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Secrets from the Kularnava Tantra

 

Everyone needs a hero, a model to look up to and follow, a master of his art, a

champion

in his field, one who sets the standards of aspiration. These days, heros are

often rock

stars, athletes or actors, but there is, indeed, a class of souls of a higher

calling.

For century upon century, Hindu society has been uniquely inwardly oriented,

ever

intrigued with the deeper realities of existence, fascinated with the search for

Truth,

the control of mind and realization of the Self, God, within, through the

practice of

yoga. Thus, it honors the great rishis, gurus, sants and mahatmas as the

greatest heros

of all. These are beings who walk with God and hold truth in the palm of their

hand, who

seem to know everything, because they do, because they have discovered the

source of all

knowing.

 

Though perhaps rare, such awakened beings still walk among us today. All too

often amid

the pace of modern life, humans are too busy to recognize and honor these pure

souls

until after they have departed this earthly stage. Only in their absence is

their

greatness apparent to many, in the vacuum of their prodigious presence, which

had filled

with faith and courage the voids of doubt and discouragement for everyone they

touched.

Around 1150 ce , a scripture was recorded, called the Kularnava Tantra, that

pours forth

exaltation to such spiritual lights and admonishes seekers to raise slumbersome

eyelids

and recognize their glory. Among its messages is that the guru is like a deep

well from

which one can and should draw forth wisdom and blessings, taking advantage of

his rare

presence, his radiant darshan, to advance oneself on the spiritual path. This

tantra of

guru devotion and protocol gives guidance that is as practical and poignant

today as it

was when first scribed on palm leaves and etched in stone long, long ago.

 

The Kularnava Tantra is an important and authoritative text of the Shakta Agamic

tantra

tradition and a major statement of Hindu spiritual thought. It focuses

unequivocally on

the quest for God Realization calling on us to leave aside our attachments, our

desires,

our misapprehensions and to live a divine life, a holy life, on this Earth and

seek for

the Self within.

 

The original, first translated from the Sanskrit and published in English in

1878,

contains 2,058 verses on many profound subjects, of which a small fraction

dealing with

the guru-shishya (teacher-disciple) relationship are excerpted here. This

translation was

completed in 1916 by Sri M.P. Pandit and Sir Arthur Avalon in north India. The

selected

verses have been slightly edited for this presentation.

 

The scripture opens with a single question posed by Shakti, the Mother of the

universe,

as to how all souls may attain release from sorrow, ignorance and birth. Lord

Siva

answers, speaking out the verses of the Kularnava Tantra.

 

Foreword

 

Worship of The Holy Feet

 

The uninitiated may wonder why the feet of holy ones are so reverently worshiped

in the

Hindu faith. According to tradition, the totality of the satguru is contained

within his

feet. All nerve currents terminate there. The vital points of every organ of his

bodies

inner astral, inner mental and soul are there. Touch the feet and we touch the

spiritual

master.

 

Mystics teach that the big toe on the left foot exudes the most grace. The left

leg is

the revealing grace, and the big toe of that leg connects to the guru's

pituitary gland,

the entrance to the door of Brahm, deep within the sahasrara chakra where, in

contemplation, he merges with Siva. The vibration of the satguru can be subtly

felt

through gently touching his sandals. In doing so, one tunes in to the feet of

the

preceptor's physical, pranic, astral, mental and soul bodies.

 

In deep spirituality there is little presumption of ego. All that one hopes for,

all that

one prays for, all that one strives for is to touch the Divine in the most

modest of

ways. Worship of the feet epitomizes this humble attitude. Devotees worship the

feet of

the guru as the feet of God Siva, the attainable attainment, seeking to partake

of,

absorb into themselves, the vibration of their guru, ultimately to become like

their

guru, who has realized his oneness with God Siva.

 

Our beloved Satguru, Sivaya Subramuniyaswami wrote, " Practices to advance

spiritual

unfoldment include prostrating before God, Gods and guru, full body, face down,

arms and

hands outstretched, and in that act, total giving up, giving up, giving up,

giving up.

