Yoga Sūtras

The Yoga tradition is much older than the text itself as there are references in the Mahābhārata, and the Gitā identifies three kinds of yoga, and it is also the subject of the late upanishad, Yogatattva. The Yoga Sūtras codifies the royal or best (rāja) yoga practices, presenting these as a eight-limbed system (ashtānga) (see below). The philosophic tradition is related to the Sāmkhya school. The focus is on the mind; the second sutra defines Yoga – it is the cessation of all mental fluctuations, all wandering thoughts cease and the mind is focused on a single thought (ekāgratā). 

In contrast to the focus on the mind in the Yoga sutras, later traditions of Yoga such as the Hatha yoga focus on more complex asanas or body postures. “Alternatively, the phrase janim asatah can be taken to allude to the Yoga philosophy of Patanjali Rsi, inasmuch as his Yoga-sutras teach one how to achieve the transcendental status of Brahmanhood by a mechanical process of exercise and meditation. Patanjali’s yoga method is here called asat because it ignores the essential aspect of devotion—surrender to the will of the Supreme Person. As Lord Krsna states in Bhagavad-gita (17.28), asraddhaya hutam dattam tapas taptam krtam ca yat asad ity ucyate partha na ca tat pretya no iha “Anything done as sacrifice, charity or penance without faith in the Supreme, O son of Prtha, is impermanent. It is called asat and is useless both in this life and in the next.””

Relevance of Patanjali’s contribution to the science of yoga

Patañjali defended in his yoga-treatise several ideas that are not mainstream of either Sankhya or Yoga. He, according to the Iyengar adept, biographer and scholar Kofi Busia, acknowledges the ego not as a separate entity. The subtle body linga sarira he would not regard as permanent and he would deny it a direct control over external matters. This is not in accord with classical Sankhya and Yoga. Although much of the aphorisms in the Yoga Sutra possibly pre-dates Patanjali, it is clear that much is original and it is more than a mere compilation. The clarity and unity he brought to divergent views prevalent till then has inspired a long line of teachers and practitioners up to the present day.

Philosophical roots and influences

The Sutras are built on a foundation of Samkhya philosophy and also exhibit the influence of Upanishadic, Buddhist and Jain thought. Karel Werner writes that “Patanjali’s system is unthinkable without Buddhism. As far as its terminology goes there is much in the Yoga Sutras that reminds us of Buddhist formulations from the Pāli Canon and even more so from the Sarvāstivāda Abhidharma and from Sautrāntika.” Robert Thurman writes that Patanjali was influenced by the success of the Buddhist monastic system to formulate his own matrix for the version of thought he considered orthodox.

The five yamas or the constraints of the Yoga Sutras of Patanjali bear an uncanny resemblance to the five major vows of Jainism, indicating influence of Jainism. This mutual influence between the Yoga philosophy and Jainism is admitted by the author Vivian Worthington who writes: “Yoga fully acknowledges its debt to Jainism, and Jainism reciprocates by making the practice of yoga part and parcel of life.”

Christopher Chappel also notes that three teachings closely associated with Jainism appear in Yoga: the doctrine of karma described as colourful in both traditions (see concept of lesya); the telos of isolation (kevala in Jainism and Kaivalyam in Yoga); and the practice of non-violence (ahimsa). He also notes that the entire list of five yamas (II:30) is identical with the ethical precepts (Mahavratas) taught by Mahavira who predated Patanjali by a few centuries. In the Yoga Sutras, Patanjali prescribes adherence to eight “limbs” or steps (the sum of which constitute “Ashtanga Yoga”, the title of the second chapter) to quiet one’s mind and achieve kaivalya. The Yoga Sutras form the theoretical and philosophical basis of Raja Yoga, and are considered to be the most organized and complete definition of that discipline.

The division into the Eight Limbs (Sanskrit Ashtanga) of Yoga is reminiscent of Buddha’s Noble Eightfold Path; inclusion of Brahmaviharas (Yoga Sutra 1:33) also shows Buddhism’s influence on parts of the Sutras. The samadhi techniques are identical to the jhanas found in the Pali Canon. In Vyasa’s commentary to the Yogasutras, (Yogabhashya) and Vacaspati Misra’s subcommentary it is openly admitted that the samadhi techniques are directly borrowed from the Buddhists (Jhana) with just the inclusion of the mystical and divine interpretations of mental absorption. The Sutras not only provide yoga with a thorough and consistent philosophical basis, they also clarify many important esoteric concepts which are common to all traditions of Indian thought, such as karma.

Usage of the Patanjali Yoga Sutras

Although Patanjali’s work does not cover the many types of Yogic practices that have become prevalent, its succinct form and availability caused it to be pressed into service by a variety of schools of Yogic thought. The Sutras, with commentaries, have been published by a number of successful teachers of Yoga, as well as by academicians seeking to clarify issues of textual variation. There are also other versions from a variety of sources available on the Internet. The many versions display a wide variation, particularly in translation. The text has not been submitted in its entirety to any rigorous textual analysis, and the contextual meaning of many of the Sanskrit words and phrases remains a matter of some dispute.

Text of the Yoga Sutras

Patanjali divided his Yoga Sutras into 4 chapters or books (Sanskrit pada), containing in all 196 aphorisms, divided as follows:

• Samadhi Pada (51 sutras)

Samadhi refers to a blissful state where the yogi is absorbed into the One, or God, or the Divine Self. The author describes yoga and then the nature and the means to attaining samādhi. This chapter contains the famous verse that defines yoga: “Yogaś citta-vritti-nirodhaḥ” (“Yoga is the restraint of mental modifications”).

