The Banyan Tree

Today, I write about one of the enduring metaphors of India. In a passage from the Bhagavad-gita, Krishna states that “There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.”

The verse refers to the reflection of the tree upon water, where it appears to be opposite to reality—that is, the reflection shows the branches down and the roots going up. The original tree, growing on land, is compared to the spiritual world whereas the reflection is seen as the material world. The tree of this material world is only a reflection of the real tree of the spiritual world.

The name Banyan has an interesting origin. In the Gujarati language, baniya means "grocer or merchant," not "tree." The Portuguese observed that the shade of the tree was frequented by Banyans (a corruption of Baniyas, a community of Indian traders,) and confused the name of that community for the tree. By 1634, English writers began to tell of the banyan tree, a tree under which Hindu merchants conducted their business. The tree provided a shaded place for a village meeting or for merchants to sell their goods. Eventually, "banyan" became the name of the tree itself.

The tree is also mentioned in other texts and traditions. In Tamil texts, Shiva, as Dakshinamurthy, is nearly always depicted as sitting in silence under the Banyan with Rishis (Seers) at his feet. The tree is thought of as perfectly symbolizing eternal life due to its seemingly unending expansion.

Shiva under the Banyan Tree

The banyan tree is the national tree of India. It is also called Indian or Bengal fig. It is considered sacred and can be seen near a temple or religious center. An old custom offers worship to this tree.

The metaphor of the Banyan tree suggests the following: that to attain spiritual realization, one has to understand the flickering nature of the material world. Sometimes, as waters move on a lake, the reflection of the tree appears and disappears. One who transcends material existence is able to understand this, and focuses his gaze on the real tree instead of its reflection. Thus, according to the passage, one who knows this truly, knows the Vedas (the texts of spiritual wisdom.)

The Yoga Zapper

Mohan Ashtakala is the author of "The Yoga Zapper," published by Books We Love. 

Ancient Egyptian Yoga?

Yoga asana from Egyptian Hieroglyph

The practice of yoga is currently associated with India. And it is certainly true that an unbroken chain of teachers and students, along with an enormous library of texts, has survived in that country. Today, the word yoga has become synonymous with India and, in the West, with some of the great teachers of the past century such as Pattabhi Jois and B.K. Iyengar.

But the yoga tradition itself does not claim any nationality. Indeed, pointing to the spiritual roots of yoga, many masters have claimed it to be universal. To understand this assertion, one needs to examine yoga’s roots. Originally, Indian yoga was practiced in the forests by mendicants who had renounced the world. Some of these forest-dwelling yoga lineages still exist—one, called the Nath sect—remains popular in India.

From a carving in an Egyptian temple

Thus, it can be understood that, in a general sense, anyone who retreats from human society and into solitude to engage in spiritual practices is doing yoga. In all traditional cultures, whether in ancient Europe, the Middle East or China, yogis, by different names, would have been familiar.

In the early period of Egypt, during the Old Kingdom, Egypt was referred to as Kemet, or simply Kmt, which means “the Black land.” The inhabitants called themselves "remetch en Kermet", which means the "People of the Black Land." The term refers to the rich soil found in the Nile Valley and Delta. The great temples along the Nile, built during that time, showed, in hieroglyphic texts, a stunning number of persons in familiar yoga poses.

Kemetic yoga, or African yoga, focuses on breath-work and meditation, and aligns itself with the spiritual beliefs of the ancient Egyptians. It combines physical exercise, meditation, self-philosophy and healing through the stimulation and movement of essential life energy throughout the body. The concept of life energy, called prana in Sanskrit, was widespread throughout the classical world, in Greece, India, China and Egypt.

The modern version of the ancient Kemetic system was developed from primary research conducted by Dr. Asar Hapi and Elvrid Lawrence (Yirser Ra Hotep) during the 1970s. Kemetic yoga is gaining interest, in mostly the Black American community, with more studies and books being published, such as those authored by Dr. Muata Ashby, and with classes being offered in yoga studios in America.

Mohan Ashtakala is the author of "The Yoga Zapper," (www.yogazapper.com) published by Books We Love (www.bookswelove.com)

Origins of Non-violent Martial Arts

Kung-Fu in the Forest of Pagodas, Shaolin Temple

In 464 A.D. a Buddhist monk from India, named Buddhabadra, arrived in Henan, China, to spread the teachings of the Buddha. He was part of a great missionary movement that brought the teachings of the Dharma to many parts of Asia, from Afghanistan and Persia in the west to China and Japan in the east.

