sound, as in Sâmkhya Yoga or the name of sage
Shankara. Nor have I distinguished herein between the two Sanskrit sibilant sounds,
the thinner "sh" (as in Shiva, Shankara, and klesha) and the thicker "sh" (as in Vishnu
and Krshna). I have also not distinguished here between the retroflex and dental
consonants (t, th, d, dh, n), the former pronounced with the tongue touching the roof
of the mouth, the dentals pronounced with the tongue behind the upper teeth.

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MANTRAS and PRAYERS

Om / Aum (the Name of the nameless Brahman or Absolute Divine Reality, the
primordial vibration that the Divine Brahman freely emanates to manifest a multi-
leveled cosmic appearance)

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(The ancient Gâyatrî mantra, found in all four Vedas:)

Om bhûr bhuvah svaha

Tat savitur varenyam
Bhargo devasya dhîmahi
Dhiyo yonah pracodayât

Om, O Supreme Lord of the 3 worlds (physical-astral-heavenly, or dense-subtle-

causal). We worship That transcendent Lord Who embodies wisdom and light, Who
removes all sins and ignorance. May this Divine One enlighten our intelligence.

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(The mantra in Gâyatrî meter to Brahman/Absolute Reality, found in the medieval

Mahânirvâna Tantra text:)

Parameshvarâya vidmahe
Paratattvâya dhîmahi
Tanno Brahma pracodayât
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Parameshvarâya vidmahe
Paratattvâya dhîmahi
Tanno Brahma pracodayât

May we know the Supreme Being. Let us contemplate the Supreme Essence. And may
that Brahman direct us.

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(The mantra in Gâyatrî meter to the Divine Mother-Goddess [of various Names], in
the Mahânirvâna Tantra:)

Adyâyai vidmahe
Parameshvaryyai dhîmahi
Tannah Kâlî pracodayât

Let us ponder Adyâ (the primordial Goddess). Let us meditate on Parameshvarî, the
Supreme Power. May Kâlî Mâ direct us.

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Om tat Sat

Om. (Glory to) That Absolute Truth/Being (Sat)

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Om saccid ekam Brahma

(Glory to) the One (ekam) Reality (Brahman), Absolute Being-Awareness (Sat Cit)

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Om namah Shivâya (Praise to the Divine Lord Shiva; nama means "not me" [only
Thee])

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Om namo Bhâgavate Vasudevâya (Praise to Lord Vishnu / Vasudeva)

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Om namo Nârâyanâya (Praise to Vishnu as Nârâyana, God Incarnate as the human

being)

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Hare Krshna, Hare Krshna, Krshna Krshna, Hare Hare / Hare Râma, Hare Râma, Râma
Râma, Hare Hare (--The “Mahâmantra”) (Praises to Krshna & Râma, the Incarnations
or avatâras of Lord Vishnu)

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Gurur Brahmâ Gurur Vishnuh, Gurur Devo Maheshvarah

Guru Sâkshât Param Brahma, Tasmai Shrî Gurave Namah

Obeisance to the blessed [Inner] Guru, who is truly Brahmâ [Divine Creator], Vishnu
[Sustainer], Shiva [Dissolver, Liberator], and truly the Absolute [Parabrahman]
revealing Its Reality. (From the Guru Gîtâ in the Skanda Purâna)

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Om Asatomâ sad gamaya

Tamasomâ jyotir gamaya
Mrityormâ mrtam gamaya
Om. Shântih, Shântih, Shântih

Om. From the unreal, lead us to Reality. From darkness, lead us to Light. From death,
lead us to Immortality. Om—Peace, Peace, Peace. (A prayer from the most ancient of
the Upanishad scriptures, the Brhadâranyaka Upanishad.)

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Om pûrnamadah pûrnamidam
Pûrnât pûrnamudacyate
Pûrnasya pûrnamâdâya
Pûrnamevâ vasishyate

Om. That (transcendent One) is Fullness (Pûrnam); This (immanent One) is Fullness;
from That Fullness arises This Fullness; when This Fullness merges in That Fullness,
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Om. That (transcendent One) is Fullness (Pûrnam); This (immanent One) is Fullness;
from That Fullness arises This Fullness; when This Fullness merges in That Fullness,
That Fullness is all that remains. (A recurring hymn in the ancient Upanishad
scriptures.)

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Om tryambakam yajâmahe
Sugandhim pushtivardhanam
Uruvâru kamiva bandhânat
mrtyor mukshîya mâmrtât
(--The Mrtyuñjaya-mantra, from Yajur Veda 3:60)

We worship the 3-eyed one (Lord Shiva), the fragrant, the increaser of growth;
liberate us from death like the Uruvâka flower is liberated from its bondage; but do
not separate us from immortality.

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Om brahmâ'rpanam brahma havir

Brahmâgnau brahmanâ hutam
Brahmaiva tena gantavyam
Brahma karma samâdhinâ

Aham vaish'vârnaro bhûtvâ

Prâninâm deham âsh'ritah
Prânâ pâna samâyuktah
Pacâmyannam caturvidam

Brahman (Divine Reality) is the offering, the ritual, and the one who offers to the
sacrificial fire, which is also Brahman. Seeing Brahman in every action, verily one
realizes Brahman. // Becoming the digestive fire of life in the bodies of living
creatures, and with the aid of the upward and downward breaths, I consume the four
kinds of food. (--Prayer said before sacrificial offerings and meals, from the Bhagavad
Gîtâ, 4:24 and 15:14)

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Sarvam Idam Brahma(“All this is [truly] Brahman/Spiritual Reality”)

Aham Brahmasmi (“I am Brahman/Divine Spirit”)
Tat tvam asi (“That [Spiritual Reality] Thou Art”)
Soham (“God is this Self,” literally, “He is I” )
Shivoham (“Shiva is this Self,” literally, “Shiva am I”)

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Loka samâstha sukhino bhavânthu

May all beings in all the worlds be happy.

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In Hinduism, the Absolute God or Brahman, pure Spiritual Reality, is transpersonal,

suprapersonal (not "impersonal"), and yet manifests on the personal level with a wide
array of archetypes for the sake of anyone identified as a person and needing Divine
help. Over time, the main Hindu schema that developed to represent these archetypal
divine persons is the trimûrti or "three aspects/forms": Brahmâ, the creative aspect
of God; Vishnu, the cosmic-sustaining aspect of God; and Shiva, the Divine
dissolver/absorber of the cosmos. (Each has its female Divine power or consort--see
below). For Shaivas (Shiva-worshippers), Shiva, "the Auspicious One," subsumes and
becomes all three aspects as the Absolute Brahman ItSelf. (Vaishnavas make Lord
Vishnu absolute in the same way.) Here Shiva is shown as the archetypal, liminal
yogin, associated with the new moon (auspicious time for meditation), the nâgâ
serpents (symbolizing wisdom), the damaru drum (sounding the cosmic rhythm), the
conch shell (when blown makes the piercing sound awakening all beings from sleep),
the trishula trident (symbolizing mastery over the three worlds [dense-subtle-causal],
three times [past-present-future], and three gunas or qualities [harmony, agitation,
inertia]), and the potent lingam, the "form of the formless," a symbol of Divine
creativity and emanative power. Goddess Gangâ sits on his hair, bestowing the holy
waters of the river named after her; Shiva's third eye suggests his omniscience. The
three horizontal stripes on his forehead are made of ash, symbolizing the final inert
state of all phenomena, and Divine changelessness. His right hand, palm forward, is in
the classic abhaya mudra or gesture (mudra) of fearlessness. He wears necklaces and
bracelets and holds a mala-rosary of empowering rudrâksha seeds ("tears of
Rudra/Shiva," from the broadleaf evergreen tree of N. India). As Pâshupati, Lord of
the animals, and beloved to all creatures, Shiva wears and sits on an animal skin (in
this case a leopard skin, sometimes a tiger skin). Displayed in the background is the
well-known yantra or visual diagram composed of a series of upward "male/Shiva"
triangles and a series of downward "female/Shakti" triangles within concentric lotuses,
the entire yantra symbolizing the Divine One and Its powers of emanation and
dissolution. (Note: many Shaiva yogis will adopt some of the same elements as shown
here, e.g., the ash, rudrâkshas, trident, animal skin, semi- or complete nudity, matted
hair, etc.)

Here below is a famous style of statue (developed by South India's Chola artists in the
9th century CE) displaying Shiva as Nâtarâja, Lord of the Dance. Standing atop the
"personification of ignorant illusion," Shiva's upper right hand holds the damaru
hand-drum, his other right hand displays the abhaya mudra. One of his left hands
holds a flame. He is draped in serpents (wisdom) and surrounded by a ring of fire,
suggesting either his dazzling radiance that ultimately dissolves all phenomena or else
symbolizing the samsâra cycles of birth-death-rebirth. His matted locks (jatâ) whirl as
he dances, and above his head sits a skull representing his triumph over death. The
scenario rests upon a lotus pedestal, symbolizing Divine purity even while a world of
change, limitation and evil manifests. The entire image suggests the incredibly
dynamic yet absolutely serene nature of the Divine, whose rhythmic Bliss-Dance
(Ânanda-tandava) pulsatingly conjures a cosmos in and out of appearance as a
wondrous dream. Indeed, the image suggests Shiva's six activities: shrshti (creation,
evolution); sthiti (preservation, support); samhara (destruction, mergence); tirobhava
(concealment, illusion); udbhava (appearance) and anugraha (grace, release,
liberation, attraction to the Divine).

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Lord Shiva with his "domesticating" consort Umâ-Pârvatî (Goddess Shakti/Devî

personified) and one of their two sons, the elephant-headed Ganesha, a.k.a.
Ganapathi-Gajanana-Vinâyaka (his elephant's head symbolizing intelligence, strength,
loyalty). Not pictured here is Shiva and Pârvatî's other little son Shanmukhanâtha,
a.k.a. Skanda-Subramâniam-Kârttikeya (who among the Tamils of South India is
merged with their ancient beloved deity Murugan). Both Ganesha and Skanda are
beloved gods of war who vanquish the "demons" or ego-tendencies. Ganesha is
especially invoked by hundreds of millions of Hindus at the beginning of any endeavor
for his capacity as Vighneshvara or Vighnarâja, Lord over obstacles.