• Sadhana Pada (55 sutras)

Sadhana is the Sanskrit word for “practice” or “discipline”. Here the author outlines two forms of Yoga: Kriya Yoga (Action Yoga) and Ashtanga Yoga (Eightfold or Eightlimbed Yoga).

Kriya yoga, sometimes called Karma Yoga, is also expounded in Chapter 3 of the Bhagavad Gita, where Arjuna is encouraged by Krishna to act without attachment to the results or fruit of action and activity. It is the yoga of selfless action and service.

Ashtanga Yoga describes the eight limbs that together constitute Raja Yoga (see below).

• Vibhuti Pada (56 sutras)

Vibhuti is the Sanskrit word for “power” or “manifestation”. ‘Supra-normal powers’ (Sanskrit: siddhi) are acquired by the practice of yoga. The temptation of these powers should be avoided and the attention should be fixed only on liberation. These siddhi include items such as clairvoyance, levitation, Bilocation, to become as small as an atom, to materialize objects, to have access to memories from past lives, etc.

• Kaivalya Pada (34 sutras)

Kaivalya literally means “isolation”. In the yoga sutras Kaivalya stands for emancipation, liberation and is used interchangeably with moksha (liberation), which is the goal of Yoga. The Kaivalya Pada describes the nature of liberation and the reality of the transcendental self.

The eight limbs (ashtanga) of Raja Yoga

The eight “limbs” or steps prescribed in the second pada of the Yoga Sutras are: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. Ashtanga yoga consists of the following steps: The first five are called external aids to Yoga (bahiranga sadhana)

1. Yama refers to the five abstentions: things one should avoid. These are the same as the five vows of Jainism.
   • Ahimsa: non-violence, inflicting no injury or harm to others or even to one’s own self, it goes as far as nonviolence in thought, word and deed.
   • Satya: truth in word & thought.
   • Asteya: non-covetousness, no stealing: to the extent that one should not even desire something that is not his own.
   • Brahmacharya: abstain from sexual intercourse; celibacy in case of unmarried people and monogamy in case of married people. Even this to the extent that one should not possess any sexual thoughts towards any other man or woman except one’s own spouse. It’s common to associate Brahmacharya with celibacy.
   • Aparigraha: non-possessiveness: limit possessions to what is necessary or important, which changes with the period in one’s life. A parent needs more possessions than a grandparent. Sadhus are not supposed to have anything.
2. Niyama refers to the five observances, things one should do.
   • Shaucha: cleanliness of body & mind.
   • Santosha: satisfaction; Be satisfied with what one has.
   • Tapas: austerity and associated observances for body discipline & thereby mental control. Tapasya implies a self-discipline or austerity willingly expended both in restraining physical urges and in actively pursuing a higher purpose in life. Through tapas, a yogi or spiritual seeker can “burn off” or prevent accumulation of negative energies, clearing a path toward spiritual evolution.
   • Svadhyaya: study of the Vedic scriptures to know about God and the soul, which leads to introspection on a greater awakening to the soul and God within,
   • Ishvarapranidhana: surrender to, worship of, and love for, the divinity within oneself.
3. Asana: Discipline of the body: rules and postures to keep it disease-free and for preserving vital energy. Correct postures are a physical aid to meditation, for they control the limbs and nervous system and prevent them from producing disturbances. These are what’s best known as ‘yoga’ in the west.
4. Pranayama: control of breath. Beneficial to health, steadies the body and is highly conducive to the concentration of the mind.
5. Pratyahara: withdrawal of senses from their external objects: a form of meditation practice.

The last three levels are called internal aids to Yoga (antaranga sadhana)

1. Dharana: concentration of the consciousness upon a physical object, such as a flame of a lamp, the mid point of the eyebrows, or the image of a deity. Maehle (2006: p.234) defines Dharana as: “The mind thinks about one object and avoids other thoughts; awareness of the object is still interrupted.”
2. Dhyana: steadfast meditation. Undisturbed flow of thought around the object of meditation (pratyayaikatanata). The act of meditation and the object of meditation remain distinct and separate.
3. Samadhi: oneness with the object of meditation. There is no distinction between act of meditation and the object of meditation. Samadhi is of two kinds:
   • Samprajnata Samadhi conscious samadhi. The mind remains concentrated (ekagra) on the object of meditation, therefore the consciousness of the object of meditation persists. Mental modifications arise only in respect of this object of meditation. This state is of four kinds:
     • Savitarka: the Citta (or consciousness) is concentrated upon a gross object of meditation such as a flame of a lamp, the tip of the nose, or the image of a deity.
     • Savichara: the Citta is concentrated upon a subtle object of meditation , such as the tanmatras (The five tanmatras are sound, touch, form, taste, and odor or smell)
     • Sananda: the Citta is concentrated upon a still subtler object of meditation, like the senses themselves: smelling instead of smells themselves.
     • Sasmita: the Citta is concentrated upon the ego-substance with which the self is generally identified.
   • Asamprajnata Samadhi supraconscious. The citta and the object of meditation are fused together. The consciousness of the object of meditation is transcended. All mental modifications are checked (niruddha), although latent impressions may continue.

Combined simultaneous practice of Dhāraṇā, Dhyāna & Samādhi is referred to as Samyama and is considered a tool of achieving various perfections, or Siddhis.