Known as Batuo in Chinese, he became famous for his erudition and wisdom and gathered many disciples from across the kingdom of Northern Wei.

Thirty-one years later, the Emperor Xiaowen built the now-renowned Shaolin Monastery in Henan for this monk, and from then on, the Monastery became famous for its martial arts practitioners, especially in Kung Fu.

Non-violent martial arts is intimately tied in with two things: the spread of Buddhism and, secondly, the philosophy of ahimsa (non-violence.) Ahimsa is one of the five virtues that form the basis of Buddhist ethics. These five precepts are:

   1)  Abstention from taking life.

   2)   Abstention from stealing.

   3)   Abstention from sexual misconduct

   4)   Abstention from falsehoods, and finally,

   5)   Abstention from intoxicants

As Buddhism spread from its birthplace in India/Nepal, challenges to the wandering monks arose. Specifically, during travels across the land, they would be attacked by hostile persons, whether belonging to different communities or plain thieves and bandits. To injure or kill them would entail breaking one of the cardinal rules of the monks’ faith. Thus, over the years, they developed ways of protecting themselves without seriously injuring their opponents. These forms of non-violent combat they brought with them to China and other places.

Bodhidharma

In 527 A.D., an even more important Buddhist monk, from the Tamil region of South India, named Bodhidharma, simply called Damo in China, arrived at the Shaolin Temple. His influence on Chinese Buddhism and culture cannot be underestimated. He is considered to be the transmitter of Chan (the quintessential Buddhism of China) and its first patriarch, and in Japan, known as Daruma (Dharma.) In Chinese art, he is shown as a dark-skinned, wild-haired, bearded and ill-tempered monk. Traditionally, Chinese date the birth of Shaolin Kung Fu to his arrival.

Both Buddhabhadra and Bodhidharma seemed to have attracted, among others, Chinese military men as their first disciples. Buddhabhadra’s first disciples, Huiguang and Sengchou became well known for their prowess. Bodhidharma’s main disciple, Huike, was also an esteemed warrior.

The Shaolin temple combines two different but complementary traditions: Chan (Buddhist philosophy and ethics) and Quan (martial arts.) The monks there have always pursued the philosophy of unification of these two. In a deeper sense, Quan is considered part of Chan. As late Shaolin monk Suxi said in the last moments of his life, "Shaolin is Chan, not Quan."

In China non-violent martial arts developed to a degree much greater than they did in their home lands of India and Central Asia, and from there, Buddhist monks transmitted the teachings to Japan, South Korea and other parts of the world.

Mohan Ashtakala is the author of "The Yoga Zapper" (www.yogazapper.com)  published by Books We Love (www.bookswelove.com)

Yoga: Sublime or Ridiculous?

In a way, it had to happen.

As with most things that enter Western popular culture, yoga has entered the domain of the dumbed-down. The two latest trends in yoga practice in America are things called beer-yoga and goat-yoga, which involve asana (yoga postures) while gulping pints of beer or playing with furry farm animals. Poor Patanajli must be rolling in his samadhi!

Part of this trend has to do with the way yoga spread in America: through privately owned yoga studios, who keep searching for new trends to keep their clientele coming. Competition between studios, which seem to have sprung up on almost every street corner, pushes owners to keep expanding their repertoire of services; whether in combining yoga with Pilates (fairly common,) or with Zumba (Brazilian dance) and in many other ways.

Representation of Patanjali, the compiler of the Yoga-sutras

As a way of popularizing yoga, these privately owned studios, often started by brave souls (mostly women) who, in the early days, travelled to India, or studied, at great cost, under well-known masters, were very successful. Playing by the rules of the market, they struggled to find what the public wanted, and by trial-and-error, became successful. Successful business models were built, and the industry flourished.

But the downside of market-based yoga teaching is that it precludes really deep study of the tradition. In my observation, most studios offer classes in hatha yoga, hot yoga, yin-yang or Iyengar. But beyond this, not much else is taught. After all, if the rent has to be paid, the emphasis is going to be on what sells.

Traditionally, yoga is seen as a spiritual discipline, with the ultimate goal being spiritual realization. Yoga was originally practiced in the forests of India, and knowledge was passed, in the teacher’s ashram, from elder to student. The learning would take many, many years.