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The delightful Lord Krshna, avatâra or Divine Incarnation of Lord Vishnu, sustainer
of the cosmos, is shown in youth and later in life in the artistic images above and
below. Krshna holds his famous murali flute, by which he makes such enchanting
music as to awaken the soul from worldliness to Godliness. The flute also symbolizes
the true devotee, who is so "empty" and "hollowed out" of egotism as to be a perfectly
clear instrument for the Divine to manifest goodness and beauty within the world-
dream.

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Lord Krshna (right) instructing his anguished kinsman and friend, the warrior
Arjuna (left), to selflessly serve the Divine Plan by fighting alongside his four
Pândava brothers against the evil Kaurava clan (destined to lose) in the fierce
Kurukshetra battle over the north Indian kingdom, as told in India's ancient epic
poem, the Mahâbhârata. Krshna's teachings on the yogas of nondual wisdom,
desireless action, and devotion to Lord Vishnu, the Divine Self in all, are contained in
the widely beloved text, the 700-verse Bhagavad Gîtâ or "Song of the Lord," which is
embedded within Book VI of the Mahâbhârata poem.

HINDU SCRIPTURES

Vedas. The most important and oldest Veda is the Rg Veda (c.1500-1200 BCE),
followed by the supplementary Sâma Veda and two Yajur Vedas, and, later, the
stranger, more motley Atharva Veda. Each Veda is traditionally divided into sections
or stages known as Samhitâ, Brâhmana, Âranyaka, and, finally, Upanishad, the last
two containing what many find as the greatest wisdom material in the Vedas.

Major Upanishads--these number 13 or 16, depending on the schema, in addition to

over 100 Minor Upanishads; all these are now available on the Internet in English
translations at [Link]. The Brhadâranyaka and Chândogya are the oldest,
some 2,800 years old, comprising fully two-thirds of the material in the earliest,
pre-Buddhist collection of Upanishads. They are followed by the Kena, Aitareya,
Taittirîya, and Kaushîtakî Upanishads, all pre-Buddhist. Another group of
Upanishads, less attached to the Vedic schools, more devotional, composed mainly in
verse, using far less allegory and myth, and arising around the time of the Buddha
(6th-5th century BCE) are the Katha, Mundaka, Shvetâshvatara, Îsha, and
Nârâyana. A third group of Upanishads—the Prashna, Mândûkya, Maitrî, Jâbâla
and Paingala—resume the prose style, but in a language resembling what we know
as classical Sanskrit, distinguishable from the Vedic Sanskrit of earlier works. This
group dates anywhere from the 5th century BCE to 1st century CE, with some
passages being obvious additions made by later generations.

(Note: the four Vedas including the Upanishad sections are considered Shruti, "that
which is heard," i.e., Divinely revealed scripture.)

Brahma Sûtras or Vedânta Sutras-- sage Bâdarâyana's terse synopsis of the

essence of the older Upanishads.
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Brahma Sûtras or Vedânta Sutras-- sage Bâdarâyana's terse synopsis of the

essence of the older Upanishads.

Bhagavad Gîtâ--Lord Krshna's instruction to kinsman Arjuna on the yogas of wisdom,

devotion, and desireless action; the core of the Bhagavad Gîtâ may date to the 5th or
4th century BCE. This is surely the most widely read text in the Hindu world, and the
subject of many commentaries.

Mahâbhârata--the encyclopedic epic poem of ancient India in which the Bhagavad

Gîtâ occurs; this long oral text began to be formed circa 400 BCE and was pretty much
complete by 400 CE.

Râmâyana--the long epic poem devoted to the saga of the noble prince Râma, his
brothers, his wife Sîtâ, and Hanumân and demons including Râvana; this oral text was
composed and edited around the same time as the Mahâbhârata, i.e., 400 BCE to 400
CE; a later, medieval vernacular rendering into Hindi by the poet-saint Tulasî Dâs
would become very widely recited in North India.

Purânas--long motley encyclopedic works on theology, rituals, vows, antics of the

gods, demons, kings and sages; the usual schema holds that there are 18 major
Purânas, most important of which is the beloved Bhâgavata Purâna (c.400 CE), which
in its latter sections is devoted to the full story of Lord Krishna's life and exploits. Also
widely-known are the Shiva Purâna, Skanda Purâna and Vishnu Purâna.

(The Mahâbhârata, Râmâyana, and the Purânas are often called itihâsa ["so indeed it
was"].)

(All the above works save for the Vedas are considered smrti, "recollected scripture,"
derived from sruti "revealed scripture," or sometimes even regarded on the same level
as sruti.)

Works (commentaries, treatises and poems) of sage Shankara (c700 CE),

founder of Advaita (nondual) Vedânta tradition, and works by later Vedânta acârya-
teachers in Shankara's Advaita Vedânta line.

Works by Râmânuja, Nimbârka, Mâdhva, Vallabhâ, Caitanya, et al., who

established other, more dualistic Vedânta lineages, all devoted to worship of Lord
Vishnu incarnate as Krshna.

Yoga Vâsistha--a huge verse-text of delightful stories and potent nondual teachings
on Divine Awareness as the only reality (at 32,000 couplet verses, this is one of the
longest books in the pre-modern world).

Ashtâvakra Gîtâ, Avadhûta Gîtâ, Ribhu Gîtâ--pithy and very "absolutist" late
classical to early medieval works on nondual Awareness and Self-Realization.

Tripura Rahasya--a medieval tantra-influenced text rather like the Yoga Vâsistha in
presenting stories and penetrating nondual wisdom.

Narada Bhakti Sûtras--a classic medieval text on devotion.

Hindu Tantra-texts--these include "right-hand" texts like the Saundaryalaharî and

"left-hand" texts such as the Mahânirvâna Tantra, Kulârnava Tantra, Rudrayâmala,
Brahmâyâmala, Yoginî Tantra, Mantramahârnava, Mantramahodadhi.

*********

Vedânta Schools:

Advaita school: Shankara & Shankarâcâryas of 5 main maths (pronounced "mutts"):

Sringeri, Kanchipuram, Dwaraka, Puri, Badrinath

Vaishnava schools: Alvars of Tamilnadu; and schools founded by Râmânuja,

Nimbârka, Mâdhva, Vallabhâ, and Caitanya (Caitanya's school is represented by the
Goswamins of Bengal)

Shaiva schools: Shaiva Siddhanta (Nayanar saints); Natha Shaivas (Gorakha);

Lingâyat/Virashaivas of S. India (all these are generally dualistic); and the nondual
Kashmir Trika Shaivism/Pratyabhijñâ

**********

NOTES ON HINDU PSYCHOLOGY

In Indian philosophy, six major orthodox systems (darshanas, “views”) arose in the
ancient times, along with several unorthodox systems. Three of these darshanas are
especially relevant for a Hindu psychology--namely, the Vedânta schools (nondual
and devotional), the Sâmkhya-Yoga school, and the Tantra schools.
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especially relevant for a Hindu psychology--namely, the Vedânta schools (nondual

and devotional), the Sâmkhya-Yoga school, and the Tantra schools.

*** Some basic terms (most of these are from the Vedânta schools, based on the
ancient Upanishads, Brahma-sûtra and Bhagavad Gîtâ; terms from the Sâmkhya-Yoga
and Tantra traditions are singled out as such; more terms are given throughout and
also listed toward the end of this handout):

Brahman--Absolute Reality, which is both free of qualities, formless (nirguna) and also
with qualities, “formful” (saguna).

Âtman--the Supreme Spiritual God-Self, identical with Brahman.

Jîvâtman--the separate ego-self-sense, not considered ultimately real by sages of the

Advaita (nondualist) Vedânta school.

Paramâtman--the Supreme Spiritual God-Self (a term used to insure the Absolute

nature of the Âtman, since sometimes the latter term is used, especially by Buddhists,
to denote the sense of individual ego-self).

Saccidânanda--Absolute Being (Sat), Awareness (Cit), Bliss (Ânanda) (note that the
letters change when the words are brought together, according to the Sanskrit
language's "Samdhyâ" "joining" rules).

Tat--“That,” the Supreme Reality.

Paramârtha--Absolute Reality, Noumenon

Vyavahâra--phenomenal manifestation, the “relative reality” of forms, which is a

superimposition (adhyâsa) on Brahman

Paramârthika-satya--the “ultimate truth,” the final level of discourse to refer to

Absolute Reality. This Absolute truth-level is distinguished from the vyavahârika-satya
or samvrti-satya, the pragmatic-conventional truth-level. (These are also
distinguished as para-vidyâ and apara-vidyâ.) One's behavior must honor the
conventional level of ethics and morality while inwardly one knows only the Absolute
truth that God/Brahman alone IS.

Mâyâ--the primal illusion-making or manifesting power of Brahman; it is

beginningless and neither real nor unreal; mâyâ is the paradoxical aspect of saguna
Brahman which conjures up the world appearance as a grand dream; mâyâ is not
ultimately distinct from Brahman.

Purusha--the Original, Eternal Self or "Person," pure Consciousness (a Sâmkhya-Yoga

term).

Prakrti--primal nature, the material principle, quite distinct from Purusha (in the
Sâmkhya-Yoga view) and real in itself; it is comprised of the three gunas or qualities
(of harmony, agitation, inertia--see below).