Based on wikipedia: http://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali (Oct. 2010)

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Yoga is establishing the mind (chitta) in stillness. (Ravi Ravindra, The Wisdom of Patanjali’s Yoga Sutras: A New Translation and Guide, p. 5)

Yoga is the inhibition of the modifications of the mind (I.K. Taimni, Yoga Sutras by Patanjali, Science of Yoga, p. 6)

When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable aspect of human beings (chitta) disappear. (Ashtanga yoga site)

Union is restraining the thought-streams natural to the mind. (The Yoga Sutras of Patanjali, The Threads of Union, Translation by BonGiovanni)

Union, spiritual consciousness, is gained through control of the versatile psychic nature. (The Yoga Sutras of Patanjali, by Charles Johnston)

Concentration, or Yoga, is the hindering of the modifications of the thinking principle. (The Yoga Aphorisms of Patanjali interpreted by William Q. Judge)

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Defining yoga

Yoga is establishing the mind (chitta) in stillness. (Ravi Ravindra, The Wisdom of Patanjali’s Yoga Sutras: A New Translation and Guide, p. 5)

The most famous sentence in the whole sutras is the second verse, which defines yoga. Personally I think that the direction of the commentary can usually be extracted from the translators idea on how that verse should be read. From the definition of yoga, everything else follows.

Philosophy in the Yoga Sutras

While the yoga sutras, like all yoga philosophy, mainly address yoga as a spiritual path, they also point to a philosophy. The philosophy of the Yoga Sutras is mainly based on the Samkhya philosophy of ancient India, but you’ll also find the influence of Jainism, Buddhism and the Upanishads.

Summary of the Yoga Sutras

Buddhist inspiration?

Some religious historians feel that the Yoga Sutras show unmistakable signs of Buddhist influence. Yama and Niyama in particular are literally identical to lists of Buddhist lay vows and commitments.

Yoga Sutra Translations and Commentaries

In general any ‘Yoga Sutra’ translation you’ll find is also a commentary. In fact, anybody who is anybody, and anybody who aspires to be somebody, in Hinduism and Yoga has written a commentary on the Yoga Sutras. The Yoga Sutras by Patanjali themselves is a very short text. It’s only a few pages when printed out on an ordinary printer. The tradition of commenting ON the yoga sutras has been going on for about 2000 years (or more, depending on who you ask) and is extensive. In general you will want a commentary from within your own spiritual tradition – but I’ve also listed a few that stand out in terms of their linguistic thoroughness or originality in their approach. How about a commentary by a Western Tibetan Buddhist Geshe? See The Essential Yoga Sutra: Ancient Wisdom for Your Yoga by Geshe Michael Roach.

Yoga Sutras by Patanjali, Science of Yoga, by I.K. Taimni

This is a commentary on the Yoga Sutras of Patanjali in the light of modern thought. The translation by I.K. Taimni is a very scholarly commentary on THE yoga classic: the Yoga Sutras by Patanjali. Taimni not only explains each sutra, but also puts them in the context of Indian philosophy in general. As a scientist he also uses graphs to explain his interpretation and relates his insights to the scientific insights of his day (20th century).

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Well, not quite. The Vedas are however some of the oldest texts to have survived as living literature till our time.
In India these texts have the status of the Bible – though there is more of them, and the service paid to them is perhaps lip service… Anyhow, without knowing a bit about these, you can’t really know about Hinduism.

The Veda are the literature of the Brahman elite in India. They were composed between 2000 BC and 500BC (roughly, no dates are clear when it comes to ancient India). The oldest strands were probably composed in Central Eurasia by the Aryan peoples who migrated into Northern India and became the Brahmans, Kshatriyas (kings, warriors and leaders) and Vaishyas (merchants). There is some evidence that these groups were not that rigidly divided at that time. 

Oral Literature – written down

Most ancient people had an oral literature. The unique thing about the Vedas is that they were memorized to the letter, so that while they were transmitted orally long before they were written down (around 300 AD), experts agree that they were not tampered with.
In fact: most of the people transmitting the texts don’t have a clue what they are saying: they are just experts at having memorized the sound. I’m using present tense for a reason here: there are still Brahmins who learn these texts by heart the traditional way.

Vedic Sanskrit: Ancient Sanskrit

The Vedas were composed in an ancient form of Sanskrit, an Indo-European language. Scholars agree this is the oldest known literature in that language that significant portions survive of (the Zoroastrian Gatha’s are partly older, but the texts of that which survive can only be understood with the help of knowledge of Vedic Sanskrit).

The fact that Sanskrit is an Indo European language means that it is in some ways easier to learn than say modern Chinese or Japanese – for people who grew up learning a Western European language like English, German or French (or in my case Dutch).
It’s still pretty hard though. Sanskrit has 8 cases where modern German only has 4. I did learn Sanskrit, but a more modern version called ‘classical Sanskrit’ which is only 2000 years old.

The different Veda

There are 5 texts that are generally considered the Vedic texts.

• The Rig Veda is the oldest. It’s also the most sacred. It contains hymns to the ancient Vedic Gods.
• The Sama Veda is a collection of formula or mantra to be sung by a udgatar or chanting priest.
• The Yayur Veda (there is a Black and a White one) are Veda’s to be sung by the adhvaryu or officiating priest
• The Atharva Veda is also reasonably old. It contains stories, charms, predictions and hymns.

Generally people who are interested in Hinduism only read the Rig Veda. That’s already such a large text that to read the other veda is just too much.

Gods in the Veda

Ancient Hindu religious beliefs

The 1028 hymns in the Rig Veda are each dedicated to a specific deity. I’ll list just the main ones. The present Hindus have an uncounted number of gods to worship. Only Indra has survived to be of any importance in their mythology.