Ashtanga yoga, or raja-yoga as it is called in the Bhagavad-Gita, is what most in the west understand as yoga, and asana, one part of it, is what is mostly taught in yoga studios. But ashtanga (eight-limbed) yoga, is much more. The eight-limbs include a moral code, contained in the Yamas and Niyamas, Asana (postures), Pranyama (breath control), Pratyahara (sensory transcendence), Dharana (Concentration) Dhyana (Meditation) and finally, the goal of yoga, Samadhi (connection with the Divine.) The Bhagavad-Gita also mentions other yoga systems, such as Bhakti-yoga, a theistic version of yoga based on devotion to the Divine. As can be seen, yoga is a much deeper topic than is mostly understood. Yoga based solely on the body, and not connected to the spirit, is limited.

The yoga market, in America anyways, seems to have reached its saturation. It seems obvious that many studios will disappear. As a yoga practitioner, I hope that those left behind, and the students they attract, will dive deeper into the subject and discover its true essence.

Mohan Ashtakala is the author of "The Yoga Zapper - A Novel" published by Books We Love.

www.yogazapper.com

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Who is a sannyasi?

A Sannyasi

A favorite of magazine covers and documentaries, nothing presents a more exotic and mysterious picture of Hinduism than that of the sannyasi. Traditionally revered in Hinduism, and sometimes derided by detractors, these wandering holy men have been part of the Indian landscape since ancient times. Indeed, tales of sannyasis retiring to the forest in search of enlightenment is a staple of the civilization. By the time of Buddha, two thousand six hundred years ago, the tradition of sannyasa had already long existed. In fact, before his enlightenment, the Buddha spent years travelling with a group of sannyasis, practising austerities, who then became his first disciples.

In Hinduism, four stages of life are described: bramacharya, grihastha, vanaprastha and sannyasa. A bramachari is a celibate student, whose duty is to learn from his teacher, his guru; a grihastha is a householder, whose duties include raising a family and engaging in civic duties; vanaprastha is the retired stage of life, and finally, a sannayasi is someone, who having performed all worldly duties, renounces all for the pursuit of spiritual wisdom. In practical terms however, many young men (and women) take sannyasa.

Thus a sannyasi is not a priest, which is profession, but a natural stage of life. It is the result of a deep commitment, involving no salary nor benefits, and a product of a personal search for the truth. Yet, despite their abandonment of societal responsibilities, the orders of sannyasa have built up significant traditions over the years. While many sannyasis are free of any association and follow their own path, many more coalesce into orders, attracted by the teachings of the leaders.

The Buddha created an order of sannyasis, which he called the Sangha. These monks (in western terms) dedicate their lives to understanding the teachings (the Dharma) and expounding it to others.

Shankaracharya

One of the great organizers of sannyasa in Hinduism was the great 8^th century saint Shankar-acharya. Born in South India, he travelled across the land, expounding his philosophy, establishing temples and orders of sannyasis, which have great influence to this day.

He founded two types of sannaysis; one called the astra-dhara (the carrier of weapons), and the other the shastra-dhara (the carrier of scriptures.) The astra-dhara, the warrior sannyasis, were meant to protect Hindu temples, which were being regularly attacked by invaders. They were structured around mahants (leaders) and their orders are called akharas, which literally means the circle within which martial arts are practised.

The shastra-dhara sannyasis established mathas, whose closest English translation would be monasteries. There, they studied scripture, specifically those that expounded the monistic teachings of their founder. These sannaysis became known as the dasnami (ten-name) sannyasis, so-called because upon entrance to the order, initiates are awarded one of ten names (such as Puri, Bharati and Giri.)

The Sringeri Matha, established by Shankaracharya

Sannaysis are still found in India, though in much reduced numbers. The main reason for the decline is the minimization of traditional spiritual education in India, where western education is seen as a gateway to the best paying jobs. In the transition to a materialistic culture, and away from a spiritual one, many of the ancient traditions are diminished.

Mohan Ashtakala is the author of The Yoga Zapper (www.yogazapper.com) published by Books We Love (www.bookswelove.net)

Vampires in India

PURCHASE FROM AMAZON

        

Anne Rice would love this: Vampires have a long history in India. In fact, some historians believe that the vampire myth started in India and entered Europe through the spice trade routes.