(Note: in Advaita Vedânta, the terms “Purusha” and “prakrti” are adopted as
synonyms for “Brahman” and “mâyâ” and are not considered ultimately distinct,
prakrti considered to be only a dreamlike emanation or manifestation of the
imperceptible Purusha or Âtman)

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*** An Advaita Vedânta 5-fold schema of personality sees the human being or
any kind of sentient being as the jîva, the illusory individual or soul, comprised of the
pañca koshas, the “5 sheaths”:

1) annamayakosha (the body built of food, the physical body)

2) prânamayakosha (the vital body, energy body)
3) manomayakosha (the lower mind, computing mind)
4) vijñânamayakosha (the higher mind of creativity, abstraction, ESP)
5) ânandamayakosha (the enjoyment body of formless trance or sleep)

*** A 3-fold schema of personality overlapping the above is the tri-sarîra, 3

“bodies” schema:
1) sthûla-sarîra (the “gross,” physical body, identical with annamayakosha)
2) sûksma-sarîra or linga-sarîra (the “subtle” body, comprised of the prânamayakosha,
manomayakosha, & vijñânamayakosha);
3) kârana-sarîra (the “causal” body, identical to the ânandamayakosha)

(Note: these 3 are sometimes also referred to as the three upâdhis or “bases”:
sthûlopâdhi, sûksmopâdhi, & kâranopâdhi)

Before/beyond the 5 koshas and 3 sarîras (i.e., the jîva or jîvâtman) is the
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sthûlopâdhi, sûksmopâdhi, & kâranopâdhi)

Before/beyond the 5 koshas and 3 sarîras (i.e., the jîva or jîvâtman) is the
Âtman or Paramâtman, the Supreme Spiritual Self, identical with Brahman or
Parabrahman, the Absolute Divine Reality. In short, "the jîva is really Shiva."

*** Sometimes different “planes” or “realms” lokas are posited, which are
corresponding “environments” for the different bodies: these are the bhûrloka (earth),
bhuvarloka (the subtle planes or atmosphere), svarloka (the heavenly realm),
maharloka, janarloka (these first five correspond to the five koshas), and then there
are the highest lokas, sometimes known as tapoloka, satyaloka, siddhaloka, and
brahmaloka. Below the earth-plane are various hells and nether regions; a total of 14
lokas are posited in all.

*** Âtman pervades not only the 5 koshas and various lokas, but also the 3
avasthâs, the three main states of consciousness--the states of “waking” (jâgrat),
dream (svapna), & dreamless sleep (sushupti). Turîya is the “fourth” so-called state
of consciousness, actually the Witness aspect of Âtman that is aware of the rising,
duration, and passing of the three states of consciousness. When one transcends even
the witness state, abiding purely as formless Âtman/Brahman, one is said to be
flourishing as turîyâtîta--“beyond the fourth.”

---------

*** The 3 gunas are the three “fundamental qualities” which constitute prakrti /
mâyâ; in their primordial state, they are perfectly balanced, and no world appearance
is happening; according to Sâmkhya-Yoga philosophy, when their balance is
“disturbed” in the beginningless beginning, a world-appearance arises and these 3
gunas govern the playing out of such a world:

--sattva (sattoguna), the quality of harmony, equilibrium, peace, refinement;

--râjas (râjoguna), the quality of passion, activity, agitation, restlessness;
--tamas (tamoguna), the quality of inertia, dullness, stupidity, staleness.

(Note: the gunas may characterize one's state of mind or body, the kind of food one
eats, the kind of company one keeps, the kind of music one listens to, etc. Note
further that in realization of the Âtman, one must transcend the influence of all these
gunas, even sattoguna, and realize the state of gunâtîta, “beyond the gunas.” In other
words, one must not be egocentrically identified with either the agitated or slothful
mode, or even with the "saintly" sattva mode or attitude)

---------

*** In Sâmkhya-Yoga philosophy/psychology, there are usually said to be 24

tattvas or principles constituting the subtle elements of prakrti, the principle of
nature or energy-and-materiality:

1) avyakta: the unmanifest evolver of all things; also called mûlaprakrti, root-nature;
from this comes...

2) buddhi: the intellectual faculty, higher mind, also sometimes called mahat, the
Great One; from this issues, in turn,...

3) ahankâra: the notion of individuality, the self-sense or ego-sense

4) manas: lower mind

(Note: manas, buddhi and ahankâra are collectively called the antarindriya or “inner
organ.”)

5-9) the 5 tanmâtras: sound (sabda), touch (sparsha), sight (rûpa), taste (rasa), &
smell (gandha)

10-14) the 5 buddhîndriyas, or sense organs: the ear, skin, eye, tongue, nose

15-19) the 5 karmendriyas, or organs of action: the voice, hand, foot, organ of
excretion, organ of generation

20-24) the 5 mahâbhûtas or pañca bhûta (“5 elements”), which comprise the
phenomenal world on subtle and gross/physical levels:
i) âkâsa--the all-pervading “space” (“ether”), the subtlest element, first of the
emanations of Brahman's primordial vibration (“Om,” pranava), out of which, in turn,
evolves...
ii) vâyu, air, out of which evolves...
iii) agni, fire...
iv) ap, water ...
v) prthivi, earth, the grossest element

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iv) ap, water ...

v) prthivi, earth, the grossest element

Before/beyond these constituent principles of inert Nature/Prakrti is the tattva-

principle of Purusha, pure, uninvolved Spirit, the only principle of real sentience and
awareness.

Note, however, that the dualistic Sâmkhya metaphysical system reverses that of
nondual Advaita Vedânta, which finds only one principle of sentience-awareness, the
Purusha-Âtma-Self, witnessing and pervading the play of multiplicity. In Sâmkhya, by
contrast, matter or prakrti is originally and ultimately only one single inert thing or
principle, whereas the Purusha is actually multiple as a vast or infinite number of
Purushas--a seemingly contradictory notion, since there is nothing to distinguish one
purely spiritual, spaceless, timeless, structureless, changeless Purusha-"viewpoint"
from another Purusha-viewpoint. Sâmkhya does not posit an overarching unifying
principle. Îshvara "the Lord" is, for Sâmkhya, simply the one Purusha that is
ever-free, never having mistakenly identified with the play of prakrti.

------------

The nondual Kashmir Shaiva tradition adds to these Sâmkhya tattva-principles 12

additional principles, including the immaterial, purely spiritual Divine tattvas: Shiva
(pure Divinity), Shakti (this Divinity's non-separate Power or free intention to
manifest a cosmos), Sadâshiva (Divinity with a sense of being and will), Îshvara
(Divinity as Lord over a sense of an objective "This") and Shuddha Vidya ("Pure
Intelligence," a Divine sense of the equality of subjective "I" and objective "This")
(The concomitant Divine shaktis or powers are ânanda-bliss, icca-willpower, jñâna-
wisdom, and kriyâ-action). The "impure" (ashuddha) tattvas are mâyâ-illusion and its
five kañcuka-coverings--kalâ, limited power, vidyâ, limited knowledge, râga, passion
for limited objects, kâla, limited time-sense, and niyati, limited sense of causation and
space; this is followed by purusha, defined in Kashmir Shaivism as the "experiencer,"
and the 24 Sâmkhya tattvas from buddhi (higher mind) to prthivi-bhûta (earth).

---------

*** The 3 kinds of karma, “egocentric doing,” including one's actions and the
consequences of one's actions, are:

1) sañcita karma, the accumulated storehouse of one's past actions and their effects,
which have not yet manifested in one's life;
2) kriyamâna, vartamâna-, or âgâmî-karma, the present egocentric “doings” which
one is perpetuating, which will have future consequences;
3) prârabdha karma, that portion of one's past karma (sañcita karma) which is
destined to fructify in one's present life and cannot be averted.

(Note: upon becoming spiritually free, one has, by definition, ceased committing all
kriyamâna/âgâmî selfish karma, Divine Grace has obviated all sañcita karma, and
there remains only the playing out of one's prârabdha karma over the remainder of
this life, though the realized one is not bothered by this dream-like manifestation of
the old karma, perhaps not even aware of it at all, so absorbed is s/he in
Saccidânanda--Absolute Being, Awareness, Bliss.)

---------

*** 4 aims of life are considered appropriate in Hindu society:

1) kâma (pleasure), 2) artha (wealth), 3) dharma (righteousness), and 4) moksha
(spiritual liberation). The first three aims are part of the “outgoing path” (pravrtti
mârga) in the world of form, whereas moksha is the “return path” (to the formless
Source-Self) (nirvrtti mârga).

---------

*** 4 developmental stages of life (caturâsrama) are posited:

1) brahmacarya, the celibate stage of student;
2) grhastha, the householder stage, responsibly performing duties unto society
(raising children, working at a job, being creative, etc.);
3) vanaprastha, the “forest dweller” stage, wherein husband and wife retire to a forest
hermitage to practice meditation and realize God;
4) sannyâsa, the renunciation stage, wherein one wanders freely, never staying in
one place more than three days, relying on alms for one's welfare, ideally merged in
Absolute consciousness, free of all fetters.

---------

*** The 5 prânas or “life breaths” that work in our vital and nervous being:
1) prâna, the basic life-force itself; it governs our breathing;
2) vyâna, the life-breath which governs circulation in the body;
11 of 25 3) samâna, the life-breath which controls digestion and assimilation; 8/7/2013 3:01 PM
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*** The 5 prânas or “life breaths” that work in our vital and nervous being:
1) prâna, the basic life-force itself; it governs our breathing;
2) vyâna, the life-breath which governs circulation in the body;
3) samâna, the life-breath which controls digestion and assimilation;
4) apâna, the life-breath which casts out waste material;
5) udâna, the life-breath which directs the vital currents of the body upward to their
sources or higher centers; this is the vital current that brings passing out of the body,
spiritual development, etc.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

THE FIVE MAIN YOGAS

Five basic yogas (ways of union) or mârgas (paths) have evolved over time in India.
These five are 1) jñâna (wisdom), 2) bhakti (devotion), 3) karma or seva (service),
4) ashtânga (8-limbed) or râja (royal) way of mind-control, and 5) tantra (using
forms & energy on the levels of body, speech and mind, specifically, mûdrâs/gestures,
mantras/invocations, and mandalas/visualizations):

I. The jñâna-mârga or way of penetrating wisdom is also known as the Advaita

(nondual) Vedânta tradition, formulated by Shankara, c700 CE (pictured above,
with disciples). In this way of spirituality, one simply listens to (sravana), reflects on
(manana), and then meditates on (nidhidhyâsana) the teaching about our true Self
(Âtman) being identical with the Absolute Reality (Brahman). This Divine Self-Reality
is birthless, deathless, changeless, boundless, spaceless, timeless, and pure
emptiness-fullness (empty of selfish ego, full as Being-Awareness-Bliss, Sat-Cit-
Ânanda). The goal of this threefold discipline is sahaja-samâdhi, the “inborn, natural”
state of utter nonduality, wherein one wakens to complete identity with the Absolute
Reality (Brahman), both formless and “formful.” In the unconditioned condition
sahaja-samâdhi there is complete eradication of the felt-sense of subject-object split,
and such unenlightened reactions as fear, hate, greed, lust, etc.