Indra

289 (about a fourth) of the Rig Vedic hymns is dedicated to one God: Indra. Indra slays the dragon of drought Vritra as well as the smasher of the Vala stone that held Morning captive. In this way he liberated the rivers and daytime. Indra was, in other words, a most powerful God who was responsible for drinking water and sunlight. He is sometimes interpreted as related to the European thunder and storm gods Thor/Donner or Zeus/Jupiter.

Agni

Agni is close second with 218 hymns dedicated to him. He is the god of Fire and since fire sacrifice was central to the worship in the Rig Veda (and still in Zoroastrianism) it is not surprising he was sung to so often.

Soma

Soma is the famous ritual drink of the ancient Indo-aryans (as the authors of the Vedas are called). The drink was dedicated to Indra, so in a way the hymns dedicated to Soma are also tribute to Indra.

The Upanishads

The first Hindu philosophy – religious views

Traditionally the Upanishads are seen as the end result of the Veda. In the Upanishad the Veda are interpreted in ways that signal the start of Hinduism in India.

More about the Upanishads.

Some of the Vedas available for you – Traditional Hindu literature

Like most Indian literature, the Veda’s are an enourmous amount of text. Most of it is only accessible to specialists who read the Sanskrit directly. The following are however some of the central ideas and texts available for lay people like you and me.

If you click through to Amazon for my primary recommendation: The Rig Veda (Penguin Classics), you will find that there is quite a controversy brewing there in the comments. While I realize that the study of Sanskrit and Indian religion is relatively new, and therefore there are a lot of questions still left, I don’t doubt that the translation given here is reasonable. 

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An ashram is a place of spiritual retreat. Usually there are permanent residents as well as visitors who come for retreats.

The word Ashram is originally Indian (and Hindu), but is used for more general spiritual retreat centers as well these days.

Shown here is a picture of the Dutch Maitreya Institute at Emst, a Gelugpa Tibetan Buddhist Retreat Centre, photographed summer 2011, Katinka Hesselink

Going on a Retreat – three reasons to do it

• To get away from it all
• To rethink your life
• To regroup, find your center, get in touch with yourself (again)

About food on an Ashram

Ashrams usually have practical rules to make sure the atmosphere stays spiritual and meditative. For the permanent residents these rules have become a way of life. For visitors they are voluntarily taken on, usually for spiritual cleansing purposes.
Rules often found in Ashrams include:

• No meat: vegetarian food
• No alcohol or other intoxicants
• No smoking

On stricter Ashrams rules may even include the following:

• No sweets or sugar
• No coffee or tea (these contain caffeine)

Other restrictions to life on an ashram

As spiritual growth is supposed to be the main occupation on ashrams, everything else can be secondary to that.
The following are rules that may or may not be practised on specific ashrams. Just to give you an idea.

• No tv, radio or internet
• Strict rules about waking and sleeping times
• Silence, except during talks with a spiritual teacher
• Shared physical activities like cooking, cleaning and gardening

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After the Vedas the Upanishads are the most revered texts in Hinduism.

The Upanishads are texts which contain the basis of the later philosophy of the Hindus. Vedanta especially is based on the Upanishads.

On this blogpost I illustrate the basic thought in the Upanishads with quotes from the principle Upanishads.

Tradition about the Upanishads

Also spelled: upanisad, upanisads

The Upanishads were said to be the reflection of teachings given by the teacher (or guru) to the student. The word Upanishad can be said to mean ‘sitting near’.
Key concepts discussed in the Upanishads include: the soul, reincarnation, karma, Brahman and liberation.

The insights in the Upanishads were later put into systematic form by the Vedanta (which means “end of the veda’s”). In other words: the most famous of Indian philosophies – Advaita Vedanta – goes back to these teachings.

Aum in the Upanishads

Many of the key ideas and religious concepts were first formulated in the Upanishads. For instance:
Chandogya Upanishad 1:1:1 quote:

Aum. One should meditate on this syllable, the udgitha, for one sings the loud chant beginning with Aum.

Self Realisation and Health Upanishad Quotes

The basic Hindu concept or deliverance (moksha) is also introduced in the Upanishads:
Isha Upanishad Verse 2 quote

Every person should live a complete life span of hundred years. And he should constantly strive to fulfill the purpose of life i.e. Self-Realization.

Also:
Katha Upanishad 1:2:1

There is a path of joy and there is the path of pleasure. Pondering on them, the wise (one) chooses the of joy; the fool takes the path of pleasure.

Katha Upanishad 1:2:2

Both the good and the pleasant approach a man. The wise man, pondering over them, discriminates. The wise chooses the good in preference to the pleasant. The simple-minded, for the sake of worldly well-being, prefers the pleasant.

Mundaka Upanishad 2:2:8

One who meditates, all his knots of his heart, the bondages are opened; all the doubts are eliminated and one becomes gradually free from the fetters of action with ego.

The Self (Atman) is the All (Brahman)

The famous central insight in most of Hinduism is that Atman (the highest Self) is identical to the essence of the universe (Brahman), as is illustrated by these quotes.
Mundaka Upanishad 2

All this is, verily, Brahman. This self is Brahman. This same self has four quarters.

And to make the meaning of this Brahman clear:

Narashimha Upanishad 7:3

“Everything is God”

Get the Upanishads

The Upanishads (Penguin Classics)

I can’t rave about Penguin Classics enough. In this case they did the job again. They gathered the most important Upanishads together, had them translated by a real professional and made the result affordable as well. 
What more can you ask for?