What are these devoted ones giving up? By this act they are giving the lower

energies to

the higher energies. It is a merger, a blending. When one is performing this

traditional

devotional act, awakening true prapatti, it is easy to see the lower energies

from the

base of the spine, the muladhara chakra, rising, rising, rising up the spine

through all

six chakras above it and out through the top of the head. It is transmuting,

changing the

form of, the base energies which breed conflict and resistance, 'mine and yours'

and 'you

and me,' division, insecurity and separateness, into the spiritual energies of

'us and

we,' amalgamation, security, togetherness. Once the giving up of the lower is

total body

and face on the ground, hands outstretched before the image of God, Gods or guru

- those

energies are surrendered into the higher chakras within the devotee, and it is a

blissful

moment, into the consciousness of us and ours, 'we and oneness,' and inseparable

love,

thus claiming their individuality, not as a separate thing, but as a shared

oneness with

all. Thereafter, these devoted ones, having been transformed, are able to uplift

others,

to harmonize forces around them that they work with day after day after day,

year after

year after year. This total surrender, prapatti, is the meaning of Siddhanta.

This is the

true meaning of Vedanta. The combination of both, and the pure practice of

prapatti as

just described brings out from within the deeper meanings of Vedanta, the Vedic

philosophy, without having to depend on the path of words, lectures and debates.

 

Devotees are admonished to choose their guru carefully, forsaking all previous

beliefs,

religious inclinations and aspirations and adopting his revelation of the

Sanatana Dharma

as their own. Therefore, choose your spiritual model carefully, because you are

going to

become like that model if you worship that guru's feet. There is yet another

meaning of

the holy feet. When a person walks upon the Earth, only the feet touch the

ground.

Similarly, when God and guru contact the Earth, it is the esoteric feet, the

lowest part

of consciousness, which make that contact. This, then, becomes the locus of

communion

with the Divine. In India the greatest of all initiations is for the satguru to

place his

holy feet upon the worthy disciple's head.

 

From Chapter One

 

Guru Devotion

 

Lord Siva said: There is One Real. Call it Siva. This Parabrahman is formless,

stainless,

one without a second, changeless, beyond the highest. This Mahesvara is

all-knowing,

all-doing, sovereign of all, self-luminous, without beginning or end. All

embodied souls,

jivas, all the born creatures, are portions of Me, like sparks of the fire. But

human

birth is the most important, for it is then that one becomes awake, aware of his

state of

bondage and the necessity of release. It is then that one is in a position to

take steps

for his liberation from bondage's hold.

 

Humans have a self-will and are not totally subject to the impulses and drives

of nature,

as are other creatures. It is only on this Earth and that, too, in a human body

endowed

with a soul that one can choose one's path for spiritual progress. But not all

are aware

of the precious opportunity afforded by human birth, which is truly the ladder

to

Liberation. The Self is to be realized only here in this life. If here you do

not find it

and work out the means for your Liberation, where else is it possible? It is

possible

nowhere else. It has to be worked out by yourself from within yourself.

 

The world you reach after the physical body is shed is determined by the level

of

consciousness reached while in the body. So, as long as the body lasts, exert

yourself

towards the goal of Liberation. Remember, the physical body does not last

forever. Age

prowls like a leopard; diseases attack like an enemy. Death waits not to see

what is done

or not done. Before the limbs lose their vitality, before adversities crowd in

upon you,

take to the auspicious path.

 

Therefore, choose, then worship a satguru. Worship his feet. Cherish the very

sandals

(paduka) which hold his feet. All knowledge is founded on those paduka. Remember

and

cherish those paduka, which yield infinitely more merit than any number of

observances,

gifts, sacrifices, pilgrimages, mantra-japa and rituals of worship.

 

It is these feet, when remembered, that protect in times of distress, danger or

calamity.

Study, remembrance, knowledge, donations, sacrifices and worship are truly done

by him

who ever remembers the satguru's feet. Look toward the direction in which the

lotus feet

of the satguru lie and bow down to them every day with devotion. There is no

mantra

higher than that of his feet, no merit higher than his worship.

 

All fear of distress, grief, avarice, delusion and bewilderment exist only as

long as one

does not take refuge in the satguru. All wanderings in the ocean of births,

called

samsara, fraught with grief and impurity, last as long as one has no devotion to

a holy

Sivaguru. As the boon-giving guru gives the mantra in contentment and beatitude,

try to

please him with devotion, wealth, your very life.

 

The shishya who has complete devotion, steady and constant, what has he to worry

about?

Moksha is in the hollow of his palm. For him who remembers, & #210;My satguru is

Siva

Himself who grants Liberation,Ó fulfillment is not far off. As the steady

devotion for

the satguru grows, so grows one's knowledge. The sacred paduka of the guru are

the

ornament. Remembrance of his name is japa. Carrying out his command is duty.