As prerequisites, one must have mastered the fourfold discipline, which involves the
cultivation of 1) viveka (distinguishing the Real from the unreal, the changeless from
the changing), 2) vairâgya (dispassion, freedom from desire), 3) mumukshatva
(intense yearning for Realization), and 4) satkasampatti--the “six virtues”: inner
control (sama), control of sense-organs (dama), fulfillment of one's duties (uparama),
patient endurance of play of opposites (titiksâ), faith in the scriptures and one's guru
(sraddhâ), and singleminded concentration on texts and guru's instruction
(samâdhâna).

There are four main mahâvakyas (great utterances) of the Upanishad texts, upon
which the Advaita Vedânta aspirant can meditate, in addition to the teachings
(upadesha) of the guru:
1) Tat tvam asi, “Thou art That” (your Real Nature is identical to the Absolute
Reality);
2) Aham Brahmâsmi, “I am Brahman”;
12 of 25 3) Ayamâtma Brahma, “This Self is Brahman”; 8/7/2013 3:01 PM
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1) Tat tvam asi, “Thou art That” (your Real Nature is identical to the Absolute
Reality);
2) Aham Brahmâsmi, “I am Brahman”;
3) Ayamâtma Brahma, “This Self is Brahman”;
4) Prajñânam Brahma, “Brahman is Pure Consciousness”

---------

II. In the bhakti-mârga, or devotional path, of the more or less dualistic Vedânta
schools, formulated by the ancient or early medieval sages Shândilya and Nârada, and
by medieval saints Râmânuja, Râmânanda, Caitanya, Mâdhva, et al, there are various
ways of schematizing the practices and stages of devotion to one's chosen form of the
Beloved--one's ishta-devatâ.

The main discipline or sâdhanâ is worship (upâsana) of one's Guru or one's Ishta-
Devatâ (e.g., Lord Siva, Lord Visnu [or one of Visnu's âvatâras (incarnations) as Râma
or Krishna], or the Devî [Divine Mother] under one of her forms, such as Durgâ, Kâlî,
Laksmî, Sarasvatî, Chandî, Umâ, etc.). The worship can be done both inwardly (as
honoring and remembering the Beloved) or outwardly, as pûjâ, ceremonial worship
service.

Other main practices include 1) japa (recitation of one's mantra, a sacred syllable or
phrase such as “Om,” “Namah Shivâya,” “Shivoham,” “Soham,” “Om Namo
Nârâyanâya,” “Om Namo Bhagavate Vasudevâya,” “Om Srî Râm Jaya Râm Jaya Jaya
Râm,” or the Gâyatrî mantra); often this japa is done with a mala (rosary); 2)
regularly keeping satsanga (company of the good); 3) bhajan / sankirtana (devotional
singing); 4) dhyâna (meditation) on an image of one's Ishta-Devatâ or on a symbol
like the Shiva-lingam or the saligram of Lord Vishnu; 5) listening (sravana) to the
tales of the Lord's qualities or actions on behalf of sentient beings and to the heroic
exploits of bhakta-saints as recounted in the scriptures (especially, the Bhâgavata
Purâna and Bhagavad Gîtâ or Râmâyana); 6) reading the Bhakti Sûtras by sages
Sândilya and Nârada; 7) doing service and charity on behalf of the Lord for sentient
beings; etc.

Nârada says that Bhakti manifests not only in the above-mentioned ways, but also as
the loving attitudes toward God as a friend, son, spouse, child, and in the attitudes of
complete surrender (saranâgati) to God, complete absorption in Him, and painful
separation from Him.

The bhakta (devotee) is blessed with darshan (sight) of the Lord, in dreams or visions,
and ultimately comes to see the Lord as both completely transcendent and fully
immanent in His creation, which is His lîlâ, His Divinely Playful expression in forms.

---------

III. Karma- or seva-mârga's practice and theory are simple, as articulated by Lord
Krishna in the Bhagavad Gîtâ: practice selfless service or the performance of one's
societal duties without attachment to the fruits of one's actions
(karmaphalatyâga)--this is desireless action (nishkâma karma). Karma yogins have
the attitude of seeing all beings as the Âtma-Self (this is sarvâtmabhâva), and tend to
also practice japa (mantra-recitation) and/or visualization of their chosen form of the
Beloved (ishta-devatâ), and surrender to the Lord (Îshvarârpana) and His Divine Will
while engaged in activity. From time to time they may perform (or have performed for
them) yajñas (ritual sacrifices) to wash away the deleterious effect of their past
actions and invoke Divine blessings.

---------

IV. In the Sâmkhya-Yoga tradition, formulated by Patañjali as ashtânga-yoga

(yoga of 8 limbs), also known as râja-yoga (“royal way of union”) one cultivates:
1) yama, the moral restraints--non-injury (ahimsa), truthfulness (satya), non-stealing
(asteya), celibacy (brahmacarya), non-hoarding (aparigrahâ);
2) niyama, the virtues of cleanliness (sauca), contentment (santosha), austerity
(tapas), scriptural study (svâdhyâya; including use of sacred syllables, or mantras),
and meditation on/surrender to God (Îshvara-pranidhâna) as one's chosen form of the
Beloved (ishta-Devatâ);
3) âsana, correct posture (there are many of these taught in hatha yoga);
4) prânâyâma, regulation of the breath, harnessing of the vital force;
5) pratyâhâra, withdrawal of the attention from the senses;
6) dhâranâ, concentration;
7) dhyâna, meditation;
8) samâdhi, absorption

Samâdhi can be “with seed of thought/image”--savikalpa, or “without seed”—

nirvikalpa, pure consciousness alone). The highest samâdhi posited by Patañjali is the
dharma-megha samâdhi, the “Cloud-of-Truth-Consciousness” (which is full and fruitful,
like the rainclouds).
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nirvikalpa, pure consciousness alone). The highest samâdhi posited by Patañjali is the
dharma-megha samâdhi, the “Cloud-of-Truth-Consciousness” (which is full and fruitful,
like the rainclouds).

--Note that the first 5 limbs (angas) of Patañjali's ashtânga-yoga are considered
preparatory, “exterior limbs” (bahiranga), while the last 3 limbs (which collectively are
known as samyama) comprise the antarangam, the “inner limbs” of yoga.

---------

V. In the Tantra traditions of Hinduism, after preliminary purification, etc., one is to

receive initiation (dîkshâ) from the guru, during which he recites a mantra into one's
ear and bestows his life force or “divine power” on the sâdhaka (this empowerment is
called saktipâta or gurukrpâ); one then practices recitation (japa) of one's mantra,
does various visualizations and austerities (tapas), and, in the ritual circle
(cakrârcana) with one's guru and other disciples, practices the “5 M's”--ritual eating of
meat (mângsa), fish (matsya), parched grain (mudrâ), ritual drinking of wine
(madya), and then, alone with one's consort (shakti), practice ritual coitus
(maithuna). The actual use of the “5 M's” is only for those of the “hero” disposition
(vira-bhâva), not for the “animal” character (pashu-bhâva) or the “divine” disposition
(divya-bhâva), for whom such elements are done symbolically (or not at all).

The ultimate ideal is to purify through breath-control (prânâyâma) and mind-control

one's nâdîs, the pathways in the subtle body for one's subtle energy/life force, known
in Tantra as the kundalinî-shakti. The most important nâdî is the sushumnâ (the
central pathway running from the base of the spine to the crown of the head); next
most important nâdîs are the îdâ and pingalâ nâdîs (on the left and right sides of the
body, respectively, coiling around the sushumnâ, joining together at the lowest and
highest points of the sushumnâ).

There are 7 cakras, “wheels” or “centers” of energy, which run vertically along the
sushumnâ, and through which the awakened or aroused kundalinî-shakti ascends (it is
awakened through prânâyâma-breathing, asana-postures, mudrâ-gestures,
meditation, devotion, and guru's mantra, touch, sight, or mere resolve).

These 7 cakras are (from lowest to highest):

1) mûlâdhâra cakra, oriented to survival issues, located at the base of the sushumnâ,
roughly corresponding to the area between anus & genitals;
2) svâdhisthâna cakra, oriented to sensuality, located at an area of the sushumnâ
corresponding to the abdomen below the navel;
3) manipûra cakra, oriented to power/control issues, located at an area corresponding
to the solar plexus;
4) anâhata cakra, oriented to love, compassion, sympathy, and higher emotions,
located at an area corresponding to the heart;
5) visuddhi cakra, oriented to creativity and expression, located at an area
corresponding to the throat;
6) âjña cakra, oriented to psychic sensitivity, this is the “third eye” located at an area
corresponding with that found between/above the eyes;
7) sahasrâra cakra, oriented to the formless, transcendental Reality, located at the
crown area at the top of the head.

(Note: each cakra is associated with a deity [deities], a bîja-mantra [seed syllable], a
sound-pitch [vibration], a color, an element, a lotus of a certain number of petals, a
number of qualities, etc.)

When the kundalinî-shakti can flow freely up the sushumnâ through all the cakras and
release at the sahasrâra (also known as the brahmarandhra), the aspirant becomes a
siddha, accomplished one, attaining the highest state, asamprajñâta samâdhi, wherein
all sense of separation has vanished and one awakens to complete identity with the
Absolute, Divine Reality.