Bhagavad Gita

The Bhagavad Gita (Penguin Classics)

Of all the upanishads the Bhagavad Gita is the most famous. It sums them all up and it is also in modern times become a kind of Bible to Hinduism.

The Penguin Classics are always excellent translations of classic texts. This text is no exception. Juan Mascaro is a poet who loves the Gita and learned Sanskrit to be able to read it. This doesn’t mean he stopped there: he studied Sanskrit for years and years before finally finishing this translation.
Anyone interested in Hindu Spirituality or even just alternative spirituality should have a copy of the Gita at home, within reach.
And if you are going to have a Bhagavad Gita – this is truly one of the best translations to have. Why settle for less? 

My full review

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The Guru Shishya Parampara/Tradition is a very important part of the Hindu culture and religion. The oral transmission of sacred knowledge, from the teacher to the student, continues till today.

There have been numerous instances of one or both the parents taking on the role of Guru for their child/children and imparting Religious and Secular education.

Hindu tradition is very rich in the art of story telling and poetry. You can help your kids know the nuances of Hinduism through the help of the modern retellings of traditional Hindu stories listed below. In this way you will continue the ancient Guru Shishya Parampara.

Young Children

Traditional Hindu Storybooks in English for Young Kids, Recommended for Pre-k, Kindergarten and early elementary school: Kids aged 4, 5, 6, 7, and 8 years old.

Indian Children’s Favorite Stories
Beautifully illustrated retelling for an international audience of stories like the young Krishna escaping the evil Kamsa and how an unwise king is humbled by the daughter of an elephant keeper.

Traditional Hindu children stories, recommended for children aged 4 through 8.

Ganga: The River that Flows from Heaven to Earth
Rivers are the mothers of all human civilizations. Hindus continue to venerate Ganga, or the Ganges as she is known in the west, as the most holy of rivers. Sage Baghirath meditated long, so that the souls of his ancestors could find bliss, and Ganga came roaring down from the Heavens to the Himalayas. Beautiful picture book for young kids – it will help them learn more about one of the most important symbols of devotion in Hinduism.

Traditional Hindu children stories, recommended for children between 4 and 8 years of age.

Hanuman’s Journey to the Medicine Mountain
Hanuman – the powerful and intelligent monkey God – is one of the central figures in the traditional Ramayana epic. Kids just love him – because he is so powerful and has a very mischievous nature. When Laxman, the younger brother of Ram (Rama), was seriously wounded in the fight against Ravan  – the king of Lanka, Hanuman flew to get the life saving Sanjeevani herb. This beautiful look narrates the story of Hanuman’s successful attempt to save Laxman.

Traditional Hindu children story, recommended for children between 4 and 8 years of age.

Hindu Mandir (Where We Worship)
A Mandir or Temple is where Hindus worship. Nearly all Hindu homes have a small Mandir shrine at home too. Most Mandirs are dedicated to a particular deity, while some bigger ones can house multiple ones. Let your young children know what a Hindu Temple is, and what’s its significance. The book also contains an introduction to the principal religions of the world, and has quality pics in it – something the kids are going to love.

Hindu children stories, recommended for children between 4 and 8 years of age.

Illustrated Mahabharata for Children
Mahabharata is the greatest epic India has produced. With about one hundred thousand verses, and about 1.8 million words in total, this great story of Kings and Queen, War and Love, History and Religion, can be tough to grasp even for adults. The Bhagavad Gita, a well known Hindu scripture all over the world, is a part of Mahabharata. Help your kids get acquainted with one of the greatest stories ever told. With beautiful illustrations and easy to understand text – this surely will be a treat for young curious minds.

Traditional Hindu children stories, recommended for children between 4 and 8 years of age.

Pre-Teens: Hindu Holy Books in English for kids aged 10, 11 and 12

Little Krishna

Krishna is one of the most popular Gods in Hinduism. He is considered to be an incarnation of God Vishnu – the Preserver – who comes to earth whenever the sinners begin to gain an upper hand. Krishna was raised up by a foster mother in a society of cow herders. He was a very mischievous kid and would play pranks on his mother, and friends. Follow the adventures of Krishna in this traditional story, as he grows up in the neighborhood of Vrindavan.

Traditional Hindu Story, Recommended For Children between 9 and 12 years of age.

Hindu Stories (Traditional Religious Tales)

Traditional Hindu Religious Tales accompanied by beautiful illustrations and fact boxes which contain useful information about Hinduism. The book also contains supplementary information, so kids get interested in the religion and want to know more. Nice way to ignite curiosity about various aspects of the faith in the minds of the young ones.

Recommended For : Children between 9 and 12 years of age.

My Hindu Year (A Year of Religious Festivals)

India is a land of sacred festivals. From Holi to Diwali, and Raksha Bandhan to Shiv Ratri – there is a festival for every season and reason. Educate your kid about Hindu festivals and why they are celebrated. This book looks inside eight-year-old Dhara’s diary to read what it’s like to be at each event. Nice, interesting way to learn about the festivities which are an integral part of this great Religion.

Recommended For : Children between 9 and 12 years of age.

Teenagers and Young Adults: Hindu Religious Books in English

The Little Book of Hindu Deities: From the Goddess of Wealth to the Sacred Cow

Hinduism is said to have a Pantheon of 330 million Gods and Goddesses. This is a great book to get acquainted with some of the more popular Hindu Gods and Goddesses. What really make the book remarkable are the full-color illustrations by the author – Sanjay Patel. He is an animator at the Pixar Studios! So have fun while you learn who is who is the Hindu Religious hierarchy of the divine beings.