Service to

him is worship.

 

From Chapter Two

 

Guru Service

 

Why the pains of long pilgrimage? Why observances that emaciate the body? All

the fruit

anticipated from such austerities can be easily obtained by motiveless service

to the

holy satguru. Therefore, bear your karma for the sake of the guru. Acquire

wealth for the

sake of the guru. Exert yourself for the guru, regardless of your own life.

 

Service to the satguru and his mission is fourfold: service with your own hands,

service

by wealth or through others, service by spiritual enthusiasm and service by

happy

feeling. Service done with devotion, according to one's means, has the same

merit whether

little or much, whether by the rich or by the poor.

 

With your mind dedicated to selfless service, please the satguru. The fruit

obtained is

the same as from great rituals. Such service invites the grace of the Mother of

the

Universe.

 

In the service of the guru, either expressed or unexpressed by him, do not be

unmindful.

Be always in service of the guru, ever in his presence, giving up desire and

anger,

humble and devoted, lauding in spirit, upright in doing his work.

 

If service is accompanied by santosha (happy devotion), it brings with it all

fulfillment. Sins dissolve away and merit grows by leaps and bounds.

 

From Chapter Three

 

Guru Power

 

When the entire universe is looked on as pervaded by the Sivaguru, what mantra

can fail

to achieve its purpose for the shishya? When the satguru is present, no tapas is

necessary, neither by fasting nor observances, neither pilgrimage nor

purificatory bath.

What he speaks is as scripture.

 

Feel one with your guru and not separate from him, and do good to all as your

own.

Whatever is beneficial to yourself, term that beneficial to him. Whether moving

or

standing, sleeping or waking, performing japa or making offerings, carry out

only the

injunctions of your guru with your inner being dwelling in him.

 

As in the vicinity of fire, butter gets melted, so in the proximity of the holy

Sivaguru

all bad karmas dissolve. As lighted fire burns up all fuel, dry and moist, so

the glance

of the Sivaguru burns up in a moment the karmas of the shishya. As the heap of

cotton

blown up by a great storm scatters in all the ten directions, so the heap of

negative

karmas is blown away by the compassion of the Sivaguru. As darkness is destroyed

at the

very sight of the lamp, so is ignorance destroyed at the sight of the holy

Sivaguru.

 

I tell you now that there can be no Liberation without diksha, initiation. Nor

can there

be initiation without a preceptor. Hence the dharma, the shakti and the

tradition come

down the line of masters, called parampara.

 

Without a satguru all philosophy, knowledge and mantras are fruitless. Him alone

the Gods

praise who is the satguru, keeping active what is handed down to him by

tradition.

Therefore, one should seek with all effort to obtain a preceptor of the unbroken

tradition, born of Supreme Siva.

 

From Chapter Four

 

Guru Nature

 

Lord Siva said: At the root of dhyana, meditation, is the form of the satguru.

At the

root of puja, worship, is the feet of the satguru. At the root of mantra,

incantation, is

the word of the satguru. At the root of mantra, incantation, is the word of the

satguru.

At the root of all Liberation is the grace of the satguru. In this world all

holy actions

are rooted in the satguru. Therefore, he is to be constantly served with

devotion for

fulfillment.

 

For the shishya who devotedly remembers, & #210;My guru is actually Siva Himself

who

grants Liberation,Ó fulfillment is not far off. Look upon your satguru as

mother, as

father, as Siva. The satguru, it is to be declared in unmistakable terms, is the

very

Lord Himself. To approach the satguru, to worship the satguru, is to approach

Siva, to

worship Siva.

 

Why should I choose to manifest through the satguru? Why should I not act

directly? I am

really all-pervading, subtle, above the mind, with and without form,

imperishable, of the

form of ether, eternal and infinite. How can such a One be worshiped? That is

why, out of

compassion for My creations, I take the form of the satguru, and when so

worshiped in

devotion grant Liberation and fulfillment.

 

Because I have no binding form that is perceived by the human eye, I protect the

shishya,

revealing the dharma in the form of the guru. Therefore, the satguru is none

other than

the Supreme Siva enclosed in a human skin. Within him I walk the Earth

concealed.

 

To the jivas, embodied souls laden with beclouding karmas, the satguru appears

to be

merely human. But to them whose karmas are auspicious, meritful, the satguru

appears as

Lord Siva Himself. The less fortunate do not recognize the satguru as the

embodiment of

Supreme Truth even when face to face with him, like the blind before the arisen

sun.