[Note: a number of Advaita spiritual masters have affirmed that, after having
experienced the kundalinî-shakti energy release at the sahasrâra-crown, which brings
with it a state of formless consciousness (nirvikalpa samâdhi), one must allow the
energy to “drop” to the Spiritual Heart, Hrdâya, corresponding to an area at the
center or right-center of the chest, which allows one to abide in sahaja samâdhi, the
“eyes open,” “natural oneness” of God-realization, wherein the experience of formless
and formful Reality is balanced, one is perfectly free to experience either the formless
or the play of forms.]

---------

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The Hindu trimûrti or "triple-aspect" Divinity usually emphasizes the male Divine
forms of Brahmâ, Vishnu and Shiva, with their female Divine powers/consorts
(Sarasvatî, goddess of arts and learning, Lakshmî, goddess of prosperity, and
Umâ/Pârvatî, "domesticating" wife of the wild Divine yogi Shiva) celebrated more or
less prominently depending on the needs and wants of devotees and spiritual
aspirants. By early medieval India, however, a movement stemming from Tantra
influence had swept through various regions of the subcontinent to honor the
Supreme Goddess as Source of all Gods and gods. She is variously named and
characterized, the name Devî being the most common. Her primary text is the Devî
Mâhâtmya or Candi (c.500 CE), which is a "text within a text" embedded in the
Mârkandeya Purâna. In the illustration above, Devî stands supreme, her multiple arms
and paraphernalia suggesting her manifold Divine powers of salvation, with Shiva (on
the left), the four-headed Brahmâ (on the right), Vishnu and his incarnations, and
various sages and devotees shown gathered around in supplication.

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Here Devî is represented in a Shaiva context as Tripurâ Sundarî, Beautiful Goddess

of the Three Worlds, an exalting of Umâ/Pârvatî. Her husband Shiva rests in the
background. The two other Divine consorts--Sarasvatî, goddess of arts/learning, on
the right, and Lakshmî, goddess of prosperity, on the left--stand in the background. A
duplicate form of the four-headed Lord Brahmâ and Lord Vishnu sit on the left and
right of her feet. Umâ Devî's two sons Ganesha (left) and the six-faced
Shanmukhanâtha, a.k.a. Skanda-Subramâniam (right) are shown in the foreground,
below her feet, flanking the Tantric Shrî Yantra cosmic diagram of downward and
upward triangles.

MORE TECHNICAL TERMS FROM THE HINDU TRADITION:

avidyâ / ajñâna--ignorance of the Spiritual Reality; source of all problems.

kleshas--misery and that which causes misery; a Yoga term referring to the 5
afflictions: ignorance (avidyâ), ego-sense (asmîtâ), the twin egocentric reactions of
attraction and aversion (râga and dvesha), and attachment to life in the world
(abhinivesha).

samskâras / vâsanas--the conditioning tendencies or impulses or reactions of

attraction and aversion; these can be innocent and “non-binding” (such as a musical
talent or scientific aptitude or taste preference), but the terms are usually used in
Hindu psychology to refer to the all-important “binding” (bandha hetu) samskâras
/vâsanas which keep one obsessed by, fixated, “hung-up,” or caught in one's
egocentric reactions of pulling at or pushing away various inner and outer
experiences.

citta-vrttis--the mind modifications which keep one distracted and unliberated (a Yoga
term; citta-vrtti-nirodha is the cessation of these, and considered by Patañjali to be
the essence of Yoga).

granthis--the “knots” or blockages of energy in the psycho-physical make-up of the

human being, caused by one's obsessions with worldly events.

laya--a state of sleep or torpidity; an obstacle to real samâdhi (clear absorption).

vikshepa--a state of distraction by ideas, memories, plans, etc.

kasâya--a heavy attachment to a long forgotten experience.

rasâsvâda--satisfaction over enjoyment of an inferior bliss state.

sâdhanâ / yoga--spiritual discipline and “yoking” which brings God-union.

sâdhakâ / yogin (fem.: yoginî)--the spiritual aspirant.

abhyâsa--the effort made in one's sâdhanâ.

sankalpa--resolve, determination, intention.

siddhis--the paranormal powers of the siddha (adept), such as clairvoyance,

precognition, knowing the minds of sentient beings, becoming invisible, creating
“mind-made” bodies to bi-locate or multi-locate oneself, psychokinesis, materialization
of objects, etc.

moksha--liberation, release from the sense of separate selfhood and its various
imperfections (the binding samskaras, the kleshas, etc.)

jîvanmukta--one liberated while still alive with a physical body.

jñâni--the one who knows (authentically, trans-conceptually) his Real Nature or

Identity as the Absolute Being-Awareness-Bliss, the completely liberated sage.

jñâna / brahma-vidyâ--the supreme wisdom or knowledge of the Absolute

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jñâna / brahma-vidyâ--the supreme wisdom or knowledge of the Absolute

parabhakta--the realized one who worships God, fully knowing that God and he are
not separate entities.

guru—one “heavy” with knowledge; an alternate etymology is that the guru is the
remover (gu) of (spiritual) darkness (ru).

âcârya--spiritual preceptor (synonymous with guru).

lîlâ--the Divine Play of God, who is “sporting” and “delighting” in/as the world of
forms. A term used by some Vedântins (of nondual and devotional traditions) to
describe the phenomenal appearance of the formless Noumenon.

Lord Râma is shown after his coronation as rightful king, standing with his wife Sîtâ,
his brother Lakshman, and Hanuman the monkey-king, his helpmate and devotee.
The tale of Râma and his three brothers, his exile into the forest and adventures
therein with Sîtâ and Lakshman, the abduction of Sîtâ by the demon Râvana, and the
rescue of Sîtâ by Hanuman, Râma and Lakshman, is the subject of India's other major
epic poem, the Râmâyana. In the later stages of this epic's composition, Râma is
transformed into the seventh avatâra or Divine Incarnation of Lord Vishnu, almost
equal in stature to Krshna, the eighth avatâra.

Bibliographic References
(The following books, many now available in more recent editions or reprints, are not
grouped alphabetically but rather are grouped roughly by topic. Note that this
bibliography was compiled in the mid-1990s. A much more up-to-date and
comprehensive set of references, cumulatively several times larger than this older
bibliography, is available in the endnotes of my upcoming two books, India’s Sages and
India’s Sages Source Book.)

I. (General):
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India’s Sages Source Book.)

I. (General):

Klaus Klostermaier, A Survey of Hinduism, Albany, NY: State Univ. of NY (SUNY) Press,
2nd ed., 1994.

Krishna Sivaraman (Ed.), Hindu Spirituality: Vedas through Vedanta, NY: Continuum,
1989.

Ainslie T. Embree (Ed.), The Hindu Tradition: Readings in Oriental Thought, NY:
Random House Vintage Books ed., 1972.

S. Radhakrishnan & Charles Moore (Eds.), A Sourcebook in Indian Philosophy,

Princeton, NJ: Princeton Univ. Press, 1957.

Ananda Coomaraswamy, Hinduism and Buddhism, NY: Philosophical Library, 1957

(reprint Munshiram Manoharlal, 1996); and The Dance of Siva, Bombay: Asia Publ.
House, 1956.

Diana Eck, Darsan: Seeing the Divine Image in India, NY: Columbia Univ. Press, 1996
(first publ. in 1985); and Banaras: City of Light, Princeton, NJ: Princeton Univ. Press,
1983.

Alain Danielou, Hindu Polytheism, London: Routledge & Kegan Paul, 1963; and Yoga:
The Method of Reintegration, NY: University Books, 1956.

D.S. Sarma, Hinduism through the Ages, Bombay: Bharatiya Vidya Bhavan, rev. ed.,
1958.

S.N. Dasgupta, Hindu Mysticism, various reprints (first publ. in 1927).

S.N. Dasgupta, History of Indian Philosophy, 5 vols., Delhi: Motilal Banarsidass ed.,
1975 (first publ. in 1922).

K.M. Sen, Hinduism, Baltimore, MD: Penguin, 1961.

Karl Potter (Ed.), Advaita Vedanta up to Samkara and His Pupils, Princeton Univ.
Press, 1981.

Eliot Deutsch, Advaita Vedanta: A Philosophical Reconstruction, Honolulu: East-West

Center / Univ. Press of Hawaii, 1969.

Chandradhar Sharma, Indian Philosophy: A Critical Survey, NY: Barnes & Noble Amer.
Ed., 1962.

Eliade, Mircea, Yoga, immortality and freedom, Princeton, NJ: Princeton Univ. Press,
Bollingen Series LVI, 2nd ed., 1969.

J. Rudrappa, Kashmir Saivism, Mysore: Prasaranga Univ., 1969.

Natalia Isayeva, From Early Vedanta to Kashmir Shaivism: Gaudapada, Bhartrhari, &
Abhinavagupta, SUNY, 1995.

Baljit Nath Pandit, Aspects of Kashmir Saivism, 1977, History of Kashmir Saivism,
1989 (both from Utpal Publications, Srinagar, Kashmir); and Specific Principles of
Kashmir Saivism, Munshiram Manoharlal, 1997.

Motilal Pandit, The Trika Saivism of Kashmir Munshiram Manoharlal, Munshiram

Manoharlal, 2003.

Navjivan Rastogi, The Krama Tantricism of Kashmir: Historical & General Sources,
Motilal Banarsidass, 1979.

Gavin Flood, Body & Cosmology in Kashmir Saivism, San Francisco: Mellen Research
U. Press, 1993.

Steven Jeffrey Kupetz, The Non-dualistic Philosophy of Kashmir Saivism: An Analysis of

the Pratyabhijna School (Ph.D. Thesis, U. of Minnesota, 1972), Ann Arbor, MI:
University Microfilms, 1976.

Kamalakar Mishra, Kashmir Saivism: The Central Philosophy of Tantrism, Cambridge,

MA: Rudra Press, 1993.

Paul Murphy, Triadic Mysticism: The Mystical Theology of the Saivism of Kashmir,
Motilal Banarsidass, 1986.