Many cultures around the world have stories of blood-sucking creatures. India is no exception. In fact several types of vampires are described in the folk literature of that sub-continent. Here are a few:

Vetalas: Said to be evil spirits that inhabit the bodies of the dead, they are often depicted as hanging upside down from trees. Sometimes described them as half-bat, half-man, this may describe how bats became entwined with vampire mythology. Other legends have them entering living bodies, which they manipulate at will, usually for some evil purpose. However, in a recent television story in India, “Vicky and Vetaal” the Vetaal (Vetala) is shown as a fairly innocuous and friendly spirit.

Pisachas: Usually female, Pisachas are types of witches. Some take the appearance of beautiful women who suckle babies with the intent of poisoning them with their deadly milk. Sometimes, they are depicted as ghastly, flesh-eating creatures. However, they may be driven away by chanting mantras, or by propitiating them with offerings.

Bhutas: Ghosts, who appears for several reasons, mainly due to having an injustice committed to them while in human forms. Because of this, the souls of the dead, instead of continuing their journeys, remain in disembodied states until justice is served and the guilty punished. As ghosts, they are supposedly common at cremation grounds and have reputations for driving humans insane.

Rakshashas: Demonic bloodthirsty beings, they are usually depicted as having long fang-like teeth and horrible appearances. They are almost always cannibals and have a reputation of disrupting prayers and sacred rituals. Some texts describe their origins to pre-date humans. Rakshashas can also shape-shift, taking normal human form to form friendships, only to betray and kill the unsuspecting. Interestingly, in the fantasy role-playing game Dungeons & Dragons, a rakshasa is a type of evil outsider.

Interestingly, human souls, based on their moral history (karma,) may incarnate into these types of vampire bodies. However, even these creatures have the chance to reincarnate again, potentially into human bodies, and thus receive the chance to ascend into higher levels of consciousness.

Mohan Ashtakala is the author of "The Yoga Zapper - A Novel" (www.yogazapper.com) published by Books We Love (www.bookswelove.com)

Four Female Saints of India

 

The feminine aspect of the divine is very strong in Hinduism—whether in the many Deities worshipped, in the theology, or in the number of female saints throughout its history.



Representations of the sage Agasthya and Lopamudra

Classical Hinduism traces its origins to the ancient Rishis who received revelations, later compiled into the Vedas, which form the basis of Hinduism’s teachings. These Rishis, some single and some married, lived in ashrams in the forest and the tradition recognizes the wives of these Rishis as great spiritual personalities themselves, at par with their husbands.

Among them is Lopamudra Devi, the wife of the sage Agasthya. She is credited with great contributions to the theology of the Feminine, and spread the fame of the Lalita Sahasranama (the thousand names of Devi, the Divine Mother.) She was expert in the philosophy of the Divine Feminine and many of her hymns are recorded in the Vedas.



Andal

The Tamil saint Andal appeared South India in the pre-Medieval period. A charming story is told of her appearing in a sacred Tulsi garden and being adopted by her father, the saint Perialvar. Raised in a deeply spiritual environment, she became famous for her deep devotion to God. She considered herself to be the wife of Vishnu (an Avatar of Krishna) and composed many hymns in the mood of a wife in love with God, the Divine Lover. Her songs are still sung at weddings in the Tamil country. Her father, realizing that she loved only Vishnu, arranged her marriage to Lord Ranganatha, a carved-stone representation of Vishnu. To the wonderment of the assembly, Andal’s body merged with that of the Deity.

Another female saint who experienced ecstatic love for God was Meerabai,

Meerabai

born in 1498 in Rajasthan, West India. As a child, she witnessed a wedding procession and asked her mother who her husband would be. Her mother gave her a statue of Krishna and from then on, she considered herself to only be the wife of the Divine.  Meerabai was born into a royal family, but showing no interest in the court or family, spent her days in a state of ecstasy with her beloved Krishna. Finally, in despair, she was ejected by her family and spent the rest of her life travelling through India, composing songs of her Beloved, which remain well known, even to this day.

 

 

 

A modern female saint is Armritananda Mayi, also known as Amma. Born into a poverty-stricken family from Kerala, in South India, she spent, as a small child, many hours in deep meditation, experiencing periods of great rapture. She 

Amritanandamayi

also had the habit of giving away the meagre possessions of her family to those in even greater need, to the consternation of her family. As news of her spiritual attainment spread, she attracted followers, and despite being born into a lower-caste family, some of her first disciples came from Brahmin families, causing quite a stir. She is known as Amma (Mother) because of her habit of spontaneously embracing people to comfort them.

 

Mohan Ashtakala is the author of "The Yoga Zapper - A Novel," published by Books We Love.