 

But verily, the satguru is none other than Sadasiva. This is the truth. I Myself

am the

Truth. Otherwise, who is it who gives fulfillment and Liberation? There is no

difference

between God Siva and Satsivaguru. It is ignorance to make such a distinction.

 

Gurus are of six kinds: 1) preraka is the " impeller " who instigates interest

that leads

to initiation; 2) suchaka is the " indicator " who describes the sadhana in which

interest

has been awakened; 3)vachana is the " explainer " who describes the process and

its object;

4) darshaka is the " shower " who definitely points out the working and aims of

the path in

greater detail; 5) shikshaka is the " trainer " who actually instructs how to do

sadhana;

6) bodhaka is the " illuminator, " the satguru who lights in the shishya the lamp

of

spiritual knowledge. He is the cause of the other five.

 

The Vedas and shastras are many, but life is very short. Moreover, in this life

there are

millions of hindrances. Therefore, one should acquire only the essence of all

shastras,

just as the swan takes the milk out of water with which it has been mixed.

 

Neither the Vedas nor the philosophies are causes of Liberation. Realization

alone is the

cause of Liberation. Better it is to bear even a single life-inspiring great

mantra

taught by a satguru than to carry a load of lifeless blocks of wood which are

various

forms of worldly knowledge.

 

Only from the mouth of a satguru can a jiva realize the one immutable Brahman

which has

been taught by Siva Himself. Such knowledge cannot be attained through the study

of even

ten million shastras.

 

Many are the gurus who, like lamps, offer light in a house. But rare is the

satguru who

illumines the village like the sun. Many are the gurus who are proficient to the

utmost

in the Vedas and shastras. But rare is the satguru who has attained Parasiva.

Many are

the gurus on Earth who give what is other than the Self. But rare is the satguru

who

brings the atma to light. Many are the gurus who rob shishyas of their wealth.

But rare

is the satguru who removes the afflictions of the shishya.

 

He is the satguru in whose very presence there flows the supreme bliss called

ananda. The

intelligent person will choose such a one as satguru and none other.

 

From Chapter Six

 

Guru Protocol

 

When entering the presence of a Satguru, be calm of mind and devoted in the

extreme.

Dress traditionally or conservatively. Leave outside your sandals, umbrella,

fan, make-up

and other stimulating things.

 

If the spiritual preceptor speaks harshly, take it as a benediction. Whatever

objects of

enjoyment there be, offer these first to the guru and enjoy only what he leaves

as

prasadam.

 

To the satguru you shall not command or talk to as an equal. Do not enter into

argument

with those who deny your guru, nor even talk to them. Avoid them from afar. Do

not sit in

their company at any time. They are to be shunned.

 

What you hear elsewhere regarding mantras, tantras, sadhana, spiritual advice

and

scriptures, report to him and accept only what is approved by your guru, and

reject what

is not.

 

When he bestows confidential knowledge, do not speak of it to others, for sacred

is

secret. To talk of it is to weaken the guru-shishya understanding.

 

Even your own wealth you shall utilize only after mentally offering it to your

satguru.

 

Do not lend your ear to any censure of your guru. Where such criticism appears,

close

your ears, leave immediately and chant his name to counteract.

 

Do not disrespect the retinue of a satguru. Do not criticize his traditions,

whether

based on the Vedas, Agamas or other scriptures.

 

In the presence of a satguru, take care to avoid dozing, harsh speech, ordering

others,

frivolous laughter, uncontrolled weeping, loosening or tightening of the

clothes,

informal or immodest dress, stretching of the legs toward him; debate,

expressing hatred

or blame. Avoid contortion of the body, whistling, striking of the hands in

command,

amusements, playful wrestling, smoking and the like. Such acts invoke the asuras

in

dreams and visions and invite calamity in your life.

 

In the presence of the satguru remain poised. Do not enter with desire. Serve

him looking

at his face. Do what he says. Honor wholeheartedly what he says and, when

understood, do

it without questioning.

 

Intensely devoted to the satguru, do not commission others for his work if you

yourself

can do it, even though you may have any number of attendants. Do not be proud

because of

class, learning or wealth. Knowing the mind of the satguru, be by his side,

humble and

cheerful of countenance. Should you do anything in the presence of a satguru

which is

normally prohibited, it is extremely blameworthy. Do not, therefore, out of

disregard,

hear with the face turned away what the satguru says, whether it is beneficial

or

otherwise.