Lakshmi Nidhi Sharma, Kashmir Saivism, Varanasi: Bharatiya Vidya Prakashan, 1972.

See series of works on Kashmir Saivism from SUNY Press: Mark Dyczkowski, The
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Lakshmi Nidhi Sharma, Kashmir Saivism, Varanasi: Bharatiya Vidya Prakashan, 1972.

See series of works on Kashmir Saivism from SUNY Press: Mark Dyczkowski, The
Doctrine of Vibration: An Analysis of the Doctrines & Practices of Kashmir Shaivism,
1987; Dyczkowski, The Canon of the Saivagama & the Kubjika Tantras of the Western
Kaula Tradition, 1988; Paul Eduardo Muller-Ortega, The Triadic Heart of Siva: Kaula
Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir, 1989; Andre
Padoux, Vac: The Concept of the Word in Selected Hindu Tantras (Jacques Gontier,
Tr.), 1990; Deba Brata SenSharma, The Philosophy of Sadhana: With Special
Reference to the Trika Philosophy of Kashmir, 1990; Lilian Silburn, Kundalini: The
Energy of the Depths: A Comprehensive Study Based on the Scriptures of Nondualistic
Kasmir Saivism (Jacques Gontier, Tr.), 1988.

Georg Feuerstein, The Yoga Tradition: Its History, Literature, Philosophy and Practice,
Prescott, AZ: Hohm Press, 1998/2001.

David Kinsley, Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious
Tradition, Berkeley: Univ. of California Press, 1986.

Sudhir Kakar, Shamans, Mystics and Doctors: A Psychological Inquiry into India, and
Its Healing Traditions, NY: Alfred Knopf, 1982.

Robert E. Svoboda, Aghora: At the Left Hand of God and Aghora: Kundalini,
Albuquerque, NM: Brotherhood of Life, 1986/1993.

N.N. Bhattacharya, History of the Tantric Religion, 1982.

Ajit Mookerjee & Madhu Khanna, The Tantric Way: Art, Science, Ritual, London:
Thames & Hudson, 1977.

M.P. Pandit, Gems from the Tantras, Madras: Ganesh, 1969.

Agehananda Bharati, The Tantric Tradition, NY: Samuel Weiser rev. ed., 1975; and The
Ochre Robe: An Autobiography, Garden City, NY Doubleday Anchor Books ed., 1970.

John White (Ed.), Kundalini, Evolution, and Enlightenment, Garden City, NY:
Doubleday Anchor Books ed., 1979.

II. (Individual Scriptures):

Raimundo Panikkar, The Vedic Experience: Mantramanjari (An Anthology of the Vedas
for Modern Man and Contemporary Celebration), Berkeley, CA: Univ. of California,
1977 (reprint: Motilal Banarsidass, 2001).

William Mahony, The Artful Universe: An Introduction to the Vedic Religious

Imagination, SUNY, 1998.

Sarvapelli Radhakrishnan (Ed. & Tr.), The Principal Upanisads, NY: Harper & Brothers,
1953.

Swami Nikhilananda (Ed. & Tr.), The Upanishads (abridged), NY: Harper & Row
Torchbooks ed., 1964 (see also his 4-volume unabridged edition).

Patrick Olivelle, Upanisads, London, UK: Oxford Univ. Press, 1996; and Samnyasa
Upanisads: Hindu Scriptures on Asceticism and Renunciation, Oxford U. Press, 1992.

Swami Madhavananda, (Tr.), Minor Upanisads, Calcutta: Advaita Ashrama, 1973.

George Thibaut (Tr.), The Vedanta Sutras [Brahma Sutras] of Badarayana, with the
Commentary by Sankara (2 Vols.), NY: Dover ed., 1962.

Swami Vireswarananda (Tr.), Brahma-Sutras, Calcutta: Advaita Ashrama, 4th ed.,

1970.

Winthrop Sergeant, The Bhagavad Gita, SUNY Press, 1984.

S. Radhakrishnan (Tr.), The Bhagavadgita, NY: Harper Torchbooks ed., 1971.

Alladi Mahadeva Sastry (Tr.), The Bhagavad Gita, With the Commentary of Sri
Sankaracharya, Madras: Samata Books, 7th ed., 1977.

(Other translations of the Bhagavad Gita include those by Swami Nikhilananda, Swami
Gambhirananda, Swami Chidbhavananda, Swami Tapasyananda, [Link] Warrier,
et al.)

Arvind Sharma, The Hindu Gita: Ancient and Classical Interpretations of the
Bhagavadgita, LaSalle: Open Court, 1986.

The Mahabharata (the definitive scholarly version is by J.A.B. Van Buitenen [Tr.],
James Fitzgerald [Tr. & Ed.], et al., Mahabharata [multiple volumes, ongoing
19 of 25 translation; Books 1-5 and 11-12 of the 18 books are in print], U. of Chicago Press, 8/7/2013 3:01 PM
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The Mahabharata (the definitive scholarly version is by J.A.B. Van Buitenen [Tr.],
James Fitzgerald [Tr. & Ed.], et al., Mahabharata [multiple volumes, ongoing
translation; Books 1-5 and 11-12 of the 18 books are in print], U. of Chicago Press,
1975 onward; see various other editions, such as those abridged and translated by
Kamala Subramaniam, C. Rajagopalachari, et al.)

The Ramayana (the definitive scholarly version is the translation project overseen by
Robert Goldman [Tr. & Ed.] et al., The Ramayana of Valmiki [6 of 7 projected vols. in
print], Princeton, NJ: Princeton U. Press, 1984 onward. See also Hari Prasad Shastri
[Tr.], The Ramayana of Valmiki [3 vols.], London: Shanti Sadan, 1962; and J.L.
Brockington, Righteous Rama: The Evolution of an Epic, Oxford U. Press, 1984. For
various other editions, see translations by Kamala Subramaniam, Swami
Venkatesananda, Hari Prasad Shastri, et al.)

Christopher Key Chapple, Yoga and the Luminous: Patanjali's Spiritual Path to
Freedom, SUNY, 2008 (translation and commentary on the Yoga Sutra).

I.K. Taimni (Tr.), The Science of Yoga, Wheaton, IL: Quest Books, 4th ed., 1975
(transl. & commentary on the Yoga Sutra).

Rammurti S. Mishra (Tr.), Yoga Sutras: The Textbook of Yoga Psychology, Garden City,
NY: Doubleday Anchor Books, 1973.

Georg Feuerstein (Tr.), The Yoga-Sutra of Patanjali: A New Translation and

Commentary, NY: Inner Traditions, 1991.

Swami Satchidananda (Tr.), Integral yoga: The Yoga-sutras of Patanjali, Pomfrey, CT:
Integral Yoga Publications, 1978.

Swami Prabhavananda (Tr.), Srimad Bhagavatam: The Wisdom of God, NY: Capricorn
Books ed., 1968 (on the Bhagavata Purana).

S.S. Cohen (Ed.), Srimad Bhagavata, Tiruvannamalai, [Link]: Sri Ramanashram, 2nd
ed., 1977.

Daniel Sheridan, The Advaitic Theism of the Bhagavata Purana, Bombay: S. Asia
Books, 1986.

Swami Venkatesananda (Ed. & Tr.), Vasistha's Yoga, SUNY ed., 1993 (first publ. in 2
vols. in 1976).

Swami Sri Ramanananda Saraswathi (Tr.), Tripura Rahasya: The Mystery Beyond the
Trinity, Tiruvannamalia, [Link]: Sri Ramanashram, 3rd ed., 1971.

Radhakamal Mukerjee (Tr.), The Song of the Self Supreme: Astavakra Gita, Clearlake,
CA: Dawn Horse Press, revised Amer. ed., 1982.

Swami Nityaswarupananda (Tr.), Astavakra Samhita, Calcutta: Advaita Ashrama, 4th

ed., 1975.

Swami Chetanananda (Tr.), Avadhuta Gita: The Song of the Ever-Free, by Dattatreya
Avadhuta, Calcutta: Advaita Ashrama, 1984.

H. Ramamoorthy (Tr.), The Ribhu Gita [from the Sivarahasya], Santa Cruz, CA:
Society of Abidance in Truth, 1995.

N.R. Krishnamoorthi Aiyer (Ed. & Tr.), The Essence of Ribhu Gita, Tiruvannamalai, S.
India: Sri Ramanashramam, 1985.

Kaivalya Navaneeta (The Cream of Emancipation): An Ancient Tamil classic, by

Tandavaraya Swami (Swami Ramanananda Saraswathi, Tr.), Tiruvannamalai, S. India:
Sri Ramanasramam, 3rd ed., 1981.

Swami Tyagisananda (Tr.), Narada Bhakti Sutras, Madras: Sri Ramakrishna Math,
1972.

The Guru Gita (from the Skanda Purana) (Swami Narayananda, Tr.), Bombay: India
Book House ed., 1976.

Arthur Avalon (Ed. & Tr.), Tantra of the Great Liberation (Mahanirvana Tantra) , NY:
Dover Publ. ed., 1972.

M.P. Pandit (Tr.), Kularnava Tantra, Madras: Ganesh & Co., 2nd ed., 1973.

Hans-Ulrich Reiker, (Tr. & Commentary), The yoga of light: Hatha yoga pradipika (Tr.
by Elsy Becherer), L.A.: Dawn Horse, 1974.

III. (Books on/by Sages and Saints:)

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by Elsy Becherer), L.A.: Dawn Horse, 1974.

III. (Books on/by Sages and Saints:)

Sankara's works, especially his Upadesa Sahasri, Atmabodha: Self-Knowledge,

Aparoksanubhuti: Self-Realization, Quintessence of Vedanta [Sarva Vedanta Siddhanta
Sarasangraha] , and commentaries on Brahma [Vedanta] Sutras, Bhagavad Gita and
various Upanishads; all these are published by the Vedanta / Advaita Ashrama /
Ramakrishna presses, available from Vedanta Temple bookstores. (Other works
ascribed to Sankara, such as the Crest-Jewel of Discrimination [Vivekachudamani], are
most likely not by Sankara.)