Recommended For : Teenagers and Young Adults. HUGELY popular, because it is funny and easy to understand. Suitable for kids and adults.

Traditional Holy stories can be fun!

Encyclopedia Of Hinduism (Encyclopedia of World Religions)

If your kid is the type who wants to know everything – this book is just right. It is a very useful reference book for Hindus raised in the west, and also westerners interested in Hinduism. It is a concise explanation of Hinduism in an easily understood format that is not an ordeal to read – that’s how a reader reviews this Encyclopedia on Amazon. Improve your understanding of the Hindu faith and share it with others.

Recommended For : Teenagers and Young Adults.

Though a Kindle version is available, readers recommend the hardcover instead. 

The Holy Vedas ; Rig Veda, Yajur Veda, Sama Veda, Atharva Veda

Vedas are the fountainhead of Hindu philosophy and religion. Even after thousands of years – they continue to be the ultimate guide for Hindus all over the world. So much of what is taught by modern masters originates in these 4 holy books of Hinduism. Isn’t it best to drink from the source?

This book explains the contents of the Vedas in easy to follow language, based on reader-friendly translations of the most famous verses and stanzas.

Recommended For Teenagers and Adults who want to know more about the textual basis of Hinduism.

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My Review

This is a fascinating book. I’m constantly finding things that are different or the same as Blavatsky’s theosophy. Her teachings are my spiritual home base, which doesn’t mean I’m not open to other paths – or blind to Blavatsky’s defects. The reason though that this book constantly brings me back to her is that Aurobindo covers many of the same topics she did. Their approach differs a lot in places, but their conclusions and methods are in many cases surprisingly similar – though also on occasion diametrically opposite. One indication that a book is good is the amount of text I underline in pencil… Well, this book passes that test. It consists of extracts from letters Sri Aurobindo wrote to people asking for advice – from inside and outside his ashram. Well – those selecting must have taste close to mine, because I just can’t seem to keep my pencil off the page…

A bit outdated perhaps, but very original. A good introduction to the spiritual approach of Sri Aurobindo, one of the seminal teachers of 20th century India.

Sri Aurobindo for All Ages, a biography by Nirodbaran

I went on a short trip to Pondicherry recently and bought the book – ‘Sri Aurobindo for All Ages’ – at the Auroville Visitors Center. The return train journey from Chennai to New Delhi was a long one, over 30 hours, and it helped me read the entire book. Something I havn’t done for a long time. It is a great book for all readers who would like to have an overview of Sri Aurobindo’s like in a simple and interesting manner. It covers this great man’s life right from his birth to his Samadhi in 1950. Sri Aurobindo was an exceptional person in more ways than one. He was a very good student and was only the second Indian to clear the tough ICS exam. He did administrative work for the Gaekwad of Baroda, and also taught. He was one among the extremist leaders of pre-Independence India, who believed in complete sovereignty and self-rule. What prompted him to leave politics and become a Yogi? What’s the philosophy and course of action he advocates? Would you like to know the answers to these questions? If yes – do give this book a read. It is about 250 pages and contains a lot of information about Sri Aurobindo’s life and times.

An easy to read biography of Sri Aurobindo for all age groups.

[This review was written by Dinesh Mohan]

The Lives of Sri Aurobindo, Peter Heehs

by Katinka Hesselink

Reviewed in the West as the only decent biography of Sri Aurobindo Goshe, from politician, to poet and guru. This guy lived a fascinating life and Peter Heehs describes as many aspects of it as the Sri Aurobindo archives can help enlighten us on… The rest of this review: http://www.greatspiritualbooks.com/2010/lives-sri-aurobindo-heehs/

Search for the Soul in Everyday Living, The Mother

by Katinka Hesselink

Inspiring and thought provoking view on the spiritual path. A bit dated in places, but not less fascinating for it. There are real gems here though – things you’ll find rarely anywhere else… The rest of this review: http://www.greatspiritualbooks.com/2010/soul-everyday-living-mother/

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Holy Cow: An Indian Adventure

While I don’t think this book was decisive in my decision to go to India, I do think it influenced me. Somehow people seem to come out changed and inspired when traveling to India. Things happen there, somehow. I have since found that this is also quite possible in one’s own country, if one is willing to change and be open to other ways of looking at life. However, the pilgrimage is a traditional practice and in our time a pilgrimage to India seems to have taken the place of more conventional spots like the Vatican. The difference between tourism and pilgrimage is clear – the motivation. Of course she also did yoga.

Book review of an upbeat introduction to India and its spirituality

These are the main religions and spiritual traditions in India:

• Hinduism, Sanatana Dharma
  Hinduism is the predominant and indigenous religious tradition of South Asia. Hinduism is often referred to as Sanatana Dharma (a Sanskrit phrase meaning “the eternal law”) by its adherents. Generic “types” of Hinduism that attempt to accommodate…
• Islam and Sufism in India
  Islam is second-most practiced religion in the Republic of India after Hinduism, with more than 13.4% of the country’s population (over 138 million as per 2001 census and 160.9 million per 2009 estimate) identifying themselves as Muslims. India’s Muslim…
• Tribal religions in India
  Among the 68 million citizens of India who are members of tribal groups, the religious concepts, terminologies, and practices are as varied as the hundreds of tribes, but members of these groups have one thing in common: they are under…
• Christianity in India
  Christianity is India’s third-largest religion, with approximately 24 million followers, constituting 2.3% of India’s population. Christianity was perhaps introduced into India by Thomas the Apostle, who visited Muziris in Kerala in 52 CE to…
• Sikhism, Sikhs
  A Sikh is a follower of Sikhism. Sikhism (Sikhi in Punjabi) primarily originated in 15th century India and now constitutes one of the major religions with adherents throughout the world. The term “Sikh” has its origin in the Sanskrit term…
• Buddhism in India
  Though Buddhism started out an Indian religion, it died out in what’s now India in the 15th century. Buddhism in India today is the result of Dalits converting to Theravada Buddhism and the immigration of Tibetans to India following the…
• Jainism, Jains, Jainas
  Jainism is an ancient religion that prescribes a path of peace and non-violence towards all living beings. Its philosophy and practice rely mainly on self-effort in progressing the soul on the spiritual ladder to divine consciousness. Any soul which…