 

To speak falsehood before the satguru is to commit the highest sin. In the

absence of the

satguru who is away or in distress, do not abandon him. Go wherever he commands.

 

When he stands below, do not yourself stand above. Do not walk or drive in front

of him.

Do not sit when he stands up. Do not sleep in his presence. Unless directed by

him, do

not speak, do not read, do not sing, do not eat there. Do nothing without bowing

to him.

Never fail to carry out his injunctions.

 

In the presence of your guru's guru, bow to your own guru mentally. Should you

eat food

without first mentally offering it to your satguru, it becomes impure. Do not

approach

him empty-handed. Offer in the measure of your capacity fruit, flowers, cloth

and the

like.

 

From Chapter Seven

 

Guru Urgency

 

If atma itself does not keep atma from injury, then where in the world is the

benefactor

who can deliver atma from this sea of samsara? He who in this world does not

undergo

treatment for that disease which leads to lower-world states, what will he do

with such

disease when he goes to the next world, in which there is no medicine for this

ailment?

 

The supreme Truth should be sought from the satguru so long as this body exists.

Who is

there so perverse as to commence the excavation of a well with a view to

extinguish a

fire which has already caught his house? Like a tigress, old age waits with open

mouth to

swallow the jiva.

 

As water continually exudes from a broken vessel, so is the period of life

constantly

being shortened. Diseases constantly inflict wounds like enemies laying siege to

a

fortress. Hence one should, as early as possible, engage in the working of good

to

oneself and satguru. Good work should be done in times when there is no sorrow

or danger,

and when the senses are not disabled.

 

Time passes in various involvements, but the jiva re & #255;mains unaware of its

passing.

Happiness and sorrow born of samsara slay the jiva, but even then he does not

awaken to

the path of the welfare of the atma. How many jivas are born, fall into dangers,

become

subject to suffering and sorrow, and die? Even the sight of such does not

enlighten the

jiva, maddened as he is by drinking the wine of delusion as to what is his own

good.

Prosperity is like a dream, youth is short-lived like a flower, and life passes

like a

flash of lightening.

 

How can one be satisfied who has seen all of this? The utmost period of one's

life is a

hundred years. Half of it is passed in sleep, and the remaining half is made

useless by

childhood, disease, old age, sorrow and other causes.

 

Utterly indifferent to the spiritual work which ought to be begun by all means,

sleeping

during the time he should be awake, and imagining danger when he should have

firm

faith & #209;alas! How can such a jiva, cherishing the fleeting samsara so dear to

him,

live without fear in this body which is as evanescent as a bubble of water,

enduring no

longer than the stay of a bird on the branch of a tree?

 

He seeks benefit from things which do him injury, thinks the impermanent to be

permanent,

sees the highest good in that which is evil, and yet he does not see that death

is coming

upon him.

 

Deluded by the great maya, the jiva looks and yet sees not, reads and yet knows

not. The

whole of this world is at each moment sinking into the deep sea of time infested

with the

great alligators of death and disease.

 

We speak of " my son, " " my wife, " " my wealth " and " my friend, " but even as we

indulge in

such senseless talk, death seizes the body like a tiger. Death seizes a person

while

still engaged in doing this thing or that thing. Seeing all this, the awakened

jiva does

today the works of tomorrow, and in the forenoon the work of the afternoon, for

death is

indifferent to the finishing or unfinishing of any work.

 

The slumbering jiva does not see approaching him before his very eyes death's

terrible

army of diseases guided by old age and with orders from death himself. Death

devours

people after piercing them with the roasting skewer of thirsting desire,

smearing them

with the ghee of mundane objects, and barbecuing them in the fire of attachment

and

dislike. Death brings all under Yama's rule, both boy or youth, old man, or

child in the

womb. The visible world and all classes of beings therein thus remain vulnerable

to death

and subject to Yama, My emmissary.

 

Therefore, jivas awakened to the path should be prompt in doing with all their

heart such

things as are calculated to benefit their satguru and themselves in this world

and

hereafter.

 

From Chapter Nine

 

Guru Manifestation

 

Lord Siva said: How can My subtle perfection, which is one, omnipresent,

attributeless,

indifferent, undecaying, unattached like space, unbeginning and unending, be an

object of

worship for the dualistic mind? Hence it is that I, as the Supreme Guru, have

entered

into the bodies of human satgurus.