Dharmaraja, Vedanta-paribhasa (Swami Madhavananda, Tr.), Belur Math, District

Howrah: Ramakrishna Mission Saradapitha, 1963.

Sadananda, Yogindra, Vedantasara: The essence of Vedanta. (Swami Nikhilananda,

Tr.), Calcutta: Advaita Ashrama, 1978.

Vidyaranya, Swami, Pancadasi (Swami Swahananda, Tr.), Madras: Sri Ramakrishna

Math, 1975.

Vidyaranya, Swami, Jivanmuktiviveka (Liberation in life) of Vidyaranya S.

Subrahmanya Sastri & T.R. Srinivasa Ayyangar, Ed. & Tr.), Madras: The Adyar Library
and Research Center, The Theosophical Society, 1978.

Anantendra-Yati, Vedanta-sara-sangraha (Quintessence of Vedanta) (T.M.P.

Mahadevan, Tr.), Madras: Ganesh and Co., 1973.

Nakamura, Hajime, A history of early Vedanta philosophy (Trevor Leggett, Sengaku

Mayeda, Taitetz Unno, et al, Tr.) (Part One), Delhi: Motilal Banarsidass, 1983.

Aiyar, R. Krishnaswami (Ed.), Dialogues with the Guru: Talks with His Holiness Sri
Candrasekhara Bharati Swaminath, late Shankaracharya of Sringeri Math, Bombay:
Chetana Ltd., n.d.

Sankaranarayanan, P., The call of the Jagadguru: Discourses of His Holiness Sri
Jagadguru Sri Candrasekharendra Sarasvati Sripadah of Kanci Kamakoti Pitham,
Madras: Ganesh & Co., 1958.

R.D. Ranade, Pathway to God in Kannada Literature, Bombay: Bharatiya Vidya

Bhavan, 2nd ed., 1970.

R.D. Ranade, Mysticism in India: The Poet-Saints of Maharashtra, SUNY ed., 1983
(originally publ. in 1933).

Jnaneshvar / Jnanadeva, Bhavartha Dipika or Jnaneshwari (Ramchandra Keshav

Bhagwat, Tr.), Madras: Samata Books, 1979/1954.

S. Abhayananda, Jnaneshvar: The Life and Works of the Celebrated Thirteenth

Century Indian Mystic-Poet, Olympia, WA: Atma Books, 1989 (available for free from
the author at Abhayanand@[Link]).

B.P. Bahirat, The Philosophy of Jnanadeva: As Gleaned from the Amrtanubhava, Delhi:
Motilal Banarsidass, 1956/1984.

Savitribai Khanolkar, Saints of Maharashtra, Bombay: Bharatiya Vidya Bhavan, 1978.

Charlotte Vaudeville, A Weaver Named Kabir, Oxford Univ. Press, 1993.

Ahmad Shah (Tr.), The Bijak (or the Complete Works) of Kabir, New Delhi: Asian
Publn. Services, 1979.

Rabindranath Tagore (Tr.), One Hundred Poems of Kabir, Madras: Macmillan, 1972
(unfortunately, contains too many spurious poems; but has a good introduction by
Evelyn Underhill).

A.J. Alston, The Devotional Poems of Mirabai, Delhi: Motilal Banarsidass, 1980.

Jayalal Kaul, Lal Ded, New Delhi: Sahitya Akademi, 1973.

Majumdar, A. K., Caitanya: His Life and Doctrine: A study in Vaisnavism, Bombay:
Bharatiya Vidya Bhavan, 1969.

Behari, Bankey, Sufis, Mystics and Yogis of India, Bombay: Bharatiya Vidya Bhavan,
1971.

Madhavananda, Swami, & Ramesh Chandra Majumdar (Eds.), Great Women of India,
Almora: Advaita Ashram, 1982.

Sri Sathya Sai Balvikas Education Trust, Saints of India (3 Vols), Prashanthi Nilayam,
21 of 25 A.P.: Sri Sathya Sai Balvikas Educ. Trust, 1982. 8/7/2013 3:01 PM
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Almora: Advaita Ashram, 1982.

Sri Sathya Sai Balvikas Education Trust, Saints of India (3 Vols), Prashanthi Nilayam,
A.P.: Sri Sathya Sai Balvikas Educ. Trust, 1982.

Mahadevan, T.M.P., Ten Saints of India, Bombay: Bharatiya Vidya Bhavan, 2nd ed.,
1965.

Conway, Timothy, “The phenomenon of empowerment/ gurukrpa/ saktipat in the

Indian and other traditions,” unpublished master's thesis, Calif. Institute of Integral
Studies, S.F., CA, 1983.

(Modern Era Saints)

Sharma, A.N., Modern Saints and Mystics, Sivanandanagar, U.P., India: The Divine Life
Society, 1969.

Uban, Sujan Singh, The Gurus of India, London: Fine Books, 1977.

Taleyarkhan, Bhagavan Priya Ma, Sages, Saints, and Arunachala Ramana, Madras:
Orient Longman, 1970.

Swami Rama, Living with the Himalayan Masters (Swami Ajaya, Ed.), Honesdale, PA:
Himalayan International Institute of Yoga Science & Philosophy, 1978.

Kriyananda, Swami, A Visit to Saints of India, Nevada City, CA: Ananda Publications,
2nd ed., 1975.

Harper, Marvin Henry, Gurus, Swamis, and Avataras, Philadelphia: Westminster Press,
1972.

Singh, Khushwant, Gurus, Godmen, and Good People, New Delhi: Orient Longman,
1975.

Singh, Khushwant, India without Humbug, New Delhi: India Book House, 1977.

Lane, David Christopher, “Radhasoami mat parampara in definition and classification

(A genealogical history of the Gaddi Nasheen lineages connected with Shiv Dayal
Singh).” Doctoral dissertation, Berkeley, CA: G.T.U. Library, 1981.

Francis, T. Dayanandan, Ramalinga Swamy, Madras: Christian Literature Society,

1972.

Vanmikanathan, G., Pathway to God Trod by Saint Ramalingar, Bombay: Bharatiya

Vidya Bhavan, 1976.

Gunaji, N.V., Shri Sai Satcharita: The Wonderful Life and Teachings of Shri Sai Baba
(Adapted from the original Marathi book by Hemadpant), Shirdi, Maharashtra, India:
Shri Sai Baba Sansthan, 9th ed., 1980.

Osborne, Arthur, The Incredible Sai Baba, New Delhi: Orient Longman, 1957.

Murthy, T.S. Anantha, Life and Teachings of Sri Sai Baba of Shirdi, 140 8th Main Rd.,
Malleswaram, Bangalore: The Author, 2nd ed., 1976.

Sahukar, Mani, Sai Baba: The Saint of Shirdi, Bombay: Somaiya Publications, 2nd ed.,
1971.

Ramakrishna, The Teachings of Sri Ramakrishna, Calcutta: Advaita Ashrama, 1975.

“M”, The Gospel of Ramakrishna (Swami Nikhilananda, Tr.), NY: Ramakrishna-

Vivekananda Center, 1973.

Rolland, Romain, The Life of Ramakrishna, (E.F. Malcolm-Smith, Tr.), Calcutta: Advaita
Ashrama, 8th ed., 1970.

Sharma, D.S., The Master and the Disciple, Madras: Sri Ramakrishna Math, 1967.

Vivekananda, Swami, Bhakti yoga, Jnana yoga, Karma yoga, etc., Calcutta: Advaita
Ashrama.

Vivekananda, Swami, Ramakrishna and His Message, Belur Math, Howrah: Sri
Ramakrishna Math, 1971.

Prabhavananda, Swami, The Eternal Companion: Brahmananda, Hollywood, CA:

Vedanta Press, 3rd ed., 1970.

Tapasyananda, Swami, Sri Sarada Devi: The Holy Mother (2 Vols.), Madras: Sri
Ramakrishna Math, 5th ed., 1977.

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Tapasyananda, Swami, Sri Sarada Devi: The Holy Mother (2 Vols.), Madras: Sri
Ramakrishna Math, 5th ed., 1977.

Brahmachari Amritatma Chaitanya, Mata Amritanandamayi: Life and Experiences of

Devotees, Quilon Dt., Kerala, India: M.A. Mission, 1988.

Brahmachari Amritatma Chaitanya (Ed. & Tr.), Awaken, Children: Dialogues with Sri
Sri Mata Amritanandamayi (11 Vols.), Vallickavu, Quilon Dt., Kerala: Mata
Amritanandamayi Mission, 1989 onward.

Anandamayi Ma's Matri Vani; Sad Vani; and Words of Anandamayi Ma, as well as
books about her, such as Bhaiji (Jyotish Chandra Ray), Mother As Revealed to Me, Anil
Ganguli, Anandamayi Ma: The Mother, Bliss-Incarnate, Hari Ram Joshi, Ma
Anandamayi Lila, Alexander Lipski, Life and Teaching of Sri Anandamayi Ma, Bithika
Mukerji, From the Life of Anandamayi Ma (2 Vols.), are all available from the Matri
Satsang, P.O. Box 876, Encinitas, CA 92024 (see online for more recent contact).

Prabudhananda, Swami, The Life and Teaching of Sri Brahmajna Ma (Sadhu

Arunachala, Ed.), Santi Asram, Bela Bagan, P.O., Deoghar, Bihar, India: D.N. Sen,
1961.

Schiffman, Richard, Mother of all: A revelation of the motherhood of God in the life
and teachings of the Jillellamudi Mother (Anasuya Devi), Jillellamudi, A.P., India: Sri
Viswa Janani Parishat, 1983.

Sahukar, Mani, Sweetness and Light: Life and Teachings of Godavari Mataji, Bombay:
Bharatiya Vidya Bhavan, 1966.

Jalan, Smt. Vijaya Laxmi, Her Holiness Mother Shyama: A biography, Balham High
Rd., London: Shyama Ashram, 1977.

Krishnabai, Mataji, Guru's Grace (Swami Ramdas, Tr.), Via Kanhangad, S. India:
Anandashram, 1964.