We use the word Hinduism so easily, but the word is really a construction by Westerners looking AT India. The many Hindu Gods are famous, but what many people don’t realize is that each Hindu has their own favorite amongst the set. There are local gods, regional gods, gods devoted to the arts and other human activities – and of course the famous Gods that anybody with an interest in the region knows about: Krishna, Shiva, Brahma, Vishu. But hardly anybody worships Brahma…

These are only a few of the mysteries of the Hindu religion. Unfortunately, in recent years, Hinduism has become politicized. That is – it can now be called a religion, because people are calling themselves Hindu as opposed to say Muslim.

Sacred Books

In India there is, as most people realize, a lot of social stratification. This social system is usually known as the ‘caste system’. Though in theory there are five of these (or 4, or 6, depending on how you count), in practice there are a lot more. One way of looking at it is that there are a lot of subdivisions in these casts. Another, probably more realistic way of looking at it, is that India never really grew beyond a tribal social organization. Each tribe (jati) is placed, in comparison to the others, somewhere in a long hierarchical list.

Why am I bringing this up in my introduction to India’s sacred texts? Well – the tribe that kept the texts was -and to an extent is – the Brahmans. That means that if we define religion by it’s texts, the Brahmans get to decide for everybody else what the essence of their faith is. Of course that’s just what the religious Brahmans would like. It confirms their spiritual status in the hierarchical social setting.

Over the past 2000 or so years Brahmans have in general been successful in the PR venture which places them at the top, or the center, of the Hindu spiritual universe. That means that any jati wanting to move up in the world has to conform to their ideals. This is called ‘Sanskritization’ in religion studies.

This involves of course the language Sanskrit, in which the most highly revered texts are written, but also things like vegetarianism. However, all this does not detract from the value of these texts, some of which are of high philosophical merit.

Women’s rights in India

Unfortunately in India women don’t have as many rights as men do. I’m not talking law here: the government does do a lot to try and protect women. I’m talking custom and social pressure. I do think things are moving in the right direction, but there are still too many women who get raped, disfigured by acid thrown over them, and killed over dowry disagreements.

More about Indian spirituality

• Karma in the Bhagavad Gita: Hinduism and India, Karma in the Bhagavad Gita
• In India there is a mythical bird … – Buddha’s world, A Buddhist story about spiritual freedom, with dragons and birds.
• Blavatsky on Krishna – signs of respect in India | Hinduism and India, In India cleanliness and purity are of immense spiritual importance. If you respect someones dirty feet – it’s the ultimate sign of respect.
• Occultism of Southern India, by T. Subba Row, SOUTHERN India has always produced the greatest philosophers. Madhvacarya came from Southern India, and Sankaracarya was born in Malabar; and at the present day there are high adepts and schools of
• Hindu Ethics versus Western Ethics, some examples on Indian ethics and historical notes.
• Bliss, Atman, Brahman – Jnana Yoga Q&A | Hinduism and India, How can Bliss be part of the essence of Brahman? The ego seeks bliss, i.e. to feel good (at minimum a feeling of well being), even at the expense of truth. Doesn’t the concept of Bliss being part of the essence of Brahman ultimately fulfill the ego?

Hindu gift ideas

• India and Hinduism Wall Calendars, B.G. SharmaI found you a calendar with paintings and textiles from the ancient courts of the country as well as calendars featuring photographs of Indian women, modern popular Hindu religious art and posters that were once spread to make Indians into proper…

Hinduism and India: terminology

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Auroville (City of Dawn) is an “experimental” township in Viluppuram district in the state of Tamil Nadu, India near Puducherry in South India. It was founded in 1968 by Mirra Alfassa (since her definitive settling in India called “The Mother”) and designed by architect Roger Anger. Auroville is meant to be a universal town where men and women of all countries are able to live in peace and progressive harmony, above all creeds, all politics and all nationalities. The purpose of Auroville is to realize human unity.

The first of the three books I read was the biography of Sri Aurobindo by Peter Heehs. I liked it and admired the man described. However, when I made my online review of the book, I found out there was heated debate in India over this book. One state has even banned it! Those who know me in theosophical circles know I’ve had my share of controversy. So my first response to this was: well, if they want me to do volunteer work there, despite my review, who am I to say no to the opportunity?