 

Even My gross aspect, being full of light and energy, is imperceptible to human

eyes. For

this reason I have assumed the form of the satguru in the world, and thus

protect the

race of shishyas.

 

As Mahesvara, in human body I secretly wander on the Earth in order to favor

shishyas. As

Sadasiva, I assume the modest and merciful form for the protection of sadhakas.

Though

remaining above samsara, yet I appear and act in this world as though I were a

man of

samsara.

 

When the fruits of sin predominate, satguru is seen as a person. And when the

fruits of

virtuous acts prevail, satguru is seen as Siva. Like blind men deprived forever

of seeing

the sun, unfortunate jivas are unable to see the real satguru, the embodiment of

Mahesvara, though He is present before their eyes. It is undoubtedly true that

Satguru is

Deva Sadasiva Himself, for who is it that grants Liberation to seekers if

satguru be not

Siva Himself?

 

O Beloved, there is not the least difference between Deva Sadasiva and Sri Guru.

Whoever

makes a distinction between them commits a sin. For by assuming the form of a

preceptor,

the Gurudeva severs the multitude of bonds which bind jivas to the state of

pashu and

enables them to attain the Self, Parasiva.

 

Glossary of Special Terms

 

Agamas: A copious body of revealed scripture, coequal with Vedas.

 

Asuras: Lower astral-world beings of malicious intent.

 

Atma: The soul, immortal and eternal, which animates life and reincarnates again

and

again.

 

Bhakti: Devotion. Religious fervor.

 

Brahman: God. A name from the Vedas.

 

Brahmin: A Hindu priest. Priestly caste.

 

Bhakras: Consciousness centers in the inner bodies of man.

 

Deva: Angelic inner world being. When capitalized, a name of Siva.

 

Devanagari: The Sanskrit script.

 

Devi: The Goddess, Divine Mother. dharma: Way of righteousness.

 

Dhyana: Meditation.

 

Diksha: Initiation.

 

Door of Brahm: The subtle aperture into the crown chakra at the top of the head.

 

Guru: Preceptor; remover of darkness.

 

Isvara: God as personal Lord.

 

Japa: Incantation of mantras. jiva: An embodied soul.

 

Karma: The law of cause and effect govering all action. The fruit of action.

 

Liberation: Moksha, freedom from the cycles of reincarnation.

 

Mahadeva: & #210;Great Being of Light;Ó a God, often refers to Lord Siva.

 

Mahesvara: Siva, the Primal Soul and personal Lord.

 

Mantra: Sacred sound(s) for japa and puja.

 

Moksha: Liberation from rebirth.

 

Namasivaya: Siva's most sacred mantra.

 

Paduka: The guru's sandals.

 

Pandit: Scriptural scholar.

 

Parabrahman: The transcendent God.

 

Parampara: Guru lineage.

 

Parasiva: God's utterly transcendent perfection.

 

Pashu: A soul bound in samsara.

 

Pranipata: Prostrating in obeisance.

 

Prapatti: Unequivocal devotion, surrender.

 

Prasada: Sacred offerings, including blessed food, distributed to devotees.

 

Puja: Traditional rites of worship.

 

Purana: A body of secondary scripture, folk naratives with stories of the Gods.

 

Sadasiva: A name of Siva's Primal Soul perfection.

 

Sadhaka: Serious aspirant, often a monk.

 

Sadhana: Spiritual discipline.

 

Sadhu: Homeless mendicant.

 

Sahasrara: The crown chakra located at the top of the cranium.

 

Sakti & #8211;Siva: Immanent/transcendent God.

 

Samsara: The cycle of birth, death and rebirth. Worldly existence. satguru:

Enlightened

preceptor.

 

Sakti: God & #8217;s Creative energy; worshiped as the Divine Mother.

 

Shishya: A close devotee.

 

Siddhanta: The philosophy and religion of South India, Saiva Siddhanta,

literally

& #8220;final attainments or conclusions. & #8221;

 

Siva: God, the & #8220;Auspicious. & #8221;

 

Tapas: Ascetic practices or condition.

 

Vedas: The central and most ancient scriptures of Hinduism.

 

Vedanta: The lofty philosophy of the Vedas, as expressed in their Upanishads

 

Yama: Lord of Death.

 

 

 

 

 

 

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