Gayatri Devi, Srimata, One Life's Pilgrimage: Addresses, Letters, and Articles by the
First Indian Woman to Teach Vedanta in the West, Cohasset, MA: Vedanta Centre,
1977.

Ramdas, Swami, In quest of God; In the vision of God (2 Parts.); Ramdas speaks (5
Vols.); God Experience (2 Vols.); The divine life; World is God; and Poems, all
available from Via Kanhangad, S. India: Anandashram P.O.

Satchidananda, Swami (of Anandashram), Swami Ramdas and Mother Krishnabai: A

Devotee's Diary (5 Vols.), Via Kanhangad, Kerala: Anandashram P.O., 1956 on.

Aurobindo, Sri, The synthesis of yoga, Pondicherry: Sri Aurobindo Ashram, 1965.

Aurobindo, Sri, The essential Aurobindo (R. McDermott, Ed.), NY: Schocken Books,
1973.

Bennett, John G., Long pilgrimage: The Life and Teaching of the Shivapuri Baba, S.F.:
The Rainbow Bridge ed., 1975.

Bharadwaja, E., The Supreme Master: Sri Akkalkot Maharaj, Vidyanagar, Andhra
Pradesh: Shirdi Sai Publications, 2nd ed., 1978.

Tipnis, S.N., Contribution of Upasani Baba to Indian Culture, Sakuri, Maharashtra,

India: Shri Upasani Kanya Kumari Sthan, 1966.

Upasani Maharaj, Sri, Satchidananda-Sopana: The Teachings of Sri Upasani Maharaj

(H.D. Sankalia, Ed.), Deccan College, Poona, India: H.D. Sankalia.

Osborne, Arthur, Ramana Maharshi and the path of Self-knowledge, NY: Samuel
Weiser paperback ed., 1970/1954.

Osborne, Arthur, The Teachings of Bhagavan Sri Ramana Maharshi in his Own Words,
NY: Samuel Weiser, paperback ed., 1971/1962.

Osborne, Arthur, The Collected Works of Ramana Maharshi, Tiruvannamalai: Sri

Ramanashramam, 5th ed., 1979.

Narasimha Swami, B.V., Self-realization: Life and Teachings of Sri Ramana Maharshi,
Tiruvannamalai: Sri Ramanashramam, 7th ed., 1960.

Ramana Maharshi, Sri, Talks with Sri Ramana Maharshi, Tiruvannamalai: Sri
Ramanashramam, 5th ed., 1972.

Ramana Maharshi, Sri, Maharshi's Gospel, Tiruvannamalai: Sri Ramanashramam, 9th

ed., 1979.
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Ramana Maharshi, Sri, Maharshi's Gospel, Tiruvannamalai: Sri Ramanashramam, 9th

ed., 1979.

Sri Ramanashramam, Day by Day with Bhagavan [Sri Ramana Maharshi]: From a
Diary of A. Devaraja Mudaliar, Tiruvannamalai: Sri Ramanashramam, 1968.

Nagamma, Suri, Letters from Sri Ramanasramam, Tiruvannamalai, S. India: Sri

Ramanasramam, 3rd ed., 1985.

Sadguru Gnanananda, by “His Devotees.” Bombay: Bharatiya Vidya Bhavan, 1979.

Abhishiktananda, Guru and Disciple (Heather Sandeman, Tr.), London: SPCK, 1974.
(On Swami Gnanananda.)

Krishnamurti, J., Commentaries on Living (3 Series), NY: Harper & Row, 1956-60.
Also: J. Krishnamurti, Freedom from the Known; The Only Revolution; The Impossible
Question; Beyond Violence; Exploration into Insight; and K's Notebook are available
from Harper & Row.

Krishnamurti, J., Tradition and Revolution. Bombay: Orient Longman Sangam Books
ed., 1974.

Krishnamurti, J. The Awakening of Intelligence, NY: Avon Books, 1976.

Lutyens, Mary, Krishnamurti: The Years of Awakening; and Krishnamurti: The Years of
Fulfillment. NY: Farrar Straus Giroux, 1976/1983.

Hislop, Jack, Conversations with Bhagavan Sri Sathya Sai Baba, Bangalore: Sri Sathya
Sai Education and Publication Foundation, 1978.

Hislop, Jack, My Baba and I, San Diego, Ca: Birth Day Publ., 1985.

Schulman, Arnold, Baba (on the controversial Sathya Sai Baba), NY: Viking, 1971.

Robert Priddy, End of the Dream: The Fall of Sathya Sai Baba, Podanur, Tamil Nadu,
India: B. Premanand, 2004.

Haraldsson, Erlendur, Modern Miracles: An Investigative Report on Psychic Phenomena

Associated with Sathya Sai Baba, NY: Fawcett Columbine, 1987.

Nityananda, Swami, Voice of the Self (M.P. Pandit, Tr.), Madras: P. Ramanath Pai,
1962.

Nityananda, Swami, Nitya Sutras: The Revelations of Nityananda from the Chidakash
Gita (M.U. Hatengdi & Swami Chetanananda, Ed.), Cambridge, MA: Rudra Press, 1985.

Hatgendi, M.U., Nityananda: The Divine Presence, Cambridege, MA: Rudra Press,
1984.

Muktananda, Swami, Guru: Chitshaktivilas (The Play of Consciousness); Light on the

Path; Bhagavan Nityananda; Satsang with Baba: Questions and Answers between
Swami Muktananda and His Devotees (5 Vols.); In the Company of a Siddha:
Interviews and Conversations with Swami Muktananda; Secret of the Siddhas; and
The Perfect Relationship are available from Ganeshpuri, India: Shree Gurudev
Ashram, or from Oakland: S.Y.D.A. Foundation.

Prajnananda, Swami, A Search for the Self: The Story of Swami Muktananda,
Ganeshpuri: Gurudev Siddha Peeth, 3rd ed., 1979.

Pearce, Joseph Chilton, The Bond of Power, NY: E.P. Dutton, 1981 (on the
controversial Baba Muktananda).

Murthy, T.S. Anantha, Biography of Sreeman Tapaswiji Maharaj, 1984.

Narayanananda, Swami, A Practical Guide to Samadhi, Gylling, Denmark: N.U. Yoga

Trust & Ashrama, 4th rev. ed., 1979.

Narayanananda, Swami, Revelation, Gylling, Denmark: N.U. Yoga Trust & Ashrama,
4th rev. ed., 1979.

Dadaji (Amiya Roy Chowdhury), The Truth Within (Ann Mills, Ed.), Ojai, CA: Amida
Press, 1987.

Gandhi, Mohandas, K., Gandhi: An Autobiography (Mahadev Desai, Tr.), Boston:

Beacon Press paperback ed., 1957.

Ashe, Geoffrey, Gandhi, NY: Stein & Day ed., 1969.

Payne, Robert, The Life & Death of Mahatma Gandhi, NY: Smithmark ed., 1994 (first
24 of 25 publ. in 1969). 8/7/2013 3:01 PM
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Ashe, Geoffrey, Gandhi, NY: Stein & Day ed., 1969.

Payne, Robert, The Life & Death of Mahatma Gandhi, NY: Smithmark ed., 1994 (first
publ. in 1969).

Jack, Homer, The Gandhi Reader, vol. 1, NY: Grove Press ed., 1961 (first publ. in
1956).

Ram Dass, Miracle of Love: Stories about Neem Karoli Baba, NY: E.P. Dutton, 1979.

Sanoo, M.K., Narayana Guru: A Biography (Madhavan Ayyappath, Tr.), Bombay:

Bharatiya Vidya Bhavan, 1978.

Sharma, Indrajit, Sivananda: Twentieth Century Saint, Ananda Kutir, P.O. Sivananda
Nagar, Rishikesh: The Yoga-Vedanta Forest Univ., 1958.

Sivananda, Sri Swami, Gyana Yoga, Delhi: Motilal Banarsidas, 1944.

Sivananda, Sri Swami, Guru and Disciple (Swami Satchidananda, Ed.), Ananda Kutir,
Rishikesh: Yoga-Vedanta Forest Univ., 1955.

Sivananda, Sri Swami, Spiritual Experiences: Amrita Anubhava, P.O. Sivanandanagar,

U.P., India: The Divine Life Society, 4th ed., 1981.

Sharma, S.R., Swami Rama Tirtha, Bombay: Bharatiya Vidya Bhavan, 2nd ed., 1965.

Singh, Brig. Hanut, Sri Sri Sri Shivabalayogi Maharaj: Life and Spiritual Ministration,
Bangalore, India: Sri Sri Sri Shivabalayogi Maharaj Trust, 1981.

Sri Sadguru Samarth Narayana Maharaj, Bangalore: Bet Narayan Maharaj, 1945.

Todd, David & Ty Koontz, “The Servant King: Sri Narayan Maharaj,” in The Laughing
Man, Vol 2. Clearlake Highlands, CA: The Laughing Man Institute, 1980.

Vethathiri Maharishi, Yogiraj, The Story of My Life, Madras: Vethathiri Publications,

1982.

Tabash, Eddie, A love so pure: An American's experience of Yogiraj Vethathiri

Maharishi, Erode, S. India: Vethathiri Publications, 1987.

Varma, Raj R. P., Strange Facts about a Great Saint: A Short Biography of Shri Guru
Dev, His Divinity Swami Brahmananda Saraswati Maharaj, Jagad Guru
Shankaracharya of Jyotirmath. Jabalpur, M.P., India: M.S. Varma & Sons, 1980.

Pasricha, Prem C. (Tr.), The Whole Thing, The Real Thing: A Brief Biography of Shri
Gurudeva (Sri Swamy Brahmananda Saraswati), New Delhi: Delhi Photo Co., 1977.

Yogananda, Paramahansa, Autobiography of a Yogi. L.A.: Self-Realization Fellowship,

paperback ed., 1972.

Yogananda, Paramahansa, Sayings of Yogananda, L.A.: Self-Realization Fellowship,

1957.

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