However, I soon changed my mind. It’s one thing to be in the thick of controversy in a tradition that’s your spiritual home base as it were: theosophy. Quite another to come into an ashram that’s teeming with controversy, as an outsider to the tradition. And yet, I have a firm opinion, and I’m hardly one to quietly go about my business. In short I was like: who am I to but in on this? And how can I avoid butting in, being who I am? So, I decided NOT to go to the Auroville Ashram. Still, the story of Auroville is quite interesting. Let’s start with the official aims of Auroville, as The Mother formulated them:

1. Auroville belongs to nobody in particular. Auroville belongs to humanity as a whole. But to live in Auroville, one must be the willing servitor of the Divine Consciousness.
2. Auroville will be the place of an unending education, of constant progress, and a youth that never ages.
3. Auroville wants to be the bridge between the past and the future. Taking advantage of all discoveries from without and from within, Auroville will boldly spring towards future realisations.
4. Auroville will be a site of material and spiritual researches for a living embodiment of an actual Human Unity.

However, despite The Mother’s warnings against it, Auroville is now owned and controlled by the Indian Government, following a long conflict between Aurovilians and the Sri Aurobindo Society. Auroville has it’s own ‘currency’, several businesses on the estate and of course a website and even an affiliate program for their products (so those selling them online can make a bit for themselves as well).

Auroville is an interesting experiment, but not for me right now. I’m pretty much decided to go to Dharamsala in North India, and also perhaps to Rishikesh, also on the foothills of the Himalayas. Both places are likely to be cool enough for my health, and are touristy enough that I can continue doing my online work while I’m there.

In Dharamsala I plan to study Tibetan Buddhism. In Rishikesh yoga and The Yoga Sutras. I may even take up formal meditation. If someone can advise a good yoga teacher in Rishikesh, I’d love to hear it. I know some Sanskrit, and have studied the Yoga Sutras in theosophical circles, so I’m not starting completely from scratch.

Where is Auroville

Auroville is located near Pondicherry – in the Indian state of Tamil Nadu. Auroville is a special city. It aims to be a universal town where men and women of all countries are able to live in peace and progressive harmony above all creeds, all politics and all nationalities! Truly a noble goal.

Auroville is very much a city in the making and if you are a visitor – your journey will most probably start at The Auroville Visitors Center. If you want to visit Matri Mandir (Mother Temple) you’ll have to visit the first floor at The Auroville Visitors Centre and watch a brief video about it. Then you can obtain a free pass to visit Matri Mandir from the outside – same day, or to enter inside and meditate (not possible on the same day) – I guess first time visitors are not allowed inside.

Some photographs of the ashram itself.

Sri Aurobindo’s Integral Yoga

Sri Aurobindo practiced Integral/Complete Yoga and so do millions of his followers today. He did not want to be called a Guru, neither did he crave for a large number of followers. In fact, he didn’t even want the place – where he lived with his disciples, to be called an Ashram. However, human beings find it difficult to understand new concepts and try and bracket things in existing groups. The place where Sri Aurobindo spent a large portion of his life, in Pondicherry, is known as Aurobindo Ashram today – and attracts visitors from all over the world.

Sri Aurobindo and the Mother

Together they built Auroville, an ashram in Southern India (south of Madras). He was the reclusive yogi, she his outward manifestation or shakti. That is: she taught, she organized, she was there for people to related to. He sat in his room and kept up a heavy correspondence on spiritual issues.

The relief of stuff that’s not too simple

I know this is probably going to sound arrogant, but one of the things I really appreciate about the work of The Mother and Sri Aurobindo, is that what they write isn’t too easy to understand. I get a lot of spiritual books sent to me for review (not the ones on this page though). Most of the time my main reaction is a yawn. Even books I end up recommending as useful, are often – for me personally – just not really all that interesting. They’re good, they’re healthy spiritual advice or information, or both – but they don’t really add anything to my personal path. This says a lot more about me than about the books obviously: I’ve done a lot of reading in spiritual literature of all kinds of traditions (though mainly theosophy). It just takes something extra to get me really interested. No the books reviewed on this page. They’re full of nuance, mental concepts and quirks of thinking that keep me on my toes. Some of it’s useful and healthy – other things I’m not so sure. But whatever it may be, it’s certainly not dull. See: Search for the Soul in Everyday Living, the Mother

Matrimandir or Temple of the Mother

Matrimandir or Temple of the Mother is a place of Spiritual significance located at the center of Auroville. The construction of this beautiful building and surrounding parks was initiated by The Mother – a close Spiritual collaborator of Sri Aurobindo. The Temple as well as the city of Auroville are still under construction. However, I would surely recommend these places to individuals who are interested in Spirituality and would like to know more about Sri Aurobindo, The Mother, and Auroville. Most of the below images are by Dinesh Mohan, but the ones of the Matrimandir inside are by Kiran Sawhney.

Notes on names

In India names were, and to some extent still are, varied things – especially in Latin letters. In India all things have old names and new ones, and various spellings to confuse things even more.

• The town of Pondicherry is called Puducherry right now. It’s south of Chennai, formerly called Madras, in the state of Tamil Nadu in South India. Puducherry is in the disctrict of Viluppuram, also known as Villupuram and Vizhupuram.

• Aurobindo’s name changed with the local where he was working. What is usually spelled as Aurobindo, is the Sanskrit ‘Aravinda’, also spelled as: Aravind, Arabinda, Aurobindo, Arvind, Aravindhar, Aurobindo Ghosh, Shri Aurobindo etc.
• The man who was known as Sri Aurobindo at the end of his life, was named Aurobindo Acroyd Ghose at his birth. Aurobindo meaning ‘lotus’ and Acroyd for an English friend of his father’s: Annette Akroyd. When Aurobindo became active in the Indian Independence movement, he dropped the middle name and usually called himself Aurobindo A. Ghose. When an ashram developed around him, he was increasingly called ‘Sri Aurobindo’.

Most of the pictures in this post were taken by  Dinesh Mohan,

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